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DEO REIPUBLICÆ ET AMICIS
ESTO SEMPER FIDÉLIS.
Tappan Presbyterian Association
LIBRARY
Presented by HON. D. BETHUNE DUFFIELD.
From Library of Rev. Geo. Duffield, D.D.
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Caſuiſtical
25-211
Morning-Exerciſes
The Fourth Volume.
By Several
M IN I S T E R S
In and about
P O N D ON
2
Preached in O&tober, 1689 .
Awesi
JEREM. XXXV.
I have ſent
-- unto you— my ſervants the Prophets, riſing up
early, and ſending them, ſaying, Return you now every Man
from his evil ways, and amend your doings.--
*****
IS.
-
E O N D
Ν Ν,
Printed by James Aſtwood for John Dunton, at the Raven
in the Poultrey, over againſt rhe Compter. 1690.*
}
罗
​-
:
4
1
Se le 316 312 316 06 21 DIE DAG SK SEN SIE SICER SOM
*************** ******************** 2015: 1
**
TO THE
READER
E
Heſe Sermons are ſent out into the World
upon the ſame Deſign with the former,
viz. To promote Pratical Godlineſs
. Though
none (I hope ) will be offended with the
Matter, yet the Circumſtances require ſome
Apology, which ſerious Readers will candidly inter-
pret. This Collection is leſs than the former, the
uſual Time of the Exerciſe being contracted from a
Month to a Fortnight, and I could in Modeſty crave
but a Week's addition : Beſides, a leſs diſorderly pageing
iş made uſe of, to prevent a greater, while all Errors
of täis kind could not poſſiby be avoyded, the Book
being wrought off at ſeveral Preſſes; and that neceſſi-
tated by the Importunity of thoſe who heard the Ser-
mons, they being impatient till they can read, what
they heard with lo great Satisfaction. Yer ſuch things
as theſe may occaſion an abatement of their accepta-
tion; but greater prejudices than theſe may be blown
away with a Breath ; do but ſay [and hold,] that you
will ſee your ſelves to profit, to mend your own Faults,
not to hunt for others; my Apology will appear leſs
neceſſary, the Sermons more uſefull, and my Recom-
mendation of them ſuperfluous.
I ſup-
A 2
gon
To the Reader.
I ſuppoſe fome may ſingle out fome particular Cafe
with ſpecial reſpect to the Queſtion or Preacher, and
may probably be induced to Read on, till he meet with
more Profit than he deſired. In a word, I ſhall as
heartily pray, that every Reader may get good by his
Reading, as I heartily requeſt every one that doth get
good by it, to lift up a Prayer for
Your worthlefs Soul-Servant,
Decemb. 4.
1689.
Samuel Annefley
7
:
.-
The
.
.
******************************
The Names of the MINISTERS, and
the Caſes they Reſolved.
*
HO
Mat. 11.19
+
Gal. 5. 15.
Mr. Mayo.
p. 64
p. 69.
Dr. Anneſley. Serm. I. TOW
may" we give Chrifti a fatisfying Account
why we attendi upon the Miniſtry of the Word?
PI
Mr. Barker. II. VV herein; and wherefore will the Damnation of thoſe
that periſh under the Goſpel, be more intolerable than
the Damnation of Sodom, or the worſt of Heathens at
the day of Judgment ? Mat. 11. 24.
P.33.
Mr. Steel. III. How may the Uncharitable and dangerous Contentions that
are amongſt Profeſſors of the trise Religion be allayed ?
P.450
IV. From what Fear of Death are the Children of God deli-
vered by Chriſt, and by what Means doch he deliver then
from it ? Heb. 2. 15.
Mr. Vink. V. Hov is Goſpel-Grace the beſt Motive to Holineſs?
2 Tim, 2. 19.
Mgr. Avrop.
VI. What is the fulneſs of God, which every true Chriſtian ought
· to pray and ſtrive to be filled vith ? Eph. 3. 19.
Mr. Adams. VII. How are the ordinary Means of Grace more certainly ſucceſs-
ful for Converſion, than if Perfons from Heaven or Helf'
pould tell us what is done there? Luke 16.31, p. 214
Mi.. Cole
VIII. Hov may it convincingly appear, that thoſe who think is
an eafie matter to believe, are yet dejtitute of ſaving
Faith? Eph. 1. 19,20.
P. 2232
Mr. Veal. IX. Vlhat is the danger of a Death-bed Repent ance ?
23.
p. 230
Mr. Woodcock. X. Hov doth practical Godlinefs better rectifie the Judgment,
than doubtfull Diſputations ? Rom. 14. 1. P 240
Dr. Bates. XI. How is Sin the moſt formidable Evil?
Gen. 39. 9: laſt clauſe
P. 249
Mr. Hamond.. XII. Hom. mai private Chriſtians be moſt helpfull to promote the
Fntertainment of the Goſpel? Col.4: 5.
p. 30
XIII. Home
200
Luke 23, 42.
The Caſes Reſolved.
.
Mr. Vincent. XIII. How is Chriſt to be followed as our Example ?
1 Pet. 2. 21. lat. part.
P. 314
Mr. Sylveſter. XIV. How may a lukewarm Temper be moſt effe&tually cured?
Heb. 10. 24,25.
321
Mr. Slater. XV. VVhat is the Duty of Magiſtrates, from the higheſt
to the loweft, for the ſuppreſſing of Prophareneſs?
Rom. 13:3
P: 336
Mr. Hurſt.
XVI. How may we enquire after News, not as Athenians, but
as Chriſtians, for the better managing of our Prayers and
Praiſes for the Church of God? Ad. 17. 21. p. 400
Mr. Burgeſs. XVII. VVherein
may we more hopefully attempt the Converſion of
Young Perſons than of any others ? Eccl.1 2.1.
p. 410.
Mr. Williams. XVIII. VVhat Repentance of National Sins doth God require, as
ever we expect National Mercies? Hof.10.12.
p.427
€
Queſt.
:
I
2
Queſt. How may we give Chriſt a ſatisfying
Asccount, why we attend upon the Mi-
niſtry of the Word ?
:
th
SERMON I .
.
:
.:
:
MATTH. XI. 9.
But what went je out for to ſee?
Quld I Preface this Exerciſe with any thing, which
through Grace would force its own Application, and
lye lieger in your conſciences, to mingle with every
Sermon you ſhall hear ; that theſe Sermons may influr
ence your Lives, ſo that your profiting (though you
modellly vail it, yet may ſhine through the vail, and)
may appear unto all men, ſo as to commend Religion
in them who are prejudiced againſt it, and to encourage thoſe who
have made fome entrance into it; then you and I, when we ſhall meet.
in Glory, Mall bleſs God for this Exerciſe.
Shall's try, Chriſtians, what may be done ? Conſcience do thine office
and through Gods affiſtance, l'll endeavour to do mine.
John Baptiſt was Bodily in Priſon, Spiritually in Heaven; he is not
ſollicicous about biinſelf, but his Diſciples, and therefore ſends them
to Chriſt : As a dying Father conſigns his Children to a faithful. Tutor,
and then dyes quietly; he had inſtructed them while he could, and now
recommeuds them to Chriſt. When John's Diſciples were gone, Chriſt
askt the people, who uſed to flock after Johns Miniſtry while he flou-
rilht, but now grew. cold upon his long Impriſonment; Chriſt asks .
them what end they propoſed to themſelves ; what went je out into the
milderneſs to fee, a reed Maken with the wind ? god. You could not. look
upon John to be a light, Hollow, empty Preacher, to bend with every
wind and wave. But what went ye out for to ſee, a man cloathed in ſoft ray-..
mient? 9.d. You could not expect any thing finooth and delicate; John
was no Court Preacher, if he had, he would not be ſo long in Priſon,
and now in daily danger of his Life. Theſe two Metaphors thew what
Tohr
:
gold
How may we give Chriſt a ſatisfying Account,
Serm. I.
John was not like : my Text lyes in the queſtion, which is not Negative,
but Affirmative; they lookt:upon him as a Prophet ; an extraordinary
perfon ſent from God, yea, Taith Chriſt, and more than a Prophet;
that is, John ſpake of Christ in another manner than the former Pro-
phets; they (pake of him as a great way aff, John points to him as
(a) preſent : Behold the Lamb of God,ndichtraketh away tibe ſin of sbe World.
I know ſome give quite another feriſe of the words, which I will not
ſo much as mention,but preſently propoſe what I take to be the ſumm of
the Text.
(a) Joh.
29.
.
Doctrine. We should ftri&tly and frequently call our felves to an account,
that are may the better give an anſwer to Chriſts queſtion, what end we
propoſe to our ſelves in attending upon the Minlſtry of the Word.
'Twas but a little while ſince, there was a general flocking after John
Baptist, as if they would turn the City into a Wilderneſs, and make
(6) Joh. s. 35. the Wilderneſs the City. (b) He was a burning and a ſhining ight, and
ye were willing for a ſeaſon to rejoyce in his light ; but that fath is over,
and now they are flocking after Chriſt with like affection. Chriſt doth
as it were ſay to them, 'Tis a fooliſh and ridiculous lightneſs to run after
the beſt Preachers in the World, without propoling fome end unto our
felves beyond the vanity and pomp of the World, fome fruit that may
remain. The bleſſed Apoſtle would have thoſe that had been his Hear-
(0)2 Cor.13.5 ers to call themſelves to an account ; examine themſelves (c) i put
ſuch ſearching queſtions to their own Conſciences, whether they be in
the Faith, whether the Doctrine of Faith hold them, that they do not
fwerve from it, and whether the Grace of Faith be in them, that they
live by it? If not, they can't expect that Chriſt ſhould approve of
them.
I ſhall endeavour to make my way to the ſtating of the Caſe, thorow
the explaining of the Doctrine by theſe Propofitions.
Propoſition 1. John Baptists Miniſtry was the beſt in the world, wher
he began to Preach; and all people that had any care of their Souls went
out after him: His Miniſtry differed from the ordinary Miniſtry of the
Times : He cryed not up Humane Inventions before Divine Inſtituti-
ons; but with holy vehemency preſsd the neceſſary Doctrine of Repent-
(1) Luke 3-3; ancé ; a Repentance upon which they might expect pardon of fin (d);
and 'twas convincing where 'twas not converting ; thoſe that loved their
fins better than to yield : 'Twas of Divine Authority, yet they loved their
(2) Mar.11. 14, credit better than to affirm 'twas but of Humane Authority. (e) In
ſhort, his main deſign was to bring or ſend perſons to Chriſt. I Baprize
(f) Mat. 3. 11, you with water (f) to repentance ; but he that cometh after me is mightier
12. than I, whoſe fhoes I am not worthy to bear; he ſhall Baptize you with the Holy
Ghost, and with fire : Whoſe fan is in his hand, and he will throughly purge
bis ficor, and gather his wo'seat into his garner ; but will burn up the chat with
ungu nchable fire. (g.d.) Chriſt will Baptize w ith the pouring out of
his
32.
l
Serm. 1.
why we Attend upon the Miniſtry of the Word? ?
ܪ
26.
.
!
his Spirit on Believers, and with that fiery tryal which ſhall refine the
Gold from the Droſs, and winnow the Wheat from the Ciaff, he will
gather the Faithful into his Heavenly Kingdom, and burn up Unbeliev.
ers wjfh unquenchable fire.
Prop. 2. Perſons of all ranks, with ſome kind of pains and ſelf-
denyal, followed John Baptiſt for his convincing Inſtruction (g): Some ($) Mat. 3.5.
were ſavingly converted, and got that good by his Miniſtry which they
made good uſe of many a year after : 'Tis faid of Afolios (b), that he (Acts 18.25,
knew only the baptiſm of Fohn : He taught diligently the things of the
Lord, and with the help of what he got by Chriſtian Conference, he
mightily convinced the Jews that Jeſus was the Meſſiah ; but beſides
few ſuch,
1. The Phariſees they followed him, who were themſelves the moſt
applauded Preachers among the Jews; they, whoſe Dictates were taken
for Oracles; they left the chair of Moſes to hear this Elias.
2. The Sadducees, who denyed the Reſurrection, and the Immorta-
lity of the Soul ; John asks them (1), Who hath warned you to flee from (i) Mat. 3- 7.8.
the wrath to come. g. d. You Phariſees are ſo conceited' of your own
Righteouſneſs, that you think you are in no danger of Hell; and
you
Sadducees think there is none. Fohn preſſes both to Repentance, that might
evidence it ſelf by its fruit to be ſincere.
3. Perſons that pretend nothing to Religion, but were ſo infamous
for grofs wickedneſs, that every one who valued his Reputation, ſun'd
being ſeen in their company. (k) The Publicans and the Harlots got (!) Mat.21.31,
Heaven by believing.
4. Souldiers, that the Romans kept to maintain their Conqueſt of
Indea; ſuch do not uſe to trouble themſelves with Caſes of Conicience.
(1) The Souldiers alſo demanded of him, ſaying, And what shall we do ? (1) Luke 3. 14.
He doth not blame the employment, but regulates their behaviour.
5. Courtiers, who could not bear plain dealing, yet could expect no
other from him. They could not but fear him, though they did not
love him. 'Tis ſaid that Herod himſelf (m) feared John, knowing that he (m) Mar. 6.10.
was a juſl man, and an holy, and obſerved him; and when he beard him,
he did
many things, and heard him gladly. As if he would bribe his Con-
ſcience by parting with ſome fias more quietly, to give him leave to
keep others, that he could not part with. And thus you ſee what a
Congregation John preached to.
Prop. 3. Thoſe that attend upon the Miniſtry of the Word, they do,
or ſhould propoſe unto themſelves ſome End why they do it. Thoſe
who through Grace propoſe a good end to themſelves, they always ob-
tain their end ; they (n), who receive the truth in the love of it, ſhall be (n) 2 The.2.10.
fared: But for the moſt,
1. Some propoſe to themſelves no End at all; neither can they fo
much as ſpeak ſenſe to any one that ſhall ask them why they come there :
I cannot better expreſs it, than in the words of the Divine Hiſtorian,
in
3.2016
B
Hom may we give Chriſt a ſatisfying Account,
Serm. 1.
c
Mennini
in deſcribing of that rout, truly fo called ; (though he names it a
© Acts 19.32. Church) () the aſſembly was confuſed, and the more part knew not where-
fore they were come together. I am loth to ſay this deſcription fits too
aſics won.
many Congregations.
2. Some propoſe to themſelves Ends down-right ſinful ; viz. Some to
catch at expreſſions, for the exerciſe of their frothy Wits over a glaſs of
() Ifa. 28. 22. Wine. (p) Be not mockers, left your bands be made too ſtrong for you to
break. Some to enſnare the Miniſter; we need not think it ſtrange, for
(9) Mark 12. they dealt ſo with our Mafter. (9) They ſend unto him certain of the Pha-
13, 14. riſees and of the Herodians to catch him in his words, and they pretend a
ſcrupulous Conſcience ; they ſay unto him, Maſter, we know that thon
art true, and carest for no man ; for thou regardeſt not the perſon of men,
but teacheſt the way of God in truth : Is it lawful to give that as Tribute
to Cæfar, which Moſes appointed for the uſe of the Sanctuary? Chriſt
doth as it were anſwer them ; If 'twere really a Caſe of Conſcience,
they would not ſtick at paying both ; the one becauſe they muſt, the
other becauſe they ought. Some get into the greateſt crowd for the
advancement of their diving trade of picking pockets, they not at all
obſerving, how the Devil tricks them of their Souls for perverting the
ends of the Goſpel.
3. Some propoſe Ends frivolous and trifting (though they are ſinful
too); e.g. Iome to ſee faſhions; ſome to be taken notice of among fe-
rious Chriſtians, for Worldly, not Spiritual advantage.
Prop. 4. Thoſe that propoſe a good End, muſt call themſelves to a
ftrict and ſevere accourit, how that end is obtained or loſt. A ſlight
account is in fonie reſpect morſe than none at all ; for by a ſhuffling ac-
count you do but as it were bribe Gods Officer (natural Conſcience) to
reſpit you from time to time, till Death ſurprizech you with a fum-
mons to give up your account to Chriſt himſelf.
I'll name four Metaphors which will illuſtrate and prove this.
1. We muſt give ſuch an account as a Scholar to his Teacher, of what
(-) Mar: 4:13. (
he learns : (n) And he ſaid unto them, know ye not this parable, and how
then will ye know all paraboles ? q. d. If you underſtand not thoſe fimili-
tades that moſt plainly ſhew you how you muſt receive the Word, if
ever you get ſaving benefit by it, how will you ever profit by any thing
elſo ?
6) Luk. 16.2.
2. You muſt give an account as a Stemard to his Maſter ; (). Give an
Account of thy Stewardſhip, &c. But here's the difference between being
Stewards to our Heavenly, and to an Earthly Maſter ; Chriſt and his
Servants have but one and the ſame intereſt ; if we improve whatever
he incruſt us with for our real profit, we do thereby give him the Glory
he expects, and he will accept of our accounts,
Mat. 18.24. 3. We muſt give an account as a Debtor to our Creditor. (t) The
Kingdom of Heaven is likened unto a certain King which would take account of
his Debtors, and when he had begun to reckon, one was brought wito isim rhich
orght him ten thouſand talents, &c. We are ſo far ſinfully indebted to
the
Serm. I. why we Atrend upon the Miniſtry of the Word?
3
the Juſtice of God, that unleſs we be diſcharg'd upon our Suretyes pay-
ment, we muſt be impriſoned with Devils unto Eternity.
4. We muſt give an account as a Malefactor to a Judge: (n) Every (u) Mat.12.36.
idle métill that men ſhall ſpeak they ſhall give account thereof in the day of
Judgment, for by tby words thou ſhalt be juſtified, and by thy words thou ſhalt
be condemned. Unprofitable words cannot ſcape being accounted for.
Let's fulfil all theſe Metaphors in calling our felves to account ; and
when we have done that, we have not done all ; for,
Prop. 5. The ſtrict Account we take of our ſelves muſt be frequeni.
Every. Chriſtian is Chriſts Garden, that drinketh (m) in the rain that com- (w) Heb. 6.7.
eth oft upon it : As there muſt be frequent Showers on Gods part, ſo
there muſt be frequent Weeding on our part, or no Bleſſing to be expect-
*ed. This is not a Duty that can be diſpatcht at once; thoſe that do
not often account, never account as they ought. Methinks I may allude
unto the dying words of Eliſha to Foaflı (y), when he bid the King (y) 2 King. 13.
ſmite upon the ground, without preſcribing how oft; but when he ſmote 18,19.
only thrice, the man of God was wroth with him, and told him, he ſhould
have ſmitten oftener. What, do you reflect upon your ſelves only upon
ſome qualm of Conſcience or upon ſome rouzing Sermon, or upon ſome
ſtartling Providence ? Don't you know that your hearts are incredibly
deceitful; Satan perpetually watchful to ſteal away the Word, and he
will do it unleſs you (z) hide it in your heart. Your ordinary Experi- (c) PL119.11.
ence tells you, that you never let your accompts run on to any length,
but they are intangled; and that your frequent ſelf-reflections are always
bleſſed with growth of Grace.
growth of Grace. But I'll come to fome Inferences from the
Doctrine.
Infer. ř. It is not the bare hearing of the beſt Preachers in the World
that will ſave you. Though a Miniſter be never fo ſucceſsful in the
Converſion of Sinners, unleſs your Souls be Converted, you had better
never have heard him. Let not any ſcoffing Atheiſt ſay, Then I'll never
hear any of them more. Sirs, pray believe this one word ; that will
not make your Damnation more tolerable. (a) That which cometh into (a) Ezek. 20.
Jour
mind ſhall not be at all
not be at all ; We will be as the Heathen, as the families of 32, 33.
the Country, to ſerve wood and ſtone. As I live faith the Lord God, Surely
with a mighty hand, and with a ſtretched out arm, and with fury poured out,
mill I rule over you. God will not ſend his Word to a people, and leave
them at their liberty to continue in their infidelity, or to return to it
at their pleaſure ; if they will live as Heathens, their Condemnation
Thall be far worde.
LO
.
Infer. 2. Many perſons, who lay aſide other Buſineſs, ſpend much
time, and take much pains to hear the belt Preachers, but they either not
propoiing, or not purſuing a right end, renders all they do 'worſe than
nothing; and they drop into Hell, while they ſeem to be knocking at
Heaven door. We read of five thouſand Men, beſides Women and Chil.
B 2
dren;
How may we give Chriſt a ſatisfying Account,
Serm. I.
dren ; (may we not moderately reckon the Women and Children to
(6) Mat.14.15. double the number??) (b) theſe poor people when they came from home .
&c. and 15.32. took Proviſion with them for ſeveral days, drank Water, lay ſeveral
dir
nights upon the ground in the open Fields, ſtaid after their victuats was
ſpent, till they were ſcarce able to get home for faintneſs; all this ap-
pears by having Baskets ſo ready to gather up the Fragments; whereas
in the Wilderneſs there was none to be bought or borrowed. But alas !
How few of this Ten Thoaſand were then ſavingly Converted ? We
read'not of any great numbers of Converts by Chriſts Preaching, for
Chriſt but covertly and ſparingly diſcovered himſelf to be the Meſſiah,
leaſt he ſhould hinder the main thing he came into the World for, viz.
(6) 1 Cor. 2.8. to dye for finners; for (c) had they known him, they would not have Cruci-
(d) Joh.14.12. fied the Lord of Glory. Belides, Chriſt told his Diſciples, (d) their Preach-
ing ſhould be followed with the Converſion of more Souls, than his.
Pauze a little, and think, how many will tell Chriſt they have heard.
him Preach in their ſtreets, and they have followed him into the Wil-
derneſs ; they have there wanted their ſleep in the night, and güne with
a hungry belly in the day, for which Chriſt fed them by Miracle ; and .
yet Chriſt will profeſs unto them, I never knew you : depart from me ye
@Lu. 13.26, that work iniquity (e). Let me follow theſe Inferences with a word or.
27. two of,
Reproof. 1. Of thoſe whoſe other Duties do not hold proportion with
their Hearing. Miſtake me not; I had rather never ſpeak word more.
while I live, than ſpeak a word to gratifie ſcoffers at Religion, who
ſcornfully twit thoſe that are better than themſelves with their Hearing
fö many Sérmons; but yet Idare not ſooth up thoſe in their Hypocriſie,
whoſe Religion lies all in Hearing of Sermons, as if there were no other
Duties to be minded ; no Family Duties, no Relative Duties, whereas
only Hearing will make at belt but rickery Chriſtians.
2. They are alſo to be reproved, that only go to See 3 Sermon.
What went ye out into the Wilderneſ to ſee ? What? To ſee Faſhions ?
They can give a more exact account of every fantaſtical Dreſs, than
of any one favoury Truth they heard ; whereas 'tis ſaid of Chriſt's hear-
( Luk. 4. 20. ers (f), the Eyes of all that were in the Synagogue were faſtened on
him. A wandering Eye is an infallible evidence of a wardring Heart
But I'll come cloſer to the Caſe, in a Uſe of
Exhortation : With Directions to all ſorts of Hearers, that they would
forthwith ſet upon the practice of this great comprehenſive Duty, t9,
give Chriſt a faiisfying acco:int, why they attend upon the Miniſtry of
the Word. Everyone muſt give an account of himſelf to God. That.
you may do it wiih Comfort, take theſe or ſuch like Directions.
Direction 1. Set your felves towards the removing of thoſe Hinder-
ances; which till you in good carrelt fet upon the removing of them,
you. ..
Serm... why we Attend upon the Miniſtry of the Word ? ?
4
16,
you can never give a good account to your ſelves, much leſs to Chriſt,
of any Soul-buſineſs. I'll name but four, and with the naming of them
give a word of Direction how to attempt their removal : e. &.
1. The ſtate of Unregeneracy is a dead weight to the Soul ; it keeps it
down from lifting up it ſelf Heaven-ward. One dead in lin, bleſeth
himſelf that his Conſcience is not troubleſome; i.e. ʼtis neither ſqueamiſh
tu boggle at fin, nor inquiſitive after the danger of it. The only Re-
medy I ſhall name is this , viz. Mind Converſion as far as 'tis poſſible for
an unconverted perſon to mind it. How far is that? Thou canſt never tell.
till thou haſt tryed. Query, Whether ever any piſhit this forirard to the
utmoſt, and miſſed of Converſion. Not that any thing an Unconverted per-
ſon can poſſibly do, can merit Grace ; but the Soul's holding on in its
attempt, and in ſome meaſure breaking through the Corruptions and
Temptations that way-lay it, is a token for good, that the Spirit of
Grace is hopefully at work, to bring over the soul to Chriſt; the
Spirit of God ſaying to that Soul, what David ſaid to his Son Solomon,
(5) Ariſe and be doing, and the Lord be with thee.
(9): Chr. 22,
2. The ſecond hinderance is love of Eaſe. Perſons don't love to
meddle with that which they apprehend will be a troubleſome bulineſs.
What? To be always upon our watch? To be always examining, why,
and to what end, we ſo much as hear a Sermon ? This is weariſome and
intolerable. For Remedy ; Rouze up thy Soul, as thou would'it do
thy Body in a Lethargy; thou wouldſt then be jogg'd and pulld, and
ſhook ; there's more need in thy Soul-Lethargy: 'Tis the voice of him
that deſerves to be thy Beloved that calls thee ; do not give an anſwer
directly contrary to Chrifts Spouſe ; (b) I ain awake, but my beart is (h) Cant. 5.2.
eleep.
3: A third hinderance is Unbelief. (As to this) I ſpeak not now of
the ſtate.of Unbelief, but they do not believe this to be ſo necdful as 'ris
repreſented. The truth is, if we run up fins into their cauſes, we ſhail
find Unbelief to be the moſt teeming Mother of moſt omiſſions, and of
inore than smiſſions : e. g. Why do you omit ſuch a Duty ? I do noč
believe it to be neceſſary. Why do you not reflect upon the Duties
which you do not omit? I do not believe God requires it. For cure,
Conſider, you have more grounds and Mocives for Faith in this mar-
ter, than you have for any thing you practiſe. e. & Yon Pray, (i
hope you do, I would not have my ſuppoſition fail me) 'tis more your
Duty to reflect mhy you Pray, and ho'p you Pray, than 'tis mecrly to
Pray. : you rnay teach a Parrot to ſpeak words of Prayer, but 'tis a
ſpecial exercise of Grace to Pray aright as to the manner of it. So,
you believe ʼtis a Duty to attend upon tlie Word, 'tis more your Duty
to propoſe a right End, and to reflect, how that end is purſued, ata
tained or loſt, than 'tis barely to hear. Pardon me, if I uſe a nau-
ſcous Metaphor to ſet forth an odious lin : Some of you bring your
Dogs with you, and they hear the ſound of words, lye ſtill, and dem
pare when the Sermon is ended.. Upon rejection, you'l be ashamed to
do no more..
4. A
How may we give Chriſt a Satisfying Account,
Serm. 1.
4. A fourth hinderance is the ſatisfaction that natural Conſcience takes
in a little tiny Devotion : Natural Conſcience requireth a little, and
but a little,' a little will ſatisfie it, ſo it be but ſomething: Doeg
(i) 1 Sam. 2.7. (i) was detained before the Lord. It had been better for him to have
been fick in's Bed, than to have been quieting his Conſcience with
ſuch circumſtantiated devotion: For cure,
Do but review what thy natural Conſcience takes ſatisfaction in,
and thou wilt be more diſſatisfyed; bring but thy Conſcience, with
thy Duty, to the Rule, and then examine it. To act only like
(6) Gal. 4. 3º. (k) a Slave, that deſires no more than to turn his Work off hand,
to do no more than he needs muſt, this leads to rejection ; where-
as a Conſcience guided by Scripture, will put you upon doing all as
a Child, that the Manner of it may pleaſe your heavenly Father
and this will qualifie you for an heavenly Inheritance: This is the
firſt Direction, remove hinder ances.
Direčt. 2. Call your ſelves to an Account, before, in, and after the
hearing of the Word, to what End thou camelt, and how the end
is purſued, or dropt.
(1) Eccleſ. 5.1. (1.) Before you hear. Solomon adviſeth thus: (!) Keep thy foot when thou
goeft to the Houſe of God, and be more ready to hear tban to offer the foxcrifice of
Fools;be more ready to receive Inſtruction,and to accept of what Godſays,
which will be thy Wiſdom, than to offer Sacrifice, and neglect Obe-
(m) Luke 14. dience, like fooliſh Hypocrites. And a greater than Solomon, (m) our
28, 31. Lord Jeſus Chriſt, cautions us by a double Metaphor at his School-
door, when we come to be his Diſciples, viz. That ſpiritual Edifi-
cation will be in this like worldly buïlding, coſt more than we ima-
gine, and our Spiricual warfare will be in this like the carnal, more
coſtly than at firſt we conceive: 'twill coſt us more careful thoughts,
more waking nights, more painfull days, more Prayers and Tears,
more Self-denyal and Contempt of the World, than inconfiderate
perſons will believe. For your care before you hear, I ſhall propoſe but
three things.
1. Renew your Repentance of the Sins of your hearing : the more
particularly, and expreſly, and heartily yon do this, the better you
will be able to give account of your attendance upon the Word :
This will be like the waſhing or ſcouring of a Veſſel before you fill it,
that what you put into it may not be ſpoil'd. According to that
(n) Jam. 1.21. of the Apoſtle James, (n) Lay apart, not only reſtrain and keep in,
) v nocicy, but put off and throw away all filthineſs
. 'Tis a Metaphor borrow-
Jordes.
ed from the filth of the Body, and thence transferr'd to the Soul:
Sin is a fordid thing, and we muſt not only lay aſide all things that
defile us, but all Superfluity of naughtineſs : Some interpret of it thoſe
Excrements which we are in pain
till we aré rid of them: q. d. Walh
off all outward filth, and purge out all inward, for without this we
can never ſavingly receive the Word.
2. Propoſe to your felves ſuch an End for your bearing, that you
will not be aſhamed of. If God ſhould give you your Liberty, pro-
.
pofc
Serm. I.
why we Attend upon the Miniſtry of the Word ?
5
.
poſe what End you will to your ſelves, provided it be ſuch as upon
ferious reflection you will not be aſhamed of. e.g. You go to hear
a Sermon to ſee a Miftriſs, is not that an End to be aſhamed of? or
you fetch a Walk for your Recreation, and fit down to reſt you at
the end of it to hear a Sermon, and when you have reſted you re-
turn, may you not be aſhamed of this? You go to a Sermon for
the Language, or Notions of it, though both theſe may be excel-
lent, your End is ſinfull
. But yet I'ů cloſe- this with this Ad-
vice, viz, Hold on to hear Sermons, though with an end to be repented
of, for while you play with the Bait, you may be caught with the Hook ;
while you are in the way of Grace, you inay be graciouſly ſurprized.
3. Above all, preface your hearing with Prayer : As praying is
the laſt thing the Miniſter doth before he Preacheth, let praying be
the last thing you do before you go out to hear : Neither is he that
planteth any thing, neither be that watereth, but God that giveth the increaſe. (d) 1 Cor. 3.77
Many times our profiting is according to our praying: Bnt here again,
I advice you to hear, though you pray not at all, för by hearing
you'l be convinced that 'tis your Duty to pray, you'l be inſtructed, and
incouraged in it.
(2.) In hearing. When you are engaged, pray don't gratifie Satan
then by a diverlion for Preparation : No, tho it be by Prayer, (any
other than Ejaculatory,) that muſt have been before ; herein likewile
take theſe three Directions.
1. Set your felves before God, to hear Chriſt Speaking to you froin Hea-
ven: The more actually and ſeriouſly you prefentiate Chriſt unto your
ſelves, the more you will give up your ſelves to him. I grant, we
can't preach as the Apoſtles wrote, by the immediate guidance of the
Holy Ghoſt, without all error and miſtake, (Query, whether all their
popalar Sermons were ſo infallibiy guided, it ieems not) * yet Chriſt (*) Bál. 2. 21.
ſpeaks through us as through a crack'd Trumpet : though we be-
tray our own frailties, yet for the main of our Sermons, we dare
fay, Thas ſaith the Lord, which is a proof of Chriſt ſpeaking (9) in
(9) 2 Cor.13.3
us, this will be matter of thanſgivings by both your Miniſters, and
your felves, when (r) you receive the Word of God, which ye heard of (r) 1 Thef. 2.13
ms;, not as the mord of men, but (as it is in trusb) the Word of God;
then 'twill certainly work effectually.
2. Mix your hearing with Ejaculatory Prayers: Ejaculations to God,
and Soliloquies to your ſelves, will help to make and keep the heart
tight : Jogg your own hearts, as you do your ſleeping Neigh-
bour; call in your thoughts while they are within call, and as far
as 'tis poſſible, think of nothing but what you are about: A Heart
thus confin'd, is like to be moſt enlarged both with Grace and
Comfort.
3. Be ſure to hold faſt the Scope of what you hear : Not only thoſe paf-
{ages which more particularly affect you, but that which is the main
deſign of the 'Sermon: I think this the weakeſt Memory may retain ;
and I think, this will do moſt good when 'tis retained. In mort, be
ſure
$
How may we give Chriſt a ſatisfying Account,
Serm. 1.
be ſure you retain ſomething : Do thus, or ſomewhat like it, in hear-
ing.
bas
(3.) After hearing. Theſe Queſtions were propoſed by Chriſt, both
negatively and affirmatively, ſome months, perhaps ſome yexrs after
they had heard John: And Chriſt propoſeth that with ſome vehe-
mency: That you may give a good anſwer, I ſhall commend to you but
two things.
1. Conſideration. Chew the Cud, this is the Metaphor that's com-
Lev. 11.3. monly made uſe of. (5) The Beaſts that chewed the cud, were clean
for food and facrifice ; theſe Creatures gather up their food into a
kind of inward bag, and then they ſit down and bring it up to chew
it over again, and then convey it into the ſtomach for nouriſhment:
So that Chriſtian, whoſe ſelf and ſervice is a Sacrifice acceptable to
God, gathers up what he thinks the Beſt in a Serinon, and when re-
tired, chews it over again for his ſpiritual nouriſhment and growth
in Grace. As your conſidering, thinking Man, is the only wiſe man,
ſo your conſidering thinking Chriſtian, is the only thriving Chri-
Itian.
:
2. Add ſomething to your practice, and continue [that ] till it give
way to ſomething elſe of greater moment. I am far from laying any
ſtreſs upon any ſpiritual Prudentials that I can offer, but I would
humbly propoſe it to thinking Chriſtians, whether if every Lord's-
day, (I do not exclude other days; but ) Query, Whether we may not
expect more from Lord's-days Sermons than any other. The Lord’s-day be-
ing the time of Divine appointment, and other days of humane con-
veniency: The buſineſs of the Lord's day is Devotion, on other days
we make a ſcape from worldly buſineſs to a Sermon, an then ruſh
into the World again, as if we would redeem that time for the
World, that we ſpent with God : I query therefore, If we do
charge our ſelves upon what we hear on the Lord's-day, to practiſe
fomething more, or ſomething more carefully than before; and to keep
to that till that give place to ſomething elſe of greater moment.
Did we begg ſomething of God more this week than the lalt : Did
we ſingle out ſome fin for mortification more this week than the
laſt : Did we do ſomething enjoyned on the Lord's-day : This would
be to us like the Shew-bread to Iſrael, which was made thus: They
brought twenty four pecks of Wheat-meal, out of which they
ſifted twenty four Pottles of fine flower, of which they made twelve
unleavened Cakes, every one was ten hand breadth long, and five
broad, and ſeven fingers high; which ſignified the multitude of the
Faithfull, preſented unto God in his Church, as upon a pure Table,
(T) Lev.24.8.9 continually ſerving him; as alſo the Spiritual repaſt which the Church
of God obtaineth from and before God, who feedeth them with Chriſt
the Bread of Life, eſpecially every Sabbath day. Were this, or ſome
ſuch
Serm. i. why we Attend upon the Miniſtry of the Word?
7
ſuch courſe taken from week to week, would not this hook into your
practice all the great Duties of Religion? And ſo you would give
a good account of your hearing; but,
3. My-third Direction is this : Do not only ſatisfie your felves, but
carry on your enquiry, that it may thrô grace ſatisfie Christ.My Text is a
queſtion propoſed by Chriſt, and to him muſt we give our anſwer. You
may give a plauſible account to Minilters, but 'pray 'remember you muſt
give an account to Chriſt : You may by leading queſtions miſlead Mini-
iters, as perſons that go to Law do their Lawyers, and they loſe their ,
Cauſe by it ; but when by ſtudied Hypocriſie, you millead Miniſters to
gratifie you with a miſtaken judgment, you loſe your Souls by it. 'Tis
Chriſt that asks the queſtion, not to be informed by you, for be knows
what is in man, better than they themſelves : Chriſt would have you
to be plain-hearted and ingenuous, that wherein you ſee cauſe to com-
plain, he may help you :, When the trembling Soul after the hearing
of ſuch Miniſters as would undeceive them, is like Jeremy, for his peo-
ples being deceived by falſe Prophets ; (u) My heart within me is broken, (u) Jer. 23. r?
becauſe of the Prophets, all my bones shake : 1 am like a drunken man, and
like a man whom wine hath overcome, becauſe of the Lord, and becauſe of the
words of his Holineſ. 9. d. Fear and trembling takes hold of me, I am
alhamed, I am at my Wits end, the word of God calls for ſo much Ho-
lineſs, and I have ſo little. Thou enquireſt, Lord, what I hear for? I
dare not ſay that my intentions and ends are ſo ſerious as they ſhould
be; I am afraid to own any thing that is good : Chriſt in a way of com-
paſſion is ready to encourage ſuch a Soul. Canſt thou but ſincerely fay
thou comeſt to meet Chriſt, and to learn of Chriſt, Jeſus Chriſt wel-
comes ſuch to him, and they may anſwer him with comfort. Under
this head, conſider
1. Chriſt asks thee here in this World, that thou mayſt now be able
to give ſuch an anſwer as thou mayſt ſtand by at the laſt day, when
there will be neither Hopes nor Time to rectifie it, if it be inſufficient.
'Tis in this ſomething like our Pleadings in Courts of Judicature ; we
muſt put in our Plea, and ſtand to it. Thoui knowest Lord, there is
through Grace ſomething of ſincerity, but for any thing elſe do thou Lord
anſwer for me. 'Pray 'mark this ; when once the Soul can bring the que-
ſtion back again to Chriſt; thus, Thou askeſt me what I come for ; Lord
I come for thee to anſwer for me. I can't ſatisfie my own Conſcience ;
'tis ready to fly in my Face ; much leſs can I ſatisfie my Jealous Maſter,
unleſs thou compaſſionately anſwer for me : Lord, thou uſeft to anſwer
for thine own.
May we then ſuppoſe Chriſt thus to enquire, Who ſhall lay any thing
to the charge of any one, who ſincerely comes to wait for me in mine
Ordinances? Can we ſuppoſe any one to be ſo daring, as to perk up,
and ſay, I charge all theſe to be a company of proud, conceited Hypocrites,
С
they'd
8
How may we give Chriſt a ſatisfying Account,
Serm. 1.
they'll needs be miſer than their Neighbours ; they ſpend their time in running
up and down to hear Sermons. Chriſt doth as it were anſwer ; Doſt thou
make this a Crime? What he did 'twas out of Love to me, and Obe-
(w)Luk.10.42.
dience to me : He hath choſen that good (m) part nhich ſhall not be taken
away from him; and for you, who are fo ready to accufe others and ex-
cuſe your ſelves for ſlighting, or ill managing all the means offered for
(*) Mat.22.13. your Salvation ; (*) Bind him hand and foot, that he may make no re-
ſiſtance; take him away, that he may neither make an eſcape, nor have
any hopes of Mercy, and caſt him into outer darknes, where shall be weepa
ing and gnaſhing of Teeth.
2. If you do not give Chriſt an anſwer which he will accept of, 'tis*
in vain to expect relief from any other. If the Father be offended,
Chriſt interpoſeth himſelf, bears the wrath of God, and prevents it
from us.
Chriſt is the days-man between God and us.
If the Spirit be grieved by our quenching his motions, and ſtriving
againſt his Itriving with us to hear and obey the Lord Jeſus, [ provided
that riſe not to THE Sin againſt the Holy Ghoſt,] which the greateſt
part of trembling Chriſtians often fear they have committed, though
by the way let me tell them, that their fear they have committed it, yields
them ſufficient aſſurance they have not committed it, for this fin is always attended
with ſuch hardneſſ of Heart, that they fin without remorſe. So that while
the Spirit overcomes their reſiſtances, and prevails with them to com-
ply with Chriſt ; through Chriſt their ſins againſt the Spirit ſhall be
(y) Exod. 23. But (y) when the Angel of the Covenant, Jeſus Chriſt, was promiſed
20, 21. to be ſent before the Ifraelites in the Wilderneſs, to keep them in the
way, and to bring them into the place prepared for them ; they are
exprefly charged to beware of him, and obey his voice ; provoke him not,
for he will not pardon your Tranſgreſſions, but ſeverely puniſh them. Not
that fins againſt Chriſt ſhall never be pardoned, though repented of,
but to keep us from adventuring upon fin, as if it ſhould eaſily be
(0) Heb.10.26. pardoned ; whereas the Apoſtle tells us, (z) If we fin wilfully, there
remaineth no more ſacrifice for fin : 1. e. Thoſe that reject and renounce
Chrifts Sacrifice for ſin, there's no other Sacrifice can atone God for
them. I grant, that this Text chiefly concerns the unpardonable fin :
Bue: I pray you confider, thoſe that do not make it the main buſineſs of
their lives to give Chriſt ſuch an account as he will accept of; what
improvement they have made of his Word; if they live and dye in
that neglect, they ſhall as certainly periſh as they who commit the ſin
againſt the Holy Ghoſt. There are but very few can commit that ſin,
but an incredible number commit this, without conſidering the danger
of it. Nop Chriſtians is your time to make up ſuch an account, as
you muſt ſtand or fall by to Eternity. [Oh that I had but one Minutes
fuch conception of Eternity, as 'tis pollible to be had in this World !
I reckon ’twould influence my whole Life]. Chriſts Sentence at laſt
will
pardoned.
Serm. I. why we Attend upon the Miniſtry of the VVord?
9
will be according to the account we give him here ; and if his Sentence
ben't as you would have it, there will be no altering of it : Your Repen-
tance then will be no ſmall part of your Torment.
Object. I can't think that Chriſt will be ſo ſharp and ſevere. This
affrights me more than any thing : This is the moſt terrible Confide-
ration that ever I heard : I expected relief from Christ at laſt, and
that Chriſt ſhoull hear me at my firſt Call; though I have neglected
to hear him, ſo as to have any practical regard to what he ſaid all my
Life. The thoughts of what you ſay would amaze me, did I be-
lieve it : But I hope to find it otherwiſe.
Anſw. 1. Do not flatter your ſelves with vain hopes, but let what I
have ſpoken fright you to your Duty, not from it. You may expect as
much from Chriſt as you can reaſonably deſire. Would you have
Chriſt to be to you like a fooliſh Mother to a cocker'd Child ? Let the
Child do what he will ; do but chide him, or threaten him, he runs to
his Mother, and ſhe'll excuſe all, and bear him out in all, though it be
to his future undoing of Soul and Body. Chriſtians, never expect it,
Chriſt will never do ſo. Chriſt tells us before hand, that none ſhall be
more ready than he to help us againſt fin; provided we will be ruled by
him : But we ſhall find none will be more ſevere againſt it, if they be
impenitently rebellious. (a) As he cryed and they would not hear, ſo they (a) Zech. 7. 13!
cryed, and I would not hear, ſaith the Lord of Hofts. And,
2. How abſurdly difingenuous is it, to be careleſs of our account,
and to expect that Chriſt ſhould anſwer for us! Chriſt was more ready
to anſwer for his Diſciples, than they could be to ask him when
through Infirmity they were Sleeping, when they ſhould have been
Praying : But 'tis abſurd to expect any thing like it, when ’tis not In-
firmity but Wilfulneſs, through diſlike of his Service, and hatred of
Holineſs : You'd verifie the Phariſees ſlander of Chriſt, that he is a
friend of Publicans and Sinners; a friend to their fins, not to their Souls.
In ſhort therefore, be Conſcienciouſly follicitous to give an account to
Chrift, ſuch as may be graciouſly acceptable ; and though there's no-
thing beyond this, yet there may be ſomething over and above. Let
this therefore be my laſt Direction.
4. Make it your care to give a ſilencing account to the Devil, and all
his Agents. I grant, that neither he nor they will ever be ſilent, they'll
reproach and revile you, they'll mutter and whiſper, and ſecretly ſay
and do all they can againſt you, and they'll never want ſomething out
of which they'll force matter of reproach. You have Chriſt in this
very Context, ſaying, (b) Whereunto Jhall I liken this Generation? It is like (6) Mat. II.T6,
unto Children fitting in the Markets, and calling unto their fellows, and ſay-
ing, We have piped unto you,
unto you, and ye have not danced
3
we have mourned
unto you, and je have not lamented; for Foln camé neither eating nor
C2
drinks
17, 18.
lo
Serm. B.
How may we give Chriſt a ſatisfying Account,
drinking, and they ſay, He hath a Devil : The Son of Man came eating and
drinking, and they ſay, Behold a man Gluttonowe, and a Wine-bibber ; a
friend of Publicans and Sinners : But 1Viſdom is juſtified of her Children.
They do as it were ſay of John, the Devil enables him to endure ſuch
hardſhip, and therefore they reject his Doctrine ; and they reproach
Chriſt's perſon, as if his more free temper encouraged Licentiouineſs.
Let a Godly Mans Converſation be what it will, 'twill never pleaſe
thoſe that hate Holineſs. But yet my Brethrca, 'twill ſtrangely muzzle
them, they can but grumble out a reproach ; or if they ſpeak out,
'tis by clamour, to drown the whiſpers of their Conſciences, when they
(6) Ruch 2. 15, can fay ſomething like that ; (c) So ſhe gleaned in the field until even,
18, 19 and beat out that she had gleanedir. And ſhe took it up, and went into the
City, and»-brought forth, and gave to her that she had reſerved, after she
was ſufficed; and her Mother in Lai ſaid unto her, Where haft thou gleaned
to day? &c. q. d. Such of Chriſts Harveſt-men have been at work,
and I have been gleaning after them ; I have met with that which to
me hath been a feaſt, the Word hath been refreſhing, and I can ſhew
you ſome of the handfuls that I have gleaned ; I have attended upon
tbe Miniſtry of the Word, and have pickt up ſome Knowledge, who
was before an ignorant wretch, and never minded my soul. I have
pickt up ſomething of food for my Soul, whereas I was pining away
in mine iniquities. My Converſation will witneſs where I have been
gleaning, and I humbly reſolve there I'll abide, in the uſe of ſuch
means, while God vouchſafes them. When you thus reſolve, you
muſt expect Satan will do his utmoſt to flatter or fright you out of
your purpoſes : But while you can approve your ends to Chriſt, your
ſelves may anſwer Satan in the hindrances he'll throw in your way.
e. g. Satan. Why art thou ſo ſollicitous for thy Soul, thou mayeſt be
ſaved without all this adoe, 'tis more then needs. Soul. No, Satan,
all I can do is too little, did not Chriſt undertake for me, but I will not do the
leß, for Chriſts doing ſo much. Satan. All thou doſt is to no purpoſe,
thou ſhalt be damned at laft. Soul. Should it be ſo, I'll rather ſerve
God for nothing, than thee for all thy flattering, lying Promiſes : I'll do
God all the ſervice I can, for the Mercies 'I have received, though I ſhould
never have more ; the very work of Religion is better than the work of Si.,
even without a Reward. Satan. Spare i hy ſelf, poor Soul ; thou art niet
all Spirit, thou haſt Fleſh and Blood as well as others; why wilt thou
expoſe thy ſelf to Contempt and Sufferings; no Man in his Wits will
court a general hatred.---- Soul. Peace Satan, be is known to thee, and to
all thy Imps, I had rather have your hatred than your love, all your kindneſs
10 me is to ruine me. Satan. Be not fo conceited of thine own. Wiſdom,
look about thee in the World ; have not others Souls to ſave as well
as thee, and they don't proudly pretend to be wiſer than their Neigh-
bours.' Soul. Be gone Satan, I'll parly no longer ; if others neglect Sub-
varior, there fore minſt I.? Will their miſſing of Salvation relieve me, for
the loss of mine ? Though a Peter perſwade Chriſt to ſpare bimſelf : Nay,
n ben
Serm. 1. why we Attend upon the Miniſtry of the Word ?
II
when (d) his friends went out to lay hold of him, thinking his Zeal bad (1) Mar. 3.21,
crazed him : Nay, when his Brethren had inhecdled in his Mother to ſend
311
to him, to abate his mork, he mould nor yield a minute : By the Grace of
God, (though I ſhall coine infinitely short) I'll make Chriſt my Pattern,
and therefore Satan ſay thy morft, and do thy worſt, through Chriſt I defie
thee. Will not ſome ſuch account (in ſome reſpect I may ſay) to the
Devil himſelf, more confound him? When he ſhall ſee all his ſpiglit.
ful infinuations work out comfortable Evidences of prefent Grace ; aye,
of growing Grace, and future Glory. If this will not filence him,
'twill make him roar in his Chains. When he finds himſelf tyed up
from doing what miſchief he would, he roars for vexation j
whilc
the gracious perſon (Thanks to Chriſt) laughs at him. (e) Out of
@ Pfal. 8.2
the mouths of very unlikely perſons halt thou ordained ſtrength, that
thou mighteſt ſtill the Enemy and the Avenger. 9. d. God doth by the
Spiritual Skill and Strength which he gives even to young, weak Con-
verts, unfit to grapple with an Enemy; God enables even ſuch, to
ſilence, confound and conquer the Enemies of God and his people,
and the Devil in the head of them, whoſe Kingdom and Power is bro-
ken by this means, and thoſe that fight under his Banner againſt God
and Chriſt. And pray obſerve the Title here given him, viz. the
Avenger ; he being Sentenced by God to Eternal Torments, makes it
his buſineſs to revenge himſelf, what he can, upon God and Chriſt,
upon his Children and Servants. Chriſtians, if you can through Grace
make Satan himſelf, againſt his will, help you to profit by the Word,
this will raiſe your Souls beyond what is ordinary, both for Grace
and Comfort : Or, if God in his Wiſdom ſuſpend ſuch manifeſta-
tions of himſelf ; yet ſuch exerciſe of Grace fall certainly tend to
the multiplying of Praiſes in the other World.
And now, though I have (in my pitiful manner) anſwered the Caſe,
my work is not yet done, till I have anſwered a Complaint upon the
Cáſe; and 'tis the Complaint of thoſe who have leaſt cauſe ; of thoſe
, who give Chriſt that Anſwer to his Queſtion, which ſatisfies him, bat
yet can't give an Anſwer will ſatisfie themſelves. Their Hearts ake.
from the very propoſing of the Queſtion, and their Hearts miſgive
them under all that's ſaid in Anſwer to it...
Complaint. We have more Cauſe to complain than we are able to
expreſs. Oh, the Sermons that we have loſt, of which we can give
no account at all ; and of thoſe that are not utterly loſt, we have
made no ſuitable improvement. We are convinced that we ſhould
be as impartial nom in examining, whether we have got ſaving Faith
by hearing of the Word : We ſhould be as ſtrict nom, as if we were
upon our Dying. Bed. (IVe know not whether ever we ſball have a Death-
bed ; many more likely to live than our ſelves, dye : ſuddenly, and why not
we?) Nay, rather nom; for we have not now wearifome Sickneſs to
diſable us : We have now thoſe helps that we can't have then ; Free-
dom
IR
Serm. I.
How may we give Chriſt a ſatisfying Account,
1
dom of Ordinances in publick ; Capacities for Duties in ſecret. We
may not bring things to an iſſue, which is then next to impoſible,
There, and a Thouſand ſuch Conſiderations even fright me ; when I
ſit down to think, my Thoughts even overwhelm me, to reflect what
a ſorry account I can give of all that I have heard. Theſe, and more
doleful Complaints are the uſual entertainments of their moſt ſerious
Chriſtian Friends. To all which I ſhall offer theſe Anſwers.
!
Anſw. 1. The Word of God which they apply to their Sorrow,
they ought as well to apply to their Comfort ; for thoſe who are re-
ally grieved that they can't ſatisfie themſelves, much leſs, as they
think, Chrilt : They are miſtaken; for Chrift is ordinarily beſt fatis-
fied, with that which the gracious Soul is leaſt ſatisfied.
e. g. That
() Cant.2.12. Prayer which he is moſt aſhamed of, Chriſt moſt approves of. (f) The
Flowers appear on the Earth, the time of the Singing of Birds is come, and
the Voice of the Turtle is heard in our Land. 'Tis Spring-time in the
Soul : When the Groans of a contrite Heart found harſh to others,
they are Mufick in Chriſts Ears ; not that Chriſt delights in his peo-
ples Sorrows, but as they are Evidences of his Graces in them, and
of his Spirit's abiding with them. It is only the gracious Soul that is
grieved at Heart, that he can't give Chriſt a better account of his pro-
() Ezr.9.6,10. fiting. (8) O my God I am aſhamed, and bluſh to lift up my face to thee,
ch. 10. 2. my God, Wbat ſhall I ſay after this ?- There's hope in Iſrael concerning
(h) 1 Cor. 11. this thing. The Apoſtle expreſly aſſures us, that (h) thoſe that judge
31, 32. themſelves Mall not be judged, with a Judgment of Condemnation. Chear
up therefore, poor drooping Soul, and to thy comfort conſider, whe-
ther this be not the only thing wherein Chriſt and you Believers be
not of the ſame mind : Chriſt puts a better interpretation of his act-
ings, than he himſelf dares ; many a time Chriſt owns that as Grace,
which he condemns for Hypocriſie ; Chriſt forgives him that which
he can never forgive himſelf ; Chriſt ſays, Well done good and faith-
ful Servant, for that which he ever finds fault with.
But the complaining Soul faith, I miſtake him, I ſpeak to the
rong perſon. Propoſe comfort to thoſe that are grieved, they can't
give Chriſt a ſatisfying account; whereas I am not troubled enougb,
nor grieved enough ; a ſerious reflection upon ſuch returns as mine to
Chriſts kindneſs, would certainly break any Heart but mine : But
alas, I am next to nothing affected with it.
2. I therefore further anſwer, Thy complaining for want of ſenſible
complaining, entitles thee to Comfort. Dareſt thou own ſo much as
this, that thou art troubled thou can'ſt be no more troubled at the
Shameful account thou giveſt to Chriſt. Thou art afraid that Word
Iſa. 6.9,10. has overtaken thee : (i) Hear ye indeed but underſtand not, and ſee ye
indeed but perceive not ; make the Heart of this people fat, and make their
Ears beavj, ard ſhut their Eyes ; leaſt they ſee with their Eyes, and hear
mith
Serm. I. why we Attend upon the Miniſtry of the VVord?
13
.
13
with their Ears, and underſtand with their Heart, &c. Surely thou canſt
not think worſe of thy ſelf than this. Let me tell thee, the more
thou thinkeſt of this, the leſs caufe thou haſt to apply this to thy
ſelf; for thoſe who God gives up to judicial hardneſs, never think
or ſpeak of ſuch things, but in ſcorn, and to make a mock of them,
and that thou dareſt not do ; there's another word for thee to think of :
(k) Thus faith the Lord, The Heaven is my Throne, and the Earth is my (f) Ifa. 66.67%
Footſtool ; where's the place of my reſt ? To this Man will I look, epen to
bim that is poor, and of a contrite Spirit, and that trembleth at my Word.
If God hath any place upon Earth for his Repoſe, it is in that Soul
that ſtands in awe of his Word, and with due Reverence receives it.
What! Doſt thou complain thou art not troubled enough? Nor con-
trite enough ? Not humbled enough? How do many Souls bring their
Complaints to Miniſters, and bring their Bills to Congregations, for
brokeneſs of Heart, and a deep ſenſe of Sin, when they are fo much
broken already, that their other Duties are almoſt juſtied out by ir.
Don't therefore overlook that Text; (1) The Kingdom of God is Righ- (1) Rom.14.17.
teouſneſs, and Peace, and joy in the Holy Ghoſt. We ſhould make it our
buſineſs, to live in a ferious courſe of Holineſs towards God, and
Righteoufrieſs towards Men, in the love and practice of Peace with
all; and in the joyful ſenſe of the love of God, and hopes of Glory,
taking pleaſure in the promoting of the Graces and Comforts of others
in our way to Heaven. Chriſtians, forget not, that the joy of the Lord
is your ſtrength (m): The ſerving of God with chearfulneſs ſtrengthen- (m) Neh.8.10.
eth both body and Mind, whereas exceſs of grief damps the Spirit,
and infeebles the Body, unfitting us for the Service of either God or
Man.
But the complaining Soul will ſtill complain. Say what you will or
can, Comfort belongs not to me. (n) I may ſay with Aſaph, My Sont (1) Pf. 773,4
refuſeth to be comforted, I remember God, and am tronbled, I complain, and
my Spirit is overwhelmed; God holds mine Eyes waking : I am ſo troubled
that I cannot ſpeak.q. d. I cannot but reject all the Conſolations that
my Friends ſuggeſt to me : The thoughts of Gods Goodneſs, Wif-
dom and Power, have ſometimes been refreſhing to me, but now they
are matter of terror to me; God is angry with ine, and I cannot bear
it, my trouble is ſo great í can't expreſs it ; your ſpeaking Comfort
to me, is but as the Singing of Songs to a heavy Heart.
3. Notwithſtanding all this, and a great deal niore of ſuch Coma
plaints, yet I'll allert, and make good my affertion : That Comfort
belongs to them that conclude againſt themſelves that their caſe is.
hopeleſs; and I'll try to make thoſe very perſons confeſs it. We are
not to take Mens own word, that either the Promiſes or Threatnings
are their portion ; but we muſt examine the grounds of their peremp.
tory aſſertion, c.
c. g. If a wicked wretch ſhall confidently boaſt, he
doth not in the leait donbt, but he ſhall as.certainly be faved as any of
Chole
6:14
How may we give Chriſt a ſatisfying Account,
Serm. 1.
thoſe that take moſt care about their Salvation, though he ne're
troubles his thoughts about it : Do you think that in taking his Ac-
counts, Chiſt will let his Confidence paſs for ſaving. Faith, and give
him Heaven for his Preſumption? ſurely you can't think he will, while
he hath given us ſo plain a Rule, how to judge of words by things,
6) Mat. 7.16. viz. By their fruits you ſhall know
their ; (c) A good Tree cannot bring forth
&c. evil fruit : So then, as a Man ſhall not lave his Soul for his groundleſs
Preſumption, ſo neither thall he loſe his Soul for his groundleſs de.
ſpondency. Thou complaineſt of thy ſelf, not of Chrilt, he is preci-
() 1 Pet. 2.7. ous (p) in thine eye, therefore thy Faith is ſaving; thou feareſt that
thou doft not cleave to Chriſt, yet thou hadſt rather die than offend
him ; this is a Faith of adherence, and that is ſaving: Thou complain-
eſt, but reſtleſly ſtriveſt to be more inwardly, outwardly, univerſally
holy; that is a good Evidence thy ſtate is good, though while un-
der a Temptation, or under a Cloud, thou canſt not ſee it to
be ſo.
But thou ſtill ſayeſt, I am an unprofitable Hearer, and I cannot
believe that Chriſt will pardon what is amifs, and accept of any
thing as good, of what I can do ; and therefore pray quit this way
of anſwering my complaint, by telling me of Comfort : If you have
any thing elſe to offer, I'll hear it, I may expect rather to hear of
Chriſt in a clap of Thunder, than in a ſoft and Aill voice.
4. I'll ſpeak to thee no more dire&tly of Comfort, but only ask
thee a Queſtion about the Comforts of others.
What are . thy
thoughts about the Comforts and Joys of the Holy Ghoſt ? are there
any ſuch things, or are they meer Fancies ? If there be any fuch
things, what thinkeſt thou of thoſe that partake of them? Is the
enjoyment of them deſirable ? Are they happy that have them ?
Whether is more eligible, to ſpend your Life in niourning Complaints,
or to ſpend it in the joyfull Praiſes of the Lord our Redeemer? Are theſe
Queſtions hard to be anſwered ? Theſe Queſtions are out of queſtion :
Oh! there are no joys like the joys of the Holy Ghoſt, the beſt of
carnal juys are incomparably below them. Though I fear I ſhall
never be ſo happy as to enjoy them, yet I can't but admire them
that do. Do you ask which is more eligible, a life of monrning
Complaints, or a life of Joys? Ask a Man under a fit of the Stone,
whether that is more eligible than a ſtate of health? Well, doſt thcú
ſpeak this heartily? Ask thy Heart again, that thou mayeſt not mi-
ftake me, or go back from thine own anſwer. Are the joys of the Ho-
ly Ghoſt Realities? Are they unſpeakably beyond all other joys?
Are they happy that enjoy them? Wilt thou ſtand to thy word ?
Then they are all thine own, thou haſt a title to them at préſent, and as
sure as thy Redeemer lives, thou ſhalt be put into the possesion of them :
1 Jolin 5.
Mark how I prove it. Every one that hath Truth of Grace, hath
an indefeaſible Title to Glory: (9) Tl.eſe things irhich I have written
13.
unto
*
15
Serm. I.
why me Attend upon the Miniſtry of the VVord?
& ver.3.
unto you, that believe on the Name of the Son of God, that ye may know that
you have eternal life ; (r) They have a Seal for Aſſurance, but an (r) 2 Cor.1.22.
carneſt which is a begun poffeffion, elſewhere called the firſt-fruits ;()) but
w Rom.8.23.
every one that prizeth the holy joys of the Holy Ghoſt, hath Truch of
Grace: Graceleſs Perſons make a mock of the joys of the Holy (1) Pfal. 4.6,7,
Ghoit; they can ſcarce forbear faeering at the mention of them;
he perfers carnal Comforts before them; (+) Many ſay, who will
fhem us any good ? But the gracious Soul ſays, Lord lift thoil up the
light of thy Countenance ; Thou haſt put gladneſs in my heart, more than
in the time that their Corn and their Wine increaſed: This is the godly
Man, whom the Lord hath ſet apart for himſelf. Not any one that is not
a Saint himſelf, hath any eſteem for a Saint as a Saint : (u) We (u) 1 Joh. 3.14.
know that we have paſſed from death to life, becauſe me love the brethren :
He that loveth not his brother, abideth in death. Now I dare appeal
to your ſelves, in the very midſt of all your complaints; when thou
feareſt thou ſhalt never have any of theſe joys, yet thou haſt a value
for them above any other : Thou preferreſt thy complaints before
worldly Pleaſures; thou doſt not, thou canſt not but follow Chrift,
though it be tremblingly : If all theſe be not infallible Evidences of
Grace, what are ? Chide thy felf, and pray thy ſelf out of thy com-
plaining temper: (m) 60 thy way, eat thy Bread with joy, and drink (wo) Eccl. 9. 7.
thy Wine with a merry heart, for God now accepteth thy works : And thus
you have my Anſwer, as well to the Complaint, as to the Caſe: God
make it beneficial to all that ſhall read it. There remains ſome que-
ſtions depending upon the Cafe, that require fome Anſwer; I'll at-
tempt that alſo.
}
Qu. 1. When we make choice of a Miniſter to be under Chriſt,
the ſpecial Guide of our Souls: How ſhall we avoid the ſinfull pre-
ferring of one before another? How may we eſcape that partiality
which
is one of the great ſins of the Age, to cry up fome, and decry
others; to overvalue fome, and to undervalue others; Every one of
you ſaith, I am of Paul, and I of Apollos, and I of Cephas, and I of Chri.
( * ) I am of Paul: He had an extraordinary Call to the Apoſtolical (x) Cor.1.12.
Office, there's none preaches Free Grace like him. He withſtood
(y) Þeter to the Face, becauſe he was to be blamed: And as for (1) Gal. 2. I I.
Apolos, he had need to learn of his Hearers : (z) When Aquila and
(2) Acts 18.26
Priſcilla heard him, they took him unto them, and expounded unto him the
24.-end.
way of God more perfectly. None of theſe things can be ſpoken of Panl,
and therefore I am for Paul. Another ſays, I am for Apollos, (a) he
is a powerfull Preacher, an eloquent Man, and mighty in the Scripture,
110
fervent in Spirit, diligent in the things of the Lord, Speaking boldly in the
Synagogues, mightily convincing the Jews. I am for Appollos, Paul is no-
thing to him for a Preacher, bis bodily preſence is weak, and his ſpeech
contemptible, and therefore I am for Apollos. Another faith, I am for
Cephas, he was the chief Apoſtle, Chriſt gave him a ſpecial charge
D
(a)ch. 2.6,10)
to
16
How may we give Chriſt a ſatisfying Account, Serm. I
(6) Joh. 21.17. to feed bts Sheep, and his Lambs, (b) and therefore I'll be of his Flock
Another fays, I am for Chriſt, all theſe have their imperfections
but Chriſt hath none, and therefore I'll expect the immediate teach
ing of Chriſt by his Spirit ; I'm not for the teachings of Men. And
thus Chriſtians do not only differ from one another in their eſteem
of Preachers; but we ſhall find them differ from themſelves in their
eſteem of the fame Perſons; they magnifie and viliſie the ſame Mi-
to Joh. 5. 35. niſters: (c) John was a burning and a ſhining light, and ye were willing
for a ſeaſon, and but for a ſeaſon, to rejoyce in his light : To Chriſt
himſelf they ſaid one day Hoſanna, and the next day Crucifie him;
(!) Gal. 4. 14, and of Paul, the Galathians (d) one while received him as an Angel of
---16. God, even as Chriſt Jefus ; preſently after are as fhye of him as of
an Enemy, becauſe he intilts upon ſome Truths they have no mind
to. How may this Diſtem per be prevented or cured?
Anſw. 1. Keep up your Eſteem of Jeſus Chriſt, as your great Shep-
C) 2 Cor.4. 5. herd, and of all Faithfull Miniſters, or his under Officers : (e) We
preach not our ſelves, but Chriſt Jeſus the Lord, and our ſelves your. Ser-
vants for Jeſus ſake. 'Tis impoſſible to overvalue Chriſt, provided
you do not miſtake his work, and neglect your own; do not expect
that from Chriſt which he will not dõ; he will not teach you with-
out the Miniſtry of Man, where he vouchſafes it. Chriit hath the
words of Eternal Life, but yet he commits to the Uhers of his School,
() 2. Cor.5.20 The Word of Reconciliation : (f) And we pray you in Chriſt's ſtead to be
(8) Luk.10.16. reconciled to God: And 'tis Chriſt. chat ſaith exprelly : (8) He that
heareth you heareth me, and be that deſpiſeth you d ſpiſeth me; and be
that deſpiſerb me, deſpiſeth him that fent me. This doch no. only re-
late to extraordinary Officers, ſuch as the Apotles, for Chriſt as
(5) Eph. 4. II, well (b) gave Paſtors and Teachers. for the perfecting of the Saints,
for the work of the Miniſtry, for the edifying of the Body of Chriſt: And
therefore conſcienciouſly attend upon the Miniſtry of Men, but ex-
pect the benefit of it only by the Bleſling of Chriſt; whoever plants
or waters, the ſucceſs is from Chriſt.
I 2.
2. Take heed of a narrow Spirit; confine not the Church of
Chriſt to a Party: No, not the belt Party upon Earth. What
hath Chriſt only theſe few Sheep in the Wilderneſs? If Chriſt
mould have no other Subjects, his would be a little Flock indeed.
(i) Rev. 7. 9. (i) Whereas Chriſt's ſealed Ones, who are ſealed for Holineſs, are
a great mulritude, which no Man could number, of all Nations, and Kin-
dreds, and People, and Tongues, flanding before the Throne, and before the
Lamb, &c. Chriſtians, be as ſevere againſt your ſelves as you will,
bot be not ſo againſt others. Say to thy felf, If I ſhould be leſs ſtrict
than I am, I ſhould queſtion mine own fitneſs for Church Commu-
nion : But I dare, not judge ſo of another, I do not know his temp-
tations: I do not know how far God might leave him to himſelf,
(k) TO
1
Serm. I. why we Attend upon the Miniſtry of the Word?
17
32.
(k) To try him, that he might know what was in bis Heart, &c. Shall I (k) 2 Chr. zz.
from ſuch an action judge of his State ? No, I dare not: be ſevere to
your ſelves, but be charitable unto others.
3. Take heed of over-eſteeming any, leaſt God blaſt his Miniſtry
as to you, that it be leſs profitable than before. You may eaſily
obſerve, that when any one is overvalued, God is robb’d of the over-
plus of Hono'ır that is given to any Creature : This is a tender
thing, and God will not bear it ; let a well ordered Self-love ſteer
you right in this matter. Query, Whether Miniſters or Peoples fal-
ling into ſcandalous Sin, or dangerous Error, ſpring not from this
Root ? Theſe Cautions concern as well the ſincere as others; but my
laſt under this Head concerns only Hypocrites, or thoſe who have too
cauſe to ſuſpect themſelves to be fo.
42 S.
4. Take heed of being ſwayed by private Intereſt; (1) To have (1) Jude 16.
mens perſons in admiration, becauſe of advantage. i.e. Of Battering per-
ſons upon ſome carnal account: You have the Apoſtle naming ſome
of their ſpiritual Diſeaſes: (m) If any man affect to teach or to hear (m) 1 Tim.6.3,
other niſe, and conſent not to mholſome words, i. e. words that tend to
cure the soul of Spiritual Diſtempers, even the words of onr Lord Jea
ſus Chriſt, and the Doctrine which is according to Godlineſs, i. e. that
Doctrine which promotes downright godlineſs; He is proud, i. e. he
is fwelld up, he is great in his own eſteem, though knowing nothing
ſolidly, but doring brainſick about queſtions of no uſe, and ſtrifes of words,
contending about words, mhereof cometh envy of thoſe that are wiſer
than himſelf: ſtrife, An ignorant perſon will not yield that another
knows more than himſelf; railings, What he wants in arguments,
he'll make up with foul language ; evil ſurmiſings, Uncharitably ſu-.
ſpecting what they will not ſpeak out ; perverſe diſputings, Not to clear
up Truth, but to Muffle in Error ; of men of corrupt minds, diſtem-
per'd in their heads; deſtitute of the Truth, have quitted favoury
Truth ; ſuppo, ing that gain is godlineſs, whatever tends to their world-
ly intereſt, that is very well contiſtent with their Religion ; from
ſuch withdraip thy ſelf, have nothing to do with them.
Qu. 2. When there's a difference in the Directions that are given
by Ministers, what ſnall thoſe do who are to obſerve them ? Prelcrip-
tion are ſometimes peremptory, and we arecharged to do expreſly thus;
and when we hear the fine Duty preſs’d by another, he directeth
otherwiſe : (n) If the Truinpet give an uncertain ſound, who shall prepare (n) 1 Cor.14.8
hiinfelf for the Spiritual Warfare?
Anfid: 1. Thoſe that ordinarily ask this Queſtion, don't do it for
practical Direction, but for captious diverlion; they don't ſpeak by
way of Enquiry, but excuſe ; they'll except againſt this, and the
other, but they'll follow none; and therefore I'll paſs by theſe.
D 2
2. Do
18
Serm. 1.
How may we give Chriſt a ſatisfying Account,
j
2. Do but practiſe that wherein all the Miniſters of Chriſt are
agreed, and you are ſafe: They all give the ſame Directions for ſub-
itance; though their Directions are different, they are not contrary.
You know there's nothing more ordinary than for two Miniſters to
preach upon one Text, and to handle it different ways, and to draw
from it different Inferences, and different Uſes; but while they keep
to Scripture, and to the Analogy of Faith, all
' is commendable and
beneficial. Chriſt is pleaſed variouſly to diſtribute both Graces and
Gifts, both to Miniſters and Chriſtians, and 'tis to the Glory of his
Wiſdom and Grace that he doth fo. All who are Faithfull to Chriſt
and Souls, agree in ſuch things as theſe, viz. To convince of the
evil of Sin, and of the neceſſity of Regeneration: there's none that's
worth the name of a Miniſter that can give Sin a good word; they cannot
ſpeak lightly of fin, they cannot encourage fin,they cannot, they dare not
Numb.32
. fiatter you in your ſins; they all agree to aſſure you, () That your fin will
23. find you out ; that if you do not find out your Sin to Repentance, your Sin
will find you out to your Ruine: They all agree to direct you to Chriſt,
fome do it with more skill and warmth than others, but all agree
9) 1 Cor.3.11 in the thing : (P) Other foundation. can no man lay, than that is laid,
which is Jeſus Chriſt : They all agree in preſling a Life of Holineſs,
(9) Heb.12.14. to evidence the fincerity of your Faith ; (9) Without holineſs no man Mall
ſee the Lord with comfort.
3. Endeavour to learn the holy Skill, and the holy Zeal of ma-
king your Advantage of the different Talents of Chriſt's faithfull Mi-
nilters: Hear none but whom you may groundedly take to be Miniſters of
(1) Ifa, 52. 7.
Chriſt : And then eſteem ſuch for their Maſters fake; whoever brings
me a Meſſage from Chriſt ſhall be welcome; (r) How beautifull up
on the Mountains are the feet ( though ſweaty, duſty, dirty,) of him
that bringeth good tidings of the diffolution of the Babylonian Captivi-
ty, --ihat publiſheth Salvation by Jeſus Chriſt; how much more ami-
() 1 Cor. 12, able mult theſe be? () The Manifeſtation of the Spirit is given to
every man to profit withall, dividing to every man ſeverally as be will.
No one ſhall have all, lelt he ſhould be proud ; none ſhall want all,
leit he ſhould be diſcouraged.
7,11,21.
4. Strive to approve your felves to be of a healing Temper : You
will hereby get more profit to your felves, and be more uſefull un-
( Mat. 5.9. to others : (7) Bleſſed are the peace-makers, for they ſhall be called the
Children of God. Thoſe that long and labour for Peace, they are like
God and Chriſt, and ſhall be owned as ſuch: It is a Duty for even
ry one to ſit den under a particular Paftor, for the enjoyment of all Or-
dinarccs; but as ſtill holding Communion with the truly Catholick
Church. Though you can hold local Communion but with one Con-
gregation at once, yet you may hold mental. Communion with the
whole
Serm. I.
19
why we Attend upon the Miniſtry of the Word ?
ܒ
ܕܢ ܆܇܇
9
whole Church of Chriſt at the fame time : Do any thing but fin, 10
comply with others for their ſpiritual Edification ; and be not too haſty
in accounting any thing ſinfull, wherein the fincere Servants of Christ
may have Sentiments different from yours, rather Suſpend your own pra-
ctice, than cenſure others. I would commend it to you, to love the Truth
and Peace, to love Truth more than Peace; but yet to conlider ſe.
veral Truths of leſſer moment, may be waved for Peace fake. e. f.
I may part with ſeveral things of my own right for Peace fake. (*) (u) Gen: 13.8.
Abraham the Uncle, lets his Nephew Lot make that choice which be.
long'd to liimſelf, left their Infidel Neighbours ſhould ſcorn both for
their contentions. The Bleſſed Apoſtle will not inſiſt upon (m) his
(w) Cor.9.17
due maintenance, leſt he ſhould hinder the ſpreading of the Goſpel :
This Rule is therefore to be obſerved that when two different Commands
at the ſame time call for our Obedience, we muſt corſider which of
them is of greateſt moment, not ſo much in it felf; as to that ſea-
ſon; for fo a Command about the immediate Worſhip of God, muſt
give place to a command that concerns but Mans bodily relief, (*) (x) Mat. 9.13.
I will have mercy rather than ſacrifice : Several good works muſt be
omitted, when the doing of them will do more hurt than good. I'll
cloſe this with that of the Apoſtle: (y) Though I be free from all
(y) 1 Cor.9.19
men, not obliged to any one more than another, yer bive I made my
ſelf ſervant unto all : I have complyed with the perſwalions and incli-
nations of others in things Indifferent, that I might gain the more,
that I might win them to Chriſt for their Salvation ; To the Jews I
became as a Jew, that I might gain the Jers, i. e. To the unbelieving Jemps
I conformed to ſome of their Ceremonies, that I might pertwade
them to embrace Chriſtianity ; To them that are under the Law, as under
the Law, that I might gain them that are under the Lam. i.e. To thofe
believing Jews and Gentiles, who yet think 'tis neceſſary to obſerve
the Law of Moſes, I comply allo with them in ſome Ceremonies
which were not yet unlawfull: To them that are without the Law, as
weithout Law. i.e. To thoſe Gentiles that do not look upon themſelves
as bound to obſerve the Law of Moſes, among them I uſe my Chri-
ſtian Liberey for the non-obſerving of dayes, and meats, éc. (being
not without Law to God,but under tise Lap 10 Chrift;) i.e. I walk by the Rule
of the Moral Law, and ſubjecting my ſelf to all the Commands of Christ in
the Goſpel : To the meak became I as weak, that I might gain the weak:
i. e. I condeſcended to the weak, in teaching them according to their
Capacity to learn; I am made all things, to all men, that I might by all
means fave fome. i. f I accominodate my ſelf to all perſons, for the
promoting of the Goſpel.
•--22
.
--
Queſt. 3. How ſhall weak Chriſtians, that have bat low Parts,
little Grace, few helps, and many hinderances, follow there or fuch
like Directions?
41/1,
20
Serm. I.
How may we give Chriſt a ſatisfying Account,
Anm. 1. Know this to your Comfort, that though you are ſuch,
yet while you are low in your own esteem, and diligent in the uſe of
(d) 1 Cor. 27
what means and helps you have, you ſtand fair to be as thriveing
28. Chriſtians, as rich in Grace and Comfort, as thoſe you apprehend-
ed far exceed you. 'Tis the low vallies that are moſt fruitfull: (a)
God hath choſen the fooliſh things of the world : God picks up thoſe that
ſeem to others to be the Refuſe of the World, to confound the wiſe.
As Chriſt choſe the poor Fiſher-men, to convince the moſt knowing
part of the World. God hath chofer the weak things of the world ; ſuch
Perſons as ſeem moſt uncapable of underſtanding the Myſteries of the
Goſpel, to confound the things that are mighty, to put to ſilence thoſe
that are far above them: And baſe things of the world, and things which
are deſpiſed, God hath chofen : Tea, and things that are not, to bring to
nought things that are. God by thoſe who are as contemptible as if
they had no Being to be taken notice of, manifeſts the emptineſs of thoſe
that ſeem moſt excellent. Pray conſider, when the whole World
was drown'd, and when Sodom and the neighbour Cities were born'd,
Yb) Tit. 2. 10. there was not one Servant ſaved : But now under the Goſpel (b) they
are in a ſpecial manner charged, (and honoured by the charge, ) To
adorn the Do&trine of God in all things; and they tand upon even ground
as to Spiritual Priviledges, with any rank of men in the World :
() Col. 3. 11. There is (c) neither Greek nor Jem, circumciſion nor uncircumciſion, Bar-
barian, Scythian, bond nor free, but Chriſt is all, and in all : It's neither
the Grecians being the moſt learned part of the World, nor the Jews
being the only National Church in the World ; 'tis neither the ob-
ſerving the Ceremonial Law ; tis not the Barbarian that wants Ac-
complifhments, nor the Scythians, who are of all Barbarians moſt
barbarous; tis not bond, i. é. thoſe who are in the worſt of humane
ſlavery ; nor free, i. e. thoſe who were never in bondage to any, but
Chriſt is all, and in all. i.e. He infinitely ſupplies all outward defects,
he's infinitely better to them than all outward Priviledges ; ſo that
you have comparatively nothing elſe to do but to clear up your Uni-
on with Jeſus Chrilt.
2. Pradiſe what you knom, tho it be never ſo little, improve what
() Mar. 4. 26.
helps you have, thô they be never fo few, and your Graces will
grow more than you are aware of: (d) So is the Kingdom of God, as
27.
if a man ſhould caſt fced into the ground, and ſhould ſeep, and riſe night
and day, and the ſeed should ſpring and grow up he knoweth not born. Thoſe
that receive the good Seed of the Word into good honeſt hearts,
(or the Word hath made 'em ſo,) it hath an inſenſible efficacy, which
produceth a gradual increaſe of Grace, even beyond obſervation: But
you complain that you ſee no ſuch thing: in fome reſpect I may ſay,
The leſs you take notice of your own Graces, the better ; provided you do
not bely the Spirit of God in overlooking, and denying what he hath
wrought.
Serm. I. why ire Attend upon the Miniſtry of the VVord?
2 I
wrought. Things neceſſary to Salvation are but frip, and plain, eaſie to
be (thrô Grace ) ſufficiently underſtood and practiſed ; thô there is
not any thing ſo inconſiderable, but may exercile the greateſt Parts
and Learning attainable in this life; yet there is not any thing ne-
ceſſary to be known, but Jeſus Chrilt, who is our Prophet to teach
us, will both give Inſtruction, and Capacity to receive it, to all his
willing Diſciples; and Cliriſt will require an Account for no more Ta.
lents than he gives.
+
3. Endeavour to make a true Obſervation, how thoſe things which
are in their own nature Hinderances to the Soul, are graciouſly and
powerfuily governed by God for our Souls pronting by them; that
as the Apoſtie, I would ye ſhould underſtand (e) brethren, ihat the things (€) Phil. I. 13.
mhich happened to me, have fallen out rather to the furtherance of the Goſpel
When Paul was firſt taken off from preaching, and calt into Prilon,
who would not at firſt hearing be ready to cry, Oh! many a poor
Soul will rue this day, this is the blackeſt Cloud that ever darkened
our Goſpel day. The Apoſtle doth as it were tell 'em, They are
greatly miſtaken, at preſent, the fame of his Suíferings rung through
Court, City and Countrey; and perſons were ſo far from forfaking the
Truth through diſcouragement, that they boldly own the Goſpel: And
now was he more at leiſure to write thoſe Epiſtles which would benefit
the Church in future Ages. But to bring this down to ordinary Chri.
ftians: You know that groundleſs fears, and trembling miſgivings of
heart are the ordinary diſeaſes of a fcrupulous Confcierce; theſe
now diſpirit us, and hinder us from that chearful behaviour that
might render Religion more amiable, and ſo hinder the ſpreading of
it. And belides this, Satan, that ſubtile Angler for Souls, ſtrikes in
with our Spiritual Diſeaſes, and plyes the Soul with next to over-
whelming temptations; and he never fails of ſucceſs through want of
skill, or throngh want of induſtry: But blelled be God for over-rua.
ling all this.. God by. but upholding the Soul under (not delivering
the Soul from ) its fears, keeps it humble, and makes it more uſefull
throughout the whole courſe of its Regeneration : and as for the ad-
vantage that Satan takes, God is pleaſed to give the poor trembling
Soul thoſe experiences, that it is our ſin not to take notice of them.
e. g. That Chriſtian that is in his own eyes the pooreſt, weakeſt, fil-
lielt Sheep in Chriſts Fold, ſnall out-wit Satan in all his Stratageins,
and over-power him in all his Alfaults, though he knows not how
he does it: Thus, the poor Soul when he is hard beſet, retreats to
Chrilt, and though he dare not call his carriage an acting Faith up-
on Chriſt, Chriſt will own it as ſuch, and reward it as ſuch. For how
is it that ſuch a poor Soul hath held out ſo many years under its own
fears and Satans Temptations, but that Chriſt upheld both it, and its
Faith? Here's Faith not difcern'd, yet victorious, .
E
4 En
32
Serm, i.
How may we give Chriſt a ſatisfying Account,&c.
i
4. Endeavour thankfully and impartially to take notice of the Ad-
vantages of your Condition: Do not ſo much look at what you ap-
prehend more deſireable in anothers Condition, as to know and con-
ſider the circumſtances of your own Condition. Anothers condition
is better for them, God fees your condition to be better for you; ’tis
the ſtation wherein God ſets you : (f) Brethren, let cvery man wherein
f) 1 Cor.7.24. he is called, therein abide with God: your ſtation in the World is not ſo
high as others, and your diſtractions in the World are not ſo great as others :
God hath not ſet you in his Church ſo high as others, God doth not re-
quire ſo much of you as he doth of others: But alas ! you have not the Graces
that others have;neither have you the temptations nor defertions that others have.
Thoſe who have the largeſt meaſure, and the higheſt degrees of Grace,
have always exerciſes ſuitable to their Receipts; they have ſometimes
the foreſt Tryals, ſometimes the greateſt Corruptions; and if not that, yet
you'll find 'tis ſuch as Job, and Afaph and Heman, that make molt dole-
(3)1 Cor.7.21. full complaints of the hidings of God's Face; (8) therefore take the
Apoſtle's counſel, Art thou called, being a Servant, care not for it. q. d.
Be not troubled at it, as if thy mean condition in the Word, ren-
dred thee leſs acceptable unto God; poor Lazarus is in rich Abraham's
(6) James 2.5. Boſom: Hearken, my beloved brethren : q. d. This is a matter worthy
your ſpecial notice; Hath not God choſen, 9. d. dare ye deny it? the
poor of this world, i.e. In the things of this World, or in the eſteem of
this World; rich in Faith, i.e. they have abundance of the Grace of
Faith, and of the Priviledges of Faith ; they have no Inheritance on
Earth, but they have at preſent a Title to, and they ſhall foon have the
Poffeſſion of the heavenly Kingdom.
Queſt
. .
33
The Caſe I am to diſcourſe of this Morning, is this :
Queſt. Wherein, and wherefore, the Damnation
of thoſe that periſh under the Goſpel, will
be more Intolerable, than the Damnation
of Sodom, or the worſt of the Heathens, at
the day of Judgment ?
3
SER MON II.
+
MATTH. XI. 24.
But I ſay unto you, It ſhall be more tolerable for the Land
of Sodom in the day of Judgment, than for thee.
im: YOX 2 E read in the foregoing Chapter, our Saviour giving
Commiſſion to his Twelve Diſciples, whom he call-
ed Apoſtles. Where we have their Commiſſion af-
ſerted, Inſtructions about it, and Encouragements to
the Diſcharge of it.
But by his Commiſſion given to them, he did not
thereby excuſe himſelf. By his ſending them forth
to preach and work Miracles, he did not forbear and indulge hiin-
felf: Others labours did not excuſe his own. For we read in the
firſt Verſe of this Chapter, When he had made an end of commanding
his Diſciples, he departed thence to teach and preach in their Cities. And
ſome of the Cities are theſe mentioned in this Chapter ; Corazin,
Rethſaida, and Capernaum, three Cities in Galilee. And he begins his
ſpeech to them in a way of Exprobration. Then began be to upbraid the
Cities wherein moſt of his mighty works were done, v. 20. Whence we may
note, That this was not his firſt time of his coming to theſe Cities;
he had been with them before both teaching and working Miracles,
elſ: how could he now upbraid them. And alſo, that theſe were not
the only Cities where he had thus been preſent, but here the Text
faith were wrought heisai surduers, moſt of his mighty works.
And he begins with Corazin and Bethſaida , and puts them both
together, either becauſe they were near one another, about two miles
F
diftant :
+
3+
The Damnation of thoſe under the Goſpel,
Serm. 2.
Sai
diltant : Or, becauſe they boch had equal Priviledges of his preſence
with them, and fo equally under guilt.
And in his upbraiding them, 1. We may conſider, what he up-
braids them for, that they repented not ; notwithſtanding the mighty
works they had ſeen done before their Eyes, and the heavenly Do-
ctrine they had heard preached in their Ears. 2. Who he upbraids
then by, it is Tyre and Zidin, the Tyrians and Zidonians; who were
Phænicians inhabiting Syria, none of the Fewiſh Nation, out of the
Pale of the Church, brought up in the Ignorance of God, and true
Religion, yet if the works done in theſe Cities had been done among
them, they would have repented, and repented in duſt and aſhes,
when theſe Cities repented not at all: Whereupon our Saviour de-
nounceth a Woe againſt them, Woe to thec Corazin, &c. 3. He up-
braids them by name and not in general, with other impenitent Sin-
ners; for Particulars affect more than Generals.
Next he proceds to Capernaum, and becauſe it may be this City
was under greater guilt than the two former, or any other in Gas
lilee, therefore Chriſt names it by it ſelf, and doth not only name
it but notifie it. 1. As being lifted up to Heaven; not in outward
Grandeur, Pomp or Power, but by fignal Favours and Priviledges
from Chriſts Preſence, his Preaching, and mighty Works done in
it.
2. As a City to be caſt down to Hell. Thou ſhalt be caſt down
Hata BiBawon. to Hell : Or hurled down by force and violence, as the Greek word
śws ideo imports: And to Hell, or as low as Hell. A great fall indeed. What
ſo high as Heaven? and what ſo low as Hell? Though by Hell ſome un
derſtand a temporal deſtruction ; ſome fatal Calamity, that ſhould carry
it to the grave of Oblivion, and bury it in aſhes out of ſight: which
was executed upon it by the Allyrians, Caldaans, and then by the
Romans. But ſeeing Chriſt ſpeaks in the Text of the day of Judg.
ment, I ſuppoſe he rather ſpeaks of the Æternal Hell and Damnaa
tion it ſhould be hurled then into.
3. He notifies it by the form of his Speech, directed to it in a
way of indignation. And Thou Capernaum : As if he held up his
hand, ſhook his head, and contracted his brow againſt it. Ah ! Ca-
pernaum, Capernaum, of all Cities thou art likely to have the feve-
reft doom.
4: And again by comparing it with Sodom, and repreſenting it as
worſe than Sodom, If i he mighty works done in thee had been done in
Sodom, it would have remained unto this day. Sodom would have re-
pented, or had ſo many righteous perſons in it whereby not to be
deſtroyed with Fire and Brimſtone.
Now as all theſe three Cities were in Galilee, ſo they belonged
to the Tribes of Zabulon, and Naphtali; which are foretold by the
Prophet Iſaiah, as ſuch as would firſt fall into the dimneſs and dark-
neſs of Affliction in the Aſſyrian Captivities; and as ſuch as ſhould
firſt have the Goſpel Light ſhining amongſt them in Chriſts publick
Miniſtry,
Serm. 2. more Intolerable than that of Sodom, dc.
35
Miniſtry, Ifai. 9. 1, 2. The people that walked in darkneſs, have ſeen a great
light. And therefore are firſt upbraided, and rebuked by our Saviour,
becauſe they repented not.
But I paſs from the context to the Text, wherein we have our Sa-
viour looking to the day of Judgment, and the rewards of Sinners to be
then diſtributed. But I ſay unto you, it ſhall be more tolerable for the Land
of Sodom, in the day of Judgment; ihan for thee.
Which words he ſpeaks to Capernaum, and are a Prediction of its doom
in the day of Judgment. And we might take up ſeveral Notes from
them.
There shall be a day of Judgment. Whether mėn will believe it or Note I.
not, yet it ſhall be. Chriſt here faith it, and the Righteouſneſs of God
makes it neceſſary; it hath a witneſs in every man's Conſcience : Felix
trembled, though an Heathen, when Paul diſcourſed of it. It is one
of the Articles of the Creed, and one of the Principles of the Chriſtian
Religion, Heb. 6. 2. callid Eternal judgment. But I fall not inſiſt on
this.
In the day of Judgment fome Sinners shall fare worſe than others. Note 2.
Of thoſe that ſhall be Condemned, fome will fall under ſorer Condem-
nation. Of thoſe that go into Everlaſting fire, fome, as in Nebuchada
nezzar's Furnace, ſhall be caſt into hotter flames: And thoſe that are
caſt into utter darkneſs; yet for fome is reſerved the blackneſs of
darkneſs. When our Saviour tells us of ſome that are made two times
more the Children of Hell than others, Matth. 23. 15. and of ſome
that ſhall be beaten with few ſtripes, and others with many ſtripes,
Luke 12. 47, 48. it ſnews there are degrees of puniſhment in the ſtate
of Damnation. Some have queſtion'd whether there will be degrees of
Glory to the Saints in Heaven; but none brit believe there will be de-
grees of Torment in Hell; ſome more, ſome leſs tolerable. But nei-
ther this ſhall I infift upon.
In the day of Judgment there will be a diſtribution of Sinners puniſis. Note
inents according to the exact Rules of Juſtice, Why elſe ſhall it be more
tolerable for ſome finners than others ?
As Grace and Mercy will diſtribute the Rewards to the Saints; fo
Juſtice, Puniſhment to the Wicked. So that nothing will be added a-
bove what is due, and nothing abated of what is due; not one ſtripe
inflicted, nor one diminiſh't of what Juſtice ſhall determine. By him
actions are weighed, faith Hannah in her Song, 1 Sam. 2. 3. Bad actions
as well as good; and the ſinfulneſs of them known to a grain ; and
the licavier Sin ſhall have the heavier Judgment. Neither this do I
3.
inſiſt upon.
Chriſt's ſaying is ſufficient ground for our believing. But I ſay unto Note 4.
jou, li fall be more tolerable, &c. He adds no more by way of proof;
his ſaying it is enough. How often do we find in the Goſpel theſe
words, Verily I ſay unto you; and ſometimes, Verily, verily, I ſay unto you;
or Amen, Amen; and is bimſelf call'd the Amen. We owe this defe-
rence to him, as to believe liim upon his naked Word. If an ipſe dixit
F 2
paſsa
36
The Damnation of thoſe under the Goſpel, Serm. 2.
Note 5:
paſs’d for a proof in Pythagoras's School, much more ſhould it in Chriſt's.
Neither will I infilt on this.
In the day of Judgment it will be more tolerable for Sodom than Ca-
pernaum. And this will lead me to diſcourſe of theſe two Cities lite-
rally, and from thence to 1peak of the Caſe propoſed more at large,
and generally.
Theſe two Cities may be conſidered under a threefold diſtinction :
1. Nominal: The one is call'a Sodom; in the Hebrew Sedom, or Sedo-
mah; ſometimes we read of the Land of Sodom, or the Sodomites; and
then it comprehends Gomorrah, which is often mention'd with it: as Iſai.
1. 9. Matth. 10. 15, &c. And Admah, and Zeboim, and Bela alſo, may
be ineant by the Land of Sodom, and the Cities of the Plain, Gen. 19.25.
And the other City is call's Capernaum, which fignifies in Hebrew, A
Field of Confolation, or a pleaſant Field: As Sodom hath its Name from
a word that denotes Secrecy, or Cætus Conſultantium, Gen. 49. 6. But
I ſhall not Criticize upon Names.
2. Local: Sodom was on the Eaſt of Canaan, in the Plain of Jordan,
which Lot choſe at his parting from Abraham ; and he is ſaid to journey
to the Eaſt, Gen. 13. 11. and was a pleaſant and fruitful Plain, and as
the Garden of the Lord, till it was deſtroy'd from Heaven, v. 10. But
Capernaum was on the North, or North-weſt of the Land of Judah.
3. Moral : Both were ſinful Cities, but their ſins of a diſtinct kind.
The ſins of Sodom were fins againſt the Law more directly, and againſt
the Light of Nature, and of the higheſt ſcandal ; but Capernaum's fins
were more againſt the New Light of the Goſpel breaking forth upon
them from Chriſt's Miniſtry, and the mighty Works whereby his Do-
Etrine was confirmed among them.
Now Chriſt conſidering both theſe Cities, and the fin of both, gives
the deciſion in the Text, That it will be more tolerable for the Land of so-
dom, than Capernaum, in the day of Fudgment.
And may not this ſeem ſtrange and amazing ? Sodom was a City that
was wicked to a Prodigy, and to a Proverb. It's ſaid, Gen. 13. 13.
That the min of Sodom were finners and wicked before the Lord exceedingly.
And impudency in fin is called a declaring their ſin like Sudom, Ifai. 3. 9.
And they are to me like Sodom, ſaith God, ſpeaking of the ſin of the Jews,
Jer. 23. 14. And wicked Rulers are called Rulers of Sodom, Ifai. 1. 10.
Whereupon Lot is ſaid 10 vex his righteous Soul with their unlawful Deeds,
2 Pet. 2. 8. And there is a ſin, not fit to be mention'd, call'd by the
name of Sodomy; ſo denominated from tlie place. Yet notwithſtanding
all this, it will be more tolerable for Sodon than Capernaum in the day
of Judgment: Capernaum was lifted up to Heaven by many favours and
priviledges, which were not vouchſafed to Sodom ; had means of know-
ing the Saviour of the World, and the way of Salvation above what
Sodom had; had Chriſt himfelf, the Son of God preſent, preaching,
and doing many wonderful Works in it', which Sodom never had.
Many things are recorded in the Evangeliſts about this Capernaum, and
its Priviledges above moſt Cities. It's ſaid, that Chrilt' dwelt here,
*
Matthi
Serm. 2.
37
more Intolerable than that of Sodom, C.
Matth.4. 13. Here he heal'd the Centurion's ſervant by a word from
his mouth, Matth. 8. Here he healed Peter's Wife's Mother, and ma-
ny that were fick, and pofſeſt of Devils, ibid. And here he heal'd the
Paralytick man let down through the Tiles of the Houſe, Mark 2. 1,
2, 3, &c. And here he caſt out the unclean Spirit by a rebuke from
his mouth, Mark 1. 2.7. Here he wrought the Miracle of the Tribute-
money taken out of the mouth of a Fiſh, Matth. 17. Here he entred
the Synagogue, and taught once and again, that they were aſtoniſh't at
his Doctrine. And here he preached that divine and myſterious Sermon
about the Bread of life which came down from Heaven, and eating the
Fleſh, and drinking the Blood of the Son of Man, John 6. 59. And this
City was ſo famous for Chriſt's Miracles, that when he came to Naza
reth, they expected him to do the works there which he had done in
Capernaum, Luke 4. 23. Now when after all this, Capernaum did not
receive him nor his Doctrine, but murmur'd at both, John 6.41. and
turned not to God by true repentance : this was the Sin of that City,
which will make it more tolerable for Sodom in the day of Judgment;
than for it.
But that I might bring my diſcourſe home and cloſer to our ſelves,
and to the caſe propoſed, we ſhall conſider theſe two Cities as Types
and Examples of two ſorts of Sinners, for ſo it may be ſuppoſed our
Saviour intended them. Sodom, as a Type of the Heathen, and all that
wickedneſs found among them, who have not heard of Chrift and Sal.
vation by him ; and Capernanm a Type of thoſe Sinners who live under
the Goſpel, and have had Chriſt preached to them, and preſent anong
them by his Word and Ordinances. And ſo I come to the laſt Note, --
which will fully anſwer to the Caſe propoſed.
That the worſt of the Heathen, who never had Chriſt preached to them, Note 6.
and Salvation offer'd by him, fhall fare better in the day of Judgment
than thoſe that continue impenitent under the Goſpel. A tremendous Dom
ctrine.
Sodom is here inſtanc'd in by our Saviour, as being the moſt notori-
ous Sinners among all the Heathens, worſe than Tire and Sidon before
mention'd, or any Heathen City, and yet ſhall fare better than Caper-
takm, though none of Sodom's fins be charged by our Saviour upon it.
But they repented not under the means of Grace and Salvation : Be-
lauſe they repented 101, faith the Text : this was their lin.
Q. But what is this Impenitency under the Goſpel ?
A. 1. It is not all hardnefs of Heart, that is Impenitency: many
good Chriſtians may ſtill find ſomething of it, but it is when men har
den their own hearts, Hib. 3. 8. which are two different things.
2. It is not any particular act of Sin that may be call’d Impenitency,
but a trade and courſe of Sin.
3. It implies a wilful rejecting the Offers of Grace and Salvation
by Chriſt, in thoſe that live under the Goſpel.
4. It implies a ſlighting and contempt of the threatnings denounced
againſt Sin, and Sinners,
9
:
.
38
The Damnation of thoſe under the Goſpel,
Serm, 2.
5. It implies a reſolved purpoſe to perfift in Sin, though Man
knows it to be Sin: when the Sinner's mind is not changed, rior he
comes to himſelf, and to grow wife after all his folly, as the Greek
word for Repentance doth import: this is Impenitency.
This I premiſe to clear my way to the following diſcourſe: As alſo
by anſwering the following Objection.
Obj. But Capernaum's caſe is not ours. Capernaum ſaw Chriſt in the
Fleſh, which we never did ; they heard Doctrine preached from his
own mouth, which we never did; they ſaw his Miracles wrought be-
fore their eyes, which we never ſaw. Had we had their advantages
and priviledges, we would not have done as they did, nor been impeni-
tent as they were.
Anſ. This Evaſion is much like that of the Scribes and Phariſees
mentioned Matth. 23. 30. Had me been in the days of our Fathers, we would
not have been partakers with them in the blood of the Prophets. When they at
the ſame time were fill'd with that malice againſt Chriſt, which iſſued
in the ſhedding of his precious blood. But I anſwer :
1. Though we have not Chriſt with us in his fleſhly Preſence, yet
we have his Doctrine ſtill with us, and preached to us.
And it was not
his fleſhly Preſence that brought any Sinners to repentance, but his
Doctrine.
2. Though we ſee not Chriſt's Miracles wrought before our eyes,
yet we have them recorded by the four Evangeliſts, and by ſuch as
were either eye-witneſſes, or wrote by an infallible Spirit, or rather
both. And if we believe the Goſpel, we believe what is there record-
ed : and Faith is the evidence of things not ſeen; and will make their im-
preſſion upon the Heart, as if ſeen with the Eye.
3. Of thoſe many thouſands both of Jews and Gentiles that were
brought to repeặtance by the Goſpel in the Primitive times, not cne
of an hundred or of a thouſand did either ſee Chriſt in the Fleſh, heard
him Preach, or ſaw him work any Miracle.
4. Of thoſe many thouſands that did ſee him and his Works, and
licar him preach when he was upon Earth, not one of an hundred were
brought to repentance thereby, zid. John 12. 37. And are any ſure
in theſe days, had they then lived, they ſhould not have been of that
number? Confidering that men have now the ſame blindneſs and hard-
neſs upon their minds and hearts which they had then ; and the ſame
love to their fins and prejudices againſt Holineſs as was then. And there-
fore Impenitercy row will expoſe a man to as ſevere puniſhment, and
preſent him as guilty before God at the day of Judgment as it will
Capernaum. And doth not our Saviour denounce the fame ſeverities a-
gainſt them that received not his Diſciples preaching, as his own.
Matth. 10. 14, 15. Whoſoever fivall not receive you, (having offer'd peace
to them ;) depart, and shake off the duſt of your feet againſt them. Verily
I ſay unto you, it mall be more tolerable for the Land of Sodom and Gomorrah
than that City. And this holds true in every Age, and in the preſent
Age ; in every City, and in this City; in every Nation, and in our
own Nation.
Thus
Serm. 2. more Intolerable than that of Sodom, &c.
39
Thus having made my way clear, I now proceed : And ſhew, That
Impenitency under the Goſpel will expoſe men to the moſt intolerable
Judgment in the day of Chriſt.
1. I ſhall prove that it will do ſo.
2. Why it will do ſo.
3. Wherein will this greater Intolerableneſs conſiſt.
1. That it will do ſo, I need not prove it by any other Argument,
than what we have in the Text. i ſay unto you, faith our Saviour.
And again, v.22. 1 ſay unto you, it ſhall be more tolerable, &c. And he adds
his Amen and Verily to it, Matth. 10. 15. Verily, I ſay unto you, it shall
be more tolerable for Tire and Zidon in the day of Judgment, &c. If we be-
lieve not that Chriſt hath ſaid this, we are Infidels to the Goſpel. If
we think he hath ſaid falſe, we are guilty of Blaſphemy. Is it not he
that faith, Heaven and Earth shall paſs away, but my Words ſhall not paſs
away, that ſaith this? Is it not he who is Ityled the Amen, the true and
faithful witneſs, that hath ſaid this? Is it not he who came down from
Heaven, out of the boſom of God, and ſpake nothing but what he had
ſeen and heard from his Father, that ſaith this? And therefore it may
ſeem ſome reflection upon Chriſt's Veracity, and my Auditor's Infideli-
ty and incredulity to bring any other proof.
2. Next, Why will it be ſo at the day of Judgment ?
R. Becauſe Impenitency under the Goſpel hath more of fin in it,
than
any fin of the Heathen. And this is the general Reaſon.
And where there is moſt sin, there will be the ſevereit Judgment.
I ſuppoſe none of you think , as fome Philoſophers of old, that all
fins are equal : And inequality of ſin requires in juſtice inequality in
puniſhment : That ſaying of Chriſt to Pilate Thews that there are de-
grees of fin: He that delivered me to thee hath the greater fin, John 19. 11.
And ſo we may conclude there will be degrees of punilhment.
And theſe degrees of ſin muſt needs be known to God, who is a God
of Knowledge; and being known to him, his Juſtice requires of him
Puniſhment in a proportion; though not in this life, yet at the day of
the Revelation of the righteous judgment of God. When all men ſhall be
put into the Scale, as Daniel told Belſhazzar, and Judgment paſt upon
them according to what weight they bear. And their Actions alſo con-
ſider'd and weighed in all their Circumſtances, what Grace and Holi-
neſs may be found in the actions of ſome, and what Sin in the actions
of others ?
So that many ſins that may paſs for no ſins now, may be found fin-
ful then ; and ſuch as paſs for ſmall fins, and of little ſcandal before
men now, may be found highly finful in that day.
There are many ſins that have more Scandal than Impenitency under
the Goſpel, and yet not ſo much guilt : As we uſe to ſay in Divinity,
that ſome fins are majoris reatus, but minoris Scandali ; ſo it is here.
The ſins of Sodom had more Scandal, but the ſins of Capernaum greater
Guilt.
Q. B
By
40
The Damnation of thoſe under the Goſpel, Serm. 2.
}
Q. But wherein lyes the finfulneſs of Impenitency under the Goſpel above
orber fin?
Anf. 1. Such will be left without Excuſe above all others. If the
Heathen are ſaid to be without excuſe, not living and worſhipping God
according to the dictates of natural Light; and the notices of God ſug-
geſted by the works of Creation, Rom. 1. 20. If the Jews will have their
Mouth ſtopped, having the written Law of God, and the Knowledge of
God's Will therein, and yet tranſgreſſing this Law: as the Apoſtle
ſpeaks, Rom. 3. 19. much more will thoſe who live impenitently under
the Goſpel be without excuſe, and have their mouths ſtopped in the
day of Judgment. Had I not come and ſpoken to them, ſaith Chriſt, they
had had no ſin; but now they have no cloak for their fin, John 15. 22. The
Goſpel ſtrips ſinners of every Cloak, and ſo expoſeth them more naked
John 3. 19. to the ſevere Juſtice of God; For this is the condemnation, that light is
come into the world, and men love darkneſs rather than light : And ſo are
without excuſe.
1. Such cannot plead, as the Heathen may, that they were ignorant
of a Saviour, and how to be ſaved by him from their ſin.
2. Neither can they plead, that Salvation by him was revcaled ſo
darkly, that they could not have any diſtinct knowledge of it, as the
Jew may plead.
3. Neither can they plead that this Revelation was never confirmed
from Heaven, ſo that they might certainly believe it to be from Hea-
ven, and not the invention of Men. The Confirmation of it is now
made evident.
4. Neither can they plead, that they knew not that Unbelief and
Impenitency were damnable fins, and would expoſe men to the judg-
ment and wrath of God.
5. Neither can they plead Ignorance of God's punitive Juſtice : The
Sufferings of Chriſt for ſin to ſatisfie offended Juſtice, do clearly evi-
dence this to all that know any thing of the Gospel: And this more
fully, than any Judgments God hath inflicted upon finners in this world,
even Sodom it ſelf.
6. Neither can they plead Ignorance of a future ſtate ; of the Im-
mortality of the Soul, the Reſurrection of the Body, and Judgment to
come, and Heaven and Hell
. Though the Heathen had but dark no-
tions, the wiſeſt of them about theſe things, yet now Life and Immor-
tality are brought to light by the Goſpel; and a future ſtate is more clearly
revealed than before either to Few or Gentile.
7. Neither can they plead ignorance of God's pardoning Mercy, and
his readineſs to pardon upon repentance, whereby finners may be hard-
ned in their ſin, as being without all hope. There is forgiveneſs with
thee that thou may ſt be feared, ſaith the Pſalmiſt, Pfal. 130. 3. And know-
ing that the goodneſs of God leadeth thee to repentance, faith the Apoſtle,
2 Cor. 5. 19. Rom. 2.4. And God was in Chriſt reconciling the World to himſelf, not ima
puting their trejpaſſes to them ; His pardoning Mercy is now clearly re-
vealed, which is the great Motive to Repentance.
Obj. But
Serm. 2.
41
more Intolerable than that of Sodom, c.
?
Obj. But then to be ignorant, will be a Man's advantage, and will
furniſh him with an excuſe.
Anf. 1. That Ignorance which is invincible, will excuſe, but not
Bothful and affected Ignorance. If a King hath publiſh't and proclaim-
ed his Law, a Man's Ignorance will not excuſe him from the penalty :
And to ſhut out the Light is as ſinful, as to ſin againit it. When the
light ſhineth in darkneſs, it will be no excuſe, if the darkneſs com-
prehend it not.
2. Iinpenitency under the Goſpel is a reſiſting the loudeſt Calls of
God to Repentance.
The Heathen were call'd to Repentance by the Light of natural Con-
ſcience, and the Works of Creation and Providence. The Jews were
call'd by the Law God gave them, and the Prophets God ſent among
them; but now, under the Goſpel, the Call is louder than before.
When the Goſpel was entring the World in John Baptiſt's Miniſtry, it
entred thus; Repent, for the Kingdom of Heaven is at hand, Matth. 3. 2.
And under Chriſt's own Miniltry the Call was louder ; The time is
fulfilled, and the Kingdom of God is at hand: Repent ye, and believe the Go-
Spel, Mark 1.15.
And under the Apoſtle's Miniſtry the Call went into all the World.
Acts 17: 30. The times of their ignorance God winked at, nom he calls all
men every-where to repent. And ſtill the great Work of the Miniſtry is
that which our Saviour ſpeaks of his, and the end of his coming ; Not
to call the righteous, but finners to repentance. And what the Apoſtle Paul
fpeaks of his Miniſtry in Aſia, Teaching Repentance tomards God, and Faith
tomards the Lord Jeſus Chriſt, Acts 20. 21. this is the great Work of
the Miniſtry now. And higher Motives are laid before ſinners to re-
pent, under the Goſpel, than ever before.
3. There is the higheſt Contempt of God in it: He calld by his Pro-
phets to repentance before, but now he hath call'd by his own Son. If
à King ſends his own Son to command Rebels to lay down their Arms,
and
accept
of terms of Mercy, and they ſtill refuſe, it is greater Con-
tempt than if he had ſent his Servants. As the King in the Parable ſaid,
Surely they will reverence my Son, though they miſuſed and killed his Matth. 21. 37.
Servants.
There hath been Contempt of God by ſinners in every Age, as the
Pſalmiſt complains, Pſal. 10. 13. Wherefore do the wicked contemn God?
But this Contempt riſeth to an higher degree under the Goſpel, ſince
Chriſt came into the world. ·
1. An higher Contempt of God's Authority.
To tranſgreſs the Law of God delivered by Angels upon the Mount
to Moſes, and by Moſes to the People, was a Contempt of God's Autho-
rity, and received a juſt recompence of reward, Heb. 2. 2.
How greater Contempt is it to diſobey the Goſpel which was preach-
ed by the Lord himſelf, as the Apoſtle there argues ? To refuſe him
tkat pake from Heaven, is greater Contempt of God's Authority, than
la rifuſe bim thet (pake from Earth, Heb. 12. 25.
G
Re-
The Damnation of thoſe under the Goſpel,
Serm. 2.
Rejecting the Goſpel, Chriſt calls it a deſpiſing both him and his Father,
Luke 10. 16. And the Law was delivered in the hand of Chriſt to men,
when he came into the world; ſo that now diſobedience to it is an
higher Contempt both of the Law and Law-giver, than before. If I had
not come and ſpoke, faith Chriſt, they had no Jin, John 15.22. The Au-
thority of the Speaker makes the Contempt the greater.
2. An higher Contempt of God's Goodneſs.
For the Goodneſs of God is now revealed in the Goſpel more fully
and clearly than before: Every impenitent finner under the Goſpel
puts a Contempt upon the higheſt revelation of God's Goodneſs. And
that Goodneſs that ſhould lead him to Repentance, is now rejected and
deſpiſed. And nothing doth aggravate Sin more than when commit-
ted againſt ſpecial Love, Grace, Kindneſs and Goodneſs. To turn
Grace into Wantonneſs, is great abuſe ; but to put it under Contempt
is abominable. Man can better bear to have his Power, or Authority,
or Wiſdom contemned, than his Goodneſs. Ingratitude is juſtly re-
puted among the worſt of Vices; and the Contempt of Goodneſs is
the higheſt act of ingratitude: And the higher the Goodneſs is that
is Contemned, the higher ſtill is the Ingratitude, and the more pro-
voking
3. An higher Contempt of God's Threatnings.
God's Threatnings under the Law were, for the moſt part, of Tem-
poral Evils; but now, under the Goſpel, the Threats riſe higher, and
are more dreadful: It is the damnation of Hell, everlaſting Fire, utter
darkneſs, where there is weeping, meiling, and gnaſhing of teeth : Everlaſting
deſtruction from the preſence of the Lord, and the glory of his power, &c.
And great Men cannot well bear to have their Anger ſlighted, and their
Threats deſpiſed, or derided.
But though the Lion roar, and God's Threats are denounced, and
his Wrath revealed from Heaven againſt all unrighteouſneſs of Men
more than ever before ; yet the impenitent Sinner trembles not, but
goes on in his ſin, and faith he ſhall have Peace; and ſo caits Con-
tempt upon the ſevereſt Threatnings of God.
4. This Impenitency is a diſappointing God in his End. It is a
fruſtrating of his great deſign, which is to recover loſt Man to him-
ſelf by Jeſus Chriſt. And Man is not recovered and brought back to God
but by true repentance. And it is his great End in ſending his Goſpel
to a People, to bring them to Repentance. And this End of God is
3low made void when finners repent not: Men are ſometimes grieved,
and ſometimes angried when they are diſappointed in their End; ſo
is God ſaid to be: He complains often of this in the Scriptures, when
he is diſappointed in the End of his Corrections; he complains, Jer.
2. 30. In vain have I ſmitten your Children, they received no Correction :
And in the End of his lhewing favour, ijai. 1. 2. I have nouriſhed and
brought up Children, and they have rebelled againſt me. And complains
of his Vineyard diſappointing the End of his care and coſt about it;
When I looked for Grapes, is brought forth wild Grapes, Ifai. Jo 4.
Oar
Serm. 2. more Intolerable than that of Sodom, cc.
42
Our Saviour is ſaid to rejoyce when Sinners were brought to repen-
tance; he now enjoy'd the End of his Coming, Lake 10. 21. But then,
at another time, he grieved, becauſe of the hardneſs of mens hearts, Mark
3.5. And there is ſtill joy in Heaven when finners repelt: And Chriſt's
faithful Miniſters rejoyce alſo when finners repent ; for they now at-
tain their End which they come upon, and will give up their account
with joy concerning ſuch, as they will do with grief concerning others :
Whereupon the Apoſtle, as a co-worker with God, beſeecheth the Corin- Heb. 13. 17.
thians, that they reccive not the grace of God in vain, 2 Cor.6. 1. That
neither God nor himſelf may be diſappointed in the end of their work,
being Co-workers. And Grace is beltow'd in vain when it brings not
Sinners to repentance; and when men accept not of the reconciliation
mention'd in the foregoing Chapter, which Grace hath provided for
them. It was a fad complaint of the Prophet, when he faith, I have
laboured in vain, Ifai.49. 4. Much more for an Apoſtle, and a Miniſter
of the New Teſtament, thus to complain.
And much more for Chriſt to complain thus, as ſometimes he did.
And moſt of all for God himſelf to complain, as he doth in the caſe of
Sinners impenitency. So that Impenitency under the Goſpel muſt needs
be very ſinful.
5. This Impenitency hath much folly in it, as well as ſin. For men
to run themſelves into the deſtruction which they might avoid, and re-
fuſe the offers of God's mercy and grace in the Goſpel, is not this folly?
He is call'd a fool that hath a price in his hand, and hath not an heart to
uſe it, Prov. 17. 16. And the Virgins in the Parable, that loſt their
Seaſon of entring in with the Bridegroom, are ſtyled fooliſh Virgins,
Matth. 25. And are not Sinners that continue in their fin and impeni-
tency under the Goſpel, thus fooliſh? For they have ſet before them
the faireſt price, and the richeſt ſeaſons. The Prodigal in the Parable,
when he came home to his father, is ſaid to come to himſelf: So when a Luke 1 g
Sinner repents, and comes home to God, he now comes to himſelf, as
if his former life was folly and madneſs.
6. Impenitency under the Goſpel ſhews greater Wilfulneſs in ſin. As
it argues great folly in the Mind, ſo perverſeneſs in the Will. And the
more there is of the Will in lin, the more ſinful it is : As the School-
men ſay ; Bonitas & malitia moralis ſuæt potiſſimum in voluntate. . Paul
could ſay it was not he that finn'd, when he did fin, becauſe his Will
was againſt it, Rom. 7. 20. The Evil that I would not, that I do. And this
God chiefly looks at in Actions both good and evil. There ſeems to
be more wilfulneſs in Impenitency under the Goſpel, than ever before.
The more Light and Knowledge men ſin againſt, the more Will there
is in ſin. And the fairer offers are made to men of Heaven and Salva-
tion, the more wilful is the refuſal. And this is the caſe of Sinners
under the Goſpel. They do not repent, and they will not repent ;
they do not hear, and they will not hear; they do not leave their fing
and they will not leave it.
i
G2
7. Laſtly,
The Damnation of thoſe under the Goſpel,
Serm. 2.
7. Laſtly, Impenitency under the Goſpel is attended with the
greateſt reliltance of the Spirit: Greater than in former time. There
is more of the Spirit goes along with the Goſpel-miniſtration, than with
any before it. And there cannot be a diſobedience to the Goſpel, with-
out reſiſting that Spirit that goes along with it: Upon ſome the Spirit
prevails, and brings them to repentance ; and in others he is reliited.
And ſome reſiſt to that degree, that they are ſaid to offer deſpight to the
Spirit of Grace, Heb. 10.29. And the ſin that is accounted unpardon-
able, is committed againſt the Holy Ghoſt; and it's Thought cannot be
committed, but under the Goſpel; whereby Sinners are brought by a
ſinful, to a judicial Impenitency, Heb. 6.6. So that by this time you
may ſee the great finfulneſs of Impenitency under the Goſpel, beyond
what was, or could be in Sodom, whereby mens damnation will be
more intolerable.
Now I come to the laſt particular, to ſhow wherein the greater in-
tolerableneſs will conſiſt.
1. Such will ſuffer greater Torments from their own Conſciences.
The worm of Conſcience will gnaw them with greater pain. The re-
flections of it upon the finner will be with greater force and fury. By
how much Men have finn'd againſt greater Light and Mercy, by ſo
much the remembrance of this will be the more afflictive: It was fome
aggravation of Dives his Torments in Hell, the remembrance of former
good things enjoy'd; Much inore will the remembrance of a day of
Salvation loft, and of the refuſal or neglect of Goſpel-grace and mer-
су
be afflictive to finners in a ſtate of Damnation.
The Light they have finn'd againſt will be Hell-fire in their Conſci-
ences for ever; and the clearer light, the hotter fire: And the higher
they have been lifted up by the opportunities of Grace towards Hea-
ven, the lower they will fall under the weight of Guilt, and the re-
bukes of Conſcience.
2. They will ſuffer more than others from the Devil, and his Angels:
For that they are the Executioners of God's wrath upon the wicked
in this world, is out of queſtion ; and ſo ſome think they will be in
the world to comme; but only as under God's Commiſion : which they
ground upon that Text, Agree with thine Adverſary quickly, left he deli-
ver thee to the Judge, and the Fudge 10 the Tormentours, &c. by whom they
underſtand Evil Spirits, Marth. 18. 34
3. Chriſt himſelf will appear in greateſt ſeverity againſt ſuch : He
is ſaid to be revealed in flames of fire againſt ſuch that know not God, and
obey not the Goſpel, 2 Theſl. 1. 8. By, both which expreſſions are meant
impenitent Sinners under the Goſpel.' his firit Coming was in a llame of
Love to ſave Men; but when Men are impenitent, and reject his Salva-
tion, he will come next in flames of Wrath to take Vengeance : And
in the firſt place againſt theſe ; To the Jour before the Gentile, Rom. 2.9.
and to the impenitent Chriſtian before both.
4. Witneſſes will riſe up againſt theſe more than any other finners.
The Heathich will come in againſt thein, as our Saviour ſpeaks; The men of
Niniveh
Serm. 2.
43.
more Intolerable than that of Sodom, &c.
1
Niniveh prall riſe up againſt this generation and condemn it. The Queen of
the South ſhall riſe up and condemnit, Matth. 12. 41. The Heathen, who
have gone further by the Light of Nature, than many who have lived
under the Light of the Goſpel, will come in as Witneſles againſt tliem.
The Jew may come in as a witneſs alſo, who under the darker Light
of the Law, hath out-ſtripped many that were under a Goſpel mini-
ſtration.
The good Angels may come in as Witneſſes; who having been pre-
ſent in the Church-aſſemblies, have heard the Calls there given to. Sin-
ners to repent.
The bad Angels may come in and plead againſt them, that they ne-
ver refuſed the Calls of the Goſpel to believe and repent; for they
never had any.
Miniſters may come in as Witnelles, who ſpent their pains and
firength upon them to invite and call them to Repentance, but they
would not hear.
Many of their Neighbours and Fellow-Chriſtians may witneſs againſt
them, who did believe and repent under the ſame means, whenas theſe
did not. All which will contiibute to make their Damnation the more .
intolerable.
The APPLICATION.
Uſe 1. We may hence learn what to judge of the Heathen, who
have not heard of Chriſt. I hall not diſpute whether any of them
may be ſaved or not; yet this I can ſay, that their Damnation will be
more tolerable than of many others. Thoſe that finned without the
Law, ſhall have more favourable Judgment than thoſe that finn'd under
the Law; and thoſe that detain'd only natural Truth in unrighteouſ-
neſs, as 'the Heathen, ſhall fare better than thoſe that ſo detained. Rom, 1. 13.
Truth ſupernatural.
And among the Heathen, Diogenes may fare better than Dionyfius,
Cato than Cataline , Vefpafian than Dioclefian. The laſt Judgment will
be exactly righteous.
:
Ofe 2. Hence it appears, that what is in it ſelf a great Favour and
Priviledge to a People, may be the occaſion of the greateſt Evil. As .
the Goſpel is in it ſelf, yet will be an occaſion to many of a Damnation
that will be moſt inexcuſable, and moſt intolerable. Chriſt was firſt.
preached to the Jews, which was their priviledge ; but they rejecting
him, brought ſorer Calamities upon their Nation than ever before
ว”
And wrath came upon them to the it moſt : And that Chriſt that is a Cor--
ner-ſtone to his Church, they firſt ſtumbled at, and then it fell upon
them, and did grind them to powder. And how it will fare with.
them in the day of Judgment, he tells them, John 12. 48. The words
that I have ſpoken, the ſame ſball judge you at the laſt day. And what Judg,
ment will be more ſevere than theirs, who have refuſed and rejected
Words
The Damnation of thoſe under the Goſpel,
Serm. 2.
words that came immediately from the mouth of the Son of God?
Words ſo full of Grace and Mercy, Truth and Faithfulneſs, Wiſdom
and Underſtanding; fo that never any Man ſpake as this Man. As the
men of Bethſhemeſh rejoyced and offered Sacrifices of Thankſgiving at
the Coming of the Ark to them, but it proved an occaſion of the de-
ſtruction of many Thouſands of them, 1 Sam. 6. 19.
God can
Uſe 3. We may hence take notice, how ineffectual the beſt out-
ward Means are of themſelves to bring a people to repentance. Could
any City have greater means for it than Capernaum ? Here Chriſt
wrought Miracles that did amaze them, and preach'd Doctrine that
did aſtoniſh them, but not bring them to repentance. The Goſpel
doth ſometimes make ſome impreſſions upon the Minds of people, that
may ſtill continue impenitent in their fin.
Some, when they have heard a Sermon, will applaud it, but not re-
pent. Whether it be from a Conforming or Non-conforming Miniſter,
yet by neither are brought to repentance.
John Baptiſt preached Repentance, and Chriſt came and preached,
Repent ; and yet the Jews, for the greateſt part, repented not by the
one, or the other. Some are for Goſpel-preaching, ſome for preach-
ing the Law, and yet hold faſt their ſins under both. Such is the ſtu-
pidity that is fall’n upon Man, and ſuch deceitfulneſs in his Heart, and
is ſo faſt bound by the Chains of his Sin.
Obj. But God can bring. Man to Repentance if he will.
Anſ. God hath a twofold Power, Poteſtas abſoluta, e ordinata A
Power that he exerts immediately, or in the uſe of means.
by his abſolute Power preſerve Man's life without eating or drinking
but he maintains it ordinarily in the uſe of means, which Man is obli-
ged to uſe; and if he reject them, will be guilty of his own death.
God affords Sinners means to bring them to repentance ; and if they
reject them, God is not obliged to work by his immediate Power.
Hereupon God is ſaid to be willing, that all ſhould be ſaved, and come to
repentance, 2 Pet. 3. 9. by his calling them, and affording means to
repentance.
Q. But why doth God make theſe means effectual to fome, not to others,
by giving Special Grace, ?
A. When he that makes this Queſtion can reſolve me why Chriſt
wrought his mighty Works in Corazın and Bethſaida, and not in Tire
and Sidon, when he foreſaw that Tire and Sidon would thereupon re-
pent in duft and aſhes, and Corazin and Bethſaida would not repent;
I ſhall then anſwer him in his Enquiry : Secret things belong to God, but
things revealed to us, and our children. Let Sinners uſe the nieans,
and wait there for God's ſpecial Grace.
And can Sodom juſtly complain that Chriſt came not to do his migh-
ty Works in it, and brought not the Light of the Goſpel to it, when
The offer'd ſuch Violence to the common dictates of the Light and Law
of Nature ?
3
oſe 4
Serm. 2.
44
more Intoler able than that of Sodom, c.
Uſe 4.
See hence what little Reaſon men have to boaſt of their
Knowledge, or Goſpel-priviledges, when theſe may turn to their forer
Condemnation. He that knows his Maſters will, and doth it not, ſhall be
beaten with many ſtripes, Luke 12. 47.
And ſo Chriſt ſpeaks to the Phariſees, who boaſted themſelves to
be the Pechachim, the ſeeing men, whoſe eyes were opened ; Becauſe
you ſay, we ſee, therefore your fin remaineth, John 9. 41.
And thus the Fems boaſted over the Gentiles ; That they knew God's
will, were inſtructed out of the Law, and were inſtructers of the fooliſh, and
teachers of babes, Rom. 2. 18, 19, 20. and boaſted themſelves to be
the Circumciſion ; but yet they not keeping the Law, the Uncircumci-
ſion ſhould judge and condemn them, v. 27. We have many among
us who boaſt of a little Knowledge they have more than others, and
have learn'd to talk and diſpute of Religion, and deſpiſe others as
fooliſh, ignorant, blind and babes; when all this may make their Judg-
ment the more intolerable. Some of the Jems have a Tradition, that
the holy Fire of the Altar was hid in an hole of a Rock all the time
of the Captivity; and when at their return they lookt for it, it was
turned into a Jelly, which they took and laid upon the Altar, and
there was kindled into a Fire again by the beams of the Sun. When
the Light that is in the Mind kindles a Flame of Love in the Heart, and
thence are preſented holy Sacrifices to God; this is Light ſanctified,
and fanétifying the Soul: but when it reſts in the Mind, and is reſiſted
in the Heart and Practice of Men, it will, whether Men will or no, ſhine
into their Conſciences firſt or laſt, to their greater Terror and Con-
demnation.
And therefore let Men take heed of Sin againſt Light and Know-
ledge: Againſt the Light of Nature; the Light of Education ; the
Light of good Example; eſpecially the Light of the Goſpel : For ſuch
Sins make the greateſt noiſe in the Conſcience ; do moſt harden Mens
hearts; make Men ſelf-condemned, and will moſt expoſe Men at the
day of Judgment.
Ofe 5. And ſo I come to the next Uſe: which is, To awaken us
of this City, and this Nation, who have had Goſpel-favours and Privi-
ledges above moſt people under Heaven. May we not ſay of London
as Chriſt of Capernaum ? O London ! who haft been lift up to Heaven!
And if any from hence ſhall periſh, and be caſt down to Hell, how
great will their fall be! It would be better periſhing out of Tire and
Sidon, and Sodom, than out of London. Tolluntur in altum, ut Cafu gra-
viore ruant ; as the Poet ſpeaks of Men that fall from high places,
What though God hath by a wonderful Hand open'd us a door of Li-
berty? What though we have ſuch plenty of excellent Preaching ?
and what though we are ſuch conſtant Hearers of theſe Lectures
Morning by Morning ? yet if any of us ſtill continue Impenitent, it
will buc cncreaſe our Doom at Dooms-day.
Obj
The Damnation of thoſe under the Goſpel,
Serm. 2.
ences.
But can any
Obj. But we hope that that day will never come; and all this Talk of it
is but to fright people a little into good manners; A device of Princes to keep
People under Government, or of Prieſts to make Markets of their Conſci-
Anf. 1. It's true, few live as if they believ'd it.
Man ſay that he is ſure it will never come? I think no Man dare fay
that. Therefore it is our beſt wiſdom to prepare for that day which
may come, though we ſhould not be ſure it will come. A wile Man
will provide againſt an Evil that may poſibly come, though he is not
ſure it will come; eſpecially, conlidering the dreadful conſequence of
being ſurprized.
2. And it's true that this day is delayed ; but it is becauſe God waits
for Sinners repentance; and would have Men ſaved, and enter in before
the door be ſhut. 2 Pet. 3.9.
3. Do any of us not believe it, when the Devils themſelves believe
and tremble? When they ſaid to our Saviour, Art thou come to tor-
ment us before our time? It fhcw'd they believed a day of Judgment.
But I ſpake of this before.
Q. But what will preſerve us then from Dainnation, ſeeing ſuch a Judy-
ment-day muſt certainly come ?
Anf. That which would have preſerved Corazin, Bethſaida, and Ca-
pernaiim, will preſerve us, and that is true repentance; which you may
know what it is by the deſcription I have given before of its contrary,
which is Impenitency. Let us all in good earnett turn to God and re-
pent. Let us repent of our Pride, and iminodeſt Dreſſes in Apparel,
and reform; Let our Women take down their high towring Dreſſes,
and our Men ſhorten their monſtrons Perukes. Let us repent of our
Strife and Contention, and the Perſecutions that have been amongſt
us. Let us repent of the great neglect of Family-duties, and our ſpend-
ing ſo much time at Taverns and Coffee-houſes. Let others repert
of their Frauds in Commerce and Trading; and others of their Oaths
and Blaſphemies; and others of their Extortion and Opprellion; others
of their baſe temporizing in Religion. Let Children repent of Diſo-
bedience to Parents, and Parents of their neglect of the Initruction
and Education of their Children ; ſo Maiters and Servants of the neg-
lect of the Duties of their mutual Relation. Let us ie ent of our
careleís Hearing, and our unprofitable Hearing; of our looſe Obſer-
vation of the Sabbath, and unworthy Receiving the Lord's-Supper, and
bring forth fruits meet for Repentance. Leč London reneinber what
befel Sodom for not repenting, and take heed of Sodom's Siis, which are
Ezek. 16. 49. ſaid to be Fride, Idleneſs, and Fulneſs of Bread: and Fornication, and going
after ſtrenge Fliſh: and now have ſuffered the Vengeance of Eftinal fire.
Jude 7.
That this City may not be called Sodom's Siſter, as Jerajalliit was for
being ſo like her in her Sin, Ezek. 16. 48. and her Fruit not like the
Apples of Sodom, fair without, and within nothing but Aſhes. But I
have letter lope concerning this City ; and that, as God bath wonder-
fully ſaved it, ſo he will do itill; and that its cafe is not as Sodom's, not
*.to
2 Pet. 2. 6.
Serm. 2.
45
more Intolerable than that of Sodom, cc.
to have in it ten righteous perſons when Abraham interceded for the
ſparing of it.
And though this City was once laid in Athes, yet not as Sodom, v. hich
was never built again ; and is now a bituminous Lake, call’d Aſphaltites,
and the Waters of it are deadly, and the Fumes out of it mortal, and
the Ground and Trees about it barren ; which Pliny, Solinus, Diodorus
Siculies, and other Heathen Writers have taken notice of. But Lon
don itands up out of its Ruins, to the terror of thoſe that delign'd it
to oblivion and perpetual deſolation, and is more populous than ever;
and the joyful Sound of the Goſpel, and the Voice of the Turtle, are
yet heard in her Streets, and not the Voice of Owls and Satyr's, as
is foretold of Babylon. And is ſpiritually called Sodom, Rev. 11.8. And
was Typed by the City Jericho, which would expoſe the Mal to a
fatal Curſe that ſhould attempt to re-build it.
Vſe Laft. From all that hath been ſaid, we may laſtly conclude,
That Sinners that are impenitent have little reaſon to flatter them-
ſelves, becauſe of their preſent impunity. Let them conſider how it
will fare with them in the day of Judgment. Chriſt refers to that in
the Text. And thoſe who have Eyes to ſee afar off, will lock ſo far
as that day: So did Paul, 2 Cor. 5. 11. Wherefore we ſtrive, whether
preſent or abſent, to be accepted; for me muſt all appear before the Judgment-
ſeat of Chriſt. And hereupon he counted it a ſmall thing to be judged
of Men, or at Man's day, locking to the Judgment to come, and
that great Day of the Lord, i Cor.4.5,6. The fal'n Angels are ſaid
to be bound in Chains of Darkneſs, reſerved to the Judgment of the
great Day; ard ſo are impenitent Sinners reſerved to that day; when,
notwithſtanding their preſent Impunity, they ſhall then fall under Judg-
ment more intolerable than that of Sodom. As a Malefactor that is
kept in the Gaol under Bolts and Fetters till the Allize, hath little
reaſon to rejoyce in his preſent freedom from the Sentence of the
Judge. And this is the caſe of Sinners, Becauſe Sentence is not Speedily
executed, their hearts are fully ſet to do evil, Ecclef. 8. And ſo I
make the Concluſion of this Diſcourſe with that which Solomon makes
the Concluſion of the whole matter ; Fear God, and keep his Command-
ments, &c. For God will bring every work to Judgment, and every ſecret thing,
n bether Good or Evil,
11.
;
H
Queſt
.
Queſt. How the uncharitable and dangerous
Contentions that are among Profeſſors of
the true Religion, may be allayed ?
SERMON III.
GALAT. V. 15.
But if ye bite and devour one another, take heed that
not conſumed one of another.
J'e
be
+
M
Y Buſineſs from this Scripture is to enquire into the
Cauſe, the Danger, and the Citre of uncharitable con-
tentions in the Church of God.
The Holy Apoſtle Paul having ſome few Years before
planted a Church in Galatia, a region in the upper parts
of the leſſer Aſia, there ſoon crept in a ſort of falſe
Teachers ; who contended, that the Mofaical Ceremonies,
in particular, that Circumciſion was ſtill to be obſerved, even by the be-
lieving Gentiles; and that the Chriſtians were not juſtified before God
by Faith, but by the Works of the Law. Which two Errors, when he
had fully confuted in the former part of this Epiſtle, he Applics in
this Chapter and in the Next. 1. By way of Exhortation, to ſtand faſt in
this their Chriſtian Liberty, ver, 1. which he backs with divers Argu--
2. By way of Direčtion, to uſe the ſame aright, not for an
occafior to the Fleſh, ver. 13. the Works whereof he afterwards reckons
up at large ; but rather, that they ſhould by Love ſerve one another,
and abound in all Holineſs and Goodneſs, which he inlargeth upon in
the reſt of this Chapter and in the Next.
This Text in hand lies within the Verge of this latter vſe ; where
the Apoſtle uſing their own Weapon, the Law, whereof they crack'd
fo much, againſt themſelves ; he roundly tells them, that the whole
Law, to wit, the ſecond Table, which alſo hath an inviolable connexi-
on with the firſt, is fulfilled in loving their Neighbour as themſelves; and
fo, though they were free from the Law of Cerenionies, yet not from
the Law of Love ; and though the Moral Law had now no power to
juftifie
ments.
Serm. 3.
A Diſcourſe against Uncharitable Contentions, &c.
46
juſtifie the Sinner, nor to condemn the Believer, yet ſtill it hath the force
of a Rule, to guide them in that grand Duty, as much as ever before.
Theſe Words then come in as a Motive, to preſs the Galathinns to ex-
erciſe that Charity, which he had affirm'd before to be the ſumme and
ſcope of the whole Law, and it is drawn from the Danger of the con-
trary temper. Plain Commands of God ſhould be ſufficient to ſway us
to our Dnty ; but generally we have need of the moſt powerful Mo-
tives; eſpecially, when the violent ſtreams of Rage, Luſt, or Revenge
do oppoſe it ; as in the Caſe before us, But if yc bite and devour one ano-
thir, take heed that ye be not conſumed one of another.
In which Words you may ſee, 1. The Sin ſpecified, whereof they
were ſuppos'd to be guilty : But if ye bite - that is, reproach and de-
fame one another; fome violently maintaining theſe Femiflo Ceremonies,
and others paſſionately oppoſing them : -- and devour one another; that
is, tear and oppreſs each other, by all the miſchievous Hoſtilities ye
can ; for religious Feuds are always ſharpeſt. 2. Here is the Danger
forewarn'd, in Caſe they proceeded therein ; take heed that ye be not con-
firmed one of another; that is, you will certainly deſtroy one another.
The Diviſion of the Members muſt iſſue in the Diſſolution of the Body.
The Decay of your Love will weaken your Faith, both parties will rue
it,ye will be in danger of total ruine, Body and Soul, here and hereafter.
Now if we conſider theſe words only in Hypothefi, or in Relation
to theſe Perſons in the Text, they teach us, 1. That there were Con-
tentions in the Church of Galatia : So that Unity is no infallible Mark
of a true Charch. Unity may be out of the Church of Chriſt, and
Diſfention may be within it.
2. That many people were Violent in them : For the Apoſtle would
ſcarce have expreſs'd himſelf in ſuch terms of biting and devouring, un-
Jeſs there had been ſome outragious Carriage among them toward
one another.
3. That theſe Contentions were very dangerous to them all : They
threatned no leſs than the overthrow of both the contending Parties,
the conſumption of them all.
But conſidering the words of the Text in Theſi, or Abſolutely, which
we may ſafely do, ſeeing the ſame Cauſes do itill produce, or at leaſt
diſpoſe unto the ſame Effects, we may collect this Concluſion.
That Uncharitable Contentions do prepare for utter Deſtruction.
And here I ſhall, 1. Clear and open the Terms. 2. Amplifie and con-
firm the Truth : And, 3. Apply and bring home the Influence of this
Point unto our felves.
I. To underſtand the Subječt of this Propoſition, to wit, Uncharitable
Contentions, we muſt diſtinguiſh
1. Of the Matter of Contentions; and they are either of a Civil,
or of a Spiritual Nature. 1. Ofa Civil Nature, which concern Men in
their lives, Liberties, Names, or Eſtates: And theſe are either Price
H 2
vate
A Diſcourſe againſt Uncharitable
Serm. 3.
vate or Publick. 1. Private Contentions, which are about Menm and Tuum;
and theſe are troubleſome to thoſe which are in the right, and dam-
nable to thoſe that are in the wrong, and oftentimes ruinous unto
both; and therefore are by all good means to be prevented, or elſe by
all fair and juſt means to be managed ; and all fit opportunities are to
be watched, not ſo much to obtain a full Victory, as a quiet Concluſion ;
left the Remedy prove, as it doth frequently, worſe than the Dira
eaſe. 2. Publick. Contentions, which are uſually about the Succeſſion,
Power or Prerogative of Princes, and the Liberties or Properties of
Subjects
. And here, ſeeing Right and Juſtice can be but with one of
the contending Parties, both ought to find it out, and to acquieſce
therein ; and to beware, leſt private Ends preponderate the Publick
Good, that Princes be not fond of unlimited Power, nor Subjects fond
of unlimited Liberty.
2. Some Contentions are of a Spiritual Nature, concerning Religion,
and matter of Conſcience : And theſe are either about things that are
Ellential and Fundamental therein, that is, about ſuch Truths as are
plainly revealed, and neceſſary to Salvation ; for theſe indeed we muſt
contend earneſtly, but yet charitably, with the ſofteſt words, and
hardeſt Arguments we can ; even for theſe things we muſt not bite
and devour one another : Such were ſome of the Points in debate
among
the Galathians. Or elſe they are about things that are Controverſal in
Religion, that is, that are not Eſſential or Fundament al; or that are
not plainly appointed of God; as matters of Order, Ceremony, and
ſuch other circumſtances : About which, in theſe latter Ages of the
Church, there have been in divers places the greateſt Contentions.
Now as it is very culpable to be Circumſtantial in Fundamentals, ſo it.is
very ridiculous to be Fundamental in Circumftantials.
2. We muſt Diſtinguiſh of the Manner of theſe contentions. They
are either 1. Charitable, when there is Love in the Heart, when there
is Kindneſs in the Tongue and Pen, when there is a civil and ſweet
Behaviour in the Carriage of the Parties that differ ;. and theſe may be
called rather Diſfentions than Contentions ; rather differing from one ano-
thers Conceptions, than contrary to one anothers Perfons. Or elſe they
2. Uncharitable, when rancour is in the Heart, reviling in the
Tongue or Pen, rage, at leaſt all manner of rudeneſs and diſobligation
in the Carriage; when men ſpeak and write ſo, as if they would bite
and devour one another :. And of theſe the Conclufion is to be underſtood,
that they prepare for utter Deftraétion; and this now is the Firſt thing
to be opened.
2. What Deftruétion thoſe do prepare for, which is the Predicate of
the Propoſition : And the Deſtruction they threaten, is, 1. Mutual or
Total : All that the one oppolite Party aims at, is to diſgrace, to run
down and to ruine the other ; but take heed that ye be not conſil-
med unod amiawv, each by other, or that ye periſh not one under another.
Satan, the old Apollyon, who blows the bellows of Contention, deſigns
and endeavours the ruine of both; neither of you will have cauſe to
boaſt
are
.
Serm. 3:
47
Contentions in the Church of God.
4.
baaſt in the end. 2. The Deſtruction that theſe lead unto is Final, eter-
nal Deſtruction, ſo the Word in the Text doth frequently ſignifie The
Wrath of God' kindled hereby may inilict it, and the Infidelity and
Scepticiſm that reſults from them may procure it: So faith a Grear (a) Luther in
Divine (a) abroad, that ye perijis not utterly; fo faith a Great Divine (b) loc.
at home, Take heed left ye be the Authors of each others endleſs Con- (b) Bp. Halk
fuſion: And ſo much for the Explication.
par. in loc.
11. The Amplifying and Confirming of this point ſhall be done under
theſe following Propoſitions.
1. That there ever were, are, and will be Differences amongſt God's omn
People in the matters of Religion.
2. That theſe Differences may, and ſhould be managed with Charity.
3. That theſe contentions are Uncharitable, when men bite and devour one
anotber.
4. That ſuch Contentions do prepare for Deſtruction.
Propof. 1. There ever mere, are, and will be Differences among God's omrt
People in the matters of Religion : Even amongſt the Jews, who had ſuch
punctual Rules preſcrib'd before them, yet the School of Hillel went.
one way, and the School of Shammai went another, and their Con-
tentions ſometimes were ſprinkled with the Blood one of another. And
no ſooner was the Goſpel planted, but the Profeſſors of it fell at vaa:
riance about matters of Religion : Plain in the Controverlies about
Circumciſion, for the quieting whereof that famous Council met at je--
ruſalem, Act. 15. The like Differences aroſe in the Church at Rome about.
Meats and Dayes, the ſtrong Chriſtians deſpiſing the weak, and the
weak cenſuring the ſtrong, Rom. 14. The like Diflention in the Church
of Corinth, about eating Meats offer'd to Idols, i Cor. 8. and about the
exerciſe of ſpiritual Gifts, 1 Cor. 14. In the Church of Galatia, you may,
perceive by this Text, to what height their Differences did riſe,
that they were in danger to devour one another. At Philipi, Coloſſe and
Theſſalonica, matters were much at the ſame paſs : Scarce any ſingle
Church in the New Teſtament was clear of Difference in matters of Re-
ligion : And this whilſt the Blood of Our Saviour was warm, and di-
vers of the Apoſtles were yet alive. Shortly after, what dreadful Com-
buſtions were kindled in the Church by Novatus, then by Donatus; to
ſay nothing of other Hereticks, who not holding the Head, cannot rea-
fonably be reckon'd in the Body Myſtical of Chriſt, his Church. The
Story is fadly remarkable of Chryfoftom and Epiphanius, two Biſnops
that contended fo bitterly with one another, that Epiphanius in his
fury wiſht that Chryſoſtom might never dye a Biſhop, and Chryfoftom in
his Pallion wiſht that Epiphanins might never go home alive, and the
Hiſtory tells us, that it fell out to them both accordingly. So that ro
conſidering man will admire, or be offended at a Diſeaſe, which hath
been incident to the true Church of Chriſt in all ages paſt.
Let nor the preſent Church of Rome too much boaſt of her Onity, for
the Caſe hath been no better there : For, as there hath been more
Sebilms among them, than in any other Church whatſoever, ſo there
have
I
A Diſcourſe againſt Uncharitable
Serm. 3:
.
have been Collected out of the very Writings of their Eminent Doct.
ors, fome Hundreds of Differences among themſelves in Points of Reli-
gion; and they are Strangers in the World that are ignorant of the
Quarrels between the Thomiſts and the Scotiſts, between the Dominicans
and the Feſuites; and many can ſtill remember the fewds between the
Janſeniſts and Moliniſts, all of them within that Communion.
And it is not only among Chriſtians, that theſe Differences in Re-
ligious matters are to be found ; but the like Diffention is to be met with
among Turks and Infidels : The Perſian Kingdomn and divers Other's fola
lowing Haly, and the Grand Seignior and his Dominions following Oſmak,
the two great Sect-maſters in that forry Religion ; inſomuch as the Per-
fian Turks do execrate the other in their daily Prayers, ſaying, Curſed
be Ebubeker, Omar and Oman, and God be favourable to Haly, and be well
pleaſed with him. Yea, it is no better among the very Heathens, even
the moſt learned of them, to wit, the Philoſophers; of whom One of
their Own faith, Tunc inter Philoſophos conveniet, quando inter Horologia :
Well therefore doth Athanaſius anſwer them, when they objected Di.
verſity of Opinions to the Chriſtians in the Primitive times, that even
they did ſome of them worſhip one God, and ſome of them another,
and could neither agree about the Obječt, nor the Manner of their
Devotions.
By all which it is evident, that as there have been different Opi-
nions and Practices among all ſorts of Religions in the World, ſo the
Church of God hath been ſubject to the ſame Malady.
And as it was from the beginning, ſo it is now, and ſo will it be, 'till
the World have an end, until the Church of God be preſented to Je-
ſus Chriſt, without fpot or wrinkle, or any ſuch thing : And the Cauſes here-
of are evident.
1. Our general Imperfection in this Life: As the beſt men are imper-
perfect in their Holineſ, ſo are they in their knowledge, there will be
Defects in our Underſtanding, as well as in our Will : Some are Babes
in Knowledge, others are ſtrong Men; ſome have need of Milk, being
unskilful in the Word of righteouſneß ; others are of fuller Age, and have
their ſenſes exercis'd to diſcern both good and evil, Heb. 5. 12, 13, 14.
Fooliſh men are ready to burthen the Scriptures in Vulgar Tongues with
the Differences that are found in Religion, but therein they blaſpheme
the Holy Ghost, for the Word of God is a clear Light ; the Cauſe of
Miſtakes is the weakneſs and blindneſs of our Eye-fight, whereby we
cannot all with equal clearneſs fee into the meaning of it, by reaſon of
this our Imperfection : So that it is ſcarce poſſible to prevent all Di-
verſity of Opinions in Religion, unleſs every pious Man had a Promiſe
of Infallibility annexed to his Piety.
2. Mens Education contributes much hereunto : It is manifeſt how
ſtrong an Influence this hath upon all Peoples Underſtandings : The
Principles which then they imbibe, be they right or wrong, they ge-
nerally live and dye with: Few will be at the pains to examine them,
and few have a mind to alter them. So that it is much to be doubt-
ed,
Serm. 3.
48
Contentions in the Church of God.
ed, that if it had been the fate of many of our profeſſed Chriſtians,
to have been born and bred under the Turk or Mogul, they had both
quietly and reſolutely proceeded in their Religion. And proportiona.
bly to be bred under Parents, Mafters, or Tutors of a different Opi-
nion or Practice in the true Religion, muft needs greatly byaſs fuch
Parſons towards the ſame ; and every one not having the very fame
Education, there follows a kind of neceſſity of ſome difference in Re-
ligion.
3. Mens Capacities are different : Some have a greater Sagacity to
penetrate into things than others; ſome have a clearer Judgment to
weigh and determine of things than others ; ſome have more ſolid
Learning by far than others, and theſe doubtleſs will attain to an
higher Form and Claſs than others can. Others have neither ſuch
natural Abilities, nor Time to read and think of matters, ſo as to im-
prove and advance their minds to the pitch of others. And there are
not a few, who as they are duller in Apprehenfion, ſo they are common-
ly hoiter in Affection and Reſolution. And it is ſcarce poſlible to re-
duce theſe Perſons, that are ſo unequal in their Capacity, to an Iden-
tity of Opinion : And then out of the abundance of the Heart the
Mouth will be apt to ſpeak, and ſo there will follow ſome Difference in
the matters of Religion.
4. Mens natural Tempers are different ; ſome more airy and Mercm.
rial, ſome more ſtiff and Melancholy; and thoſe Complexions do ſtrong-
ly and inſenlībly incline People to thoſe Sentiments that are moſt ſuita-
ble and proper to ſuch Temperaments ; which being diverſe, yea,
almoſt contrary, muſt of neceſſity when they are applied to matters
of Religion, breed variety of Apprehenfions. And the ſame Holy Spie
riť which inſpired the ſacred Pen-men of the Scriptures, and yet there-
in adapts himſelf, as is manifeſt, to their Natnral Genius, cannot be
expected in his Ordinary Illuminations to thwart and ſtifle the natural
temper
of all Mankind ; neither are thoſe Notions which do grow up-
on mens Natural Conſtitution, eaſily any other way altered. And,
5. Mens Intereſts are different; the beſt of Men have ſomething of
the Old Adam in them: And though the ſincere Chriſtian muſt and
will ſtrive againſt any ſuch Temptation, yet according to the ſtrength
of unmortified Corruption Men will be prone to be for this Opinion,
Practice or Party, and againſt that Opinion, Practice or Party that
falls in or out with their worldly Intereſt. Not that any good Man
doth wittingly calculate his Profeſſion for his baſer ends, but yet they
may ſecretly byafs him, eſpecially in more minute and dubious matters
belonging to Religion. It is a great Queſtion, what Way or Party
many Men would chufe, if their preſent Profeſſion were quite ſtript of
all carnal and worldly Advantages and Conſiderations, and that they
were left to ſquare out their Religion only with the Bible.
Now from theſe and many other Cauſes it ſadly follows, ( for the
conſequence is a matter to be bewailed ) there will be Differences among
the People of God. in Points of Religion ; eſpecially in minuter matters,
which
A Diſcourſe againſt Uncharitable
Serm. 3.
"
which are but darkly deſcrib'd, and more darkly apprehended by the
Sons of Men. In hort, that there is no more hope of perfect Unity
on Earth, than there is of perfect Holineſs: 'Tis to be endeavoured,
but not fully attained 'till we arrive ir Heaven: Then we ſhall come
in the unity of the faith, and of the Knowledge of the Son of God, when
we are grown perfect men, according to the meaſure of the ſtature of the
fulneſs of Chrift, Ephef. 4.11.
Propos. 2. Theſe Differences may and frould be managed with Charity:
Not but that Onity ſhould by all good men be firſt endeavoured; and
to that end, they ſhould all impartially ſeek for Truth, on which ſide
ſoever it lies; and this every humble diligent man ſhall find. The
Spirit of God, which is promiſed unto his Church, and which eve-
ry true Believer ſhall have for asking, will guide all ſuch into all ne-
ceſary ſaving Truth; and all other Unity ſave in the Truth, is but
Conſpiracy : Accnrred is that Charity, Taith Luther, which is pre-
"ſerved by the Shipwrack of Faith or Truth, to which all things
"muſt give place, both Charity, yea an Apoſtle, yea an Angel from
Heaven. if the one muſt be diſpenſéd withal, it is Peace and not Truth.
Better to have Truth without publick Peace, than Peace without ſaving Truth:
So Dr. Gauden. We muſt not fail for the Commodity of Peace beyond
the Line of Truth; we muſt break the Peace in Trutlis quarrel, ſo ano-
ther Learned man. But this is to be underſtood of neceſſary and effin-
tial Truths, in which Cafe, that Man little conſults the Will and Ho-
nour of God, who will expoſe the Truth to obtain (as faith Nazi-
anzen) the repute of an eafie mildneß : Speciofum quidem nomen eft pacis, so
pulchra opinio Unitatis, ſed quis dubitat eam ſolam Ecclefiæ pacem eſſe, que
Chriſti ell, ſaith Hilary. But when as, after all ſuch endeavours' have
been uſed, as are within the reach of a Mans Parts and Calling, ſtill
Differences do remain in ſmaller matters, theſe ought to be managed
with all Charity; that is, with true Love, a Love of Honour and re-
spect to thoſe that are above us; a Love of Condeſcention and for-
bearance to thoſe that are below us, and a Love of hearty Good-will
and Kindneſs to thoſe that are equal to us; for Aquinas well faith,
that that Concord which is the Effeet of Charity, is the union of Affections
not of Opinions : There may be the ſame Love in the Heart, where
there are not the ſame Notions in the Head; and this will keep the
firong Chriſtian from deſpiſing the weak, and this will keep the weak
Chriſtian from cenſuring and judging the ſtrong. They may be of
the ſame Heart, who are not every way of the Jane Mind; or elſe
there could ſcarce be real Affection betwcen any two Perſons in the
World : Pax non eſt confenfio ingeniorum, ſed conjunctio animorum ; fenri-
re in omnibus tcum, nunc quidem non poffum, ſed amare debeo; as Nera-
nus well ſaid. This is that more excellent way, which the Apoſtle
doth ſo divinely deſcribe and advance, 1 Cor. 13. throughout a whole
Chapter
But yet this Method is Hard, and very rare, and that chiefly by
reaſon of our Pride : Molt men thinking too well of themſelves, and
$
200-
Serm. 3.
A Diſcourſe againſt Uncharitable
49
conſequently of their opinion and Practice; and thereupon vilifying
all others that differ from them. Every man would be a Law-giver,
a God to another, would preſcribe to them and quarrel with them
for their Diſſent; inſomuch as the Wiſe man affirms, Prov. 13. 10. that
Only by Pride comes contention. If we had but that lomlineſ of mind,
whereby to eſteem others better than our ſelves, then nothing would be
done through ſtrife or vain-glory, which the Holy Ghost doth earneſtly
require, Philip. 2. 3. But we are as apt to be fond of our own Noti-
ons, as of our own Children; and as rarely to value others, as if
we were the only People, and Wiſdom muſt dye with us, and all others
muſt ſtrike fail unto us : And from this root ſprings Paſſion and di-
ſtemper of ſpirit; and then perit Judicium, cùm res tranſit in Alfetum ;
when mens Paſſions are once kindled, then Wrath and Revenge ma-
nage the Controverſie, and one Chriſtian is ready to bite and devoir
another.
But certainly it ſhould not be thus: Religious Differences ſhould be
managed religiouſly; that is, piouſly and charitably: This may be, 'tis
poſſible, for it is preſcrib'd and preſs’d, Rom. 14. 13. Let us not there-
fore judge one another any more — And why doſt thou judge thy brother,
or why doſt thou ſet at nought thy brother and ver. 19. Let us therefore
follow after the things that make for peace. And this ſhould be ; for Cha .
rity is a Grace of an univerſal extent, we owe it to all, to the weak,
to the ignorant, to the peeviſh, to the proud, to the good and to
the bad, Rom. 13. 8. Owe no man any thing, but to love one another. And
it is of that neceſſary Connexion with other ſaving Graces, that we can
neither have Faith nor Hope, unleſs we have Charity ; yea, the
greanu
eſt of theſe is Charity, 1 Cor. 13. 13. And herein the true Church of Chriſt
hath ever excelled : The Fathers of old in their dealing with the Do-
nariſts would account them their Brethren, when they could not pre-
vail with them for a Reciprocation. And it is a Golden ſaying of
Bernard ; Adharebo vobis, etiamfi nolitis, adhærebo vobis etfi nolim ipſe :
cum turbatis, ero pacificus ; dabo locum iræ, ne diabolo dem : “ l'le cleave
“to you againſt your Will; I will cleave to you even againſt my own
« Will; when ye are moved, I will be quiet ; I'le give place to an-
ger, that I may not give place to the Devil.
And there is great Reaſon for ſuch a Temper; for every Difference
in Religion creates not a different Religion : While Men do hold the
Head, they muſt needs be of the Body. Where the ſame ſubſtantial
Doctrine is avowed, accidental variety is very tolerable, eſpecially
where the Peace of God's Church is not infringed. It was worthy
Biſhop Reynolds's Concluſion, Where the ſame ſtraight road to Heaven is kept,
a ſmall difference of paths hinders not Travellers from coming to the ſame
Inn at night : So neither ſhould they bitterly conteſt about the next
way, who ſteadily own the ſame Guide, the ſame Rule, the ſame End';
only cvery one hath not ſo clear an Eye, nor ſuch opportunity to
know the more obſcure Points pertaining to the Christian Religion,
which others have : Therefore in theſe things Luther's Motto is beſt,
I
In
نی
A Diſcourſe againſt Uncharitable
Serm: 3.
In quo aliquid Christi video, illum diligo ; where there is any thing of
Chriſt, there I love : And this Love will cover, not one or two, but
a multitude of fins and infirmities.
Propof. 3. Theſe Diffentions are Uncharitable, when Per, ons bite and de-
vour one another. The ſpring of all this Poyſon is in the Heart, for
out of the abundance of the Heart the Mouth ſpeaketh and the Hand
acts. There's a Defect of real and fervent Love, and an Exceſs of
Selfiſhneß within ; Self-opinion, Self-will, and Self-intereſt : And this
Arrogance breeds Inſolence, and all the biting and devouring menti-
oned in this place. Now if theſe two Expreſlions do bear a diſtinct
ſignification, then
1. Men do Bite one another by keen and venoinous Words. When
Men do whet their Tongues like a Sword, and bend their bows to ſhoot
their Arrows, even bitter words, Pſal. 64. 3. The Tongue (unbridled )
is a fire, a world of Iniquity, it fets on fire the courſe of Nature, and it is ſet
on fire of Hell, Jam. 3. 6. What flames of Strife have the Tongues and
Pens of Men kindled and continued in the World !
Sometimes by Cenſuring their Brethren, they are time-ſervers, proud,
covetous, ſuperſtitious; or they are conceited, peeviſh, factious :
Eſpecially if any one be really ſcandalous, by imputing ir preſently to
all his Party, as if they were all ſuch, which is the moſt unjuſt and
Uncharitable Inference imaginable ; for what Party of Men is there on
Earth, wherein there are none that are fooliſh, falſe and wicked ?
In ſhort, there is no Vice more common and miſchievous, not only
among different Parties, but with all ſorts of People, than in their
ordinary Converſation to let fly their cenforious Arrows againſt others;
inſomuch as it's very rare to ſpeak of any one behind their back,
without ſome reflection upon them, which is not only a biting, but a
back-biting one another, and ſo the more baſe and miſchievous.
Sometimes Men Bite one another by plain Slandering one another,
charging them with Crimes which they abhorr; thus One Party rec-
kons alĩ their Oppoſites to be preſently Enemies to the King and to
the Church, who on the other ſide are as ready to count them Ene-
mies to God and to his people, inonopolizing Godlineſs to One Party,
and Loyalty to Another : Nay, each is ready to appropriate all Re-
ligion and good Conſcience to themſelves, and to unſanctifie and via
lifie all of the contrary mind. A common courſe of Hypocrites, firſt
to degrade a godly Man into ungodlineſs, that ſo they may have
room to hate him. Though the ſame Law, and the ſame Law-giv-
er forbids us to bear falſe witneſs against our Neighbour, that forbids
the Worſhipping of a graven Image.
And ſometimes men Bite by downright Rayling, if not Curſing thoſe
that differ from them, deviſing and affixing the moſt diſgraceful Names
and Titles, concluding them all to be Knaves or Fools that are of a
contrary mind, both Praying and Drinking to their Confuſion. Thus
Men ſharpen their Tongues like a Serpent; Adders Poyſon is under their
lips, Pfal. 140. 3. Their throat is an open ſepulchre, their mouth is
full
Serm. 3.
Contentions in the Church of God.
So
full of curſing and bitterneſs: But the wrath of man workech not the
Righteouſneſs of God. A bad caule is never made better, but a good
cauſe is alwayes made worſe by ſuch methods. Adeo inviſa eft mihi
diſcordia (ſayes Eraſmus) it veritas etiam ſeditiofa diſpliceat : As God's
Truth needs not Mans lye, ſo neither doth it need his rancour to up-
hold or promote it.
2. Men Devour one another by Atual Endeavours to injure and hurt
one another, when their inward rage brcaks out into overt Actions,
and Practices tending to ruine their Brethren: And this is done ſome-
times, 1. By frand, which ſignifies all the cunning devices, which Ma-
lice can ſuggelt, whereby to undermine their credit, eſtate and com-
fort. Such there were of old, and yet Profeſſors of a true Religion ;
of whom the Pſalmiſt, Pfal.10.9, 10. He lieth in wait to catch the poor : He
doth catch the poor, when he draweth bin into his Net: He croucheth and
humbleth himſelf, tbat the poor may fall by his ſtrong ones. It is endleſs
to particularize all the arts and ſleights of uncharitable men each
againſt other ; but the end is to devour the Eſtates, Lives, Names
and Poſterity of others. And is this to love your Neighbour as your
ſelves? or to tlo as you would be done to ? nothing leſs. 2. Some-
times this is done by Force: When either party can get any
bumane
Law on their lide, down without mercy go all their Oppoſites; yea,
ſometimes without it, and beyond it ; yea, oftentimes you ſhall ſee
them moſt zealous for compliance with one or two Laws, which fit
their humour, who live in the continual breach of twenty others. All
Ages have groan'd under this diſeaſe ; what work did not only the
Arians and Circumcellians make of old, when they got power into their
hands, but in latter ages nothing hath been more common, than the
imploying the ſecular arm to the utmoſt by thoſe that could obtain it,
to promote their purpoſes. But where is that Dove-like innocence
and harmleſneſs this while ? Columbe non ſunt, (faith Auguſtine,) acci-
piires ſunt, milvi ſunt, non Laniat columba : And he, though he was zea-
lous in writing againſt the Errors of the Donatifts, yet profeſt that he
had rather be lain by them, than occaſion their perſecution unto
Death.
Propof. 4. Theſe uncharitable contentions do prepare for utter Deſtruction.
So faith, i. The Scripture. So 2. All Hiſtory and Experience. 3. Undeny-
Reafon confirms it.
1. For Scripture ; ſee Hof. 10. 2. Their heart is divided, now ſhall they
be found faulty. There may be different Notions in the head, yea, there
may be different practices, one may eat Fleſh, and another only Herbs,
and yet the Church may flouriſh. It was a good Motto of a great
Scholar, Opinionum varietas, G Opinantium unit as non ſunt esúsete. But
when the Diſtemper lodges at the Heart, when that's wounded, when
that's divided, the Man dies : And this is not only meant of mans
heart divided and diſtracted from God, but of Mens hearts divided
from one another, which it ſhould ſeem was the Caf: of Iſrael at that
time under the reign of Hofhca. And what follows ? Novo fall they be
found
.
I 2
A Diſcourſe ag ainſt Uncharitable
Serm: 3.
O
found faulty, or, as the word will bear, and others rerder it, They ſhall
be made deſolate. This will prepare them for certain and fpeedy de-
folation ; now all they be made deſolate. Agreeable to which is our
own Saviours words, Matth. 12. 25. Every Kingdom divided againſt
it ſelf is brought into defolation ; and every, City or Houſe divided againſt
it ſelf, ſhall not ſt and. Where you ſee, i. One great Cauſe of the ru-
ine of a Kingdom, City or Family, which is being divided againſt it
felf. If the Head and Members be ſet one againſt another, nay,
if
there be only an inveterate jealouſie between them, it is often fatal
but when the Hearts of a People in a Kingdom, City, or Family,
are in a burning Fever one againſt another, and no art or means cail
qualifie them; a diffolution of the Body, a deſolation of that people
is at hand;. for ſo it follows, every ſuch Kingdom is brought into at-
ſolation. Where 2. You ſee the greatneſs of that ruine that follows,
épnuétel, it ſhall be made deſert and defolate ; which implies and con-
tains all the miſeries that do concurr to make a Kingdom a deſert.
It will not only be ſhaken, indangered, weakened and decayed; but
if ſome ſpeedy and effectual remedy be not applied, it is ruined ut-
terly. 3. See the Certainty thereof; for, as our Saviour ſpeaks po-
ſitively in the beginning of the Verſe, it is brought into deſolation, ſo
in the latter end of the verſe as peremptorily, it ſhall not ſtand. The
undoubted ſeeds of ruine are in it; nothing but an Eradication of
them by real amendment can prevent it. And left any place, Angle
or Ile in the World ſhould think to eſcape, ſee, 4. The univerfality
of this Axiom : Every Kingdom, every City, and every Houſe, though
the Kingdom be never ſo well peopled, never ſo well furniſht, never fo
well fortified; though the City be never ſo well built, never fo well
chartered, never ſo well traded; though the Houſe be never ſo well.
ſituate, never ſo well guarded, never ſo well adorned ; yet if the In-
habitants be divided againſt themſelves, they will come to deſolation.
But the Text in hand is ſufficient to affirm this poſition, Take heed
that ye be not conſumed one of another; which Caution queſtionleſs implies
manifeſt danger, and the danger is no leſs than mutual conſumption,
or utter periſhing, as you beard before : Hic enim eft dimicationis exitus,
as Grotills; the end of theſe Contentions, if they be not repented and
extinguiſhed, is Temporal, Spiritual, and Eternal Ruine.
2. Hiſtories and Experience do atteſt the fame. For Contentions in
general, it is evident, that the Diviſions which were among the Trojansa
made way for their overthrow by the Greeks: the like animolitics among
the Greeks, brought them under the ſlavery of Philip: The Feuds that
were among the Allyrians, brought in the Perſians; and the like among the
Perſians, ſubjected them to the Macedonians : and the Contentions among
Alexanders Succellours rendred them up to be ſwallowed by the Romans one
after another; yea, the Roman Empire it ſelf, near the time when the
Weſtern and the Eaſtern branches of it were hotteſt in Contention
about the Supremacy of their Biſhops, and about Images, behold the
Goths and Vandalls deſtroyed the one, and the Saracens and Turks
ruined
Serm. 3
51
Contentions in the Church of God.
ruined the other. The ſcandalous diſcords among the Jews, expoſed
Jeruſalem at length to that dreadful deſolation by Titus Vefpation :
And for this hand, it hath been ſtill accounted like ſome great Ani-
nial, that can only be ruin'd by it's own ſtrength : The Contentions
of the Britans, made the Romans Conquerours; Et cum finguli pugnant,
omnes victi. Afterwards the Saxons came in upon the Divilions of the
Narives; and the Contentions of the Saxons, prepar'd the way for
the Normans. And for Religious differences, it's known how Fulian
the Apoſtate cheriſhed thoſe between the Catholicks and the Donatifts,
ſaying, That no ſavage Beaſts were ſo cruel againſt one ano her, as the
Chriſtians; ſo that he expected thereby to ruine them all. It is now
torious what famous and numerous Churches were once in Africk, but
by the Contentions of the Manichees, then of the Donatifts, they are
now extinguiſhed. The Contentions among the l'roteſtants in King Ed-
ward the Sixth's Reign, ended in the Perfecution by Queen Mary: and
if ever the Romans ruine us again, it will be procured by our Cox-
tentions among our ſelves. It is but reaſonable to leave thoſe Chil-
dren in the dark, who will be ſtill fighting about the Candle ; and it
will be juſt with God to force them to agree in Red, that are ſtill
bickering about Black and White. The one party may think to extir-
pate the other, but both are like to rue it ; and they that have been
complices in guilt, muſt look to be companions in the punifliment. By
all which you may fee whither theſe nucharitable Contentions do uſu.
ally tend, and where they are like to end : And,
3. There is too much Reaſon for it. 1. Ex parte Rei. Theſe Dif-
fentions have a natural tendency to promote our deſtruction; nothing
can more properly bring it to effect. For,
1. They weaken that Confidence that is neceſſary for the preſervation
of a People. Jealouſie is the greit bane of Families, Churches and
Nations, but a mutual confidence eſtabliſhes them. How can thoſe
that bite and devour one another, confide in one another? And if the
Parts be thus ill-affected, how crazy muſt the whole Body be? When
we can ſee little or nothing amiſs in a Perſon, or in an Action, and
yet do ſuſpect that there is ſomething concealed, even this creates a
diſtruſt, and weakens the welfare of the whole ; much more when
fufpicions are boiled up into actual dillention, it muſt needs expoſe ſuch
a Church and Nation to the utmoſt peril. For then men preſently pat
the worſt conſtruction upon each other, and upon all their words
and actions. You know every thing hath two handles; we should take
every thing by the charitable handle, and if it be capable of a fair
and friendly fence, fo we ſhould receive it ; for ſo we deſire in all
Caſes to be underſtood : we would not be alway interpreted in the
worſt ſence, and why then ſhould we deal fo with others ? Charity
thinkerh no evil. le's true, it behoves Men in Office and Truſt to be
watchfull, and to ſtand much upon their guard, for the prevention
of publick dangers; but with private perſons to put ill interpretati-
ons upon one anothers words or carriage, argues ill Nature and baſe-
bes
A Diſcourſe againſt Uncharitable
Serm. 3.
neſs of Spirit ; and this humour greatly weakens that confidence which
is neceſſary to the happineſs of any people.
2. They deſtroy that Love which is the Cement of all Societies. As
they proceed from a defect of Love, ſo they quite ruine the remain-
ders of it. Now this love unites, and ſo ſtrengthens : but when mens
Hearts are once divided from each other, what care I what becomes
of them I hate? That made that Scythian Scilurus when he was on his
Death-bed, to cauſe a bundle of Javelins to be brought and laid be-
fore his eighty Sons, who being commanded to break the whole bun-
dle, could not poſſibly do it ; but when they were untied, they ea-
fily broke them one after another : teaching them thereby to cleave to
one another, and that their Diviſion would be their Deſtruction, .
Hereupon it is worth our notice, that the Apoſtle when he muiters up
the works of the Fleſh in this Chapter, verf. 20. Nine kinds of them are
contrary to this Love, to wit, Hatred, variance, emulations, wrath,
Strife, feditions, hereſies, envyings, murders": And when the Fruits of
the Spirit are reckon'd, verf. 22. behold how many of them are a-kin
to this Love which I am ſpeaking of. The fruit of the Spirit is love,
joy, peace, long-ſuffering, gentleneſs, goodneſs, meekneſs: As if the carnal
man were compoſed only of Flame, and the ſpiritual man made up of
Benignity : But ſuch unkind Contentions, like ruſt or canker, do con-
ſume this love ; and ſo each part looking only to it felf, there is
none that take care of the whole ; and ſo, as by Concord ſmall things
increaſe, ſo by Diſcord great things waſt to nothing.
3. They prepare for the moſt deſperate Actions. For when there is a
dilike ſettled within, and that mens ſpirits are exaſperated by pro-
voking words and actions, there wants 'nothing but opportunity to
produce the moſt violent effects. The Text ſeems to give warning
hereof, by ſaying, Take heed that ye be not conſumed one of another ; as if
he ſhould ſay, Whomſoever you thus bite and provoke, may poſii-
bly be tempted to revenge it, and ſo you will fall foul upon one
another : your common Enemies may well think and ſay, Let them
alone, they'l tear one another in pieces, etc. Behold the ſparks of
Civil War, and what elſe but ruine can follow ſuch premiſes? We
undertake hereby to be our own Executioners, and Ipare our Ene-
mies the pains of deſtroying us. From whence cone wars and conting:
among you, come they not from hence, even of your lufts, thus par in your
members? And hereupon that following advice is giv li ; Speak, not evil
one of another, brethrin: He that ſpeaketh evil of his brotbir, and judgeth
his brother, Speakerh evil of the Law, and judgerh the La v, J2:11. 4. 1.11.
And it hath been obſerved, that Religious Fewds (the more is the
pity) are generally the moſt fierce and violent; whether becauſe
the beſt things being corrupted, prove the worſt ; or that miſtaken
Conſcience, and miſguided Zeal do hurry men to the greateſt ex-
celles; and that people think that they can never be too earneſt and
vigorous in their acžings for God ; John 16. 2. The time cometh, that
whoſoever killeih yoi', will think that be doth God ſervice. How dange-
TOUS
Serm. 3.
52
Contentions in the Church of God.
1
unto vien.
rous muſt thoſe Bigotts and thoſe Zealots be to one another, that
believe they ſerve God bejt, when they hate and miſchief one
another worſt? No perſecution from without can be fo fatal to the
Church of God, as the ſtrugglings in her Womb : As no ſtorms or
tempeſts do rend and tear the Earth ſo much, as the convulſions
that are within it. And as their Uncharitable Contentions do thus
Ex parte Rei, procure,
So 2. They do Ex parte Dei, deſerve Deſtruction ; and therefore they
do plainly prepare for it. 1. They do provoke the Wrath of God.
God is Love, he is the God of Peace, and then theſe inuſt evidently
offend and croſs his Bleſſed Nature. The more patient, quiet and
mild men are, the liker are they to God, and the more uncharita-
bie and implacable, the liker to the Devil, the Accuſer of the Bre-
thren. When our dear Saviour, who came on purpoſe to reconcile
God and Man, and men to ien; The Anthem which was ſung by
Angels, was, Glory to God in the higheſt, on Earth peace, and good-will
Theſe Contentions do ring theſe Bells backward, and chaſe
away that peace and good-will back to Heaven again. 'When yo-
feph was ſo kind to his guilty Brethren, as to be reconciled to them,
he fent them back again with this charge, Genef. 45. 24. See that ye
fall not out by the way; 9. d. See, I am reconciled to you all, quarrel
not among your ſelves; a moſt kind and equal advice! In like man-
ner our Bleſſed Saviour, when he had obtained Remiſſion for us, com-
manded all his Diſciples to have ſalt in themſelves, and to have peace one
with another; he renews 11o Commandment, but that of loving one
another : And the Holy Ghoſt in the Apoſtles doth ſtill inculcate this
Leſſon above all others, to keep the Unity of the Spirit in the bond
of
peace, to be like-minded, to have the ſame Love, to do nothing
through ſtrife or vain-glory, to avoid the provoking one another.
Now how inexcuſable doth this leave all fiery and contentious fpi-
rits? And how juſtly may they be handled without any Mercy, that
handle their brethren without any Charity? And certainly, as the
Lord commands a bleſſing upon Brethren that dwell together in unity,
Pfal.133. ſo it is a manifell token of his wrath,when a ſpirit of diffention
is ſent upon People; when Manaſſeh is ſet againſt Ephraim, and Ephra-
im againit Manaſſeh, and they together againſt Judah, then it follows,
for all this, his anger is not turned away, but his hand is ſtretched out ſtill:
Ifa. 9.21. And look as the Husbandman deals with his way-ward Cat-
tel, when they cannot agree in the Field, he pounds them up, and
makes them qniet in the Fold; ſo may our Juſt and Holy God make
all thoſe that cannot unite in the Churcb, to agree at the Stake. As
Meletius and Peter Biſhop of Alexandria, who fell into ſuch debate when
they were in Priſon for the ſame Cauſe, that they refuſed to
hold communion together, till they both at length agreed in Redo
And ſo two other learned men were at ſuch diſcord in the Mines, whi-
ther they were condemnd for Chriſtianity, that they made up a
Wall between their Works, to keep them afunder, till at laſt they met
at the fatal Pile,
2. They
A Diſcourſe againſt Uncharitable
Serm. 3.
.
}
2. They conſume the Power and Life of Godlineſs. God's grace never
thrives in an unquiet Spirit. The Jews ſay that Fehovah lives in Salem,
which ſignifies Peace ; but he cannot live in Babel
, which ſignifies Con-
fuſion. That Zeal, that Time, thoſe Studies which ſhould be employed
in the increaſing of ſaving Knowledge, Faith, Hope and Holineſs, they
are all conſum'd in theſe uncharitable contentions. Inſtead of making
our own Calling and Election ſure, we are bufie to reprobrate our Bre-
thren, and to render their Calling ineffectual : Inſtead of conſidering one
another to provoke to Love and good Works, theſe engage us to conſider all
the defects and faults of others, and to provoke them to Anger, and
to every evil Work. This is faſting for jt-ife and debate; theſe imbit-
ter our Prayers, and hinder our acceſs to God, when we cannot lift
up unto him holy hands without wrath, nor without doubting ; yea, they'll
tempt us to reſtrain Prayer before God, or to do, as Mr. Larimer tells
of ſome, that would not ſay the Lord's- Prayer at all, leít they ſhould
be thereby obliged to forgive others; and thercfore in the ſtead there-
of went to our Ladies Pſalter. How can ſuch approach the Holy Ta-
ble, that will make no agreement with their Adverſaries ? that will not
forgive, that defire not to be forgiven? In ſhort, where envying and
Arife is, there is confuſion, and every evil work. But the Wiſdom that is from
above, is first pure, then peaceable, gentle, and eaſie to be intreated - And
the fruit of right.confneſs is fourn in peace of them that make peace, Jam. 3.
16, 17, 18.
It will be Objected here, That it is our Duty, where we have Right
and Truth on our ſide, to contend earneſtly. So they were exhorted,
Jude 3. to contend earneſtly for the Faith, which was once delivered to the
Saints. To be cool or lukewarm, is to betray and ſell the Truth; and
this Neutrality becomes no man in the Cauſe of Truth.
To this I Anfier, 1. We muſt conſider the Nature and Conſequence
of Truth; that is, that it be a great or neceſſary Truth: For though
no Truth muſt be deny'd, yet many Truths may be forborn. If every
Man ſhould be oblig'd to vent and propagate at dll times every thing
which he holds to be true, no place or converſation would be
quiet. It was a Truth that a Believer might eat all things, yet the
Apoſtle did not think it neceſſary to urge or inſiſt upon it, nor that it
would quit the coſt of a doubtful diſputation, Rom. 14. 12.
2. In aſſerting any Trutha Man may be earneſt, and yet charitable :
he may think well of his Oppolites, and yet think ill of their Opi-
nions; he may oppoſe an error with a ſpirit of meekneſs, with ſoft
words and hard arguments: An excellent direction there is for this ;
2 Tim. 2.23, 24, 25. But fooliſh and unlearned queſtions avoid, knowing that
they do gender ſtrifes : And the Servant of the Lord muſt not ſtrive, but be
gentle to all men, apt to teach, patient: In meekneſs instructing thoſe that
op-
poſe themſelves. This is far from aggravating mens miſtakes, ſpinning
out odious conſequences from them, concluding that all of another
pierſwalion do militate againſt their own Conſciences, that worldly
Sztereſt or vain Humour ſwayes them, that they are ignorant Sotts,
Serm. 3.
Contentions in the Church of God.
53
or ſuperſtitious Time-ſervers, (and the like ;) theſe kind of ſtrivings
are not for any Servant of the Lord. When Michael had the worit
of all adverſaries to diſpute with, he duſt not bring againſt him a
railing accuſation, but ſaid, The Lord rebuke thee, Jude 9. And if
a little railing might not be mixt in a Diſpute with the Devil himſelf,
how dare any man uſe it againſt any one of the ſame Nature, Nation, and
Religion with himſelf? Moſt pioully therefore was it reſolved by divers
eininent German Divines, who met at Marpurg, to diſcuſs tlie point of the
Real Preſence, that though they could not accord therein, yet that
they would preſerve the bond of Charity inviolable among them.
Yea, but you Obje&t, That our Oppoſites are violent; and if we be
gentle, we ſhall but incourage them : Shail they be hot in the
wrong,
and we lukewarm in the right? How can we handle charitably, ſuch
uncharitable perfons ?
Unto this I Anſwer : We may be reſolute, and yet charitable, for
one Grace never croſſes another : As the greateſt Courage is ſtill ac-
companied with the greateſt generouſneſs to an Adverſary, ſo the
warmeſt zeal, if true, is attended with the pureſt Charity ; otherwiſe
it is but Rage and Brutiſhneſs which is very forreign to the Chriſtian
temper. Where true Grace is impreſſed on the Soul, there graciouſ-
neſs and kindneſs will be expreſſed to all men. When all is ſaid and
done, all true Chriſtians are ſworn Brethren, and muſt love and bear
with one another. Proh dolor! (s. Cyprian) quid facit in corde Chriftianorum
luporum ferit as & canum rabies ?
2. Bitterneſs can never cure violence: As the wrath of Man works
not the Righteouſneſs of God, fo neither doth it work the Reformution
of men : One ſin can never work a right cure upon another.' We ſee
this in our ſelves, ſeverity and violence cures no body ; and this
ſhould be mens deſign in all Arguments, Diſputes and Reproofs, namely,
to recover and cure thoſe that are out of the way; but durum ſuper durum
non facit murum : Hence the expreſſion of that peaceable Bifhop Hall,
“ I am, and profefs to be, as the terms ſtand, on neither, and yet
"on both parts ; for the peace of both, for the humour of neither :
"how ſhould mortar cement, if it lie not between both ſtones? The
“Kingdom of God ſtands not in meats, in colours, in noiſes, in ge-
"Itures ; God ſtands not on ſuch trifles, and why ſhould we? &c.
The Wiſéſt of men determines this: Prov. 30. 33. The wringing of the noſe
bringeth forth blood; ſo the forcing of wrath bringeth
forth ſtrife.
O but God's Glory (you'l ſay) is at the ſtake ! therefore it is not on-
ly lamful to be zealous, but neceſſary.
But, 1. Be ſure it be ſo, that the Honour of God be really con-
cera’d in theſe your contentions: It is a dangerous thing to ingage
God's Glory in our ſinful affections or expreſſions. You know how dear
it colt Moſes that Servant of the Lord, when in great heat againſt his
erring Brethren, he brake out unadviſedly with his lips, ſaying, Numb.
20. 10. Hear now, ye Rebels, must me fetch you water ont of this Rock:?
J'hough otherwiſe he was the meekeſt man upon Earth, and was at
K
that
Serm. 3.
7
3
Lactice
A Diſcourſe againſt.. Uncharitable
that time fufficiently provoked, yet. Almighty God would not bear to
hear this language from him, and ſhut him out of the promiſed land
for it. God knows, we are more apt to preſs God's Glory into the
ſervice of our Paſſions and Interelts, than to ingage our ſelves, and
all our abilities, or to deny our humours, for the promoting there ,
of.
2. Be it known to you, that though your Ends be very fincere,
yet God's Glory hath no need of your Intemperance. As his Truth hath
no need of our Lye, fo his Honour needs not the rotten pillars of
mens paſlions : Job 13. 7, 8. Will ye ſpeak wickedly for God? and talk, de-
ceitfully for him ? Will ye accept His Perſon ? Will ye contend for God? He
requires it not, he needs it not. The excellency of the end will not
legitimate the vitiouſneſs .of the means ; nay, by breaking his Lair in
theſe uncharitable Contentions you diſhonour him. God's Truth and
Honour have almoſt ſuffered as much by weak and paſſionate. Advocates,
as by open Adverſaries.
3. If you be indeed ſo concern'd for God's Glory, and for his
Truth, then you will uſe all other means to reduce men into the way
of Truth. His Glory muſt be promoted by his own means -;- you will
not only rebuke them, but you'l pray for them ; you'l ſpeak as zea-
loully for them to God in Heaven, as you ſpeak againſt them upon Earth. .
If they hunger, you will feed them ; if they be diſparaged or diſtreſs'd,
you will alliſt them; and thus by heaping coals of fire upon their heads, you
will melt them into Repentance; you are not ignorant that the blu-
ſtering Winds make the. Traveller gird his Cloak cloſer to him, when the
warm Sun forces him to lay it aſide: And men generally will ſtrength-
en themſelves in their Opinions, when they are only pelted with
wrath and rancour, who may recover themſelves out of the friare of the
Devil, when they are inſtructed with meekneſs.
III. For Application. 1. Then it follows, That Union is the truc
means of our Preſervation. Unity of fudgment, this I ſay again ſhould be
cndeavoured, not only in weighty Points, but in all matters of Do-
trine and Practice: And if men would labour to diveſt themſelves of
Prejudice and Interest, this might in a great meaſure be obtain'd. Truib
is but One; and if all did truly ſeek Truth, they would ſurely find
it: The integrity of the upright shall guide them, and, the righteonſneſs of the
perfect forall direct his way; Prov. 11. 3. 5. But a violent Prejudice for
or againt any Opinion or Practice, is a lotorious hinderance in find-
ing out the Truth; it ſhuts the windows that light cannot enter :
Whoſo therefore would find out the plain Trib, muſt ſtrip himſelf
of all ſuch pre-occupation, as will not ſuffer him to make an impartial
ſearch into The Mind of God about it; and having found it, muſt
render himſelf priſoner unto it. So alſo maft all worldly Interests
in queſtion be in repute or under diſgrace, whether it will gain or
loſe my beſt Friends, whether it will preferr or undoc me, are not
Conſiderations worthy of him that hath learned to deny himſelf, and
.
7
to
Serm. 3.
54
Contentions in the Church of God.
to value the World to come above the Word that now is : I ſay again,
if men did but ſincerely ſeek, they ſhould certainly find, according
to Christ's Promiſe, Matth. 7. 7. and ſo Onity in Judgment would
be attain'd more than it is, which doubtleſs would be a ſoveraign
Preſervative from Destruction
But there is another Unity, which is in Affe&tion, and that is Chari-
ty, which is of no leſs Excellency and Üſe to our preſervation.
There may be many, who may call for Unity, not for Truths fake,
but for their own. As Mufculus obſerves upon the Soldiers, that
would not divide our Saviours ſeamleſs Coat, but it was not out of
any reſpect to Him, but hoping every one, that it would fall to his
Lot: So many cry out for Unity, ſaith he, not out of Love to the
Truth or Unity, but in expectation that the ſtream fhall run in
their own Channel. But now Charity, as it would be in all material
things on Truths ſide, ſo in things more diſputable it can bear ſome
contradiction : and ſo concludes, In the Substance of Chriſtianity, he that
is not with us, is againſt us ; in things Indifferent, he that is not againſt us,
is for us: And to promote this among our felves, I mean, the Con-
tending Protestants in theſe Nations,
Let us conſider, 1. How many things we agree in. And if men would
begin at this end, and not ſtill at the wrong end, to wit, the few
and ſmall things wherein we differ, we could not for very ſhame be
ſo implacable to one another. We agree in the acknowledgment of
the Being and Providence of God againſt Atheists and Epicures ; In the
Doctrine of the Trinity, againſt Mahomet ans; we agree about the Per-
fon, Natures, and offices of our Redeemer, againſt all Hereticks both
Old and New: In ſhort, we agree in the ſame Creeds, in all the Ar-
Eicles of the Chriſtian Doctrine, yea, we agree in the Substance of the
ſame Worſhip, and in the ſame Sacraments, againſt both Papists, Soci-
nians and Quakers: We have one Lord, one Faith, one Baptiſm. And
then in Civils, we agree in our hearty Approbation of our Monarchy,
and in a dutifull Allegiance to our King, and in refuſing the Suprema-
cy of any other at home or abroad. And how many Particulars of the
greateſt weight are contain'd under theſe Heads, wherein all we Pro-
teſtants are agreed ? And if Unity in the Truth be any ground for
Love and Charity, it is incomprehenſible, that they who agree in all
theſe things, ſhould be more inveterate againſt one another, than
againſt ſuch as differ not toto Celo, but toto tartaro from them both !
But it is obſerved, that the nearer ſome men are to a conjunction, fome
difference remaining, the greater is their hatred ; thus a fer
hates a Christian, more than he doth a Pagan; and a Papist
hates a Proteſtant, worſe than he doth a Jew; and a nominal Prote-
ftant hates a Puritan inore than he doth a Papist, ( as Dr. Featley
notes ) : The Contention of Brethren are like the Bars of a Castle":
Prov. 18. 19. A moit unreaſonable ,
A moſt unreaſonable, though a very common
thing!
K2
-2. Conſider
A Diſcourſe againſt Uncharitable
Serm. 3.
2. Conlider the imperfe&tions of our humane Nature. Our Underſtand-
ings were ſore wounded by the Fall of Adam, and they are but im-
perfectly and unequally recovered by all the means which the Goſpel
affords.' Why ſhould we condemn every one that is not endowed with
our Abilities, or advanced to our Capacity? Do we fall out with one
that is purblind, becauſe he cannot ſee ſo far, nor ſo quick as we?
we ſhould rather pity him, and praiſe God who hath been kinder to
us. They that are moſt intelligent, know but in part. And if any
man think that be knoweth any thing, he knoweth nothing yet as he ought to
knom, i Cor. 8. 2. That was therefore a good Anſwer which Melanit-
bon made to thoſe who objected to the Proteſtants their Diviſions ; faith
he, " The judicious agree in fundamentals; but as in a great Army,
as the skill or ſtrength of all the Captains and of all the Soldiers is
not equal, but they all agree in their wills and honeſt deſigns to
(ſerve their Prince ; ſo all good men have not the like knowledge, but
- all agree in their fincere love to goodneſs.
3. Conſider, that you who are ſo violent, do differ from others, juſt
as far as they differ from you. Do you think that one kind of Govern-
ment in the Church is beſt? they do as verily think ſo of another : do
you hold ſuch and fuch.Ceremonies in Religion to be unlawful? they are
as confident of the lawfulneſs of them. Do you conclude, that all
Private mens Opinions in ſuch matters ought to be ſwallowed up, and
to acquieſce in the publick Determination ? they verily believe that the
Church ſhould leave them, as the Apoſtles did, in their firſt Indifference.
Now when ſuch, as do not otherwiſe forfeit their veracity, come and
profeſs that they cannot for their Hearts think otherwiſe than they
do; you cannot yield to them, they cannot comply with you, what
remedy then is ſo proper, ſo Chriſtian, as Charity to each other? re-
lying upon that Promiſe, Philip. 3:15. If in any thing ye be otherwiſe mind-
ed, God ſhall reveal even this unto you.
4. Conſider, that there have been greater Differences than Ours among
thoſe that were the true Members of Chriſt's Church: Witneſs Act. 15.1.
Certain men which came down from Juden taught the brethren, Except ye be
circumciſed after the manner of Moſes, ye cannot be ſaved. A material
Point, and urged you ſee with great confidence; and yet God forbid
we ſhould blot theſe out of the roll of true Chriſtians. How reſolute
were ſome Great Divines in the Church pro and con in the Caſe of Re-
baptizing thoſe that were. lapſed in the Primitive times ! And what
Heart can be ſo hard, as to deny the Lutherans and Calviniſts a place in
the Church of Chriſt, who yet differ in greater matters than ours?
Wherefore ſecing their Differences were greater than ours, we ſhould
not aggravate them againſt one another, nor by our violence render
them intolerable.
5. Conſider your own perſonal moral Failings. Hath not each of us
ſome right Eye ? are we perfectly good? are not we all Men of, like
Paffions ? What if our Judge ſhall fäy, And why beholdeſt thou the mote
sbat is in thy brothers eye, bit confiderest not the beam that is in thine on
eye?
Serm. 3.
Contentions in the Church of God.
55
eye ? th014 Hypocrite, &c. Matth. 7. 3. Alas, if we were truly conſcious
of our own Neglects of many Duties, whereof we have been convinced,
toward our God, our Neighbour and our ſelves; and of the many
Tranſgreſſions and Faults which we frequently commit, we ſhould much
abate our Rigour towards others, and turn our Indignation againit
our ſelves. How fad a buſineſs would it be, if any of thoſe who have
cenſur'd and damn'd their Oppoſites for ſome dubious matters, ſhould
prove Slaves to their own Luſts, and be found at laſt to be wretched
Hypocrites in the main things of Religion.
Uſe 2. If Uncharitable contentions do prepare for utter Deſtructis
on, Then Woe be to the Inſtruments and Bellows of our contentions : If
thé Evil of them be ſo great, if the Danger from them be ſo dread-
ful, then moſt wicked and wretched are the promoters of them. Wó
to the World becauſe of offences, for it muſt needs be that offences come; but
Woe to that Man by whom the offence cometh, Matth. 18. 7. If thoſe that
ſet an Houſe or Town on Fire, be juſtly reckon'd and treated as Ene-
mies to humane Society, certainly they who inflame the Souls of Chri-
ſtians againſt one another, to the ruine of a Church and Nation, de-
ſerve the worſt Character, and the worſt Puniſhment. But as Abaju-
erus once ſaid to Eſther, c. 7. v. 5: Who is he ? and where is be that dare
preſume in his heart to do ſo? And as ſhe anſwer’d, The Adverſary and
Enemy is this wicked Haman; ſo I may anſwer,
1. Our common Adverſary and Enemy in this matter is Satan. Our
Contentions do plainly ſmell of fire and brimſtone. Legions of De-
vils, though we cannot ſee them, are employed herein : He is the Old
Accuſer of the Brethren, both to God and to one another; that wicked
Spirit is the trueſt Salamander, that lives in the fire of Contention.
Diviſions are the Devil's Muſick, but that which makes the Devil
laugh ſhould make us meep. How often have there been Eſſayes and
Endeavours to reconcile our unhappy Differences, and this cunning
and malicious Eneniy hath defeated them all? I have ſomewhere read
of a Treaty between a former King of England, and another of France,
which was held and concluded in an old Chappel, while their ſeveral
Armies ſtood ready expecting the iſſue : The Kings agreed, and con-
ing out of the Chappel, a Snake or Viper crept out of the old Wall,
which they ſeeing, drew their Swords to defend themſelves ; which
being diſcerned by their Servants who attended at the door, they
drew likewiſe, and the Armies ſeeing this did the like, and ſlaughter-
ed one another a long time before they underitood the miſtake. And
juſt ſo hath it often fared with God's Church abroad and at home,
Wiſe and good Men have been ready for a Reconciliation, and in
effect agreed, when that Old Serpent the Devil, being ready to burſt
with Malice at it, hath ſpoild to good an enterprize, and renewid
the flames of Diſcord again.
2. Jefuites and other Emiſſaries from Röme: Theſe have been Satans
Inſtruments to ſet the World in Flames. It was Campanella's old Ad-
vice
.
A Diſcourſe againſt Uncharitable
Serm. 3•
vice to the Spaniard, that they ſhould by all means keep up Union
among themſelves, and keep open the breaches among the Proteſtants.
The like by Adam Contzen, another Feſuite, in his Politicks. Theſe
doubtleſs did blow the Coals in our Civil Wars, and infinuated them-
ſelves into each Party : And it is ſtrange, that though this their Prin-
ciple and Practice be undenyable, neither ſide will diſcern or yield
any ſuch Boutefeu's to be among them. What elſe could maintain that
deadly rage and violent Prejudice ſo long among Engliſhmen and Pro-
teftants, whoſe Temper and Religion is of it ſelf ſo ſweet and gentle,
but ſuch Inſtruments as theſe, who aggravate Differences, and exaſpe-
rate mens ſpirits, and endeavour to perſwade People, that it is bet-
ter to yield to a Forreign Religion than to one another? and to this
end their Doctrines and Ceremonies are repreſented with the faireſt
and falſeſt Colours, our firſt Reformers abroad and at home ſlily cen-
ſured, and our domeſtick Differences rendred irreconcileable.
3. Atheiſtical and Debarched Perſons : Theſe hate all found Religi-
on in whomſoever, and are ripe for any Profeſſion which will gratifie
their Luſts, and ſo are as ready to be Mahumetans as Romans; who for
all their Profeſſions of Loyalty, would hate their Governors at the
Heart, if the Laws were ſtrictly executed againſt their Vices. Theſe
cry out, Let us break their bands afunder, and caſt away their cords from
us, and ſo muſt needs abhorr any ſuch Settlement, as would conduce
to the flouriſhing of real Piety. Beſides, their Practices provoke God
to falten his Judgments upon us, whereof our Contentions are not
the leaſt. And alſo theſe having an inveterate Antipathy to all fober
and religious Perſons of what Character foever, do equally hate ſuch
of every Party, and on the other ſide adhere unto and animate the
looſer ſort, whoſe Religion conſiſts in Humour, Noiſe, or Shew ; and
wherever they live are pouring Oyl into our Flames.
4. Ignorant and Proud People, whereof the number is too great in
every Party : Such as have neither read the Scriptures with Judgment,
nor other Eccleſiaſtical Hiſtories, nor conſidered the Conſtitution of thé
Churches of God in other parts of the World, but only pore upon
what is next to their Senſes; and theſe commonly are moſt conceited
and unmoveable, abounding only in their own fence, and condemning
all others with the greateſt contempt. Of ſuch good old Mr. Green-
hain is to be underſtood, when being ask'd by the Lord Treaſurer Cecil,
where the blame of that great rent lay between the Biſhops of thoſe
times and Others: The fault, ſaid he, is on both ſides, and on neither ſide ;
for the godly-wiſe on both ſides bear mith each other, and concurr in the main
but there be ſome ſelfiſh, pecviſl
, Spirits on both ſides, and theſe make the
quar-
rel. And how few are there, that are no way byaſs'd by their world-
ly Intereſt? which is a ſtrong and irrefragable Argument, and where
it rules, will make men content to behold a whole Nation on fire, ſo
that they may warm themſelves thereby. How rare a thing is a pub-
lick Spirit, or a Man that, looking upon the diſtracted condition of
2 Church and Nation without the falle Spectacles of Prejudice and pri-
vate
Serm. 3:
56.
Contextions in the Church of God.
vate Intereſt, can drop a Chriſtian Tear, or impartially offer any Balm
to cure their Wounds? From ſuch as theſe before-mention'd, proceed
our Uncharitable Contentions : And woe be to them, unleſs they re-
pent, that is, amendi
Uſe 3. If theſe prepare for Deſtruction, Then we in this finful Nati-
on are in the ready w.ay to miſery. For,
1. Our Differences and Contentions are notorious. Diviſions in the
Church, Diviſions in the Nation ; Cities divided, yea Houſes divided :
Names of Diſtinction impos'd, and no Pacificatory Endeavours, nor
Inviting Providences have yet cemented us. Our Enemies ſinile at it,
and our well-wiſhers mourn.
2. We are Orcharitable in theſe Contentions, wc bite and devour one
another, we cenſure, we ſander, we rail, we damn, and we are rea-
dy to miſchieve one another, by force, by fraud; the Preſs ſweats,
the Pulpit rings with Invectives and with Reproaches. O Lord, homo
long shall I cry and thou wilt not hear ! even cry out to thee of violence, and
thou wilt not ſave! why doſt thou Shem me iniquity and grievance ? for ſpoiling
and violence are before me : and there are that raiſe up ſtrife and contention, &c. .
Habac. J. 2, 3. The Lam of Kindneſs is baniſh'd out of mens Mouths,
the Law of Love too much out of mens Hearts: Yea, fome Preach Chriſt
of envy, ſtrife, and content:on, ſuppoſing to add affliction to others bands, ( as
it was Philip. 1.17.) We may take up Optatus's complaint of old, Nullus
veſtrum eſt, qui non convitia noſtra ſuis tractatibus miſceat : Lectiones Dc-
minicas incipitis, & tractatus veſtros ad noftras injurias explicatis. Profertis
Evangeliuin, a facitis abſenti fratri convitium. Auditorum animis infigitis
odia, inimicitias ſuadendo, docendo fuadetis. This hath been Engliſhed too
often in Pulpits, I am loth to do it. In all concourſes, inſtead of
kindneſs, freedom and love, either uncivil claſhings, or a fearful reſer-
vedreſs: The worſt Interpretations made of one anothers actions, words,
looks, and behaviour. Certainly the Enemy hath done this, his cloven
Foot is evident in theſe effects; but this is matter of fact, and unde-
nyable.
3. Too many of thoſe that ſhould quench theſe flames, exaſperate them. If
St. Paul were here, he would ask again, as I Cor.6.5. Is it ſo, that :
there is not a wiſe man emong yon? I speak it to your flame. If St. James
were among us, he would ask as Jam. 3. 13. Who is a wiſe man and ina
dued iniih knorrledge among you ? let himn ſheim Oilt of a good Converſation his
works with meckneſs of wiſdom; and conclude, Bist if ye have bitter en-
vying and firift in your bearts, glory not, and lze not against the truth. Ma-
gitrates and Miniſters Rould be Healers, but there have been ſome
of theſe, and that of each Party, that have increaſed theſe flames.
How induftrically have our wounds been kept open ? and ſome have
not been aham'd to ſet themſelves againſt all Coaliiion and Union. Where
are our hcaling Shepherds? Is there no Balm in Gilead ? is there no
Phyfciar abere? why iben is not the health of the daughter of my People re-
couered? The Pythagorians had a Cuſtom, that when two feil at Con-
tention,
A Diſcourſe againſt Uncharitable
Serm. 3.
tention, their Leaders would appoint them a meeting before Sun-ſet,
and cauſe them to embrace one another. But we have many to puſh
us on, and few to moderate us in our Contentions. We tear one ano-
ther in pieces; and if any interpoſe, he is ſtigmatiz'd for a Neuter,
or elſe meets with the Parter's portion, to wit, blows on both ſides; he
finds Livie's Obſervation but too true, that Media via neque amicos pa-
rit nec inimicos tollit. Hear Holy Angustine in the like Cafe to Hierome
and Ruffinus, who were in Contention. " Woe is me that I cannot
“ find you nearer together ! how am I moved, how do I grieve, what
“ fear am I in! I would fall down at your feet, I would weep and
“begg each for himſelf, each for the other, yea for others fakes, eſpe-
cially the weak, that look upon you to their great hazard, Com-
“bating as it were upon a Theater. But where hath this Holy Man
left his healing ſpirit? I am ſure this would become thoſe in each
Function, and turn to their honour and comfort both here and here-
afler.
4. Our Common Exemy is ready to devour us. The Holy Ghost ob-
ſerves, that when Abraham ſaid unto Lot, Let there be no ſtrife, I pray
thee, between me and thee, for me be brethren, that the Canaanite and the
Perizzite dwelled then in the land, Gen. 13. 7, 8. that if the Relation of
Brethren would not ſway his Kinſman, yet the reproach and the dan-
ger that might fall upon them both from the Canaanite and the Perizzite
might check any further breach between them. We have the Canaanites
both within the Land and without, that are ready to make one morſel
of us, and who after we have condemned one another for Superſtition
and Schiſm, will truſs us all up for Hereſie, without the infinite Mercy
of God. Now even Antipathies are laid aſide in common dangers, as .
it is probable that all the Creatures, though of contrary diſpoſitions,
agreed in the Ark. And yet we cannot, in this our common peril,
agree with our own Countrey-nien. Luther tells of two Goats, that
meeting upon a narrow Plank over a deep River, whereby they could
neither turn back nor paſs by ; the one of them lyes down, that the
other going over him, they might both eſcape the danger. If meer
Nature can teach theſe poor Creatures to yield ſo far to one another,
- to prevent the Ruine of both; ſurely Reaſon, and eſpecialy God's Grace
being ſuperadded, ſhould teach each different Party, in common dan-
gers, to ſtrive which ſhould ſubmit to other, in what pollibly they
can, to preſerve the whole. It is evident, that we all have a watch-
ful and an unmerciful Enemy, who as they have long abetted our Di-
vilions, ſo they build their greateſt hopes upon the continuance of them ;
and although they may carry fairer to one ſide than to another, yet
even ſuch muftonly expect to be uſed by them as Vlyſes was by Polyphemus
to be devoured lalt. What unaccountable folly then is it for
Archimedes, to be taken up with drawing unneceſſary lines and figures,
while in the mean time, the City is taken, and the Romans come, and
take away both our place and Nation.
of
2
us, with
Serm. 3.
Contentions in the Church of God.
.
57
Uſe 4. Let us all then be intreated, conjured, and perſwaded to forn
bear biting and devouring one another. If there be therefore any confolation
in Chriſt, if any comfort of love, if any fellowſhip of the ſpirit, if any bowels
and mercies, te ye like minded, having the ſame love, be of one accord, of
one mind. Let nothing be done through Brife and vain-glory, Philip. 2. 1,
2, 3. Leave off this bruitiſh Behaviour towards one another. To which
end Conſider, 1. The Greatneſs and baſeneſs of the Sin. 2. The Cer.
tainty and ſadneß of the Danger that attends it. 3. The belt Method to
Curé the Sin and prevent the Danger.
For the firſt, the Greatneſs and baſeneſs of the Sin.
1. You break the great Command of God's Law, which is Love. For
next to the Love of God, is the Love of our Neighbour ; and they are
ſo conjoyn'd, that the one cannot exiſt without the other : For be that
loveth not bis brother whom he hath ſeen, how can he love God whom he hath
not ſeen? 1 Joh. 4. 20. When therefore you think you are zealous for
God, by this kind of managery you are breaking his Laws. Yea, you
break the Royal Law, which Commands you to Love your Neighbour as
your ſelves, Jam. 2. 8. and no other Devotion, Preciſeneſs or Charity
will anſwer for this Defect ; as it follws ver. 10. Whoſoever ſhall keep
the whole Lam, and yet offend in one point, (referring to this very fault)
he is guilty of all.
2. You trample upon the great Precept of the Goſpel, which is Love i Joh.
3. 23. And this is his Commandment, that we ſhould believe on the Name of
his Son Jeſus Christ, and love one another, as he gave us Commandment. See
here, Commandment in the beginning of the Verſe, and Commandment
again in the end of it; and then it's joyn'd, and goes hand in hand with
Faith in Jeſus Christ ; ſo that you may as fafely be without the one as
without the other. And again i Joh. 4. 21. And this Commandment have
me from him, that he who loveth God love his brother alſo. Now what Love
can there be in the Heart, when there is nothing but reproach, con-
tempt and rage, in the Tongue, in the Pen, and in the Carriage? It
is certain, That out of the abundance of the Heart, the Tongue ſpeaks ; and
the Lungs muſt needs be corrupt within, when ſuch purulent matter is
expectorated. Say not, that your Love to the Truth, or to the Publick
Good, muſt regulate your behaviour to particular Perſons : For neither
the Truth nor the Publick,good do need your uncharitable words or beha-
viour. Our Bleſſed Saviour had great Truths to declare, and great Er-
rors to oppoſe, yet He did not ſtrive, nor cry, neither did any man hear
bis Voice in the ſireets, Mat. 12. 19. And as Lactantius argued with the
Heathens, vel Ethnici Chriſtianos ſapientes judicant, vel ſtultos ; tamen noz
vel ſapientes imitantur, vel ftultis parcunt. So either your Oppoſites are
either wiſe or fooliſh : If wiſe, you ſhould comply with them, reſpect
and reverence them ; if fooliſh, you ſhould forbear and pity them :
But whatſoever they are, you ought intirely to love them.
3. Theſe Contentions do bring great diſhonour to Jeſus Christ. He is
The Prince of Peace, the true King of Salem ; the great Promoter of
L
Peace,
.
A Diſcourſe againſt Uncharitable
Serm. 3.
.:
Peace, and the great pattern of it. When he came into the World,
Peace was ſung, when he departed out of the World, Peace was be-
queathed. Now this quarrelſome temper in his Servants doth griev.
oully reflect upon him. For he faith, John 17.20,21. Neither pray 1 for theſe
alone, but for them that ſhall believe on me through their word; that they all may
be one --That the world may believe that thou hast fent me. As it he had
ſaid, Their diffentions and quarrels will tempt men to think that I
came not from thee, who art the Mirrour of Wiſdom and Love. He
imployed all his Sacred Breath, to pluck men out of the power of the
Devil, the World, and the Fleſh, to promote Faith, Repentance, and
Holineſs, and to guide our feet into the may of peace. And arccording-
ly the Apostles tell us, That the Kingdom of God is not meat and drink,
but righteouſneſs and peace, and joy in the Holy Ghost. Let not us therefore
diſhonour our Redeemer, let us not calculate a new Goſpel, let us not
lay too great a ſtreſs on ſmall matters, let us not provoke men to
think, that our great Maſter came to tithe mint, anyſe and cummin, who
came about far other work, and taught us far greater matters. It is
recorded of Alexander Severus an Heathen Emperour, that ſeeing two
Chriſtians contending, he forbad them to aſſume the name of Chriſti-
ans upon them, for that by their quarrelling they diſgraced their Ma-
iter. How many now by this Rule would be interdicted that worthy
Name
4. Theſe Uncharitable Contentions do grieve the Holy Spirit of God.
He deſcended like a Dove, and cannot brook the gall of bitterneſs
. When
therefore the Apostle had dehorted the Epheſians, c. 4. 30. from griev-
ing the Holy Spirit of God, he adds in the next verſe, Let all bitterneſs, and
wrath, and anger, and clamour, and evil-Speaking be put away from you, with
all malice, and be ye kind one to another, tender-hearted, &c. This ſweet
Dove will never lodge in a Vultures neſt. You heard the fruits of the
Spirit are love, joy, peace, &c. And whatſoever pretences any may
make to the Spirit, if they do not verifie them by a meek, loving, and
charitable behaviour to others, they abuſe the Holy Spirit, and deceive
others. For as nothing is more grateful to this good Spirit, than
Love and Peace, ſo nothing more diftaftfull than Wrath and Con-
tention
5. Theſe Contentions do ſtir up much Corruption, both in the Aggreſ-
four and the Defendant. There is a great deal of 'folly in the wiſelt and
beſt of men, and this either lurks in the habit, or is produc'd into Act,
more or leſs, as there is greater or leſſer temptation. Sin dwells in
our Natures, as the mud in the bottom of a glaſs of water ; when it
is ſhaken, it appears and ftains the whole glaſs. There is a world of
pride, anger, envy and revenge in mens hearts, and theſe Contenti.
ons draw them forth, ſtrengthen them, and make them rampant. Frov.
26.21. As Coals to burning Coals, and wood to fire, ſo is a contentious man
to kindle ſtrife. So that the Wiſe Man concludes, That he loveth trans-
gresſion, that loveth ſtrife, Prov. 19.19. And hereupon ſome have made
obſervations upon the deaths of Biſhop Ridley, and Biſhop Hooper, that.
they
Serm. 3.
A Diſcourſe againſt Uncharitable
49
they ſnffered with more torture than others, and that becauſe of their
Contentions together before.
6. They do greatly hinder the Converſion of the Ungodly, and the pro-
greß in Holineſs of the Godly. Whereas the great work of God's Miniſters
Thould be to inſtruct the ignorant, to convince and reform the profane,
to build up God's Children in their Faith and Holineſs; this ſhould
be their ſtudy in private, this their buſineſs in publick : Now the
ignorant and ungodly are left quiet in their fins, the Sober and Pi-
ous are little improv'd in their Chriſtian courſe, and mens Talents
of Time, Parts and Pains, are laid out in dry and unprofitable Con-
troverſies. And then private perſons, who ſhould imploy their con-
verſe together to their mutual edification, they are perpetually irri-
tating one another by theſe fruitleſs Contentions. I have heard of a
Monſter born in Scotland, in the Reign of Fames the Fourth, with two
Heads and one Body, which two heads would be ſtill arguing and
knocking each other in eager diſputes, (too fit an Emblem of this
difputing Age!) But we that have but one Bleſſed Head, yet the mem-
bers are alwayes contending among themſelves. Inſtead of exhort-
ing, we are cenſuring; inſtead of reproving, we are reproaching ;
inſtead of provoking to Love and good works, we provoke one
another to wrath and diſcontent. And then for the devout uſe of
Prayer, doubtleſs theſe wrathfull Contentions muſt needs greatly di-
ſturb it. For if Husband and Wife ſhould maintain a conſtant amity,
that their Prayers be not hindred, 1 Pet. 3. 7. a continual conteſting
with our Brethren muſt greatly clog and damp them. Whereupon
Cyprian, citing thoſe words of our Saviour, When two agree on Earth to
ask, &c. hath this Obſervation, Plus impetrari poteft pancorum concordi
prece, quam diſcordi oratione multorum. A few in concord ſhall obtain
more than many in diſcord.
7. Theſe Contentions in Religion tempt men to be Atheiſts. When
they read and hear ſuch unmercifull rage in Chriftians one againſt ano-
ther, and that they who profeſs agreement in nineteen things, are rea-
dy to anathenize one another about the twentieth; what a Itumbling-
block muſt it needs be unto weak and unreſolved perſons, and tempt
them to throw aſide all Religion? So Optatus obſerved of old in the
like Cafe, Vos dicitis, Licet ; nos dicimus, Non licet : Inter licet veſtrum, co
non licet noſtrum, nutant anime populorum. I ſay this tempts men, but it is
only a temptation: For who that hath a preſent Journey to go for his
Life, will fullenly forbear to ſet forward, becauſe all his Friends in
the Town are not agreed what a Clock it is at his ſetting out ? Eve-
ry Man is bound upon peril of everlaſting damnation to win Chrift,
and be found in him, to work Ort his own Salvation, and to ſet about it
without delay: Now what a weak thing is it for any man to refuſe
or neglect this neceſſary work, becauſe ſome men are not agreed about
a Geſture or a Ceremony ? Such fools fall dye in their fin, but their
blood ſhall be required at their hands, who have been a ſcandal to
them.
L2
8. Theſe
A Diſcourſe againſt Uncharitable
Serm. 3:
8. Theſe biting and devouring Contentions are Uncivil, Inhumane
and barbarous. It hath been always reckoned for good Breeding, not to be
confident and peremptory in aſſerting any thing, whereof any in the
Company modeſtly doubts : And on the other ſide, if any cannot com-
ply with the Sentiments of another, to enter his diffent with all poſ-
Tible reſpect, and without any reflexion or provocation. We account
it barbarous rudeneſs in diſcourſing, yea, or in diſcuſſing any point,
to ſignifie in civil company the leaſt provoking geſture, much more
to fall into a rage or to expreſs revenge: And yet if you hear the
Harangues, and read the printed diſcourſes of ſome Gentlemen, you
would conclude that they have but a ſinall pittance either of good bu-
mour or of ingenious Education. Man is a rational Creature, and is
not born with Teeth, nor form'd with Sting or with Horns, neither
is he teachable or ductile by ſuch boiſterous methods. When Love
indites the reproof, when that accompanies the argument, it pene-
trates and prevails : Dilige « dic quod vis
. But there not only were,
Pfal. 52. 2. but yet there are tongues that deviſe miſchief, like a ſharp
Razour, working deceitfully. Ver. 4. Thou loveſt all devouring mords, O thou
deceitfull Tongue ! I ſhould ſomewhat ſuſpect their Divinity whoſe Ethicks
are no better. Thus you ſee the manifold Sinfulneſs and baſe Vileneſs
of this ſin, truly, but imperfectly deſcribed. And now,
2. Conſider the Certainty, and Sadneſs of the Danger. You were af-
ſured of the Certainty of Ruine from theſe Contentions in the fourth
Propoſition, that it is in vain to expect ſafety, to be exempted from
the calamity threatned. Do but weigh this very Scripture, and that
determination of our Saviour, Matth. 12. and you will conclude, Thar
nothing but a miraculous interpoſition of God's Power and Mercy can
prevent it. As when a Diſeaſe is in its nature and degree mortal, the
Phyſician adviſeth the Man to ſettle his Conſcience and Eſtate, for
his danger is imminent ; ſo when we ſee that Charity broken, which
is the Girdlo that binds a Nation together; when we ſee the black and
blew ſpots of Rancour and Revenge on the faces and looks, and in the
words and carriage of ſo many, it ſufficiently proclaims our danger ;
that if we eſcape more ſudden and violent deſtruction, yet we are
fure of a Conſumption. Take heed ye be not conſumed one of other. And
though you may be dead in your own perſons, before this denuncia-
tion take, cffect, yet you will, ſo far as guilty herein, intail ru-
ine upon the Generation to come. And if you would but conſider,
that you muſt be fick, and dye your ſelves, at which time in all
likelihood, you will have different apprehenſions of theſe controver-
fies ; when Conſcience ſhews you the Hiſtory of your ſinfull Life, and
diſcovers an Holy God, before whom you muſt immediately appear,
and the ſtrict account which you muſt preſently give, and the Ocean
of Eternity which is juſt before you, then you'l ſee that theſe other
points were but of Imall moment in compariſon, and not worth thật
heat and vigour you ſpent upon them. And as the Danger ſignified by
this word Confumed, is riure, ſo it is very fod and great. For
1. It
Serm. 3:
59
Contentions in the Church of God.
1. It includes the Ruine of our outward Comforts. We know not when
we are well. To have Houſes, Plenty, Liberty, Peace and Qniet,
are to be reputed for very great mercies; but theſe fewds and quara
rels tend to diſpoſteſs you of them. Our fad Experience Mews us how
our Body politick languidheth by reaſon of the uncharitable Conten-
tions of the Members thereof. What Decay of Trade, what breaking of
Trades-men, what finking of the Rents of Land, and what a general
Conſumption invades us. The Judgments of God are already as a mouth
10 us, well if they break not forth as a Lion upon us, as was once
threatned and fulfilled upon Ephraim, Hof. 12. 14. We are rendred by
our Contentions ſuſpitious of one anothers Integrity, doubtfull of one
anothers Ability, and ſome have proceeded to that height of Animoſi.
ty, as to forbear all dealing and commerce with thoſe of an oppoſite
Party. Whither muſt this tend, where muſt this end but in Deſolati-
on ? If the blood do not circulate, the whole body will ſuffer for it;
and if but a part be miſerable, the whole cannot be happy. And if all
your preſent Adverſaries were ruin'd and gone, yet conſider, that the
Benjamites were all ſave fix hundred deſtroyed, and that for maincain-
ing a bad Cauſe, and the Men of Iſrael had ſworn in their fury that
none of them would give his Daughter to Wife to any of them, yet
when their hot blood was cooled, they lamented, and ſaid, There is
one Tribe cut off from Iſrael this day; and then they uſed all their wits
and policy to reſtore that Tribe again. We ſhall be worſe than Jews,
if we have not ſuch like Refentments.
2. It threatens the Risine of our Religion, the only true and ſafe Reli-
gion on Earth ; which ſhould be dearer to every man than his Life.
Upon the occaſion of ſuch Diſtempers in his tinie, Greg. Nazianzen
cried out, I fear Antichriſt will come upon us ; And they drew from him
that pathetical expreſſion, whereby he wiſht that he might with jonah
be thrown into the Sea, if thereby the tempeſts then in the Church miglst be
calmed. Our common Enemies are Powerfull, Cunning and Malicious,
and they gape for our deſtruction. This land is the great ſhelter
and bulwark of the Proteſtant Religion, what madneſs tiven ſeiz-
eth us, to deſtroy our ſelves ? Who hath bewitched us ? Every wife
woman buildeth her houſe, but the foolifla plucketh it down with her own
hands, Prov. 14. 1. Would to God that we had but the honeſt policy
of Ariſtides and Themiſtocles; who though they were often jarring, yet.
being imployd abroad together about their Countreys affairs, made
an agreement to leave their quarrels upon the Mountains, which they
were then travelling over, till the common buſineſs was diſpatcht
which they went about, and then agreed afterwards to examine them.
Let us be ſo wiſe and charitable, as to let fall our conteſts againſt one
another, till our common Profellion be out of imminent danger, and
then we may with more leiſure and ſafety adjuſt our differences. How
hall we bite our Nails, yea, our very Tongues for indignation, if we
ſhall firit exaſperate, and then weaken one another to that degree,
that the cruel Enemies of boih hall have made an cafe conqueſt of us
A Diſcourſe againſt Uncharitable
Serm. 3.
::
It is no new thing for Truth (like Chriſt, John 5.13.) to flip away in the
throng of mens Contentions.
3. This Deſtruction inferrs the Ruine of our Poſterity... They are im-
bark'd with us in the ſame Veſſel, and are in a fair likelihood to be
funk with us. And this muſt greatly affect any conſidering perſon :
That your ſinfulneſs ſhould not only provoke God to deliver his Ark
into his Enemies hands, and deprive you of the Goſpel, but alſo that
your Children and Pofterity, who have been faultleſs herein, ſhould
be left to live in Egyptian darkneſs : Inherit your Eſtates, and the
Curſe that is intail'd upon them. We have been contending about the
Shadow of Religion, and they muſt fuffer for the Subſtance of it.
The Providence of God hath ſeveral times moſt exprefly called us to
Unity, to Charity, and to Concord. In the Year 1660. our general
Union in Civils, and our general Flexibleneß to a mutual agreement in
Religious matters, was a plain direction of Providence to us to bury
our debate and ſtrife, and to put up the Temporal and Spiritual Sword
together. But we have been biting and devouring one another ever
ſince, now almoſt thirty years. When it pleaſed God to contend from
Heaven with us by the Plague, and Fire, and to permit men to contend
with us by Warr,it was a ſufficient Item to us to make our Peace with God,
and to be at peace among our ſelves: but we have been biting and de-
vouring one another for all that. In the rear 1678, when there ap-
peared deep and ſtrong deſigns and endeavours to ſubvert Religion,
and to bury both Parties in the ſame grave : Divine Providence did
thereby articulately call to us to lay our quarrels to ſleep, and cor-
dially to joyn our Prayers and Endeavours in our places to reſcue
our common Faith from ſo great a danger; bot yet we have been
lince that time, biting and devouring one another, as ſharply as ever
before. And now once more we have a fair Call, and each Party hath
profeffed a ſerious inclination to unite together againſt our common
Adverſaries. God forbid that our Prejudices, Humours or Intereſts
ſhould ſtill hinder ſo great a Blelling!
I come now, in the Third and Laſt place, to direct the beſt Me.
thod to cure this great Evil, and to prevent this great Danger. And
1. Lament your omn and others fin in this particular. All found Amend-
ment begins in godly ſorrow. We are glowing hot in wrath and
ftrife, Tears are neceſſary to quench this Flaine ; mourn for other's
fierceneſs and for your own. For the Diviſions of Reuben, let there be
greut ſearchings of heart. When we are once truly humbled and pe-
nitent before God, our Brethren will have better quarter from us.
Conſider, how often you have added fewel to this fire, how you have
exaſperated this burning Fever, and how little you have done to af-
ſwage and mitigate it. How eaſily you have been prejudiced, how ea-
fily provok'd, how hardly pacified. If you fould have met with ſuch
treatment from your Heavenly Father, as your brethren have had
from you, you had been devour'd and conſumi'd long ago. Do not
think that needleſs Divilicns in Chriſt's Church, is to light a fault,
that
Serm. 3.
51
Contentions in the Church of God.
that reproaches and revilings are venial ſins; when Our Saviour hath
aſſured us, Matth. 18.6. That it were better for him that jhall offend one
of his little ones that believe in him, to have a Milftone hanged about his
Neck, and be drowned in the depth of the Sea. And how wittily ſo-
ever it be expreſt, yet he that ſhall ſay to his Brother, Thou fool, ſhallbe
in danger of Hell-fire, Mat. 5. 22. Whatever uncharitable Reflexion
therefore you have been guilty of, repent of it ſpeedily; and alſo
mourn for the miſcarriages of others. When we are a little melted
for our own and others faults, then we are fit for the healing mercy
of God. And the Lord tarned the Caprivity of Job, when he prayed for his
Friends, Job 42. 10.
2. Learn Chriſtian Wiſdom. Thereby you will be able to weigh and
conſider things, and to look at them on every ſide. What miſchief
hath Zeal nie hout Wiſdom done in the Church of God! A wiſe man will oba:
ſerve the weight and conſequence of the things he undertakes to op-
poſe and defend ; and then he will conſider what are the moſt proper
means to convince, and to reduce his miſtaken Adverſary. He theo
hath knomledge, and a man of underſtanding is of an excellent (that is, a
ſedate, calm, and cool) Spirit, Prov. 17.27. A wiſe Man diftinguiſh-
eth between tolerable miſtakes and intolerable, and proportions his zeal
and the expreſions thereof accordingly: Whereas a fools lips enter into
contention, Prov. 18.6. He is hurried by his folly into all the terms,
moods and figures of Provocation. And therefore the Apoſtle James
calls for ſuch wiſdom upon this account, Jam. 3. 13. Who is a wiſe man,
and indned with knowledge among you ? Le: bim come with his meekneſs of
miſdom. As the deepeſt Rivers run moſt calmly, ſo the wiſeſt minds
are ever moſt peaceable. A wiſe Man will conſider that it will be in
the Church, as it is in an Houſe; ſome Children do work, and others
make work; ſome are for the School, ſome for the Field, ſome for the
Cradle, and yet all Children; and thus God hath tempered the Body,
that there may be a various love among the Members, in the ſtrong
to the weak a love of Care, in the weak to the ſtrong a love of Re-
verence. Again, a wiſe Man can govern his paſſions, and not caſt Fire-
brands, Arrows, and Death, and then ſay, Am I not in ſport? Prov. 26.19.
No, he will make Controverſies as few, and then as ſhort as he can,
and manage Sacred matters with a ſolid gravity. And therefore get
miſdom, and with all your getting get underſtanding : And to that end, add
to earneſt Prayer, reading in God's Book, eſpecially ; and as far as your
Calling and Capacity will permit, in the Hiſtories of the Church ; and
withali Obſerve and Digeſt thoſe things which you have ſeen, or heard,
or read ; fo will you be able perhaps to make peace among others, how
ever to keep the peace your felves.
3. Endeavour for a Catholick Spirit, that is, a due and tender reſpalt
to all the parts and members of the Chriſtian Church. For of that
whole Myſtical Body, every true Chriſtian is a Member. For by one
Spirit are we all baptized into one. Body, whether we be Fews or. Gentiles,
whether we be bond or free, and have been all made to drink into one Spirit :
Nom
A Diſcourſe againſt Uncharitable
Serm. 3:
-Now ye are the Body of Chriſt, and Members in particular, 1 Corinth.
12. 13. 27. Hereby we ſhall not ſuddenly un-Church others, at home
or abroad, for ſome imperfections or corruptions; for he is but mean-
ly read in the Records of the Church, that hath not obſerved manifold
defects, deformities, and corruptions in all the Chriſtian Societies which
have been in the World; and on the other ſide, that ſome holy Perſons in
all Ages, have in ſome thing or other diſſented from the Common Opi-
nions, and that many weak and peeviſh people have and ever will ex-
erciſe the Patience and Charity of the reſt. On the contrary, a poor
narrow ſpirit in many, hath not been the leaſt cauſe of our conten-
tions; whereby they have confined the Grace, Preſence, and Goodneſs of
God to ſome few Perſons or Societies, that have been more ſtrict and
devout than others. No godly People but they, none godly Miniſters
but theirs. And the Papiſts are notoriouly culpable in this point,
while they would impropriate all Chriſtianity to themſelves; not va-
luing any perſon, how Learned and Holy foever, who will not be of
their Communion. But a true Catholick, though he be fully perſwa-
ded in his own Mind of his Prizzciples and Practices, yet he can wiſh
well unto, and think well of, and cordially embrace all that are ſound
in the Fundamentals of Religion, though in divers things they do err
and go aſtray.
4. Be cloashed with Humility. For whatſoever Pleas and Pretences are
hung out, it is Pride within which hath an hand in the beginning and
maintaining of our quarrels. Prov. 22. 10. Caſt out the Scorner, and Con-
tention ſhall go out : Yea, ſtrife and reproach frall ceaſe. Hereby we are wiſe
in our own eyes, we look not on others things, but only on our own.
This makes the Superionr look upon the Inferiour that differs from him
with great contempt; and this prompts him that is on the lower ground
to all the envious Reflections and conſtructions imaginable of him that
is got. above him. Sayes the one, Shall I give way or yield a jot to
Men ſo ordinary for their Parts, and ſo obnoxious for their Circum-
ſtances ? I that neither need them nor value them ? --Sayes the other,
Theſe men are all either blinded with preferment, or hunting after it ;
their Parts are either utterly abus'd or quite blaſted : Thus the Ball of
Contention is toſs'd from one to another by the hands of Pride and
Scorn. Whereas Humility makes a Man think meanly of himſelf, mo-
derately of his own Notions and Apprehenſions, highly of thoſe that
deſerve it, and reſpectfully of all. It was this which taught excel-
lent Biſhop Ridley, when he was in Priſon thus to accoſt honeſt Biſhop
Hooper, Homever in ſome by-matters and circumſtances of Religion, your wiſ-
dom and my fimplicity, 1 grant, harh a little jarr’d---yet now, &c. More
comfort to them, if they had been on theſe terms in the time of their
Liberty and proſperity. Humility is a great ſtep to Unity, Ephef: 4.2.
i befrech you, that ye walk with all lomlineſs and meekneſi, with long-ſufira
ing, forbearing one another in love : Ende.avoaring to keep the unity of
the Spirit in the bond of peace. Pray behold how theſe Graces' are
here link’t together, lowlineſs, meekneſs, unity and peace. The humble
man
Serm. 3.
61
Contentions in the Church of God.
man will not indure that his Reputation ſhall outweigh the Peace of
the Church; and therefore is more willing that Truth ſhould be vi-
ctorious than Himſelf. Hec'l go two miles for one to meet his Ad.
verſary in an honeſt way of Accommodation, and when he cannot make
his Judgment to bend, yet his Heart ſhall ſtoop to you with all fin-
cerity. This Vertue made Ariſtippus come to Eſchines, when they
were at fewd, with this greeting, Eſchines, Shall we be friends? And
this dictated his anſwer, Yes, Sir, with all пу
heart : But remember,
faith Ariſtippus, That I being elder than you, do make the firſt motion ; Teat,
ſaid the other, and therefore I conclude you to be the worthier man, for
I began the ſtrife, and you began the peace. Let us all then be cloathed
with Humility, aflume not in regard of your Learning, Wit or Parts;
conſider you are but Sharers in our Common Benefactor; neither let
your Riches or Dignities make you to ſpeak or write otherwiſe than you
would do without them; and this will go a great way to prevent our
biring and devouring one another.
5. Apply your ſelves to the Practice of Real Piety. By this I mean,
that we ſhould imploy our chief care to procure and increaſe a
lively Faith, to exerciſe daily Repentance, to ſtrengthen our Hope, to
inflame our Love to God, and to our Neighbour, to grow in Humi-
lity, Zeal, Patience, and Self-denyal: To be diligent in Watchfulneſs
over our Thoughts, Words and Wayes, in Mortification of our linfuil
Paſſions and Affections, in the Examination of our Spiritual Eſtate, in
Meditation, in ſecret and fervent Prayer, and in univerſal and ſteady
Obedience. In theſe things do run the vital ſpirits of Religion: And
whoſo is ſeriouſly imployed in theſe, will have but little time, and
leſs mind for unneceffary Contentions. Theſe will keep that heat about
the Heart, which evaporating, degenerates into airy and fiery exhalati-
ons, and leaves the Soul as cold as Ice to any holy deſires. It is a
good thing that the heart be eft abliſhed with grace, not with meats, which
have not profited them that have been occupied therein, Hebr. 13.9. It is
marifeſt what a ſad decay of theſe hath followed our multiplied quar-
rels; and how hard it is to be fervent in Spirit, and withall to be
fiery in Controverſies. He that walks with God, and whoſe Conver-
ſation is in Heaven, will be quickly weary of windy diſputes with men,
and will be apt to conclude with one of the Ancients, Laſſus ſum, dum ea
cum ſermone, atque invidia, & cum hoftibus, & cum noftris pugno. Which
hath occaſioned divers great Divines the more earneſtly to long for
Heaven, that they might be out of the noiſe of endleſs and perverſe
difputations. The ſerious Practice of Godlineſs hath the Promiſe of
Divine Direction in all material points. The ſecret of the Lord is with
them that fear him, and he will ſhew them his Covenant. Pfal. 25. 14. If
any man will do his Will
, he ſhall know of the Doctrine, whether it be of God,
Jolin 7.-17. And likewiſe, he that lives in the Spirit, and walks in the
Spirit, dares not bite or devour his Neighbour. Let not us, faith the Apo-
Stle, that ſo walk, be deſirous of vain-glory, provoking one another, envying
one another, Gal. 5. 25, 26.
M
6. Follop
A Diſcourſe againſt Uncharitable
Serm. 3.
6. Follow after Charity. Knowedge puffech up, but Charity edifieth.
This is the healing Grace, and if this be not applyed to our bleeding
wounds, they will never be cured. This ſuffereth long, and is kind..
Charity envicth not, Charity vannteth not it ſelf, is not puffed up. [. Pray
read on, and mark all theſe paſſages :] Charity doth not behave it ſelf un-
ſeemly, ſeeketh not her own, is not eaſily provoked, thinketh no evil.' Rejoy-
eeth not in iniquity, but rejoyceth in the Truth Beareth all things, (tole-
rable) believeth all things, (credible) hopeth all things, (poſſible) indureth
all things, and (as it follows,) indureth after all things;. I Corinth. 13.
That whole Chapter mot fit to be read, and often ſtudied by all
that love peace. Charitas dieit aliorun bonit certa, meliora ; certa mala,
minora ; bona dubia, certa; dubia mala, nulla. An excellent Concluſion
of Charity! That it reckons the good parts, qualities, or a&tions that
are certainly in others, to be rather better than they are indeed
' and the ills, to be leſs than they are indeed; the doubtfull good things
in them, to be certain, and the doubtfull evil to be none. And how far
would this Temper and Practice go to the promoting of Unity and
Concord! And how directly contrary do moſt of them proceed, that
make the greateſt noiſe in our irreligious quarrels ! Not only putting
the moſt invidious fence upon one anothers words and actions, but al-
ſo the moſt uncharitable jiidgment upon their perſons, upon their Spi-
ritual and Eternal Eſtate.
We muſt know that as Faith unites us to the Head, ſo Love unites.
us to all the Members; and as we can have no Faith nor Hope without
Charity, ſo as any Man increaſeth in Faith,. fo he is inlarged in his
Charity. The more true Piety any inan hath, doubtleſs the more
Charity ſtill that man hath. We that did hate one another, (faith Fuſtin
Martyr of the Chriſtians) do now live moſt friendly and familiarly together
and pray for our Enemies. If we muſt err one way, (as who is infalli-
ble ?) it is ſafer for you to err by too much mildneſ, than by overmuch
rigour ; for Almighty God, though he be Wife and Juft, yet he is moſt
emphatically called, Love. I john 4. 8. Beloved, let us love one another, for
Love is of God: and every one that loveth, is born of God, and knoweth God. He
that loveth not, knoweth not God, for Godis Love. And for you to reply, That
you do heartily love thoſe that are every way Orthodox, that is, that
agree with you in Opinion, is nothing thank-worthy; do not even the
Publicans the ſame? That may be nothing but Self-love ; but your Re-
ligion injoyns you to love your Enemies; and it is but a forry expreſ..
sion of this Love to bite and devour one another for unneceſſary matters.
It were better (as One ſayes) that Cæfar fould break all Pollio's cu..
rious Glaſſes, than they ſhould break the bond of Charity; or that
the breach of them ſhould be the occaſion of ſo much inhumanity of Bre..
thren one againſt another. Let Charity therefore guide the Magiſtrate
in making and executing Civil Laws ; let Charity accompany Chrilts
Miniſters in their Studies, Pulpits, and Behaviour to their people. "
Let Charity be maintained by all the Lairy towards one another:
I hen ſhall we have that Unisys Peace and Concord, which we ſolemn..
ly
3
Serm. 3.
A Diſcourſe againſt Uncharitable
62
2
ly pray for ; this Dove will bring back the Olive-branch into the Ark
of the Church.
7. Avoid Extreams. Do not labour to ſcrew up one another to the
utmoſt. It is obſerved, that every Peace, that is concluded upon
rigorous or diſadvantageous terms, endures but a while ; the ag-
grieved party will take the firſt opportunity of relief, as an over-rent-
ed Tenant to throw up his Leaſe. Conſcience muſt be wary, but it would
be eaſie in matters of Religion ; and therefore ſhould be directed, but
may not, indeed cannot be forced contrary to it's Sentiments. When
a late French King had earneſtly ſolicited a great States-man that was
retiring from the Court, to leave with him ſome of his moſt Politick
Obſervations, and to that end had lockt him up in his Cloffet, only with
Pen, Ink, and Paper : It is ſaid, that he only took ſeveral ſheets of Pa-
pér, and wrote in the top of the ſheet Modus, in the middle Modus,
and in the bottom again Modus : advertiſing his Maſter thereby,
that the ſumm of all Prudence in Government was to obſerve a Mean
in his Adminiſtrations.
Indeed if one Party have all the Truth on their fide, it is moſt fit,
the others ſhould yield themſelves to be their Priſoners: But if that
be not evident, as it is ſcarce probable, it is molt equals that each
do move toward the other, as far as they can, or elſe they will
never come together. If the things in queſtion be any way neceſſa-
ry, God forbid that ye ſhould refuſe them ; if they be not, God for-
bid that ye ſhould urge them. It was King James his Sence to Car-
dinal Peron – Quaré exiſtimat ejus Majeſtas nullam ad ineundam concor-
diam breviorem viam fore, quam fi diligenter ſeparentur neceſſuria à non
neceſſariis ; & ut de neceſſariis conveniat, omnis opera inſumatur: in non
neceſſariis, libertati Chriſtiane locus detur : That is, “The next way
"to Concord, is to diſtinguiſh between things that are neceſſary, and
« to endeavour a full Agreement in thoſe ; and things that are not re-
"ceffary, and to allow a Chriſtian Liberty in theſe. Not that in dif-
ſwading you from extreams, I would commend Lukewarmneſs or
halting in the courſe that men have choſen ; but that they ſo govern
their Reſolution by Wiſdom and Charity, that they may not unne-
ceſlarily provoke, grieve or exaſperate others, who perhaps have as
Sound hearts if not as clear heads as themſelves. It was a Great and a
Wiſe Mans Motto, Mediocria firma ; and a true Proverb among the
Vulgar, T0o-too will break in two.
8. Mind every one his own buſineſs. The Apostle gives this Rule, 1 Thef.
4. II. That ye ſtudy to be quiet, and to do your own buſineſs, as we have com-
manded you. It is not a thing Arbitrary but Commanded : And that up.
on good Reaſon; for when men want imployment, or have Imploy-
ments too mean for their ſpirits, or having good Callings do neglect
them, they are fit Inſtruments to ſtir up Contention ; theſe permit their
Tongues to walk through the Earth, and will exerciſe themſelves in
things too high for them; theſe collect and diſperſe all the inyidious
Narrations they can meet with, and make no Conſcience of wounding
every
1
M 2
:
A Diſcourſe againſt Uncharitable
Serm. 3.
every man's Reputation that is on the other ſide: By all which they
greatly contribute to the heightning and exaſperating the Differences
that are among us; and in ſhort, they are the ſeventh ſort of People that
are abomination to the Lord, namely, ſuch as fom Diſcord among brethren
Prov. 6. 19. If therefore men would mind firſt and chiefly the buſineſs
of their own Souls, and exerciſe themſelves in this, to have alwayes a
Conſcience void of offence towards God, and towards men ; if they would
keep their own Vineyards, weed up thoſe tares which ſpring up in their
own Hearts, and ſtir up the Graces of God's Holy Spirit in them; and
then travel in birth with earneſt endeavours for the Converſion and
Salvation of their own poor Children and Servants; and then be dili-
gent in their temporal Callings, they would have neither liſt nor lei-
fure to wander about from houſe to houſe, from Ale-houſe to Tavern,
from Tavern to Coffee-houſe, as they do; and are not only idle but
buſie-bodies, Speaking things they ought not, like thoſe Women which are re-
proved, 1 Tim. 5. 13.
Every Man hath his particular Poſt and Province to attend ; and,
I grant, beſides his Domeſtick Concerns, he is bound in Conſcience to
promote the good of the Town, Pariſh, City and Nation whereunto he
belongs ; and in conſequence thereto wiſely and reſolutely to aſſert
and preſerve all the Priviledges belonging to any of them, and conſcio-
nably to diſcharge the reſpective Duties incumbent upon him ; but this
intitles no private Perſon to be correcting their Governours, inſtruct-
ing their Miniſters, turning the World upſide down, diſquieting
themſelves and others, and leaving bad impreſions upon thoſe they
converſe withall; whereas our great buſineſs ſhould be to have the
Salt of Grace and Tristh in our ſelves, and to bave and further peace
with one another.
9. Obſerve that good Old Rule, Of doing to others as you would be
You would have others to bear with you, and why will not
you bear with others? you would have the belt ſenſe put upon your
words, actions and carriages, and why will not you put the beſt
ſenſe on their words, actions and carriages ? you would not be
impoſed on, cenſur'd, reproach'd, back-bitten, Rander'd; no more
ſhould you impoſe upon others, or cenſure them, or reproach, or
back-bite, or Nander them. I may ſay to you as Chryſoſton, on that
Mat. 7. 12. Let thy omn Will here be thy Lam. Let not this Rule which
was reverenc'd by Heathens, be trampled on by Chriſtians. It's true,
Error cannot reaſonably expect the ſame regard from Truth, as the
Truth may from Errot; yet erroneous Perſons, whoſe errors are not
mortal, ſhould no more be devoured by the ſervants of Truth, than
thole who have right on their ſide, by thoſe that are in the wrong.
Thoſe who have not otherwiſe forfeited the repute of fobriety, pie-
ty and honeſty, fave only that they cannot be of your mind ; let
them ſtill be ſo eſteemed and treated, as you your felves deſire to
be eſteemed and treated, if any contrary Party ſhould ever have Wind
and Sun with them. Remember how this melted Sefoftris a Pagan
into
done to.
Serm. 3:
Contentions in the Church of God.
63
into Compaſſion, when he obſerved one of his Royal Captives who help-
ed to draw his Chariot, looking wiſtly on the Wheel, how the part now
loweſt was preſently uppermoſt; ſo that he, conlidering the mutabi-
lity of theſe cablunary things, releaſed him froin that bondage. And
however, forget not what the Holy Ghoſt faith, Fam. 2. 13. He ſhall b'ave
judgment without mercy, that ſhemeth no mercy, and mercy rejoz'ceth againſt
judgment.
10. My laſt Advice is, to Fray for the peace of Jerufalem : This every
one may do, and this every one ought to do. Pfal
. 122.6. Pray for
the peace of Jeruſalem : they ſhalla proſper that love thee. Peace be within
thy walls, and proſperity within thy palaces. There are few greater Rea-
fons for our ſolemn Fasting and Frrryer than this : If ſome Plague, or
War, or Drought come upon us, we reckon it's high time to Faſt and
Pray : But alas ! thoſe are in themſelves but Miſiries, but our Con-
tentions are ſo our Miferis, that they are our fins alſo : Thoſe will
but deſtroy ſome of our People, but Uncharitable contentions will con-
fume us all. But whatever nors do hercin, let it be every ſincere
Chriſtian's care to lay holy violence to Heaven usou this Account.
You have done all that is in jour Power to reſtore Love and Peace, and
it is in vain ; try then what God can do, Abi in cellam, é dic mi crere
Deus, He can makc Men to be of one mind in a Houſe, City and Nati-
on : He can boid the fiearts of a whole Nation, even as the Heart of one
man,
and that in a moment of time ; He can bring the Wolf, and the
Lyon, and the Lan:b to feed together, ſo that they ſhall not hurt nor dem
ſtroy in all his holy mountain, ifa.65.25. And that the Prayer of our moſt
Bleſſed Saviour, Joh. 17. 21. inay vül prevail with God to pour down a
Spirit of Love and Peace into us all !
In the mean time, let all thoſe that are paſſive, that are upright,
humble, and quiet, comfort themſelves with Salvian's ſaying, Infečtan-
tur nos, & in nobis Deum. Chriſt is a fellow-ſufferer with all that ſuffer
as Chriſtians; and their deſign is againſt God himſelf, that devour his
ſervants. And then pergant noſtre patientia præcones értev adv corngày súpes
modo fatórfiol, beatni nos hoc modo facient, dum vellent miſeros. They that
ſpeak and write all manner of evil of you, ſo it be falſely, while they
endeavour to render you miſerable, do thereby make you happy. True
Virtue and Piety ſhines moſt in the fire, and therefore in Patience poſ-
ſeſs your Sonis, if you can poſſeſs nothing elſe.
And for Others, if after all Wornings and Endeavours, their Hearts be
ſtill fill?d with Rancour, and bent upon miſchief, we muſt leave them
to St. Auguftine's Sentence, Quos Deus vult perdere, prius dementat. There
is a God who tells his Servants mandrings, and puts their tears in his
bottle, and who will execute jucigment upon all that have ſpoken or done
hardly toward them; and though they may ſupport themſelves with
their preſent impunity and proſperity, yet the Lord of that ſervant, that
began 10 ſmite his fellow ſervants, will come in a day he looked not for him,
and in an hour that he is not aware of, and jhall cut him afunder, Matth.
24. 50. And though they may think it a long time to that day, they
V
will
A Diſcourſe againſt Uncharitable Contentions.
Serm. 3 .
will find there is a longer ſpace after it. They that choofe the Fire, fhati
have their fill of it: For to them that are contentious there remains in-
dignation and wrath, and Fire that is everlaſting.
But I deſpair not of ſo much Remorſe in ſuch as have without Preju.
dice and with Conſideration read theſe Pages, but that they will awake and
Thake off the Inchantment which hath poſſeſs'd them; and diſcerning
their Sin and our common Danger, they will embrace all their faithful
Brethren, and become ſincere lovers of Truth and Peace; which effect
the God of Love and Peace work in us all by his Holy Spirit, for the
fake of the Prince of Peace, Jeſus Chriſt our Redeemer. Amen. Amen.
.
.
1
Queft.
64
.
..
Queſt
. From what Fear of Death are the Chil-
dren of God delivered by Chriſt, and by
what Means doth He deliver them from
it
:
...
SERMON IV. .
HEB. II. 15.
And deliver them who through fear of Death were all their
life time ſubject unto bondage.
***
HU
N this, and in the foregoing Verſe, you have ſome
Account of the deſign and end of our Lord Jeſus
Chriſt in his Incarnation and Paſſion. There were
divers weighty Reaſons why he aſſum'd our Nature,
and therein ſubjected himſelf to Death, and two of
wi
them are told us in this Context.
1. That he might deſtroy the Devil.
2. That lie might deliver the Elect People of God. -
1. That he might deſtroy the Devil, who is deſcrib'd to be one
that had the power of Death; not the ſupream, but a ſubordinate Pow-
er of Death ; a Power of Death as God's Executioner to inflict it,
and affright men with it ; to make it terrible and formidable to them,.;
by heightning their guilty Fears, and repreſenting to them its dreada
ful conſequents. In theſe, and in divers other reſpects, that might be
mentioned, the Devil is ſaid to have the Power of Death. Him ( ag.
it follows ) bath Chriſt deſtroyed.: That is, diſarm'd and diſabled. Chriſt
hath not deſtroy'd him as to his being and ſubſtance, but as to his
Power and Authority over the Children and choſen of God: And this :
Ehriſt did by his own Death ; Through, or by death be deſtroy'd him that
had the power of Death, viz. The Devil. It was upon the Croſs that he
Spoil'd Principalities and Powers, , and made a ſlew of them openly, triumphing
over them in it.
2. To.come to what I intend, another End and reaſon of Chriſt's
lacarnation
ist
*
How the Children of God are
Serm. 4.
}
Incarnation and Paſſion, was, that he might deliver the Elect People
of God: Theſe he calls the Children, in the foregoing Verſe ; not the
Children of Men, as ſome expound it, but the Children of God : Such
Children as the Father had given the Son, ſo they are ſaid to be Ver. 13.
Behold ( ſays Chriſt) I and the Children which thou haſt given me ; ſuch
as were predeſtinated to the adoption of Children, as it is phras'd, Ephef.
1.5. Theſe the Text alſo deſcribes, and tells us in what Condition
they were by Nature ; Through fear of Death they were all their life-
time ſubject to bondage. By all their Life time you muſt underſtand all
that time which they liv'd before they were deliver'd. This is the
Condition of the Elect of God, as they come into the World, they
are not only ſubject unto Death, but unto the Fear of Death, and un-
to bondage by reaſon thereof. The word ('évcgor) which is render'd
ſubject, lignifies they were held faſt, and manacled, as Birds that are
taken in a ſnare, or as Malefactors that are going to their Execution.
The word (daneta) which is rendred bondage, ſignifies a ſtate of fer-
vitude or llavery, ſuch as men cliſike but cannot avoid : One calls it
a penal diſquietment or perplexiiy of mind, that ariſeth from a ſenſe
of miſery, that a man would fain be rid of and can't ; 'tis a Yoke
whereby his Neck is gall’d, but he can't put it off ; and if he ſhould
be releaſed from it by any undue ways or means, it would be to his
farther detriment and danger in the end. Now from this Feår of Death
the Children are ſaid to be delivered by Chriſt. There are many evils
from which he redeems and delivers them; he delivers them from the
bondage of ſin and Satan, from the rigour and Curſe of the Law, from
everlaſting Puniſhment and Wrath to come, and he delivers them al-
ſo from the Fear of Death :* This is imply'd, if it be not expreſs'd in
the Text ; for upon the mentioning of their deliverance he gives this
deſcription of the Perfons that are delivered, that they were ſuch as
were afraid of Death, and lyable to continual bondage by reaſon there-
of. Hence all Expoſitors, both ancient and modern, do rationally in-
ferr, That the Fear of Death is one of thoſe evils from whence we
are deliver'd by Jeſus Chriſt.
The Text thus briefly open'd, adminiſters a fair occaſion of reſolv-
ing this Caſe or Queſtion. From what Fear of Death are the Children of
God deliver'd by Feſus Chriſt, and by what means doth be deliver them from
it?
I ſhall break this Queſtion in two; and enquire,
1. From what Fear of Death the Children of God are delivered from
by Jeſus Chrift? And then,
2. By what Means or Methods he doth deliver them from it ?
1. From what Fear of Death are the Children of God deliver'd by
Jeſus Chriſt? That I niay reſolve this Queſtion aright, I muſt diſtin-
guiſh of the Fear of Death.
1. There is a natural Fear of Death : This is common to all Men
as Men, and 'tis more or leſs in them according to their different Con-
ftitutions, and other accidental Occurrences. This is nothing elle
but
Serm. 4.
65
deliver'd by Chrift from the fear of Death.
:
but Natures averſation to it's own diſſolution, and in it's ſelf it is a
linleſs infirmity, ſuch as ſickneſs, wearineſs, or the like. To be loth
or afraid to dye, is humane and inſeparable from the nature of man ;
this fear of Death is found with the beſt of men. Nature (as one
Lays) hath a ſhare in them as well as in others, and will work as
Nature, or like it ſelf
. The Apoſtle Paul tells us how good godly
men are unwilling to be uneloath'd, and to put off the body. Our bleſ
2 Cor. 5.4.
ſed Saviour (who was a true though not a meer Man) without the
lealt impeachment of the Holineſs and Perfection of his humane Na-
ture, expreſs'd at ſome times an averſion to death : This therefore is John 13. 27.
not the fear of Death of which the Text ſpeaks, and from which the Mark 14. 35
Children of God are deliver'd by Jeſus Chriſt.
2. There is a ſlaviſh Fear of Death, which hath Torment in it,
or which torments the Souls of men, which fills their hearts with
terrors and diſtractions, which diſcompoſeth their minds, and unfits
them for the duties of their general or particular callings, and to.
tally diſables them from proſecuting the things that belong to their Peace
and Welfare. This is that fear of Death of which the Text ſpeaks,
and from which the Children are deliver'd, ſuch as genders unto
bondage, and is ſervile or llaviſh; a fear of Death as penal, and
drawing after it everlaſting puniſhment: This fear of Death takes
hold of carnal men; they are not ſo much afraid of Death, as of
that which the Scripture calls the ſecond Death ; 'tis that which fol. Revel. 2. 17.
lows after death, that makes it ſo 'formidable to them ; after Death & 26.6.
Heb. 9. 26
(as that Text ſpeaks) comes Judgment, when they must receive ac-
cording to the things which they have done in the Body. When
they dye, they muſt launch out into an endleſs Ocean, and go
the
way (as fob ſays) from whence they ſhall never return: And if Death over. Job 16.22,
takes them in their unregenerate ſtate and condition, then it will be an
entrance or inlet into outer darkneſ, where there is weeping and wailing,
and gnaſhing of teeth. Theſe and ſuch-like are the conſiderations that
make Death To dreadfull to the Children of Men, that give it the
denomination of the King of Terrors, and of terrible things the moſt
terrible ; they are not (as one ſaid) afraid to dye, but they are
afraid to be damn'd. Hence it is, that though Death be terrible to
all men, yet it is moſt terrible to thoſe whole Conſciences are awa-
kened, and whoſe underſtardings are enlightned ; who have
been inſtructed in the Knowledge of God, and of a future State of
Retribution. Death (as one obferves) is not half ſo terrible to a
Heathen, as it is to an ungodly Chriſtian; Heathen men are in the dark,
and fee but little of that which is the true terror of Death : But ei-
lightned Chriſtians, who have been acquainted with the Scripture,
who know that the IVrath of God is reveald from Heaven againſt all un-
godlineſ and unrighteouſneß of men; that the unrighteous ſhall not inherit the
Kingdom of God, that the wicked ſhall be turned into Hell, and all Nations Pfal.
and people that forget God; that Jeſus Chriſt shall be reveald from Hea- 2 Theſ.1.7,8,1.
ven with his mighty Angels, in flaming fire, taking vengeance on them that
N
knopp
Rom. 1. 18.
I Cor.6. 9.
9.
17.
*45"!
Serm. 4:
How the Children of God are
know not God, and that obey not the Goſpel, who shall be puniſhed with ever-
laſting deſtruction from the preſence of the Lord, and from the Glory of his
Power: That the greateſt part (by far) of the wages of fin, which
is eternal damnation, ſhall be paid in another World. Theſe are
they that are ſurrounded with the Tavith fears of Death.
'Tis true, that many wicked Perſons who live under the Goſpel,
are under none of theſe terrors ; but then 'tis becauſe they look on
Death at a great diſtance from them, and the remoteneſs of any Ob-
ject, though in it's ſelf never ſo terrible, takes away the fear of
it.
Or elſe it is becauſe they are over-buſied and taken up about the
things of the World, as the luft of the fleſh, or of the eyes, or the
pride of life ; and if any thoughts of Death, and of the World to
come ariſe in their minds, they are preſently ſmother'd and ſtifled by
worldly objects and diverſions. Cain was a while afraid of Death, he.
thought every one that met him would llay him, but by and by he
gets into the Land of Nod, and there he falls a building of Cities,
and doth ſo immerſe or drown himſelf in the affairs of the World,
that by little and little the flaviſh fear he had of Death, did wear
out of his mind.
Or elſe it is becauſe of their Athciſm or Infidelity, there is a great
deal of this amongſt profeſſed Chriſtians. All wicked men (as the
Eph. 2, 12 Apoſtle Paul ſays) are d'Ocol év tel nogulsn without God in the World, or as
it may be rendred, they are Atheiſts in the World: They are all pra-
&tical Atheiſts, and too many are Atheiſts in Opinion likewiſe ; they
ſay in their Hearts, though they don't ſpeak it out with their Tongues,
Pfal. 14. I.
that there is no God; they have not a thorough belief of a Deity,
or of a future State of Rewards and Puniſhments.
Or elſe it is, in the laſt place, becauſe of their great Security.
Multitudes of profeſſed Chriſtians are faſt aſleep in their fins ; they
give up themſelves ſinfully, and many of them are given up of God
jadicially, to a ſpirit of ſlumber and of deep ſleep: And when this is
the caſe with men, no wonder they are without any dread of Death,
or Hell, or any thing elſe. You know when a Man is in a deep ſleer,
he fears no danger whatſoever.
Theſe and ſuch-like are the reaſons, why many carnal perſons do
ſpend their days in mirth and ſenſuality, without any actual fear of
Death, or of it's dreadfull confequents : But then it muſt be remem-
bred, that theſe very perſons are ſubject or liable thereunto; and if
God awaken their Conſciences, and rouze them out of their ſecuri-
Job 24. 17. ty, then they are (as 'tis in fob) in the terrors of the ſhadow of death;
Pal. 55.475. borror overwhelmes them, (as 'tis in that Pfalm) and the terror's of death
fäll upon them: Like Fælix, they fall a trembling, and like Belſhazzar
their knees are ready to ſmite one againſi ano: her.
'Tis time now, that I ſhould come to the ſecond branch of the
Queſtion, which is,
By what Means and Methods are the Children of God deliver'd by
Chriſt from thic fear of Death?
To .
Serm.4.
66
deliver'd by Chriſt from the fear of Death.
To this I ſhall return an Anſwer : Firſt, By ſhewing you what
Chriſt hath already done; and then, Secondly, What he contiunes ſtill
to do in order to this end.
1. I ſhall ſhew you, what Chriſt hath already done to deliver or
free the Children of God from the fear of Death: He himſelf in his
own Perſon harh ſuffered or taſted death for them. This is every where
declar'd in the New Teſtament, and 'tis hinted to us in the Text.
Chrift by death, that is, by his own death, hath delivered the Children
from the fear of death. The death of Chriſt hath made Death to
look with another face than formerly it had : As the Wood that Mo-
les caſt into the waters of Marah did alter their property, ſo the
Death of Chriſt hath alter'd the property of Death, and taken away
the bitterneſs and formidableneſs thereof; hence 'tis that the death
of Believers in Scripture is call'd a Șleep : It is ſaid of Stephen when
he dyed, (though it was by a violent death) That he fell aſleep : And Acts 7.6%
the Apoſtle Paul ſays, i Thef. 4. 14. That as Jeſus dyed and roſe again,
even ſo them that ſleep in Jeſus will God bring with him. It is well ob-
ſerved by ſome, that the Apoſtle doth ſeem purpoſely to vary the
Phraſe, he ſays, that Jeſus dyed, and that the Saints ſeep in Him;
and the reaſon is, becauſe that he ſuſtained Death with all its ter-
rors, that ſo it might become a calm and quiet ſleep unto the
Saints. The Death of Chriſt muſt needs ſweeten the fore-thoughts
of death to the Children and Choſen of God, becauſe that he dy'd
in their ſtead ; he did not only dye in their Nature, bnt in their
Room ; not only for rheir good, but alſo in their ſtead. You know
how it was with the Sacrifices of old, they were put to death in the
room of the Sacrificers : So it was with Chriſt, the truth of thoſe
Sacrifices, he was put to death in the room of Sinners, and they
dy'd in him as their Repreſentative. Now this ferves to free them
from an enthralling fear of Death; why ſhould they fear that, which
Chriſt hath undergone in their place and room.
There are two things more to be conſidered under this Head.
(1.) Chriſt by his Death hath taken away the true Reaſon of the fear
of Death, that is, the Curſe and Condemnation of the Law of God.
The Apoſtle Paul ſays, That the ſting of death is fin, and the ſtrength 1 Cor. 15.56
of fin is the Law : Death hath it's wounding power from ſin, and ſin
hath it's condemning power from the Law, 'tis the Law that diſco-
vers the nature of ſin, that enhanceth the guilt, of fin, that denoun-
ceth condemnation againſt him that commits it; and 'tis this con-
demnation of the Law that torments the Sinner with the fear of death.
Now Chriſt having in our ſtead ſubjected himſelf to death, and ſo
undergone the penalty of the Law, he hath taken away the Curſe
and condemning power thereof. He hath, ſays the Apoſtle Paul, re-
deemed us from the curſe of the Law, being himſelf made a Curſe for us. Gal.3. 13.
There is now no condemnation to them that are in Chriſt Jeſus. The death Rom. 8. 1.
of Chriſt hath ſatisfi'd every demand of the broken Law : The Law
of God hath nothing now to lay to the charge of God's Elect, it owns
the
N2
How the Children of God are
Serm. 4.
..
the Blood of Chriſt to be a fufficient compenſation for their violati.
ons of it ; there are no petty ſatisfactions to be made by themſelves,
ſince Chriſt hath made compleat fatisfaction for them, and in their
behalf. - The Law now is ready to acquit the Believer, it ſays, Thou
mayſt live for all me, and live eternally ; I require not thy death as
being ſatisfied with the Death of Chriſt : When thou dyeſt a natural
death, it is rather to comply with the appointment of God, and in
order to the raiſing up hereafter, a better and more curious Fabrick
of thy Body, than to ſatisfie any demand of mine.
(2.) Chriſt by his Death hath deprived the Devil of the power of
death; and by this means alſo he hath deliver'd the Children from a
fervile fear of Death. The Devil (as I ſaid before) hath a power to
terrifie the Conſciences of men, with the apprehenſion of death, and
the dreadful conſequents thereof; you ſee into what bondage he
brings men upon this account, many times he brings the Children
themſelves into the ſuburbs of Hell, and lays them under dreadful ter-
rors and horrors; the pains of Hell, ſays one of them, gat hold of me,
Pfal. 116.3
I found trouble
. and ſorrow; and again at another time, the forróms of
2 Sam. 22. 6. death compaſſed me about : Now this power of Satan is taken away by
the Death of Chriſt. The Blood of Chriſt hath canceld, or at
leaſt contracted and leſſened his Commiflion: So that when he aſſaults
a Believer in this kind, he is eaſily reſiſted ; the Devil gives ground if
the Believer ſtands his ground; he can't prevail againſt a Child of God,
unleſs God give him a ſpecial Commiſſion, or unleſs he yields to his
Temptation, being juſtified by Faith in the Death of Chriſt, we have
that peace which all the Devils in Hell are not able to diſturb; the
weapons of his power, and warfare in this way, are wreſted out of
his hands by the Death of Chriſt. Thus you ſee what Chriſt hath al-
ready done
2. Let me proceed to fhew you what he continues ſtill to do, in or-
der to the freeing and delivering the Children of God from the fear
of death, and the bondage that enſues thereon.
(1.) He worketh and increaſeth thoſe Graces of his Spirit in them
which are deſtructive hereof, and oppoſite hereunto: you'l ſay, which
are they?
1. There is the Grace of Faith : This is the Grace that conquers
the World, that conquers the Devil, and that conquers alſo the fla-
viſh fear of Death. This excellent Grace of Faith hath ſuch an excellent
hand in the conquering of all theſe, that it is call’d the conqueſt and vi-
ctory it's felf; This is the victory, (ſays the Apoſtle Fohn,) 1 John 5. 4.
even your Faith: Our Saviour tells Peter, Luke 22. 31, 32. That Satan
had deſired to have him, that he might lift him as Wheat. And with what
did he fift and ſhake him? Why, it was with the fear of Death; he
was afraid they would deal with him, as they did with his Maſter :
It was his Naviſh fear of Death that made him deny Chriſt, and to do
it once and again; but anon he recovered himſelf, and got above this
fear, he was ready by and by boldly to confeſs Chriſt, and that in
the
:
:
cat
Serm. 4.
deliver'd by Chriſt from the fear of Death.
67
49
3. 14.
the face of Death and danger. How came this about? Why it was
by means of Faith: Chriſt had pray'd for him that his Faith ſhould
not fail ; it may be ſaid of thoſe that are fearful of death, that they
are of little Faith.
2. A ſecond Grace is Love: An ardent love of God, and of our
Lord Jeſus Chriſt, will baniſh all llaviſh fear of death out of the Soul,
I John 4. 18. There is no fear in love, but perfect love casteth out fear.
of what fear doth he ſpeak? The next words tell you, he ſpeaks
of flaviſh tormenting fear, of that fear which hath torment : By perfect.
love, he means a greater meaſure and degree of love. I ſaid but
now of fearfull Chriſtians, that they have but little Faith, I may add
alſo, that they have but little Love, for perfect or great love expells:
all tormenting and ſervile fear.
zi A third Grace is Hope: The very nature of Hope is quite contra-
ry to fear. Where there is a Hope of eternal life, there can be no
prevailing fear of Death. 'Tis ſaid of the righteous, that they have Hope: Prov. 14. 324
in their death, and thoſe that have Hope in their death, they are not
afraid to dye. Then Hope doth more efpecially free us from an inores
dinate fear of Death, when it grows up to that which the Scripture:
calls The full affurance of Faith: this is a gracious Gift which the Fa- Heb.6.11:
ther beſtows upon many of his Children; they know that they are in
1 John 2.51
him, that they are paß'd from death to life; that when the earthly houſe of
this tabernacle is diſolu'd, they ſhall have a building of God, a houſe not Cor. 5. In
made with hands, eternal in the Heavens. Ay, this is that which ſteels.
and fortifies them againſt the fear and terror of Death. This leads
me to conſider of a ſecond way or means whereby Chriſt delivers the
Children from a ſtavilh fearof death.
(2.) He delivers them from it by convincing and parſwading them
that they ſhall not be Loſers, but Gainers, yea, great gainers there-
by. It was this perſwalion that made the Apoſtle Paul to deſire
death, rather than to dread it; I deſire (ſays he) to depart, or to be.
diſſolv'd, which is far better, Philip. I. 23. And again, v. 21. he ſaith,.
For me to dye is gain. It were eaſie here to expatiate, and ſhew the
advantage, the exceeding great advantage that Believers have by:
Death: It is commonly ſaid to conſiſt in theſe two things, in a freedom
from all Evil, in the fruition of all Good.
1. It conſiſts in a freedom from all Evil, which is ſub-divided into
the evil of Sorrow, and the evil of Sin. Believers are freed by Death
from the evil of Sorrow. 'Tis one bleſſed; Notion of the life to come,
that God will wipe off all tears from his peoples eyes, and remove all for-
row, and cauſes of Sorrow from their Hearts. Believers alſo are
freed by Death from the evil of ſin, which is indeed the greateſt evil,
the evil of evils, all the evils of ſorrow are but the effects and fruits
of the evil of fin. By Death they are deliver'd from all actual ſins,
not only from Fleſhly but Spiritual filthineſs: Now they are deliver'd
ordinarily from inordinate actions, but then alſo from inordinate affe:
ctions ;. they ſhall never any more be troubled with Pride, Paſſion,
Dicon-
.
1
3.
How the Children of God are
Serm. 4.
ti
Pfal. 73.25.
Diſcontent, Unbelief, or the like. By Death alſo they are diſcharg'd
from Original ſin, and all remainders thereof; when the Body dies,
Believers are rid of that body of death which dwelleth in them, and
is always preſent with them; they no more complain of themſelves
as wretched creatures upon the account thereof.
2. It conſiſts in the fruition of all Good. Believers when they dye
they enjoy God Himſelf, who is the chiefeſt Good ; He is bonum in
qua omnia bona ; all other things that are good and deſireable are com-
prized in him, as the Sun-beams are in the Sun: the Saints enjoyment
of God in this life, is a Heaven upon Earth, but our enjoyment of
God after death will be the Heaven of Heavens. David ſays in one
Place, W'hom have I in Heaven but thee? There are Saints and Angels
and Arch-Angels in Heaven, (ſays Mufculus,) with whom David and
ſuch as he will have to do; but what are theſe to God ? Believers
won't barely enjoy God after death, but they will enjoy him fully.
In this life they enjoy a little of God; and oh how ſweet and refreſh-
ing it is ! But in the life to come they ſhall have as much enjoyment
of God as their hearts can wiſh, or hold: Now they enjoy God in
the uſe of means, in Prayer, in hearing the Word, and in receiving
the Lords Supper; but hereafter they ſhall have not only a full, but
an immediate fruition of God: Now they ſee the Face of God in
the Glaſs of his Word and Ordinances, and oh what a lovely fight
is it! But then they ſhall ſee God face to face, and what tongue can men-
tion, or heart imagine the lovelineſs of that light?
If it were not too great a digreſſion, I could readily demonſtrate the
gain and advantage of Death from other Topicks. Believers in the other
life, ſhall poſſeſs and inherit the Kingdom of Heaven, which doth
more tranſcend the Kingdoms of this world, and all the glory of
them, than the light of the Sun doth excell the light of a Candle; they
ſhall be moſt gloriouſly perfected both in their Souls, and in their Bo-
dies; their vile bodies at the Reſurrection, Fall be changed and faſhion-
ed like unto the glorious body of our Lord Jeſus Chriſt : Their gain and
happineſs will be greatly augmented in the other life, by the work
and employment that they ſhall do, and by the Society and Compa-
ny that they ſhall have ; they ſhall aſſociate with an innumerable com-
pany of Angels, and with juſt men made perfect ; with many of their
deareſt Relations and Friends, whom whilſt alive they dearly lov’d,
and whoſe death and departure hence they greatly lamented. Let
me cloſe this with one Text, 'tis in 1 John 3. 2. There the Apoſtle
tells, us wherein the gain and glory of the godly confifteth after death,
he ſumms it up in two things, They Mall be like Chriſt, and they ſhall ſee
him as he is. Ay, that is the happineſs of the Children when they dye,
it lyes in Conformity to Chriſt, and in the Viſion, the beatifical vi-
fion of him.
3. Chriſt delivers Believers from the ſlaviſh fear of Death, by giv-
ing them ſome real Foretaſtes of Heaven, and of Eternal Life: It is
uſual with God to give his People fome Cluſter of the Grapes of Ca-
Phil
. 3. 21.
n aan ย
Serm. 4.
68
deliver'd by Chriſt from the fear of Death.
naan here in the Wilderneſs; to give them ſome drops and lips of
that new Wine, which they ſhall drink full draughts of in the King-
dom of their Father; he gives them to taſte not only of the good word
of God, and of the heavenly gift, but of the powers of the world to come ;
and this ſets them a longing to have their fill thereof: Even as the
Gauls when they had taſted the Wines of Italy, they were not ſatis-
fy'd to have thoſe Wines brought to them, but they would go and
poſſeſs the Land where they grew. This foretaſte of Heaven is that
which the Scripture calls The carneſt of our Inheritance ; 'tis both a Epli
. 1. I felt
pledge and a ſmall part of that Happineſs which the Saints ſhall here-
after inherit: We (lays the Apoſtle) that have the firſt-fruits of the Spi- Rom. 8. 23*
rit, even we our ſelves, do groan within our ſelves, waiting for the Adop-
tion, to wit, the redemption of our body: By Redemption he means the
Reſurrection of the Body at the laſt day, which the Scripture calls a
Refurretion unto Life. The Apoſtle knew there could be 110 Redemp-
tion of the Body without the diſſolution thereof; therefore in wait-
ing for the one, he muſt needs alſo wait for the other. The Apoſtle and
the Believers with him did groan for this, they were ſo far from groan-
ing under the fears of Death, that they rather groan'd to be partakers
of that which follows after Death, nay, In this they groan' d earneſtly, 2 Cor. s, ie
as he elſewhere ſpeaks : Now whence was this, but from their having
the firſt-fruits of the Spirit, which are all one with the foretattes of
Heaven and everlaſting Happineſs, of which I have been ſpeaking.
Thoſe that whilſt they live have theſe taſtes of future Bleſledneſs,
they are not afraid of Death, the door by which they enter into the
full enjoyment of them.
Having thus reſolved this Queſtion in both its Branches, give me
leave to make ſome ſhort Application of what I have ſaid, and l’le
conclude.
I would Exhort you that are the Children of God; (and Oh that all
that read theſe Lines were of the number of ſuch ) I would earneſtly be-
ſeech and exhort you to prize and improve this great Priviledge, to wit,
a deliverance from the ſlavilh Fear of Death.
1. Be perſwaded to Prize it ; it is a Priviledge that was pur-
chas'd for you at a dear rate, even with the precious Blood of
Chriſt. Oh what a bleſſed Priviledge is this, not only to be de-
livered from the ſecond Deatlı, but alſo from the ſervile and en-
thralling fear of the firſt Death! This is the benefit and bleſling that
the Apoſtle Paul ſeems to be ſo much affected with : Thanks be to
God (ſays he ) who hath given us the Victory throngh our Lord Jeſus 1 Cor. 18:57*.
Chriſt : What Victory doth lie mean? The foregoing words tell us,
that he means a Victory over Death, with all its fearful concomi-
tants and conſequents. Death is become a Friend, and not an Ene .
my; 'tis without any Sting or Curſe attending of it ; Oh! this is
owing to Jeſus Chriſt, he is the great Deliverer; he hath ſo or-
derd the matter, that though we muſt dye, yet we ſhall not be
How the Children of God are
Serm.4.
29
Own.
4
in bondage all our dayes, through a flaviſh Fear of Death.
2. Be perſwaded to Improve this Priviledge; put in for a part
and ſhare therein. See to it, that you be Partakers of this benefit
of Chriſt's Death, to live without any tormenting fear of your
You'l ſay, how ſhall we help it ? can we contribute any
thing towards our Deliverance from the Fear of Death ? I anſwer,
You may : And therefore as I have ſhewn you what Chriſt hath
done, and doth to deliver you ; ſo now give me leave to fhew you
farther what you muſt do towards your own Deliverance. I'le give
you ſome ſhort hints of things, which you may enlarge upon at your
leiſure in your own thoughts.
1. You muſt be earneſt with God that he would apply to you
this benefit of his Sons Death, by his bleſſed Spirit. Oh! begg of
God, and that with all importunity, that the Spirit of Life in
Chriſt Jeſus may ſet you free from a tormenting Fear of Death :
This hath been done for others, and who can tell but it may be
Ezek. 36. 37.
done for you likewiſe ; only remember that God will be enquir’d of by
you, to do this for you.
2. You muft give all diligence to the attaining of a greater mea-
ſure of Faith, Love, and Hope ; yea, to the attaining of a full al-
ſurance of Hope ; 'tis by means hereof (as you heard before ) that
the Children are deliver'd in part from the Fear of Death. 'Tis
Grace, and the Aſſurance of Grace that is the Anchor of the Soul,
that keeps it ſafe from the fear of Shipwrack.
3. You muſt reſiſt the Devil, and withſtand his Temptations, not
only to other fins, but to the ſin of Deſpondency in particular: You
muſt not give place to Satan, nor give way to enthralling Fear,
when he tempts you thereunto. Remember, (as I told you be-
fore ) 'tis the Law of the Combate betwixt the Devil and you,
that if you fight, he ſhall fly ; if you ſtand your ground, he muſt
give ground.
4. You muſt have frequent Meditation of Death, and of the gain
that is to be gotten thereby, the frequent thoughts hereof will fa-
miliarize Death to you, and if once Death and you be familiar toge-
ther, you won't be ſo much afraid of it.
5. You muſt have frequent Contemplation alſo of the Reſurrection.
You find that Job had conquer'd the Fear of Death, and if
The 9th. Chapter of Job, and Ver. 26, 27. you will ſee that his thoughts
of the Reſurrection were very helpful to him herein. He is a Con-
queror over the Fear of Death, that conſiders with the Apoſtle Paul,
Cor. 15. 56.
that the Grave shall loſe its Victory. It was the ſaying of a worthy Mi-
niſter of our Nation, That nothing lifted him over the Fear of Death,
like the belief and Meditation of the Reſurrection to Eternal Life.
6. You muſt take heed of living or allowing your ſelves in any known
Sin ; if it be as your right eye, you muſt pull it out. The guilt of one known
fin will put a iting into Death, and make it very terrible to you, eſpe-
cially in your near approaches unto it.
you read
7. You
Serm. 4.
deliver'd by Chriſt from the fear of Death.
69
7. You muſt look to it, that your whole Converſation be order'd aright,
and that it be as becomes the Goſpel of Chriſt. When all is done, an up-
right and holy Life is one of the beſt Defences againſt the dread of
Death. We are told in two ſeveral Chapters of the Proverbs, that
Righteouſneſs delivers from Death: Whatever other Interpretations thoſe Prov. 10. 2.
words will admit of,' I am ſure this is a true one, That it delivers from
a ſlaviſh Fear of Death. Hear how David ſpeaks, he bids you Mark .
Pfal.
the perfe&t man, and behold the righteous or upright, for the the end of that
man is peace. The Apoſtle Paul was above the Fear of Death, he ſeem'd
rather to deſire than dread it, (as I ſaid before ) and well it might
be thus with him, ſeeing he liv'd in all good Conſcience ; and had this
Teſtimony from his Conſcience, That in fimplicity, and godly fincerity, Acts 23. I.
and not with fleſhly wiſdom, but by the Grace of God, he had his Converſas 2 Cor. 1. 12,
sion in the World.
II. 14.
37. 37.
3
.de
O
Queft
t
Queſt
. How is Goſpel-Grace the beſt Motive
to Holineſs?
SERMON V.
2 TIM. II. 19.
And let every one that nameth the Name of Chriſt depart front
Iniquity.
t
I
I
Phil. 3.14
I Tim. 1. 2.
His Epiſtle was wrote by St. Paul to his Son Timothy,
2 Tim. I. 2.
(whom he had begot in the Faich,) as his fatherly Blef
ſing a little before his death; for he was at the wri-
ting of it in bonds, Ch. 1. verf.8. and he had finifed
his courſe. Ch. 4. v.7. This very Paul whom God had
2 Cor. 11. 32.
ſo miraculouſly delivered at Damaſcus, and at Philippi,
Acts 16. 26.
and where not?--for whoſoever reads the Catalogue
of his ſufferings, 1 Cor. 11. 26. may wonder how ſo many evils
could befall any one man ;. but as they did, abound, deliverance did
pro-
portionably abound : yet now when God had no further work for him
to do, he calls his Servant home to receive his wages ; and being fa
near the end of his Race, Paul ſtretches out his hand, for the prize of
his high calling in Chriſt Feſus.
And if we cannot but allow the Children of God to grow in Grace
2. Pet. 3. 18. and in Knowledge ; and that the Lights of God's ſetting up in his
Church, are brighteſt a little before they are extinguiſhed by death:
Timothy, and all Believers, had reaſon to mind eſpecially the words
of this dying Man: This Epiſtle being his laft Will and Teſtament, in
which every Member of Chriſt's Church hath a Legacy left onto
him more precious (if underſtood and improved) than Gold that
periſh
In the beginning of this chapter, the Apoſtle requires, that thofe
Verf 22 things he had taught, might be continued ſtill to be taught, and to
be practis'd. He knew that there was no getting into Heaven per
faltum ; that there was no coming to Glory, but by taking the de-
grees (at leal, arriving at the truth) of Grace ;. and there-
for cu
.
Šerm. 5.
70
Goſpel-Grace the beſt Motive to Holineſs.
::
14.
fore here as elſewhere in all his Epiſtles, ſo many Exhortations and
Dehortations are to be found, ſo many Précepts about what we are
to do, and Cautions about what we are to avoid. The Philoſopher
treating of Happineſs, obſerves, miei luutas tw śws TRÚTHV curativa Or
Ariſt. Rhet.
αί πρόθεοπαι και άι αποτροπαι πασαι εισι. Τhe Way is narrow, and the
Danger is great, and they are the beſt Friends to us that bid us be-
ware, and are jealous left we ſhould miſtake.
But withal the Apoſtle here meets with a great Obſtacle, a Stone
or Rock of Offence, which he endeavours to remove out of our
way.
Hymenæus and Philetus, two conſiderable perſons, and probably high-
ly accounted of in the Church (for we find no ſuch difficulty aroſe at
the turning away of Phygellus and Hermogenes, of whom mention is
made, Chap. 1. verſ. 15.) Apoftatiz'd from the Truth; and whether
they were by their Office, Teachers, or no, is not certain ; but that
their breath was infectious, and that their words did eat as a canker, is
teſtified verf. 17.
That their error was in a fundamental Article, (denying the Reſur-
rection) is very obvious; for as the Apoſtle ſays, if there be no Re-
furre&tion, then is our preaching vain, and our believing vain ; yet ſuch a Cor. 15.13.
darkneſs, or perverſneſs rather, hath the Fall, and our corruption be-
tray'd us to, that without God cauſe his Light to ſhine into us, there
is nothing ſo ſenceleſs, irrational, or unſcriptural, which we ſhall not
embrace for truth.
Hence theſe wretches did not periſh alone, but overthrew the Faith of
ſome, (verſ. 18.) TOTHYLlegi
, or temporary Believers, who aſſented to
the Truths of the Goſpel, and were reckoned amongſt the Faithfull;
nay, and they ſhrewdly ſhak'd the Faith of others. When men in a
Field-battle, ſee ſuch fall who ſtood next them, or were before them,
their hearts are apt to miſgive them, leaſt the next Bullet ſhould také
them off alſo.
Eſpecially true Believers, knowing ſo inuch of the deceitfulneſs of
their own hearts, as to make them humble all their days, and being
fo charitable towards others, and apt to believe any better than them-
ſelves: Their concern alſo being ſo great for their Souls, Hinc lacry-
ma, they cry, we Mall one day fall.
To ſuch the Apoſtle accommodates theſe words : Nevertheleſs, as
if he had ſaid, Granting all that any fearfull and weak (but true) Be-
lievers amongſt you can Object, that ſo many fall away, and ſuch as
ſeem'd fo rcſolute, have Apoftatiz'd, Yet the Foundation of Ged ſtand- Mat. 7. 24. 25.
eth ſure : Thô they who built upon the Sand, with their ſtatelyeſt and
highell confidence, fell; yet every building upon the Rock ſhould hold
out all winds and weathers.
To prove which, the Apoſtle offers a double ſecurity.
1. From the Election and fore-knowledge of God. The Lord krom
ech them that are his : Verba fenfùs intellectus ponunt offeftum & effe&tum,
is a known Rule, to underſtand Scripture by. God does not on-
02
ly
How is Goſpel-Grace the
Serm. 5.
.
ly koow his People, as he does all other men, and all other Creatures
in the World ; but he hath a ſpecial eye upon every one of them, and
a ſpecial care for them as well as Love unto them; and this is as it were
the Privy Sealwhich every Child of God may take for his ſecurity.
2. They have alſo a broad Seal, their Sanctification ; which compa-
ratively at leaſt, is evident, for it is as a light ſet on a Candleſtick, and
is vifible, more or leſs unto all; at leaſt they may have the Teſtimo-
1 Cor. 1. iz. ny of a good Conſcience, which is as a thonſand Witneſſes.
Some have thought that theſe words may relate to an ancient cu-
ſtom of putting words and ſentences upon ſuch ſtones as were laid
for Foundations in buildings, in which ſomething of the Builder, or
Author, or at leaſt ſomething thought worthy by him to be perpe-
tuated, was inſerted; and what more worthy than that which I have now
Rom. 11.33.
mention'd of the depth of the Riches of the Wiſdom, and Knowledge of
God? which may be allowed to be on the top of this foundation-ſtone,
and round about the Stone, that which follows;
Let every one that nameth the Name of Chriſt depart from Iniquity.
Which words I ſhall at preſent be confined to ; they may be underſtood
as a ſeaſonable Caution, leaſt any that heard of the Continuance and Allu-
rance of Gods Care and Love ſhould be puffed up: for asthe Apoſtle would
not have the defection of others to cauſe any to deſpond; ſo he would
by no means have others ſecurity upon any pretenſions whatſoever,
to cauſe them to preſume ; but as a wife Phyſician, having preſcri-
bed ſo great a Cordial againſt their fainting at the light of others falu
ling, by, telling them, that they who were of God's Building, ſhould
ftand; he gives them direction how to uſe this Cordial, lealt, if un-
warily taken, it might ſtrengthen their diſtemper: in which Direction
we may take notice,
1. Úpon whom this Injunction is laid, -viz. Every one that name:h.
the Name of Chriſt.
2. The injunction it's ſelf, viz. To depart from Iniquity; which laſt :
words, to depart from Iniquity, I ſhall ſuppoſe to be ſo far under-
ftood, 'as that I need not to ſtay in the Explication of them. All sin
is an unequal and unjuſt thing; againſt our Duty which we owe.
to God or Man, ?tis adrício But the manner of the Apoſtles ex-
preſſion is equivalent to a Negative Form, which is moſt comprehen-
five; and therefore Eight of the Ten Commandments at leaſt are
Negative, but they do all include the contrary poſitive. As the form
bidding us to have any other God, commands us to take Jehovah for
qur God, and to Love and Obey him accordingly. And thus the de-
parting from Iniquity includes not only the leaving of all sin, buts
the following aſter, and practiſing of Holineſs in all Duties that are
required, in every Relation and Condition : So that there is no Dilm
ty to God or Man, but he that names the Name of Chriſt is required
to pradiſe. it'; por no Sin againſt God or Man, againſt the firſt or
fecond
Cor 3. %.
Serm. 5.
beſt Motive to Holineſs.
Con-
ſecond Table; but he is enjoyn'd to forſake it ; which will farther ap-
pear when we have conſidered,
1. What is meant by naming the Name of Christ, or who is under-
ſtood by the Apoſtle to name this Name of Chriſt.
2. That ſuch an one as thus names the Name of Chriſt, is eſpecially
cern’d and obliged to depart from Iniquity.
As to the lirſt, What is meant by naming the Name of Chriſt ? it is What is meant
evident, that it cannot be underſtood of a bare ſpeaking of the word by naming the
Chriſt, founding the letters of which it is made, which Pagans and name ofChrift.
Mahometans may do, and the wicked Fems often did ; but by naming
the Name of Chriſt, is underſtood, a making ſome ſpecial uſe of it,
or of him that is ſignified by it: We muſt therefore conſider,
That whereſoever there is any thing of Divine Revelation, there
mans Fall and Miſery is manifeſted: for tho by natural Light it could
be perceiv'd that all was not well with Man ; hence the many com-
plaints, that Nature dealt very hardly with Man, the-nobleſt viſi-
ble Creature, that had rule and command over the reſt of the Crea-
tion, yet that he was ſo ſhort-lived, ſo full of miſery and trouble, Job 5: 7.
which ſeem'd as natural to him, as for ſparks to flie upward : This
was for a lamentation amongſt the very Heathen: But móley xoxa',
whence all this miſchief came they knew not. In Scripture only we
find the Cauſe of our diſeaſe, and the Remedy againſt it ; and here,
Ubi invenitur venenum, juxta latus ejus nafcitur Antidotus. Where we.
may diſcover the Malady, we may ſeek for and diſcover the Re-
medy.
In the Word of God we have Means preſcribed, Inſtitutions ap-
pointed, which being uſed, and obſerved, will help and recover.
1
t
US.
In the former: Oeconomy and Diſpenſation, they were vaild under
Shadows and Types. The wages of Sin being Death, every Tranf- Gen. 23, 17
Rom. 6. 23..
greſſor of the Law forfeits his Life, and his fin cannot be expiated
but by Blood, it might juſtly have been his own blood, and no.
othiers: But the Law-giver being gracioully pleas’d to accept of Ani-
mam vicariam, anothers blood or life, ſuch as he ſhould appoint; he
did for a while accept. of the ſacrificing of Beaſts in the ſtead of the
Sinners, till the fulneſs of time was come, in which he ſent his Son
( this Chriſt whom the Text mentions) to make full ſatisfaction to
his offended Juſtice, and by his Death to expiate for all the ſins of
them that by Faith apply themſelves unto him. Hence it is ſaid, he.
was made fin for us, and that he was bruiſed for our Iniquities, and that 2. Cor. 5.27.
the chaſtiſement of our peace was upon him.
But as under, the Law the Tranſgreſor was to lay his hand upon
the Beaſt to be facrific'd, thereby acknowledging that he was the
Creature that had deferv'd to dye, and defiring that the death of the
Beaſt to be facrificed might be accepted in his ſtead ; ſo under the Lev. 3. 2,
Goſpel we muſt apply to Chriſt with a due ſenſe of our ſins, and our de-
ferving of death for them, and be accordingly affected with them.
Yet
lla. 53.5
4. 4.
How is Goſpel-Grace the
5
Serm.
Prame so. 9.
j
Ifa. 1.3:
Yet more, when all the outward Ceremonies were perform'd, the
facrific'd Bealt accepted and flain, thô the Law according to the let-
ter was ſatisfied, and a legal Expiation did enſue, and a legal Atone.
ment was made; yet if the Perſon that brought the Sacrifice did not
mortifie his fin, as well as the Prieſt kill the Sacrifice, his Conſcience
inwardly remained defiled, and God ſtill provoked and incenſed : Nay, if
the Sinner had done one without the other, killed his Beaſt, and ſpared
bis lin alive, God look'd upon it as a double Iniquity, for ſo indeed
it was; to acknowledge he had offended God, and to pretend that he
deſired to be reconciled unto him, and yet to go on in provoking of
him. Hence God did forbid and reject their Sacrifices, tho of his
own appointment; I will take no Bullock out of thy houſe, nor be-goats
Oilt of thy fold: Nay, he declares that in ſuch a cafe, be that killeth
Iſa. 66. 3.
an Oxe, is as if he fem s Man; he that facrificeth a Lamb, as if he cut
off a dogs neck; he that offereth an Oblation, as if he offered ſwines blood
he that burneth incenſe, as if he bleſſed an Idol ; and elſewhere, Bring no
more vain oblations, incenſe is an abomination unto me.
Now that all Sacrifices were Types of Chriſt, thrô whom only they
had their virtue and efficacy, is confeſſed by all Chriſtians : Thus Chriſt
Rev. 13.8. iras a Lamb ſain from the foundation of the World : And the Chriſtian
when affected with his ſin, and delirous to be reconciled to God,
whom by his ſin he hath provok'd, layes the hand of his Faith upon
Chriſt, and humbly beggs that Chriſt's Death for him may be accep-
tcd inſtead of his own, which he had deſerved. But now (to give a
further illuſtration of my Text and Subject ) if he pleads (thô for
Chriſt's fake) for pardon of ſin, and yet retains a love and liking to
his fin ; if he deſires never ſo earneſtly that he may not dye for ſin,
and yet is willing that his fin may live, theſe are vain Oblations, vain
Prayers, but moſt real and dreadfull provocations. There is a 'Aneton
ev hund, a Beaſt within us, which we muſt kill, I mean every corrup-
tion, or no Sacrifice (no, not of the Lamb of God himſelf,) will be
accepted for us; Habes in te, quod occidas. Every Man hath ſome fin
or other within him (nay, a whole body of ſin,) which he muſt ſlay,
by at leaſt a ſincere continued endeavour, or all Legal and Goſpel
facrifices too in the World will not avail him: we muſt mortifie the
Rom. 8. 13 deeds of the fleſh, or we cannot live.
And now we may eaſily underſtand who they are that name the
Name of Chriſt. And to what purpoſe? For our Saviour is he who
is ſo called (the ſame with Meſſias) from his being anointed by God to
thoſe Offices of King, Prieſt and Prophet to his Church.
All Chriſtians
Now thoſe that apply themſelves unto him for Life and Salvation,
are nccellicated to name his Name: And ſo they do,
of Chriſt.
(1.) In their Profeffion. Hence we are call'd Chriflians, and we own
the Name, and rejoyce and glory in it, as a name divinely impoſed
Profeſſion
on the Diſciples of the Bleſed Jeſus, by God himſelf, for so kempiada
of soc! does import; and in our Baptiſin we agree to be liſted amongſt
Acts II. 26.
his Souldiers, and to fight under his Banner ; nay, we name Chriít's
Nam?, aud 'cis our ambition to be call'd by it.
1. Own-
raine the paine
1. In their
bol.com
Serm. 5.
2
bet Motive to Holineſſ,
Ila. 8. 18.
tition.
1
1, Owning him as our Father : By whoſe Spirit we are born again 1 Pet. 1. 23.
thrô bis Word, and as Facob would have his Name named on the Chil-
dren of Foſeph, thereby owning and reſpecting of them as if they were Gen. 48. 16.
his own Children; ſo does Chriſt look upon all Believers as his Chil-
dren, and condeſcends to have his Name named on them; nay, he
names them his Children, when he ſays, Here am I, and the Children Hebr. 2. 137
which thou haſt given me.
2. Looking upon Chriſt as our Husband; to whom this Apoſtle 2 Cor. 11.20
tells us that we are eſpouſed: It is as ancient as the Prophet Iſaiah's
time, to have the Wife called by the name of her Husband, which is Ifa. 4. I.
the meaning of their deſire, Let us be called by thy name, i.e. that be-
ing married they might change their names for that of their Husbands ;
and this was the cuſtom amongſt many of the Romans, (as ſtill amongſt
usy) Obitu Caius ibi ego Caia.
And thus all that look upon Chriſt as their Father, and hope for
the Inheritance he hath ſo dearly bought for them, or whoſoever be-
holds him as their Husband, and eſteem his Love, and long for the
enjoying of him, are concerned in this Obligation, to depart from
Iniquity. As alſo,
(2.) In their Pétition naming Chriſt. In every Prayer to be ſure 2. In their PC,
they name the Name of Chriſt, in that they ask all in his Name, that is,
in his ſtrength, and for his fake : So indeed runs the Promiſe, What-
John 14. 134
foever ye ſhall ask in my Name, and i'th next verſe;. If ye ſhall ask any
ISTA
thing in my name, I will do it; eſpecially after our Saviours Aſcenfion,
when he had paid the price for his people, and for all the Pardons and
Graces, Strength or Comfort they ſhould want, he bids them exprelly
to mention his Name, relying on his Merit for the obtaining of them :
He told them a little before his going to ſuffer for them, Jobn 16. 24.
Hitherto ye
bave asked nothing in my Name; thô doubtleſs they had pray-
ed according as they were commanded, (Luke 11. 2.) the Lords Prayer,
day by day, and implicitely at leaſt delired all thoſe mercies thro a
Mediator: They knew that the High Prieſt was to appear with the
Names of God's Ifrael, and to offer up Incenſe for them; yet clearly
and explicitely Chriſts own Apoſtles did not enjoy this great privi-
ledge. And doubtleſs ſome new advantages have accrewed to the Dir-
ciples of Chriſt (ſince that Prayer was recommended, or commanded)
by his Death and Reſurrection: Now the explicit naming of Chriſt
is a very great encouragemert in Prayer, whether in thoſe, or any
other words.
More particularly, Pardon and Acceptance, Juſtification and Peace
with God, muſt eſpecially be deſired in the Name of Christ, and for
his fake only, for he was made a Curſe for 1s, and by being a Curſe Gal: 3553
for us, hath redeemed us from the Curfe ; he was as accurred in our
stead, and did bear what the Curſe did threaten to tranſgreſiors;
which being done, and God's Juſtice and the Law ſatisfied, it fol-
lows, that in him God is well-pleaſed: which words are not only men- Mat. 3. 175. !,
tion'd by the other Evangeliſts, but repeated again in that extraordi-
nary
www.
How is Goſpel-Grace the
Serm. 5.
Rom. 3.24.
Afts 4, 12.
nary voice at his Transfiguration, and are the more remarkable, in
that it is not ſaid, That Chriſt was God's beloved Son, with whom
God was pleas'd, (tho that was a truth from all Eternity,) but that
God is pleaſed in him; that is, that God is well-pleaſed with all
that are by Faith united to him, and are as it were ingrafted in him.
Hence we are ſaid to be juſtified freely by the Grace of God, thro the
Redemption that is in Jeſus Christ: So that all who are liable to con-
demnation, have no other Remedy, no hope, or help; but in Chrift
Jeſus; and there is no other Name by which they can be ſaved, but by
Cor. 6.11. the name of Christ, for we are juſtified by Faith in his Name.
Juſtification (properly ſpeaking) is not the making of any righte-
ous or holy, (tho none are juſtified, who are not alſo ſanctified)
bnt it is the accepting of any perſon (who duely comes in the Name
of Chriſt,) as righteous and holy, for ſo he is in God's ſight, Chriſt's
Righteouſneſs being imputed unto him; and for Chriſt's fake he be-
comes one of thoſe bleſſed ones unto whom the Lord does not impute
Pfal. 32. 2.
fin, as the Pſalmiſt expreſſes it in thoſe very words.
En Græcis bo-
Whatſoever the import of the Latin word, from whence our Eng-
nis Latina fecere
non bona. Ter: lil word Juſtification may ſeem to be, the words Auctor, and )
Xalbados, uſed by the Apoſtle, are Juridical words, and relate to a Cotrt
of Judicature, where when the accuſed Party upon ſufficient ground
is acquitted, he is ſaid to be juſtified; and juſtification or Abfoluti-
on is the proper Antitheton to Condemnation, as by the whole of St.
Paul to the Romans, ch. 8. 33. may appear.
Now we muſt ſuppoſe that the convinced Sinner fets himſelf as in
God's ſight, and having ſeriouſly conſidered what the Law threatens,
dreading that Curſe and Wrath to come ; hearing his Conſcience
pleading guilty to the Accuſations of the Law againſt him, he ſeems
to hear the Judge asking of him what he hath to ſay for himſelf, why
the ſentence of death ſhould not paſs upon him ; here it is that he
nimes Chriſt, and remembers in Prayer unto God, what the Bleſſed
Jefus did and ſuffered unto the utmoſt for him, he became fin for him;
he could not be a Sinner, but he was dealt withall as if he had been
one, becauſe he was in the Sinners ſtead: Now the convinc'd Singer
urges God's Promiſe and Covenant with Chriſt, that He ſhould fee of
the travel of his Soul, &c. Thus the Name of Chriſt is the Souls Strong
Ifa 53.-11.
Prov. 18.10. Tower, he runneth unto it and is ſafe, and in Chriſt (who is alſo the Lord
Jehovah) he hath righteouſneſs and itrength. Again,
Is the penitent Sinner fo oppreſs'd, that words fail him, only fighs
and groans (which in his caſe are never wanting) are frequent with
him, the Nanie of Chriſt upholds him; for he knows (as God ſaid of
Aaron) that he can ſpeak well
, and be ever lives to make interceſſion for
bim.
I do rot wonder that our being thus made wholc only thro the
Name of Chriſt ſhould be by ſo many gainſayed and ridiculed; for
2 Cor.5.21. 'cis hard to bring our Thoughts into ſubjection unto the Kingdom of God
and Jeſus Chriſt : and when I read it to often call'd the Righteouſneß of
God
Lia. 44.24.
Exod. 4. 14.
Heb.7. 25.
Rom. 10.3
Serm. 5.
beſt Motive to Holineſs.
3
God in Scripture, (as ſurely he alone could find out the Ranſom, cc.)
I know it muſt be ſomething beyond the ordinary apprehenſion of
Man; for no man knows the things of God, but the Spirit of God, and Cor. 2. T.1.
Nildiurnum nox capit.
.:
.
May this ſuffice concerning the Subject of my Text, viz. He that
nameth the Name of Chriſt. We muſt now ſpeak of the Injunction
that is laid upon him, or the Direction given unto him, Let every
such an One depart from Iniquity : In which we ſhall have cauſe to
enquire how it conſiſts with the naming of Chriſt, (eſpecially for
our Juſtification,) as I have explained it ; and theſe four Particulars
I ſhall offer to your conſideration.
1. That departing from Iniquity (or Holineſs) is no Cauſe of our
Juſtification, properly taken; notwithſtanding,
2. Holineſs hath an Influence upon our Salvation, and alſo,
3. Holineſs is indiſpenſibly neceſſary to all juſtified Perſons.
4. Nay.more, Free Juſtification, or Juſtification by God's Free
Grace in Jeſus Chriſt, is the beſt, and moſt forcible Incentive unto
Holineſs.
Departing
from Iniquity
(1.) It will appear that Holineſs is no Cauſe of our Juſtification: It is no cauſe of
did neither move God when foreſeen to chooſe us, or when actual- Juftification.
ly exiſting to juſtifie us.
Reaſon 1.
1. For all God's Works of Mercy ariſe from ſomething in God Mercy is only
himſelf, who is the fountain of Mercy, or of living waters; and from ſome-
Judgments are ſaid to be his ſtrange Work, becauſe he never proceeds thing in God.
to them but when he is neceffitated to vindicate the Glory of his in- Jer. 17.-13.
jur'd Attributes; that is, the cauſe of all God's ſeverities is out of
himſelf, and only to be found in the provocations of his Creatures.
The Cauſe of all his Mercies are his own Bowels and Compaſſions,
and wholly in and from himſelf: O Iſrael, thy deſtruction is from thy Hoſ. 13. 9.
ſelf, but in me is thy help: Nay, when God ſays unto the Soul, Live, Ezek. 16.6.
he ſees. it in its Blood; and it remains in its Blood, untill he ſays unto
it, Live: for in the Apoſtles Phraſe, he juſtifies the ungodly and the fin. Rom. 4. 5, 6.
ners; that is, God does for Chriſt's fake diſcharge and acquit Sinners
who flee unto him, and deſire Pardon and Acceptance thro the Blood of
his Son, The Lamb of God that thus taketh away the Jin of the World.
And yet thus the Judge of all the Earth does right too, when he
makes Chriſt to become Righteouſneſs unto the believing and penitent
Sinners; for by the ſame Reaſon and Juſtice that they fell in one Adam,
they may be made alive in another, and where is the Difputer ?
2. There is no commutative Juſtice betwixt God and his Creature : 2. Reafon.
We can give no Equivalent for the leaſt mercy, the leaſt crumb, the There is no
leaſt drop (to be ſure) as coming from God.' The giver puts a ſuita- commutative
ble price upon the Gift, as the Giver is in excellency, ſo is the Gift tween God
in elteem; what a Prince or a King gives, is much magnificd, tho and his Crea-
many times otherwiſe a trifle; but here is Eternal Life, and a Crown ture.
immortal given by the great King of Heaven and Earth, to ſuch as
р
know
Rom. 5.19.
Hov is Goſpel-Grace the
Serm.
5.
Zech. 4. 7.
know themſelves to be but duſt and aſhes, and to be ſure they cry,
Grace, Grace unto it.
God gets nothing by all our holieſt Performances, devouteſt Pray-
Job. 22. 2. ers, and moſt ſpiritual Duties : Our righeouſneſs cannot profit him. Can
a Man be profitable unto God? that is, he cannot by any ways be pro-
fitable unto his Maker : no, 'tis for our ſakes that God hath given
us his Commandments and Inſtitutions, that we might by them mend
the frame and temper of our hearts, and be fitted for to enjoy him
to all Eternity; in the mean while to ſtay our longing after him, he
affords us to ſee him thus, tho as in a glaſs darkly.
But if God could be promerited (as they ſpeak) and obliged, it
muſt be by ſome things that are our own; and Secondly, It muſt
be by ſuch things as are not due upon any other account whatſo-
1 Cor. 4.9
ever : Now what haſt thou which thou haſt not received? Thy Facul.
ties and Powers, thy Grace and Goodneſs, a Heart and Will to do
good, every Enlargement of Prayer, and Exerciſe of Faith, or any
other Grace, is his, it is he that works in us to will and to do accord-
Phil. 2. 13
Luke 17, 9.
to his own good pleaſure; and if thanks be not due to a Servant when
he does that he is bidden, (as our Saviour expreſſes,) what can be due
to a Creature from his Creator, who gives him Food and Rayment,
- Life and Breath, and all things ?' Where is there any proportion be-
twixt theſe, and any returns we can make? In all' Trading or Ex-
changing, there'tis dos no rjadi Be 19 a quid for quo, which cannot be given
to God by us.
(2.) Departing from Iniquity hath an Influence upon our Salvation,
Departing tho it be not a Cauſe of our Salvation: And tho it cannot be admita.
from Iniquity
hath its influ- ted as a foregoing condition of our Juſtification, for the Reaſons
ence upon (tho above given ; yet it muſt be acknowledged to be a condition in the
no cauſe of) Heirs of Salvation, for without holineſs no Man ſhall fee God : And
onr falvation, rightly underſtood, Holineſs is ſuch a thing with which we ſhall be
Heb. 12. 14.
ſaved, and to be ſure without which we Thall not be ſaved. The
Heathens made the way to the Temple of Hononr thro the Temple
of Virtue: And amongſt Chriſtians, Grace is the way to Glory; that
is, walking in the way of God's Commandments, brings us to the
place where God is, which way is as neceſſary to be walk'd in by all
thoſe that will go to God at laſt, as a path that leads to a Town or place
muſt be gone in, by all that will come thither.
'Tis true, good Works do not go before Juſtification, but follow
after; for being ſanctified alſo when we are juſtified, we are created un-
Fph. 2. 10.
good works in Chriſt Jeſus. Till we bave a Being we cannot act, and
till the Root be made good, the Fruit cannot be good. Amongſt the
Moraliſts it may still be a Rule; Bona agendo, ſumus boni; By doing
good we become good ; but this muſt not he ſo ſtrictly urged in Di-
vinity, where the Fountain muſt be cleanſed before the Stream can
run pure : indeed after Converſion and Regeneration, nothing in-
creaſes the habits of Grace more than the actings of Grace; and in
this, natural and infuſed Habits do agree; they are both ſtrengthned
by.
Serm. 5.
beſt Motive to Holineſs.
65 74
:
.
by acting of them. Whatſoever Grace you would have ſtrong and
lively in the Soul ; let it be conſciencioully and frequently exerciſed,
and it will become ſo : This hath many a probatum eft amongſt the
Children of God.
The confideration of theſe things do give us a true account, why
in Scripture we ſhall find good Works and Holineſs ſo much mag-
nified on the one hand, and yet ſometimes on the other hand to
debaſed : Not to make proof of the former, (the extolling good works,
which deſervedly is every where in Scripture :) Yet withall we ſhall find
them very diminutively ſpoken of in Scripture; as where it is ſaid, That
Our righteouſneſſes are as filthy Rags; and alſo where the Apoſtle ſays; Iſa. 64.6.
That he accounts his blameleſneſs and righteouſneſs which is in the
Law, but lofs, nay dung.
That is to ſay, when good Works are conſidered with any rela-
tion to Juſtification, or when they are compared with the Righte-
ouſneſs of Chriſt, we cannot think or ſpeak too meanly of them : But
when Holineſs is conſidered as a Fruit of the Spirit, always accom-
panying Juſtification, and a requiſite preparative for Glory, and an
Ornament to our Profeſſion; in the mean while we cannot too much
extoll it, nor be too zealous and carneſt in the acquiring and pra-
etiſing of it ; eſpecially conſidering that
(3.) Holineſs is indiſpenſibly neceſſary unto all juſtified Perſons. De- Holineſs is in:
parting from Iniquity is the Duty of all that name the Name of diſpenſably
Chriſt.
ceſſary to juu
As it was neceffary that Chriſt ſhould take upon him our Fleſh ; Itified Ones.
ſo it is as neceſlary that we ſhould receive from him his Spirit ; he
muſt become Fleſha of our fleſh, and Bone of our bone , that he might
pay our debt in the ſame nature which contracted it ; ſo we muſt
partake of his Spirit, that we may be capacitated to receive the Fruit
of his Redemption, and be one with him.
Nay all Promiſes, the very Covenant of Grace its ſelf is thus to
be underſtood, viz. That the Beneficiaries, or they that receive be-
nefit by them, ſhould be holy, otherwiſe they might not, without pre-
ſumption, hope for any good from them : And tho we do not meet
with this always expreſs’d; yet it is alwayes to be underſtood, God Jer. 22. 2.4.
exprefly declaring, that tho Coniah a wicked Perſon, was as a Signet
upon his right hand, yet he would pluck him thence.
And when God engageth to continue his Favour unto any, he en-
gageth to continue them in a fit diſpoſition to receive his Favour.
Thus to the Poſterity of David, which in a Type were the Repre- Plal. 89. 32.
fentatives of the ſpiritual Seed that ſhould be raiſed to our Elder
Brother Chriſt Jeſus, whom David typified, it was promiſed that
they ſhould endure for ever; but then in caſe of forſaking of God's
Law, he would viſit their Tranfgreffions wish a Rod, or he would uſe Verf. 29.
fuch means (tho irkſome for him to do, and grievous for them to
bear,) as might bring them back unto himſelf by Repentance. Nay
were the Promiſe of God never ſo plain and full in any caſe unto
any
P2
How is Goſpel-Grace the
Serm. 5.
any Perſon, yet there is always a Subintelligitur of ſuch a demean-
our as may be fit to receive the mercy promiſed, as we may fee in
the caſe of Eli and his Family, which God doth acknowledge that
he had promiſed the Prieſthood to ; and yet upon the provocations-
p Sam. 2. 3º. of Eli and his Sons, God ſays, Be it far from me, that I ſhonld per-
form it: Neither is God unrighteous, or his veracity to be excep-
ted againſt, for ſo long as we have to do with fo Hol a God, all
Covenants are to be underſtood ſo, as may agree with his Holineſs,
and not otherwiſe.
Thou ſayeſt, But they are but vain words, that thou haſt fuch
Mercies promiſed unto thee, and treaſured up for thee, whereas un-
leſs thou beeſt fanctified and born again, thou canſt not enter into the
John 3.3. Kingdom of Heaven, or ſo much as ſee the Kingdom of God, or be be-
nefited by any promiſe that God hath made : As 'tis ſtoryed of one
who was very, debauched and wicked, and taking up a Bible, which
by his Religion he had not been acquainted with, (being a Pápiſt)
he confeſſed that whatſoever Book that was, it made againſt him :
So unteſs thou doſt ſincerely labour after holineſs, there is never a
word in all the Book of God that ſpeaks any comfort unto thee,
none of the Fruit that grows upon the Tree of Life can be. taſted
by thee.
This might be more evinc'd, if we fix our mind on theſe fol-
lowing Reaſons.
1. Reafon.
1. The firſt may be taken from the Nature of God, I mean the :
From the Na- Eſſential Holineſs of his Nature, by which he cannot have commu-
nion with any one that is unholy, no more than Light can have fel-
lowſhip with Darkneſs;, but he indifpenfibly hates and oppoſes all
wickedneſs, and hath declared his Enmity againſt it. Asfire can-
not but devour ſtubble, ſo God's Holineſs will not ſuffer him to
ſpare any whom he finds fin and guilt upon : hence ſo many threat...
nings and, denunciations of Judgments againſt it, which do not lin-
ger, whatſoever the Sinner may think ; neither can the Goſpel change
God's Nature, or make him. leſs to abhorr ſin. It is indeed a Decla
ration of the way and means which God hath ordained to exalt his
Grace and Mercy to the Sinner by, but it is in ſaving of him from:
his lin, and not with it. Nay,
2. All the Priviledges of the Goſpel do-include, or preſuppoſe de..
From the re- parting from Iniquity. An unholy Perſon, whilſt ſuch, Ipfa falus non
Golpel its felf
. potest ſalvare ; Salvation its ſelf cannot preſerve. How did the gems :
ſearch every hole and corner of their houſes to find out leaven, and
how earneſtly did they caſt it away, or elſe the Paſchal Lamb would
not have availed them, and the deſtroying Angel would not have.
país’d from them: And theſe things are our Examples, and tell us,
1 Cor. 10..6.
that unleſs we industriouſly ſcarch out and caſt away the leaven of
fin and wickedneſs, the very Death of Chriſt, the Lamb of God,
nill profit us nothing. 'Tis as the firſt Principle of the Chriſtian
Religion, that the Unrighteous fhell 20t. inherit the Kingdom of God;.
If $.24.
2. Reaſon.
which
Serm. 5.
71
beſt Motive to Holineſ.
.
which the Apoſtle took for granted the Corinthians could not but
know. And what a Bead-roll is there of ſuch as he declares ſhall not verſ. 10.
inherit the Kingdom of God! No leſs thail ten abominations are
there mentioned to exclude from Heaven, and ſome of them valued
in common account but as Peccadillo's. Men are apt to ſay of any
fin, Is it not a little one, and my Soul ſhall live? But as the Apoſtle
there cautions, Be not deceived; deceits of this nature are frequent,
but very dangerous. And this is the Goſpel to which we appeal,
when we are ſcared and frighted by the Law: But in all the Gospel
there is nothing that can take away, or leſſen our Obligation to
God's Commandments; but what does every way ſtraighten and ſtreng-
then it : Now we are bound with a double Cord, which is harder to
be broken, and it Mews that ſin under the Goſpel hath acquired great-
er ſtrength when it ſnaps it aſunder.
Let us take a view of the Priviledges of thoſe that are ſaved by
the Goſpel, and ſee how they are obliged to Holineſs by them.
1. Election is the firſt, and if we are choſen in Chriſt Jeſues, the Eph. 1: qin
Apoſtle tells us, that we are choſen in him, that me should be holy,
and without blame before him ; and if we ſhould make our Calling and 2 Pet. I. Bon.
Election ſure, it mult be with fear and trembling. The Book of Life
is with God in Heaven ; thou canſt not ſee thy Name there, but it
is tranſcribed for thy comfort in thy Heart when thou art fanétifi-
ed, and the more thou proceedeſt in Holineſs, the more legible it
will be unto thee.
2: Our Vocation is unto Holineſs. Does God call any of his
to come from the World and Sin unto him?
and Sin unto him? As Chriſt Called
Saul, and His Sheep do bear his voice, they are called to be Saints,
Rom. 1.7
they are called to be made holy, and to be fanctified; whatſoever
they were before, when once they come to Chriſt, but ye are wah- 1 Cor. 6iiti
ed, but ye are ſanctifted : Chriſt' comes by Water and Blood, and
not by Water or Blood only; and Chrilt is made of God unto us
not only Righteouſneſs, but Sanétification.
3. Our Regeneration or being Born again, which the Gospel inſiſts ſo
much upon, is in being made like unto God, partakers of the Divine 2 Pet. I.
Nature, enabled to love what he loves, and to hate what he hâtes,
and to be conformed unto him in all things : So that God and re-:
generate Ones haver but one Will:: Thus they are faid to be created
again into good works.
4. And what is Glory which we ſeek for, and endeavour after, but Rom. 2. 7.
only Holineſs in perfection? Grace is Glory in the Bud, Glory is
Grace in the Flower ; hence they are put together, and we are ſaid"
to be called to Glory and Vertze. Whereſoever true Grace is, there 2 Pet. 1. 3.*
will be Glory; and in whomſoever Glory is, there hath been Grace.
God hath put theſe two together, and let no Man put them aſun-
der: As Laban's two Daughters were difpoſed of; the Elder, thô
leſs lovely, muit be firſt accepted by Jacob; fo God deals with his Gen, 28-26
two, Grace and Glory: Grace is the cider; and-thô not ſo defire-
ables
1 Cor. 1.30
e
How is Goſpel-Grace the
Serm. 5.
able, every one would covel Glory : yet this is the Law of the
Land, the Younger muſt not be given before the Elder, you mnft
woo for, and obtain Grace, before you can be admitted to the
enjoyment of Glory'.
Nay, we are only ſo far Chriſtians as we are like Chriſt in Prin-
ciple and Practice, as we partake of the Spirit which he had, and
lead ſuch a Life as he did. Chriſtian is not an empty name, and be-
ing called fo, makes us not to be ſo. Every one is not a Scholar, or
an Artiſt in any faculty, who is called ſo : Beſides, Chriſtianity is a
practical Science, and thou haft no more of it than thou doſt pra-
ĉtiſe. (Oh how little have molt men!) The Heathen painted their
Deified Heroes with this ſentence proceeding from them, Si feceritis
ficut nos, eritis ficut nos. We may imagine we hear our Saviour telling
us from Heaven: If ye do as I did, ye shall be as I am.
And certainly, thô Heaven and the Glory of it be freely promi-
fed, and 'tis no contradiction to ſay, that it is fully purchas'd,
Eph. 1.14.
and ſufficiently paid for, being the Apoſtle calls it a purchaſed poſlef-
fien; yet there muſt be a meetneſs and ſuitableneſs to it, in every
one that ſhall be admitted to the fruition of it: We muſt be made
Col. 1. 12.
meet to be partakers of the inheritance of the Saints in Light. What ſhould
an unholy heart do in Heaven? Heaven would not be Heaven unto
it; that is, it could not be a place of Bliſs, and Joy unſpeakable un-
to ſuch. There are no carnal delights, not ſo much as the here
lawfull (becauſe neceſſary) ones, of eating and drinking, marrying
and giving in mariage : there is no Gold and Silver to fill the Bags
of the covetous Earth-worms; no Dalilah's for the Wantons; no
Company to debauch and carouze with : If a Sermon or a Lord's
day be ſo tedious, when will it be gone? How unhappy would an
unchanged, unſanctified Soul think its ſelf to hear perpetual Halle-
lujah's and Praiſes, to be confined amongſt the Souls of juſt men, and
Holy Angels! God certainly will not caſt his Jewels before ſuch
1leb. 12.23,14. Swine.
Beſides, the Goſpel does by no means take away the ground of that
Diſcrimination which will be at the laſt between the Sheep and Goats,
between them that ſhall ſtand on the right hand, and on the left, of
the Judge of the quick and dead. In the final Sentence there muſt
be a Truth in what ſhall be ſaid to the Bleſſed; I was an hungred
Mat. 25:35. and ye gave me meat, as well as the final Condemnation of the
Verf. 42. Curſed, I was an hungred, and ye gave me no meat, &c.
But I need not multiply Reaſons, to prove that every one muſt
depart from Iniquity, even ſuch as hore to be ſaved. For,
3. It is writ in our very Natures, did we but'underſtand them. Eve-
Taken from
ry Man that receives a reaſonable Soul, is by his receiving of it
our very Na-
obliged to give God a reaſonable ſervice : as all Creatures are called
upon to glorifie and praiſe God; and they do it in their kind, by
affording unto Man (who is their Prieſt, and only can offer for them)
cauſe of thankſgiving and admiration.
But
3. Rezfon.
tures.
Pfal. 148.
Serm.5.
72
beſt Motive to Holineſs.
:
len
But Man owes moft for himſelf, as having received moſt. There
is. no Man comes into the World, but he hath ſome of his Lord's
Money entruſted with him, under an Obligation and Charge to Oc-
сиру
it untill he come ; and he hath undertaken to do ſo: This is the Luke 19. 131
inayenid dvacát , or the inellentiate Promiſe which every one is un-
derſtood to make at his Creation, viz. To perform all reaſonable
ſervice, (and it is ſuch, whatſoever God commands) and to be ſub-
ject to his Maker in all things.
And when this Promiſe or Oath is broken, Man cannot but be uneafie,
his Conſcience accuſes, condemns, torments him ; ſo that it is indeed
pézas óvos só pest Srive nanose A wicked Man is in more trouble and
pain in the purſuit of his luſt, and wickedneſs, than a good Man
meets with in all the fevereſt exerciſe of holineſs.
The Soul that is renewed and born again, is ſo far from being
diſengaged from Holineſs, that its engagement is doubled, for he is
redeem'd, That he might ſerve God in Holineſs and Righteouſneſs: God Luke 1.74,75
hath choſen him for his Champion, to fight against The World, the
Fleſh, and the Devil; and ſhould ſuch a one deſert or yield, it were
Cowardife or Treachery: God expects greater matters from ſuch,
that being formed for himſelf, he ſhould thew forth his praiſe.
Iſa. 43.21. -
To be ſure, no A&t of Grace, no Goſpel-priviledge or Advantage,
preſent or to come, can take away, or leſſen our Obligation to be-
come holy; for this being the Law of our Creation, whilſt we are
God's Creatures, ſo made, ſo endued ; that is, whilſt we have our
beings, and we are at all : we carry our bonds about with us, which
we may not break without ſinning againſt the Law of our Creati-
on, which it is impoſſible that any thing or matter in the Goſpel
(which comes after it ) ſhould diſanull.
But if Holineſs be ſo abſolutely neceſſary to Life and Happinefs; Objeti,
and that under the Goſpel, to which men flee to eſcape the condem-
nation of the Law, who then can be ſaved ?
The Apoſtles propounded that Queſtion unto our Saviour upon the
Obſervation our Saviour had made ( the rich Young man having
departed from him) of the very great difficulty in the Salvation
of a Rich man. 'Tis obſervable, that the Diſciples do not ſay,
What rich man can then be ſaved ? But being conſcious that every Mat. 29. april
Condition had its temptations, as a rich man had his, ſo they had
theirs, they therefore propound the queſtion more generally. To
which, ſo far as my Subječt leads me, I anſwer,
1. By Conceſſion, that certainly there will be but few faved: Anfi.
Chriſt's Flock is a very little One, a little diminutive Flock. Of the Luke 12:37
many that came out of Egypt how few entred Cannan! And if the
Apoſtles were ſo ſolicitous, when it was told them, that one of
them (tho but one of the twelve) was the Son of Perdition, how
careful ſhould we be, when our Saviour tells us, That ſtraight is
the way that leadeth unto life, and fem there be that find it. Who that Mat. 7, Iasi
thinks
2
How is Goſpel-Grace the
Serm. 5.
Ezek. 11. 19. them a heart of Fleſh: As for others that periſh in their Blood and Sin,
thinks ſeriouſly on this, will not make the Apoſtles ſolicitous Que.
Ition, Is it Is
2. God does undertake for Holineſs too, to enable all that in fenfe
of their inability come unto him in the Name of Chriſt : Nay, God
knows them that are his, and draws them unto Chriſt, who hath re-
Plal. 68. 18. ceived gifts for the rebellious, (good news for the humbled, penitent
Sinner?) that the Lord God might diell amongſt them : Nay, Chriſt
Col. I. hath all fulneſs, which it pleaſed the Father ſhould be in Him.
And God hath promis’d to take away the ftony heart, and to gtve
God is righteous, for who of them does what he could do, and
ought to do? and God may do with his oma (all Grace is his) as
he pleaſe.
Col. 1. 19.
3. A fincere Endeavour to depart from Iniquity, and to keep the
Commandments of God, ſhall be accepted at thy hand for Chriſt's
ſake. In the firſt Covenant (according to the tenor of it) the Per-
ſon was accepted only for the Works ſake ; but in the Covenant of
Grace, the Works are accepted for the Perfons fake : if thou haſt
made thy Peace with God thrò Jeſus Chriſt, and art beloved in him,
2 Cor. 8. 12.
God will accept thee according to what thou haſt, and not reject thee for
what thou haft not.
But be not miſtaken, as if ſome ſorry wiſhes, and faint endca-
vours after Holineſs were ſufficient. Do men purſue ſo coldly and
faintly things which they value ? eſpecially if it be for their lives?
therefore they ſhall be your Judges : But having exceeded in the
foregoing Particulars, (like thoſe Children that come firſt have uſu-
Particular.
ally the biggeſt portion ) I muſt haſten to the fourth and laſt, and
be brief in it. viz.
Free Pardon (4.) This Grace of the Goſpel, to wit, our Juſtification thrô the
the beſt Mo- Name and Merit of Jeſus Chriſt, is the ſtrongeſt Motive towards our
cive to become
departing from Iniquity.
holy.
Though departing from Iniquity is in its ſelf very good and ne-
ceſſary, yet the Motive for ſuch our departing does very much vary
it. Our Saviour taxeth the Scribes and Phariſees, that they did all
their works to be ſeen of men, which was as a Fly in the Box of their
precious Ointments; any good Action ought to conſiſt ( ex integris
caufis) of good Cauſes in every reſpect. If the Principle out of
which it flows, or End to which it tends be not good, the whole
work is marred, it cannot be a good work. Our buſineſs at pre-
fent, is to enquire about the End which we propound in our Obe-
dience, in which,
Meriting, or (1.) If it be to Expiate for by-paſt offences, or to merit wnde ſerved Fa-
may not more vours, it must needs be abominable in the light of God, being the
higheſt act of Pride or Pisſumption that can be imagin'd. Let our
works
Mat. 23.5.
Serm. 5.
beſt Motive to Holineſs.
73
works be what they will, ( though the Beſt are as filthy Ifa. 64. 6.
Rags, ) if they be offer'd unto God by way of Barter or
Exchange; they become moſt abominable : As if God ſtood
in need of ſomething that we have, or that we were ſo
ſufficient as to be able to benefit God too.
:
(2.) To depart from Iniquity, or to labour in Holineſs, But Thankful-
in order to expreſs our Thankfulneſs unto God, for his neſs to God,
mercies in Jeſus Chriſt, is moſt gratefull and moſt forcible.
excites us.
1. It muſt be moſt Acceptable unto God, being it ſpeaks
the Soul truly affected with, and ſenſible of God's Free
Grace and Mercy. It does not come to God with any
Purpoſe to deſerve at God's hands, but with a What Mall Pfal. 103. 1,29
I render ? With many bleſſings of God for his pardoning of his
Iniquity, and healing his diſeaſes
.
.
2. Thankfulneſs ( as low as ſin hath ſuņk Man ) is yet
left, as viſibly engraven on the Nature of Man: Hence the
Heathen could account Unthankfulneſs as the ſumm of all
vices ; and Scripture makes the unkthankfull Man worſe than Ifa. I. 3:
a Beaſt. Now if Thankfulneſs remain and be cogent, what
can oblige more than the Mercies of God in Chriſt? If
we ſerve them that give us Food and Rayment, what Ser-
vice is too much for Him that gives us all things ? Nay,
that gives us Chriſt, and with him all things. Oh! there
is a vaſt difference in having Chriſt, ( the Peace and Love
of God through Him,) in having Chriſt, his Spirit to en-
able us to improve what we have from God; and not ha-
ving Chriſt with our preſent Enjoyments. ' Methinks w Brandininin
we ſee our Children or Servants run or go where we
would have them, do any thing to pleaſe or gratifie us;
we cannot but bluſh to think how little we do, and hgw awk-
ward it is what we do for God.
Who is it that confiders the Love of Good Jeſus
Chriſt, and can forbear crying out with the Pſalmiſt,
Truly Lord, I am thy ſervant, I am thy ſervänt ? (Away with Pfal. 116.16,
all formal Fops:) It is ingeminated, becauſe of our Obli-
gation to God's ſervice, from our Redemption, as well
as
.
· How is Goſpel-Grace the
Serm. 5.
as from our Creation : And if thou doſt ſay ſo, as thou
doeſt in effect in every Prayer, let not Gou find thee
with a Lye in thy mouth.
God's and
3. Love unto God for all his glorious Excellencies, eſpe-
Chriſt's Love cially for his Mercy in Chriſt Jeſus, is the beſt Principle
conſtrains us.. of Holineſs, and our departing from Iniquity.
Prov. 23. 26.
God requires his Children to give him their Heart : And
indeed, in all the Acts of Religion and Devotion, what
the Heart does not doe, is look'd upon by God as not
done at all: Nay, it were well for the Hypocrite, that .
all his outſide Services and formal Profeflions had never
been. This made St. Paul to pray for the Theſſaloni-
ans, That the Lord would direct their Hearts into the
Love of God.
2 Thef. 3.5.
Cant. 8.7.2
Now Love is as a Fire which many waters cannot quench:
Difficulties will be overcome, and Obedience will be per-
manent where true Love to God is. And this Love in the
Soul to God is begun by, and flowes from God's Love
I Jolm. 4.. 19:
firſt unto the Soul, (as Fire kindles Fire ;) he loved us firſt;
and had it not been a very great Flame, it could never
have thawed and warm'd our frozen Hearts. We do but
drimenagriv, Love, when we are beloved; but when we are
made ſenſible of Chrifts. Love,, the freeneſs, efficacy and
uſefulneſs of it, I know not what to ſay firſt or laſt
2 Cor.5.14. concerning it, ) it paſſeth Knowledge, then we are con-
Strained; that is, as effectually, thô inwardly, forced, as
any ſtrong man can by his ſtrength force. us to do any,
outward act..
He that acts according to any of Gods Commandments.
out of hope to merit by them, may act out of Love in-
deed, but it muft be then ſelf-love, to obtain, as he vain-
ly thinks, by his Obedience, Eternal Happineſs. Our
Love of God fhould exceed Self-love, as far as God.
himſelf exceeds us, which is infinitely. Our Love of
hod. is a Vertue, and the Foundation of all the reft: Our
Love
Serm. 5.
beft Motive to Holimefs.
74
.
?
Love of our felves (thus taken ) is a ſing and a Mother-
An, the Cauſe of all the reſt of our ſins.
To hear a penitent and believing Sinner exulring in
his Praiſes unto God, profeſſing his deep ſenſe of his Mer-
cies, conſidering what Returns he fall make unto God, Pfal. 51. 12.
( for the Spirit of God is a free and ingenuous Spirit, )
it were the pleafanteſt and defirablelt Mylick on this fide
of the heavenly Quire. Thou mayit fet about it thy felf,
and make this Melody in thy own Heart : Ruminate on what Eph. 5o 19
God hath done for thee, and what he daily does : What
thou oweſt for the Mercies of every Day, and Night, and
Moment; and what ſuitable fenfe thou oughteft to have
of them; and to thy poor power, thy litele all, what Re-
turns thou oughteſt to make for them. But when thou.
ſetteſt thy ſelf as in the fight of God, to conſider what
thou ſhouldeſt return to thy God for his Mercy in
Chriſt Jefus ; thou wilt find that thy felf, thy Service,
thy All, is too little; but you muſt cry out with Mr. Her-
bert,
i
Alas! my God, I know not what.
APPLICATION.
I cannot wholly omit Application, though I have in a Applicat,
great meaſure prevented my felf: Take what remains in
theſe few Uſes.
(1.) This Juſtifies God : For no Doctrine, no Diſpenſa. Inſtruct.
tion of his did ever countenance Sin. Nay, nothing does This juſtifies
fhew ſo plainly Gods hatred of Sin, as the Goſpel does. God.
H we take a walk in the Garden, where our Saviour ſweat
thoſe drops of Blood; or be within hearing of that lainen- Luke 22.44.
table Cry, My God, my God, why haft thou forſaken me? If Matth. 27.46
we ask, Why does the Son of God thus cry out, what
makes him thus ſweat? The Goſpel informs us, that it
was our Sin that preſs’d this Blood out of him, and forced
this bitter Cry from him: And if this be done in the green Luke 23: 3+
tree, what shall be done to the dry?
Qz
(2.) This
.
How is Goffel-Grace the
Serm. 5.
2 Pet. J. II.
It diſcovers (2.) This diſcovers the groundleſs Pretenſions, and vain
vain Preten- Confidence of moſt men ; who live in Sin, and yet hope
fions.
(or would ſeem to hope) to live with God. Oh! Knoi
ye not your own ſelves? Read the whole Teſtament over in
either that is not the Goſpel, or you cannot receive com-
fort from it: Not one good word is there in it, to any
in whom ſin reigns; unleſs thoſe Threarnings of Hell and
Deſtruction may be call'd good, (Oh that they might prove
ſo!) to awaken you to a due ſenſe of your Condition,
and be, as a Schoolmaſter to lead, or drive you to Chriſt;
to take him for your Lord as well as for your Saviour; if
he be not both, he is neither. unto you. You cannot be ſa-
Ch. 2, 20.
ved by your Book, could you read it, and underſtand it ne-
ver. ſo well, unleſs you practiſe it alſo. Chriſt muſt be in
Coloff. 1. 27. you,, (his Spirit entertained in your Heart,) or there is no
2 Thelt
. 2156: Hope of Glory for you: All good Hope is through Grace.
Thou flattereft thy felf that God is thy Father, and ſo
thou calleſt him in thy Prayers; but if thou beeſt not like
2 Pet. 2. 4. him, if thou partakeft not of His divine Nature, thou takeſt
his Name in vain, and he will not hold. thee guiltleſs, (for
Pfal. 109. 12. thy Prayers will be turned into ſin unto thee :) And yet Pray
thou muſt, or thou runneſt into a greater Iniquity; by neg.
lecting to acknowledge thy dependence upon God, thou
wilt at leaſt border upon Atheiſm. Oh what a miſerable
Dilemma does thy wickedneſs betray. thee unto!
1
.:
If thou hadít a deſign to diſhonour God, thou couldīt not
more effectually execute it, than by ſaying, That thou
art his Servant or Child, and by, fin to diſparage him thy
Father, or Lord and Maſter : As he muſt needs provoke.
any great and noble Perſon, who in the Livery of his Scr-
vant, or Garb of his child, acts filthineſs and abomina-
tions.
And as for laying hold on Chriſt, and ſhrouding of thy
fclf amongſt his Retinne, calling him thy Husband, or pro-
feſling him to be thy Head, what a Monſter ( pardon the
expreſſion, I tremble to mention it;) wouldīt make him ?.
As if he were a Dagon, whoſe head was like a Man, but
his
Serm.5.
beft Motive to Holineſs,
75
his lower parts like ſtinking Fiſh. The truth is, the pre-
tenſions of ſuch unto Salvation, would make Scripture a
Lye, and Chriſt the Miniſter of unrighteouſnefs, which God. Gal: 2.17. 2
forbid.
Doſt thou think it will ſerve thy turn well enough, if
thou canſt but with Stephen ſay at laſt, Lord Jeſus receive Acts 7.596.
my. Spirit ? Unleſs thy Spirit bé ſanctified, and fins waſhed
away in his Blood, thou wilt now foon hear him ſay,
unto thee, Depart thou Curſed into everlaſting fire.
Men, Brethren, and Farbers, hear our Apology : If we bea.
taxed, becauſe we maintain free Grace, and Free Juſtifica-
tion, that we make a way for free ſinning, and free live -
ing, and doing what we pleaſe, aud yet geting thus into
Heaven at laſt, and that we may be allured of it in the
mean while ; we juſtly abomnate ſuch Inferences, and
think they can leaſt of all be inferr'd from ſuch premi-
ſes. May we all agree to ſtand up for God, and to op-
poſe fin to our outmoſt, which is the laſt, and only uſe
that remains, and the beſt, and ſuitableft to the Text that
can be made.
It is foretold concerning the times of the Goſpel, That Exhortation.
in the latter dayes they ſhould fear the Lord and his goodneſs : from Iniquitya :
Oh that theſe words might be now fulfilled! That men Hof. 3. 3.
would fear to abuſe the Goodneſs of God, which is deſign'd
Rom. 2.4
to lead them to Repentance. The richeſt and ſweeteſt Wines
(they ſay) make the ſharpeſt Vinegar : I am ſure ſweeteſt
Promiſes, when neglected or abuſed, iſſue in the fevereſt
Torments; Wo to thee Chorazin, wo to thee Bethſaida ; why
is ſo fad a wo denounc'd, (beyond that on Tyre and Sidon)? Mat.ir. 21.23.
And Capernaum too is threatned with a more terrible de-
ſtruction than that of Sodom and Gomorrah, becauſe thoſe
miſerable ones periſhed without having had the Means of
Salvation declared in the Goſpel amongſt them; theſe re-
fuſed to come to be ſaved, though invited by Chriſt him-“:
ſelf. The hotter the Sun-beams are, the more they harden
the. Clay that will not be ſoftned by it,
IC
How is Goſpel-Grace the
Serm. 5.
11
If you keep your Sins now, you do deſpite unto the Spi-
Heb. 10.29 rit of Grace that in the Goſpel, invites, perſwades, and
offers to enable you to forſake them : You trample under
foot the precious Blood of the Son of God, which ſhould
waſh you from all your Impurities; you count it as a com-
mon thing, and let it be ſpilt in vain, as water on the ground.
One brings in Satan upbraiding our Saviour with the few
neſs of his Followers, and true Diſciples; he (Satan) did
never any good for Man, he is Mans Enemy on all accounts;
and yet upon the offer of any fooliſh Toy, Profit or Plea-
fure, he is obeyed, and men yield themſelves up to his
ſervice, tho ſo hard and tyrannical a Maſter. Our Bleſſed
Lord became Man, liv'd meanly, dyed miſerably, that he
might gain Obedience to fuch jult Precepts and Command-
ments that are for our good, and yet hath ſo very few
Jerem. 2.12. that will ſerve and obey him: Be aſtonished, o ze Heavens ;
Rom. 14. 9. Therefore Chriſt dyed, and roſe, and revived, that he might be Lord
Eph. 1. 22.
of the living and of the dead : All things are put under his feet,
and by his Power he ruleth over all, whether they will or
no : But Chriſt died and fuffered, that he might obtain a
Pfal. 110. 3. willing People, ſuch as out of choice and love would obey
him.
1 Cor. 15. 27.
Pial. 66.7.
Cor. 6. 20.
7.23.
And do any of you pretend to be bought with a Price,
even with the precious Blood of the Son of God? then you
ought to glorifie him with thoſe Bodies and Spirits which are
bis,
'Tis now Sacriledge indeed to rob God, and he will bring
thee into Judgment, and indite thee (ay, and condemn thee
£00, without ſerious and timely Repentance,) for it. And, Oh
how hot is that Hell which is eſpecially prepar’d for Hypocrites
and Unbelievers !
Thy Obligation is as ſtrict, (and as you heard) ſtricter
too under the Goſpel, than it was to any under the Law,
and įyet the Tranſgreſſors of the Law deſerv'd then to periſh
Hei. 10. 28. without mercy, and how hall we eſcape ?
One
- 2nd
Serm. 5.
76
beft Motive to Holineſs.
One difference there is indeed betwixt the Law and the
Goſpel : The Law required the full tale of Brick, but af-
forded no Straw: It required Obedience, but the Law (as
ſuch) afforded no means to perform it.' The Means how
thou mayeſt be enabled to do the Will of God, and to de-
part from Iniquity, is manifeſted in the Goſpel; here thou
art ſewn a fulneſs in Chriſt, out of which thou mayeſt have Colof. 1.19.
Grace for Grace.
Thou art invited to come, thou art aſſured to be welcome
j
bring never ſo many empty Veſſels, thou mayeſt fill them
freely; 'tis in vain to ſay, Thou canst nor, but thou wilt' not Ifa.5.5.
be holy. Did any now, in a ſenſe of their weakneſs and
inability, beg Strength and Power from him to do his
Will, and walk in his Commandments, there would be
Foy in Heaven for ſuch a Petition, foreadily would it be Luke 15. 7,104'
heard and granted.
You have heard, that every one that calls himſelf a Chri-
ftian, does it therefore, becauſe he pretends to be marri-
ed to Jeſus Chriſt ; but in good earneſt (to uſe the words
of Rebecka's Friends, ). Wilt thon go with this Man ? Wilt thout
go with Chriſt, and be a Follower of him? Say, and do it,
Gen 24.5.85
and God ſpeed thee well : I cannot wiſh thee more Joy
than thou wilt find.
And Oh whát Advantages would this bring, would Chri-
ftians be what they profeſs, and would ſeem to be! were
the Precepts of Chriſt. obeyed, and his Life copyed out by
them, this would mend the World indeed. Pagans and
Mahomet ans, Papiſts and Jews would not be able to ſtand
out againſt the power of Godlineſs, when it once appear
in the lives of Men : Not only Miniſters may Convert, 1. Pet. For ?
but even Women too ; thus the Husband (the Apoſtle
tells us, ) may be gained to Chriſt by his Wife ; thus
a Servant (that does his. Service as to the Lord,) may
convert his Maſter.
Ob! wp and be doing your labour Shall not be in vain: No, 1 Cor.15.581.
bus
he
:
t 는
​How is Goſpel-Grace, &c.
Serm. 5.
but great ſhall be your Reward in Heaven: When you ſhall
be taken up to ſhine as the Stars in the Firmament for ever
and ever.
Dan...12. 3.
But if you ſhall neglect or refuſe, my Soul ſhall mourn
Matth. 25.11. in ſecret for you, as knowing that the crying, Lord, Lord,
will not avail you, nor any confident Profeſſion of Chriſts
Name, ſtand you in any ſtead. When the Deluge came,
how many periſhing Wretches ran to the Ark, and laid
hold on it, cryed earneſtly for to be admitted into it,
but in vain! You know whom the Ark repreſented, even
Eac
de quod dicis, this Chriſt, in whom alone is Salvation :
eft.
Oh get into
him, by a true and living Faith, and that to day,
whileft it is called to day, leaſt ſwift deſtruction come up-
Cor.5.11.
on you. May we all ſo know and conſider the terrors of
the Lord, that we may be perſwaded.
:'
2 Pet. 2: I.
Queſt.
.
*,
S
--
Serm. 6.
200
Queſt. What is that fulneſs of God every
true Chriſtian ought to pray, and ſtrive to
be filled with ?
SERMON VI.
:
Epheſ. III. 19.
And to know the Love of Chriſt, which paeth knowledge, that you
might be filled with all the Fulneſs of God.
Γνώναι τε τω σερβάλλεσαν της γνώσεως αγάπης τα Χρισ, ίνα
πληρωθήτε εις πάν το πλήρωμα τύ Θεξ.
T
HESE words are a conſiderable part of that excellent
Prayer put up to God by the Apoſtle, for his beloved
Epheſians : from verf. 16. to the end. And indeed
Prayer was his tryed Engine by which he always could
bring down ſupplies of Grace, from the God of all
Grace, for his own, and the Souls of others: In this
Branch of it, you will eaſily obſerve, he prays for Grace the End, and
Grace the Mean to reach that End.
1. He Prays for Grace the End. That ye might be filled with all the
fulneſs of God. This being the utmoſt of the Souls Perfection, ought
to be the height of its Ambition : beyond this we cannot reach, and
therefore in the attainment of this we muſt reſt.
2. Hé Prays for Grace the Mean to compaſs that End, viz. To know
the Love of Chriſt which paſſeth knowledge. As we grow up into a greater
Meaſure of the knowledge of the Love of Chriſt to us, we ſhall enjoy
more of the fulneſs of God in us.
But here we meet in each of theſe parts of the Text with an eyeyTiobarès
orta ſeeming contradiction in the Terms. To know the Love of Chriſt,
which paſſeth knowledge? What is that, buč to know what is unknowable ?
And to be filled with all the fulneſs of God? What is that, but to compre-
hend, what is incomprehenſible ? The narrow veſel of our Heart can
no more contain the boundleſs, and bottomleſs Ocean of the Divine
Аа
fulneſs,
What is that fulneſs of God which every true Chriſtian Serm. 6.
( 1.)
fulneſs, than our weak intellectual Eye can drink in the glorious Light
of that knowledge.
And yet there are many ſuch expreſſions in the Holy Scripture: Thus
Moles, Hebr. 11. 27. ſaw him that was inviſible. đóeyrov opäv. He ſaw
him by the Eye of Faith, in the glaſs of a Revelation, whom he could
not ſee by the Eye of Reaſon, in the glaſs of Creation. And thus we
are inſtructed in the Goſpel, how to approach that God who is unap-
preachable, 1 Tim.6.16. To approach that God by Jeſus Chriſt, accord.
ing to the Terms of the New Covenant, to whom conſidered abſo-
lutely, in himſelf we could never approach.
Let us therefore firſt clear and remove the obſcurity of the Plıraſes,
that we may more comfortably handle the Divine matter contained
in them; Always taking along with us this uſeful caution, That we
run not away with a ſwelling metaphor, and from thence form in our
minds rude, undigeſted Notions of Spiritual things; nor fancy we fee
Miracles, when we ſhould content our ſelves with Marvels.
The former of theſe ſeeming repugnances, is, To know the Love of
Chriſt which paſſeth knowledge. If this love of Chriſt palleth know-
ledge; why do we pray, why ſhould we ſtrive to know it? If it be our
duty to pray that we may know it, how is it ſuppoſed to paſs know-
ledge ? Muſt we endeavour to reach that which is above all heights?
To fathom that which is an Abyſs and has no bottoni ? Or to take
the Dimenſions of that, which is unmeaſurable ?
To remove this difficulty, there have been many expedients found out.
1. Some carry the ſenſe thus ; To know the Love of Chriſt, which paſſeth,
or furpaſſeth the knowledge of all other things : There is an excellency,
an uſefulneſs in the knowledge of Chriſts Love, which is not to be
found in the knowledge of any thing elſe. A man may know to his
own pride, to the Admiration of others, he may have the knowledge
of all Tongues, and Languages; may underſtand all Arts and Scien-
ces, may dive deep into the ſecrets of Nature ; may be profound in
Worldly Policies, may have the Theory of all Religions true and
falſe, and yet when he comes to caſt up his Accounts, ſhall find himſelf,
never the better, never the holier, indeed never the wiſer, never the
nearer ſatisfaction till he can reach this bleſſed knowledge of the Love
of Chriſt.
Only the excellency of the knowledge of the Love of Chrilt, con-
fifts herein.
1. It muſt be a knowledge of Chriſts Love by way of Appropriation,
to know with the Apoſtle, Gal. 2. 20. That he loved me, and bim-
ſelf for me.
2. By way of efficacious Operation ; Rev. 1.5. That he loved
us,
and
waſht us from our ſins in his own blood.
3. By way of Refleštion; that his Love has kindled a mutual Love in
our Souls to him, i Fohn 4.19. We love him becauſe he firſt loved us.
4. By way of practical Subjc&tion; when his Love ſubdues our Hearts
to himſelf, and conſtrains us to new obedience, 2 Cor. 5. 14, The Love
of
I.
and gave
**
Serm. 6. ought to pray, and ſtrive to be filled with ?
201
of Chriſt conſtrains us ; it reitrains us from finning againſt him, and
engages us to obey him: To know, that we may know, and make
knowledge the end of it ſelf is nothing but vain curioſity: To know
that we may be known, is nothing but vainglorious arrogancy. To
know that we may make others know, is indeed an ėdifying charity ;
but to know that we may be transformed into the image and likeneſs
of what we know of the Love of Chriſt, this is the true, the excel-
lent, the tranſcendent way of knowledge; And this was that know-
ledge of Chriſt, and of his Love, which the Apoſtle ſet ſuch a price
upon, 1 Cor. 2. 2. when he determined not to know any thing, Save Jeſus
Chriſt, and him crucified: That he might there ſee the Love of Chriſt
ſtreaming out of his heart, at his wounds in his blood; and there ſee
Divine Juſtice ſatisfied, the Law fulfilled, and thence feel his Conſci-
ence purified, and pacified, and his Soul engaged, and quicken'd to
walk in all new obedience; This is that to exor Tis qvcoews TĚ 15.
The tranſcendent knowledge of Chriſt, in compariſon of which all other
things were loſs, and droſs, and dung ; That he might knom Chriſt, and
the power of bis Reſurre&tion, and the fellowſhip of his sufferings, be-
ing made conformable to his Death, Phil. 3.8, 10.
Phil. 3. 8, 10. And this is one
way of clearing the difficulty, and reconciling the ſeeming contra-
diction.
2. Others have recourſe to a Hyperbatok : and would clear the
Thing by tranſpoſing the words : And they order the words thus, yrån
ναι τε την ταβάλλεταν εγείσιων τις γνώσεις τα Xeus. To know the furpafing
Love of the knowledge of Chriſt ; and then the ſenſe will be this, I pray
that you may know that ſurpaſſing, that incomparable Love of God, which ap-
peared in giving you the knowledge of Chriſt. And it muſt be for ever ac-
knowledged, that this was a marvellous inſtance of the Love of God,
that he was pleaſed to Communicate to the World the knowledge of
a Redeemer ; but yet it ſeems rather to impoveriſh the ſenſe, than to
give us the full import of the expreſſion.
3. There is no need to fly to Critical Niceties, nor to call in Rhe-
thorick, and its figures to our Relief. The words will be conſiſtent,
and freed from all appearance of ſelf-contradiction if we attend to
theſe following Poſitions.
1. That which cannot be known by a meer humane underſtanding,
may yet be underſtood by the Spirit of Chriſt, which ſearcheth all things,
even the deep things of God, 1 Cor. 2.10. And the Spirit of God is given
for this end, to ſhed abroad the Love of God, (and ſo the Love of Chriſt)
in our Hearts, Rom.5.5.
2. That which cannot be fully known of the Love of Chriſt in this
preſent ſtate, where our underſtandings are very much clouded, and
our faith weak thro'the remainders of inward Corruption, yet ſhall
be more gloriouſly known when we come to ſee God in Chriſt, face to
face, 1 Cor.13.12. Now we know but in part, but then we shall know as we
are alſo knoton.
$
Aa 2
3. Al-
What is that fulneſs of God which every true Chriſtian Serm. 6.
3. Although there be much of the Love of Chriſt which paſſes all
our preſent knowledge, yet there's enough of that Love that may be
known : enough to feed our knowledge, that it ſtarve not, in this life,
and yet to whet the edge of the Souls appetite to know more in the
life to come ; enough to guide us, and conduct us thro' our pilgri-
mage, and abundance more reſerv'd for our portion. The Love of
Chriſt has Depths in it wherein the daring Soul may drown, and yet
thoſe ſhallows wherein the humble Soul may ſafely wade, and comfor-
tably bathe it felf, without danger of being ſwallowed up : And we
have ſome parallel expreſſions in Scripture, which may well illuſtrate
this of the Text, Phil. 4.7. The peace of God paſſes all underſtanding :
é xxou ty tu võy, it exceeds all conception, and yet there is that in
the Peace of God, which may be conceived and expreſſed too; even
ſomething of that inward ſatisfaction which ariſes from a well ground-
ed hope that our peace is made with God, and that peace copied out
upon, and exemplified in a pure and quiet Conſcience : fo in the verſe
following my Text, we read that God is able to do exceeding abundantly
(uma èp éxi Tep1@8) above that we can ask and think: and yet we may con-
ceive ſomething of what God will do for us, and cloath thoſe concepti-
ons with ſuitable expreſſions, and make our humble Addreſſes to him
for what he has promiſed to give to us, and do for us in ſuch a way
as ſhall be acceptable to God thro' the Intereſt of our Advocate with
the Father Jeſus Chriſt. In a word, As Moſes could not ſee Gods face
and live, Exod. 33.20. And yet Mofes could not live except he ſaw Gods
face : ſo is there a meaſure, a degree of the knowledge of the Love of
Chriſt, which we cannot reach if we would die for’t; and yet there is
ſuch a meaſure, ſuch a Degree of the knowledge of that Love of
Chriſt, which we muſt reach, or we die for’t: And hence I will briefly
touch upon two Propoſitions.
I. Prop. There is ſomething in the Love of Chriſt, which in this preſent
ſtate ſurpasſes all perfect knowledge of it: Something of which we
may fay as one faid of a Learned Book : If that which I under-
ſtand be ſo admirable, what is that which I do not underſtand?
Take any one myſtery of the Goſpel, and when we have purſued it
as far as our faculties are able to trace it, we muſt be forced to make a
ſtand, and as Paul upon the ſhore of the Ocean of Gods unſearchable,
untraceable Counſels, Rom. 11.33. to cry out, О the Depth! or as fob
chap. 26.14. Lo, theſe are parts of his ways, and how little a portion is
heard of him!
There are two things that are unmeaſurable; The evil of fin, and
the Love of a Saviour : And the Love of a Saviour muſt be therefore
unmeaſurable to the finner, becauſe the evil of ſin is unmeaſurable.
He that knows not the exceeding greatneſs of his debt, can never ful-
ly know the exceeding greatneſs of his Love that became a ſurety for
it: He that cannot meaſure the greatneſs of the Curſe he lay under,
can never meaſure the Love of his Deliverer: And he that never could
fully
Serm. 6. ought to pray, and ſtrive to be filled with ?
203
***
fully eſtimate the miſery of his bondage, can never fully value or con-
ceive aright of the Love of his Redeemer.
(1.) The evil of his is unmeaſurable : It is ſo whether we conſider
the obje&t againſt whom ſin is committed, or the Puniſhment which ſin
hath, deſerved , or the Agonies which the Redeemer ſuffer'd to A-
tone it.
1. If we conſider ſin as committed againſt an infinite God, ſo ſin is
infinite objectively, and therefore unmeaſurable: the malignity of ſin
is unconceivable, it ſtrikes at the Authority, the Glory, the very Be-
ing of the chiefeſt Good : Every ſin would in its tendency dethrone
the moſt High.
(2.) If we conſider the demerit of ſin, it is that which paſſes all under-
ſtanding, Pſal. 90. 11. Who knows the power of thine anger ? We cannot
take the juſt, and Adequate meaſure of that wrath which is due to fin,
by all the Plagues, and Judgments by which God ever bore witneſs
againſt the evil of ſin: The fire of Sodom and Gomorra, was dreadful
fire, but yet it was quencht, a little time extinguiſht it'; but that fire
of wrath which burns upon, but never burns up finners is inextinguiſh-
able fire, Mark 9. 44. tò mūs š o Bévru Tel. The fire is inextinguiſh-
able: It is everlaſting puniſhment, Matth. 25.46. The Deluge that
drowned the old World argued great Diſpleaſure againſt ſinners, yet
neither was that a juſt meaſure of Gods wrath that is due to ſin: for
the waters of the Deluge were ſoon dryed up ; but ſo will not the
Floods of Divine Vengeance poured out upon ſinners to the uttermoſt:
for the breath (that is, the anger ) of the Lord as a ſtream of fire, and
brimſtone kindles, and feeds the matter of thoſe flames. The Plagues
of Egypt were exceeding great demonſtrations of Divine anger againſt
ſin, yet they were determinate for number and duration, and ſo could
not give us a juſt meaſure of the demerits of ſin.
3. If we conſider the ſufferings of Chriſt, they will prove that the
evil of ſin is unmeaſurable ; they were ſuch as could not be ex-
preſſed ; and therefore the Ancient Chriſtians uſed, in their Prayers,
to beg of Chriſt that he would deliver them, diayvcswr Bagayâr ox. by
thy unknown torments, Lord deliver us! And hence we may infer, that
the Love of Chriſt muſt needs be unmeaſurable, becauſe he delivered
us from unmeaſurable wrath, by unconceivable torments.
( 2.) The Love of Chriſt to finners is unmeaſurable , for theſe
Reaſons.
1. Reaf. We have no ſcale in nature, in which we can weigh; no
line in created things by which we can meaſure it.
§ 1. If we examine the love of Relations, we find them all limit-
ed and bounded, and they ought to be ſo: The love of a Father to a
child is an intenſe love; the love of a Father to an undutiful child, a
rebellious child, may ſtretch the line ſomewhat farther, yet this will
fall vaſtly ſhort of the Love of Chriſt to ſinners. The higheſt inſtance
of this love that I remember was that of David to his rebellious Son
Abſalom, expreſſed 2 Sam. 18.33. O Abfalom my ſon! my ſon! would
God
What is that fulneſs of God which every true Chriſtian Serm. 6.
God I had died for thee, O Abſalom my Son! my Son! Here is Paternal
love ſtrained up to the higheſt pitch imaginable; That a King ſhould
deſire to die for a Rebellious Subject; that a Father ſhould be willing
to die for the moſt diſingenuous and rebellious of Sons : This was
great ; but yet we find this love extended but to a natural death; he
would have been unwilling to have died a Curfed death, to have been
made a Curſe for him; to have been made fin for him: And yet
the torrent of this impetuous love foon dryed up; it was founded in
paſſion rather than judgment, and perhaps in cool blood, he would
have been unwilling to have died that ſuch a wretch might live: 1
queſtion much whether David durſt deliberately, adviſedly, and pre-
meditately, have laid down his life to ſave that of a vitious debauch-
ed Son ; yet ſuch was the Love of Chriſt, who laid down his life for
ſinners, the greateſt of finners, 1 Tim. 1. 15. And laid it down vo-
luntarily, when none could take it away, Föhn 10. 18. and not only
died againſt the perſuaſions of his friends to ſave his life, Mark 8.32.
but againſt that bitter malice of his Enemies, which always ſparkled,
and at laſt flamed out in the moſt cruel, bloody, implacable fury that
ever was in the World; nay, againſt the juſt diſpleaſure of God as a
Judge, all which he had a clear proſpect into, and yet gave
this
great
pregnant proof of his unconquerable Love, that he not only poured
out his soul in tears, Luke 19:41. his soul in prayers, Lake ?3. 34.
Father forgive them : but his Soul in facrifice too, unto the death, iſa.
Eut if the love of a father to his Son will not mcaſure this Love of
Chriſt, perhaps the love of a Mother to her Son may: And this is in-
deed naturally the more ſoft and paſſionate Sex ; and of this love the
caſe is put, Iſa. 49.15. Can a Woman forget her fucking Child, that ſhe
ſhould not have compaſſion on the Son of ber Womb ? The caſe is put ex-
ceeding ſtrong. A Child, a fucking Child, that hangs upon the breaſt
and is always crying for pity, in its natural dialect; the Son of the
Womb, that's more than the Child of the breaſt ; ſhe can hardly for-
get that at any rate, which ſhe brought forth at ſuch a dear rate : yet
the circumſtances may be ſuch, that this tender Mother may forſake,
and forget, nay kill, and deſtroy too, this innocent Child; ſuch exi-
gences they have been in, that Nature has prov'd unnatural; or Na-
ture in one inſtance has overcome Nature in another: A Mothers
hunger, has caus'd her to forget her pity to the Child of her Womb,
Lam. 4. 10. The hands of the pitiful Women have ſodden their own child-
ren: to forſake, to forget, to kill, to cook, and at laſt to cat, is
certainly the greateſt Itemming of the current, and ſtream of natural
affection that we can conceive of: but Chriſt's Love will not ſuffer him
to forget, to forſake; he has oftens forgotten himſelf, to remember
them; he has forgotten his own food, that he might provide for their
Souls, John 4. 34. he has forgotten his own approaching death, that
he might provide for their life, 1 Cor. 11. 23. The ſame night in which
he was betrayed be took bread, &c
And
53. 12.
한
​Serm. 6. ought to pray, and ſtrive to be filled with:
203
.
And yet perhaps the love of the Husband to his Wife, may come
up to this example of Love, Ephef. 5.25. Huibands love your Wives, as
Chriſt loved his Church, and gave himſelf for it : Here's an argument in-
deed to enforce that conjugal Love ; and here's a preſident for conju-
gal Love to look upon : but that [ As ] is not a note of equality, but
of ſome general ſimiitude: for the Husband gives himſelf to his Wife,
but will not, is not bound to die for his Wife: he cannot be perſuad-
ed to have her ſins charg'd upon his Soul: How ſhort are all the Loves,
the Affections of Relations to give us a pattern and example of the
Love of Chriſt !
But poſlībly we may find a love in Nature more ſtrong than any of
theſe: And that, if any where, muſt be amongſt ſome of thoſe great
inſtances of Love which have been amongſt friends : It is indeed ſaid,
1 Sam. 18. 1, 3. That Jonathan loved David as his own Soul ; and in
Deut. 13. 6. The friend is ſaid to be as a Mans own Soul. But yet when
we come to examine theſe expreſſions, they fade away, and ſignific
nothing but the life ; where is the friend that will make his Soul an
offering for ſin ? Iſa. 53. 10. However this is the higheſt flight that
ever humane love took, to lay down life for a friend; but Chriſt has
put this quite out of countenance, John 15. 13. Greater love has no
man than that he lay down his life for his friend; but a far greater Love
than this had Chriſt, that he laid down his life for enemies. Chriſt
laid down a better life, for them that were worſe. And this is
And this is propo-
ſed to our conſideration, as that which has out-done all the love in the
World, Rom. 5:7,8. Scarcely for a righteous Man will one die : No, I
think its out of queſtion that none will; for who would be ſo friendly
to him, that walks by the rules of ſtrict juſtice ; that will do no
wrong, yet ſhews no mercy ? but per adventure for a good Man ſome would
even dare to die : If there be an inſtance found in the World of
any
that has laid down his life for another, it muſt be for a good Man ; one
that is a publick bleſing to the age wherein he lives, ſome one may
throw away his private life, which is not very uſeful, for ſo generous
a Perſon, that is a Common good to his Country ; but if ſuch an in-
ſtance be found, which is but a peradventure ; we have that which will
ſhut it out of all conſideration, and eclipſe that which otherwiſe might
have had ſome luſtre, verſ. 8. God commends his love to us that when we
were yet finners, Chriſt died for us.
$ 2. If the love of relations will not afford us a juſt Meaſure for the
Love of Chriſt ; let's ſee if there be any thing elſe in the whole ſcale
of Nature that may furniſh us with a line commenſurate to it: And
we can no ſooner think of making the Inquiry, but we propoſe to our
ſelves, the height of Heaven, the breadth of the Earth, Prov. 25.3.
The Heaven for beight, and the Earth for breadth : but we muſt deſpair
of finding any thing that may meaſure, or circumſcribe this love, ſince
the Apoſtle has aſſured us, Epheſ. 3.8. that the riches of Chriſt are un-
ſearchable, avexvíasov Taštov, ſuch as we muſt expect no footſteps of in
the whole Creation. The Apoſtle might Preach it, but could not fully
reach
What is that fulneſs of God which every true Chriſtian Serm. 6.
reach it. The treaſures of Gold, and Silver, which wiſe providence
has hid ſo deep in the bowels of the Earth, yet the vein may be pur-
ſued ſo far, till its worn out; but this treaſure of Love in the Heart
of Chriſt, is ſo deep, and is ſo rich that we can neither find out
nor exhauſt the fulneſs of it: when God would give us ſome ſhadow of
his Love, he repreſents it by the height of the Heavens; not that his
Love reaches no higher, but becauſe there's nothing in created Na-
ture higher to repreſent it by, Pſal.103.11. As the Heaven is high above
the Earth, so great is his Mercy towards them that fear him. The Love of
God is only to be meaſur'd by it felf, that is by himſelf, for God is
Love, 1 Fohn 4. 8. No Creature, no Saint, no Angel, can fadom the
Love of Gods heart, Jer. 29. 11. I know the thoughts that I think to-
wards
you.
And we muſt ſay the ſame of Chriſt's Love; there's one Dimenſion
more in the Love of Chriſt, than in the Creation, Ephef. 3. 18. That
you may be able to comprehend, with all Saints, what is the breadth, and
length, and depth, and height, &r. widto, xj ukir , rj BIG, xju4o.
We are taught to diſtinguiſh between the meaſure of a Man and the
meaſure of God: All bodies have but three dimenſions, Rev. 21.
17. He meaſured the City with a Reed, twelve thouſand furlongs ; the
length, the breadth, the height were equal, according to the meaſure of a Man;
but in the meaſuring Spiritual, Heavenly things, ſuch as are the Love
of God, and of Chriſt, there's one dimenſion more: So we have it
in that ſublime diſcourſe of Zophar, Fob 11. 7, 8, 9. Canſt thou by
ſearching find out God, canſt thou find out the Almighty to perfeétion? It
is as high as Heaven, what canſt thou do? Deeper then Hell, what can't
thou know ? The meaſure thereof is longer then the Earth, and broader then
the Sea. And thus we are taught modeſty, and not to limit God, and
his purpoſes of Love by our narrow conceptions, Iſa. 55. 8. My
thoughts are not your thoughts, for as the Heavens are higher then the Earth,
So are my thoughts then your thoughts, ſaith the Lord.
And í. for the Breadth of the Love of Chriſt ; It reaches Jews,
and Gentiles, it extends to all ranks of Men, high and low, rich
and poor : it reaches all the caſes of Men's Souls; the Tempted, De-
ſerted, the Backllider, and Perſecutor.; it reaches the bruiſed Reed,
the ſmoaking Flax ; it extends to the pardon of all fins truly repented
of : ſo that we may ſay that his promiſes, which are the vehicles of
Truth and Love, are cxceeding broad, as well as his Precepts, which
are the indications of his Authority, and Power : The Love of Chriſt
is wider than Mans will, Rom. 10. 21. All the day long I have ſtretched
out my hands unto a diſobedient and gainſaying people : Its wider than Mans
power, for Föhn 6.44. No Man can come unto me, except the Father which
hath ſent me draw him. And yet verl. 37. All that the Father has given
me ſhall come unto me. It is wider than all our wants, and neceſſities;
there's more bread in his houſe, than there are hungry Souls to eat;
more manſions in Heaven than there are Souls to fill; its wider than
our capacities, and we may ſooner enter into our Maſters joy, Matth. 25.
than
Serm. 6. ought to pray, and ſtrive to be filled with ?
204
☆
than that joy can enter into us, 1 Cor. 2. 9. It cannot enter into the
heart of Man what things God has prepared for them that love him.
2. The length of the Love of Chriſt : An extent of Grace, and Love
that reaches Souls at the greateſt diſtance : It reacht Paul, when he
was in the heat, and height of his deſperate fury; mad, and defpe-
rately mad, with an inveterate enmity againſt Chriſt: It reacht Mary
Magdalen, when ſhe was poſleſt with ſeven Devils ; it reacht the Gen-
tiles when they were far off from God, eſtranged from the light, and
life of God by their Abominable Idolatries, Ephef. 2. 13. Te who ſome-
times were a far off, are made nigh by the blood of Chriſt : It reacht the
Prodigal when he was far off, Luke 15.20. And as it finds and reaches
Souls at the greateſt diſtance of ſin, and enmity, ſo it reaches a length,
which we cannot with conſiſtence of thought conceive of, Hebr. 7.25
Able to ſave to the utmoſt, eis tò TV terés. To the uttermoſt length of
Gods Promiſe, and the believers Faith and Hope ; to the uttermoſt
extent of Gods Purpoſes, and our Prayers; to the uttermoft durati-
on of this Life, and the next, through all time, beyond all time, to
eternity.
3. The depth of the Love of Chriſt : And here unleſs we could ſound
the depth of oor Miſery, we can never fadom the depth of Chriſts
Love;
unleſs we could know the power of Gods Anger, Pſal. 90. 11. We
can never reach the power of Chriſts Love: The Torments of Hell
are unknown Torments, and thoſe Torments which Chriſt endured in
his Soul, to deliver us from thence, were unknown Torments: The
Love of Chriſt does not only reach the depth of our Miſery, by rea-
ſon of Sin, but thoſe depths of Sorrow into which ſometimes even
boly Souls are plunged by Deſertion : The Pſalmiſt cryed unto God out
of the Depth; Divine Love heard him and reacht him there, Pſal.1 30.
1. Fonah cryed unto God out of the belly of Hell : Divine Love heard
him there and deliver'd him thence, Fonah 2. 2. Heman was plunged
in the loweſt pit, in darkneſs, in the deeps ; yet Love reacht him in that
ſad, and diſmal condition, Pfal. 88.6.
4. The height of the Love of Chriſt : All the meaſure of the height
of Chriſts Love we can take, is to ſay its unmeaſurable; It is high, we
cannot attain unto it, Pfal. 139. 6. his Love reaches the Soul on Earth,
and never leaves it, till it has conducted it to Heaven; he Loves Grace
into the Soul, and Loves the Soul into Glory; what that Glory is,
Go and ſee! The taſte of it, is to be had here, the feaſt is reſerved
for hereafter wrath to come, and life to come are unconceivable,
and therefore unexpreſlible; we can neither order our Speech by rea-
ſon of our inward'darkneſs, nor of that ineffable Light, thoughts fail
us, words fail us, we are loſt in the thoughts of future bleſſedneſs, as
well as in thoſe of our former miſery! What therefore we cannot
perfectly underſtand , lét us filently, and reverently Admire, and
Adore! What a prodigious height did Man fall from, when he fell
from his God? What a deſperate Abyſs of miſery did he fall into
when he fell into ſin? And therefore what a ſtupendious height is that
Bb
which
+
What is that fulneſ of God which every true Chriſtian Serm. 6
:
which Love ſhall raiſe him to in Glory? All we can do, is to put no
bounds to our Love to Chrift: The true meaſure of our Love to
Chriſt, ſhould be to Love him without meaſure; and the true degree
of our Love to a Redeemer is to Love him in the higheſt Degree;
But alas! Where is our Love to Chriſt? How weakly do we expreſs
our Love to him, who has given us the fulleſt, cleareſt demonſtrations
of his to us, beyond all expreſſions ! His was ſtronger then death, ours
ready to die; the water-floods coulds not quench his, a few drops ex-
tinguiſh ours; he ſhed blood for us with more freedom, than we a few
tears over him, and his bleeding, almoſt dying interest in the World ;
he loved ſinners better than we can love Saints; he died for us with
more flame of zeal, than we can live to, and for him: Let us be
alhamed that we can find a love ſo vehement for our periſhing com-
forts, nay for our killing corruptions, and yet have ſo indifferent af-
fections for a Saviour! How ſhall we be able to Love our enemies for
his fake, when we can neither Love him with an intenſe Love for his
ſake, nor our own ? Let us mourn therefore bitterly that the Love of
Chrilt ſhould be unconceivable, and inviſible, and that our Love to him
ſhould be ſo too, upon ſuch different accounts; his for the greatneſs of
it, ours for its ſmallneſs.
II. Prop. There is a ſufficiency of the Love of Chriſt to us that may be
known.
The Love of Chriſt to finners may be conſidered either in the cauſe,
or as in the effects; in the Spring and Fountain, or in the ſtreams that
flow from thence into Souls: Love as it was in the heart of Chriſt
un meaſurable ; the Spring, the original cauſe and reaſon of it, was
his own unaccountable Love, and can only be meaſured by the Love
of the Father to his Son, which is equally unmeaſurable, John 15.9.
As the Father has loved me, ſo I have loved you : But Chriſts Love in the
effects, that it has been pleas’d to produce in, and upon our Souls, may
be underſtood, and in ſome good meaſure apprehended : If we cannot
fix our eyes immediately upon the body of the Sun in its meridian
glory, yet we may comfortably refreſh our ſelves with its beams, and
feel the healing warmth of the Sun of righteouſneſs ariſing and thi-
ning upon our Souls; If we cannot meaſure Chriſts Love when it
dealt with God, in making his Soul an offering for ſin; nor what that
Love was wherewith he loved us, and gave himſelf for us, Gal.2.20. yet
we may know that Love wherewith be loved us, and waſht us from our
fins, Rev. 1.5. The Love of Satisfaction paſſes knowledge, the Love of
Sanctification may be known: As that poor Man, John 9.15. tho' he
could not give a Philoſophical account to the Scribes and Phariſees, how
Clay and Spittle ſhould contribute to the opening his Eyes, yet could
fay, This one thing, I know, that whereas I was born blind I now ſee. So
may a renewed Soul ſay, Tho? I know not from what unmeaſurable
Fountain this Grace and Mercy did proceed; tho' I am ignorant of
the manner of its working, yet this one thing I can ſay, Whereas I
be
was
Serm. 6. ought to pray, and ſtrive to be filled with?
205
was a lover of fin, I now hate it; and whereas I have been a deſpiſer
of Chriſt, I now prize, and love him as the chiefeſt of Ten thou-
ſand. I can ſay, That that vanity, that corruption which ſometime
had a mighty power over me, is now ſubdued and conquered. More
particularly,
I. Altho' we cannot perfely know the Love of Chriſt, yet may
we know ſo much of it, as may raiſe our deſires to know more: Aj
he that meets with a Vein of precious Metal, tho'it be ſmall, yet it
gives him hopes of meeting with more, and thoſe hopes encourage
his labours to dig deeper and ſearch further; ſo that little we can at.
tain of the knowledge of Chriſts Love in our wayfaring ſtate, makes
the Soul labour and ſtrive, and hope and pray, that it may come to
fuller knowledge of that love in its own Country.
As that fight which Moſes had of God, encouraged him to pray,
Exod. 33. 18. I beſeech thee ſhew me thy glory : So that view we have
of Chriſt in a glaſs darkly , ferves to engage our endeavours, and
ſharpen our delires to ſee him face to face in glory. As we gain up-
on the knowledge of Chriſt, ſo we grow, and as it were encroach
upon him ſtill; if God will condeſcend, and come down to viſit the
Soul, the Soul will make an argument from thence, that he would
take it up to himſelf: A taſte of Chriſts Love, whets the Spiritual
appetite after a feaſt, 1 Pet. 2: 2. As new born babes deſire ye the fincere
milk of the Word, that ye may grow thereby. If ſo be you have taſted that
the Lord is gracious.
2. However our knowledge of Chriſts Love is imperfect, yet we
may know ſo much as may ſhame us that we have loved him no better ;
we know the Love of Chriſt carried hiin out to ſuffer moſt dreadful
things upon our account, and may hence reflect upon our felves with
great ſhame, that our love has been ſo weak as not to carry us out
to ſuffer for his Name; he endured the croſs, we are terrified at the
ſight of it : The argument is very ſtrong, I Fohn 3. 16. Thus if
Chriſt laid down his life for us, we ought to lay down our lives for the
brethren : But how weakly does it work upon us? How little a matter
can this love conſtrain us to lay down for their fakes? And its a moſt
concluding argument, Col. 3. 13. that we ſhould forbear and forgive one
another, if any man have a quarrel againſt any, as Chriſt forgave us ;
but alas ! how little does this inſtance of the Love of Chrilt prevail
upon us? That Love which prevail'd with him to forgive us Talents,
will not, does not prevail with us to forgive our brethren a few
Pence, Matth. 18. 27,28. The Love of Chriſt was a conquering, a
triumphant Love, it bore down what-ever ſtood in its way : It gras-
led with the diſpleaſure of God, with the malice of Devils, the fi-
ry of unreaſonable Men, and with the unkindneſs of his Friends, it
broke through all Diſcouragements, and trampled upon all Oppoliti-
ons, the waters could not quench it, the floods could not drown it, Cant. 8.7.
So much we know, and may blush, that our Love to Chriſt is ſo eaſily
quenched, diſcouraged, and diſheartned.
B b 2
!
3. Al-
A
What is that fulneß of God which every true Chriſtian Serm. 6.
mand you.
3. Although our knowledge of Chriſt be imperfect, yet ſo much
we may know as may ſerve to guide and encourage our obedience to
him : All our knowledge of Chriſt is vain, all our love to him is a
pretenſe, if we know him not that we may love him, and love him
not that we may keep his Commandments, 1 John 2. 4. He that ſaith I
know him, and keeperh not his Commandments, is a liar, and the truth is not
in him ; for as that is not reputed with God to be any obedience,
which is not performed by a principle of love, ſo peither is that ac-
cepted as any love, that is not productive of obedience : The Au-
thority of Chriſt over us is the reaſon of our obedience, but the Love
of Chriſt in us is the true principle of that obedience, John 14.21. He
that hath my Commandments, and keepeth them, be it is that loveth me : Chriſt
will not acknowledge any Man to love him that does not ferve him :
And as the Love of Chriſt was an univerſal Love, it extended to
all our Spiritual neceſſities; fo muſt our Love to Chriſt, be as uni-
verſal, and have a ſincere reſpect to all his Commandments: And
upon lower terms than theſe, Chriſt will not own our love to be
any thing, Fohn 15. 14. Ye are my friends if you do whatſoever I coma
4. Although we cannot perfectly underſtand the Love of Chriſt, in
this our preſent ſtate, yet may we know ſo much of his Love as ſhall
be of more true uſe and worth than all we know beſides ; we may
know ſomething of God, and know it to our terror and confuſion :
There may be ſuch rays of Divine knowledge let into a guilty Soul,
as may make it wiſh it could ſhut them out again : And hence it is,
that ſinners ſay, Fob 21.14. Depart from us, for we deſire not the know-
ledge of thy ways. The moſt ungrateful, unwelcom thing to an im-
penitent ſinner in the World, is to ſee God, and to be convinced that
God fees him : That Gods omniſcience looks into his rotten heart;
and the finner muſt needs fit very uneaſie under this knowledge of
God, till he can ſee God reconciled to him in Chriſt, and have the
light of that knowledge comfortably Shinning inta his heart in the face of
Jeſus Chriſt, 2 Cor.4.6.
There is no knowledge to be compared with the knowledge of
God; no knowledge of God comparable to the knowledge of God as
reconciled in Chrilt ; no knowledge of Chriſt to be compared with
the knowledge of his Love, nor any knowledge of his Love to be
compared with that knowledge of it, which ſubdues our hearts to
his obedience, transforms our Souls into his likeneſs, and raiſes up
the Soul to aſpire after his enjoyment. Thus it is that we joy in
God, through our Lord Feſus Christ, by whom we have now received the
atonement, Rom. 5. II.
All other knowledge may ſwell the head, ſooner than better the
heart or reform the life : A Man may go filently down to Hell by hy-
pocrife; he may go triumphantly thither by open prophaneneſs, and
he may go Learnedly down-to Hell with great pomp and oftentation,
what-ever he knows, if he knows not the Love of Chriſt, ruling in
ܪ
:
:
him,
Serm. 6. ought to pray, a:rd ſtrive to be filled with ?
206
him, and giving Laws to him, and conforming him both to the Death,
and Reſurrection of his Saviour.
And let this ſuffice to have ſpoken of the ſecond Propoſition : That
tho’ the Love of Chriſt in its higheſt elevation paſſes all perfe&t knowledge,
in our preſent dark imperfe&t ſtate, yet there's enough of the Love of Chriſt
that
may be known, to engage our deſires and endeavours to know more, to
Shame us that we know ſo little of what may be known ; to engage our hearts to
him, and make us confeſs that whatever elſe we know without this, is not
worth the knowing.
Come we now to the ſecond part of the Text, viz. the Apoſtles
Prayer, for Grace the End: That ye might be filled with all the fulneſs of
God, wherein we meet with a ſecond everloofdves, or ſomething that
implies a contradiction in appearance.
The Apoſtle prays that the Epheſians might, and certainly we ought
to add our Prayers to his, that we may ; and to, ſecond our Prayers
with endeavours, that God would fill us with all his fulneſs : And yet
we are here aground again, To be filled with Gods fulneſs? With all
his fulneſs, ſeems rather the object of our Deſpair, than of our Prayer ;
'tis that which ſtartles Faith, diſcourages Hope, which ſuperſedes
Prayer and Endeavour; for how can our finite graſp his Infinite ? Our
narrow veſel comprehend the Sea of his Divine perfections? We can
no more comprehend the incomprehenſible of God, than we can ap-
prehend the unapprehenſible Love of Chriſt: Our hearts muſt needs
be narrow, becauſe our minds are ſo ; we can ſee but little, we can
love no more than we can ſee : what the Eye cannot behold, the Hand
cannot hold.
For the ſolution of this, I ſhall only obſerve at the preſent, That
as there is, to guasör på oss, that which may be known of God, Rom.
1. 19. and the zyrasov Tš Oss, that which cannot be known of God;
in which reſpect we are like the Athenians, and erect our Altar 'Ayvas
są, to the unknown God, Acts 17.23. ſo there is to retain TÜV prð og
that which may be comprehended of God, and od årstánnalov, that
which cannot be comprehended, in which reſpects we are all ſcepticks,
and muſt confeſs, ở xa tandu Bavo, I cannot comprehend it.
For the clearing therefore of this difficulty, perhaps we may have
fome relief from the Original ; ίνα πληρωθήτε εις παν το πλήρωμα σε Θεέ,
which we may render thus,That ye may be fill'd unto all that fulneſs of God.
There is a meaſure of Grace unto which the Divine Wiſdom has ap.
pointed Believers; unto that meaſure, that degree of fulneſs we ought
to aſpire, and to pray that God would fill us with it; which ſeems to
be the purport of that other Prayer of this Apoſtle for the Theſſaloni-
ans, 2 Theſ. 1. 11. We pray always for you, that God would fulfil all the
good pleafure of his goodners; ίνα πληρώση πάσαν ενδοκίαν αγαθωσύνης • God
is the Fountain, his Saints are Veſſels: Theſe Veſſels are of ſeveral ca-
pacities; God according to his good pleaſure has gaged theſe Veſſels;
now it is our duty to pray and ſtrive, to ſtrive and pray, that God
from the inexhauſtible Fountain of his goodneſs would fill theſe Veſſels
with
>
*
What is that fulneſ of God which every true Chriſtian Serm. 6.
4
with Grace up to the brim ; and that according to that capacity
which God has graciouſly beſtowed he would graciousy fill up that
capacity. . For if you ſhould pour the whole Ocean upon a Veſſel, yet
it receives only according to its own Dimenſions : And this is the In-
terpretation of Theophylaét, who when he liad recited, and rejected,
ſome other interpretations, fixes on this, xgcitov ďa orqali vocistan Teos
I conceive ( ſays he) this to be the beſt interpretation, iva i te téresOI
εν πάση τη κατα Θεόν τελειότητι, πάντα γινώσκοντες τα θα, ως ένες7. That
may be perfeet in every Divine perfection, knowing all Spiritual things as far
as 'tis poſſible. Seeing then there is a fulneſs of God which we cannot
comprehend, cannot receive; and yet there is fornething of the ful-
neſs of God which we may receive, it will be ſeaſonable to propound
that Queſtion which has been recommended to our Conſideration.
>
ye
Queſtion, What is that fulneſs of God which every true Chriſtian ought to
pray, and ſtrive to be filled with ?
:
This Inquiry will oblige us to ſpeak ſomething by way of suppoli-
tion, and then ſomething further by way of direct Solution.
S 1. That which is neceſſary to be ſpoken by way of Suppoſition,
will fall under theſe two Heads; That there is a fulneſs in God, and
of God, which we cannot be filled with; And that there is a fulneſs
of God with which we may, and therefore ought to pray and ſtrive
to be filled with.
1. Suppoſition, It is preſuppoſed to this Inquiry, That there is a ful-
neſs in God, with which we cannot be filled, and therefore ought not to pray,
ought not to ſtrive to be filled with it.
It was the deſtructive ſuggeſtion and temptation of Satan, to perſuade
our firſt Parents to be ambitious of being like to God, Gen. 3.5. Ye
Ahall be as Gods : And the Tempter never ſhew'd himſelf to be more a
Devil, than when he proſecuted this Deſign; nor did Man ever fall
more below himſelf, than when he was blown up to an Ambition to
be above himſelf: It is the perfection, the glory, the happineſs of the
Rational creature to be like unto God, in his communicable Attributes:
It is the deſtruction, the ruin of the Rational creatures to aſpire af-
ter a likenefs to God in his incommunicable ones; And 'tis a ſinful am-
bition too to aſpire after a likeneſs to God even in his communicable
Attributes, and perfections in that way, wherein they are in God; ſo
that it may be our deſtruction to aſpire after a conformity to God, and
it may be our perfeélion to aſpire after a conformity to him.
For firſt, God is eflentially full of all Divine excellencies, he is ſo
by nature, by ellence: what we are, we are by Grace : 'Tis not much
we have, and that little is Grace, 1 Cor. 15.10. By the grace of God, I
am that I am : Holineſs is not our eſſence, there was a time when we
were not holy; we were born without it, and may die without it; but
if we die as empty of Grace as we were born, it had been good for
us never to have been born.
Secondly,
Serni. 6.
ought to pray, and ſtrive to be filled with ?
207
$ 2.
Secondly,The holineſs of God is a Self-holineſs; God is not only full,
but ſelf-full, full with his own fulneſs; he lends to all, borrows of
none : But the fulneſs of a Believer is a borrowed, a precarious ful-
neſs; we depend on God for the beginning and begetting of Grace;
for the encreaſing and nouriſhing of that Grace he has begotten and
begun; for the confirmning and ſtrengthning that Grace he has en-
creaſed ; for the perfecting and compleating of that Grace he has
confirmed and ſtrengthned, and for the crowning of what he has ſo
perfected and compleated. Chryſoſtom, upon that, fohn 1. 16. And
of his fulneſs, me all have received, and grace for grace , informs us,
that Chriſt is duto any, the very Self-fountain. Believers muſt confeſs
with David, Pſal.71.8. That all our Springs are in him. Again, that
Chriſt is ouzoeild, the very Self-root : We muſt freely and thankfully
own, that in him is our fruit found, Hoſea 14.8. Again, that Chriſt
is dutofwn, the very Self-life, John 5. 26. He has Life in himſelf
That we have, we acknowledge it to be from him, as our Principle,
Spring, Root, with whom is the fountain of life, Pfal. 30.9. And that
the life which we live in the Fleſh, we live by the faith of the Son of God,
Gal.2.20. In a word, all our Obedience is rooted in the habits of
Grace wrought in the Soul, and thoſe habits are all rooted in Chriſt,
who, as Chryſoſtom goes on, ev &QUtỘ ouvexet Tūv elza São Tèv WAĞtov, con-
tains in himſelf the treaſures of all good things : and not only ſo, but
Gis tõs dangs á Taytas lap Baúls, he overflows, and ever flows with Streams
of Grace to all the Saints ; not only being full
, but filling others;
not only rich, but enriching others; a living Jeſus, and giving Life
to others. And thus by Faith engraffed into Chriſt, we partake of
the root and of the fatneſs of the Olive-tree, Rom.11.17.
Thirdly, The fulneſs of holineſs of Grace, of all perfections that
are in God, are unlimited, boundleſs, and infinite : God is a Sea
without a Shoar ; an Ocean of Grace without a Bottom : The ful-
neſs of Believers is circumſcribed within the bounds and limits of
their narrow, and finite Beings : And this finiteneſs of Nature will
for ever cleave to the Saints, when they ſhall be enlarged in heir
Souls to the utmoſt capacity. Mortal shall put on Mortality ; but fi-
nite ſhall never put on Infiniteneſs ; Corruprible Mall put on Incorruption ;
but our meaſured Natures ſhall never put on Immenſity.
Fourthly, And hence the fulneſs of God is inexhauſtible. As all the
leſſer Stars repleniſh their Urns with light from the Sun, and yet he's
never the leſs full of light. Thus God is called the Father of lights,
Jam. 1. 17. by which ſome think is meant the Father of Spirits, who,
as ſo many Lamps are lighted up from the Sun; or elſe the Father of
all Grace, Comfort, Peace, each of which may be termed. Light. Now
when all the Saints in Earth, all the Angels in Heaven have filled up
their Veſſels from this Fountain, yet he is ſtill the fanie infinitely bleſ-
fed all-full God.
Fifthly, And the forementioned Father thinks that the ſimilitude of
the Fountain, and of the Ocean, do not fully expreſs the fulneſs of
God;
§ 3.
§ 4,
$ 5.
What is the fulneſs of God which every true Chriſtian
Serm. 6.
..
God: For, if you take but one drop from the Ocean, there is that
drop lefs in the Ocean, than there had been, if it had not been taken
thence; and therefore we add this laſt Head : That the fulneſs of
Goodneſs, Grace, Holineſs, and all other Divine Perfections that are
in him are not only inexhauſtible, but undiminiſhable : For after all the
derivations of Grace from the God of Grace, he remains full, and not
only ſo, but as he expreſſes it, manens aj šaui'tautismerő, Not at all lef-
Sened by thoſe communications: Nor need we puzzle our ſelves with this
matter, for our Derivations from God are not eſſential, but influential;
the Soul partakes not of the Divine Nature, materially, but by way of
efficiency. Believers are deias xouvwvòs Qurews, Partakers of the Divine Na-
ture, 2 Pet. 1.4. Not by ſubſtance, but reſemblance ; for we muſt hold
this as a fixt Principle, that the Divine Nature, eſſentially conſidered,
is not diſcerptible, nor diviſible, and therefore not communicable.
This therefore is the firſt thing we muſt ſuppoſe, and take as
granted, That there is a Fulneſs in God, viz. his eſſential felf-ful-
neſs, which is infinite, inexhauſtible, undiminiſhable, and therefore
incommunicable.
2. A ſecond thing we muſt ſuppoſe, is, That there is a fulneſs of God
with which we may, and therefore ought to pray and labour that we may be
filled : We cannot reach the original fulneſs, but we may a borrowed
derivative fulneſs; tho' we cannot attain the fulneſs of the Fountain,
we may receive a fulneſs of the Veſſel from that Fountain ; and if we
cannot partake any thing of Gods Effence, we may partake of his In-
fluence; we cannot be filled with the formal holineſs of God, for that
holineſs is God; yet may we derive holineſs from him as an efficient
cauſe, who works all things according to the counſelof his Will, Eph.1. 11.
The Wiſdom of God, there's Principium dirigens; the Will of God, there's
Principium imperans ; and he works according to theſe, there's the Prin-
cipium exequens. His Will commands, his Wiſdom guides, his Power
executes the Decrees and Purpoſes of his wiſe Counſel, and holy
Will.
Having thus cleared the way, we proceed to the direct Solution of
the Queſtion, What is that fulneſs of God, which every true Chriſtian ought
to pray, and ſtrive to be filled with?
For ſeeing we have ſuppoſed that there is a fulneſs of God, which
we canot be filled with; we muſt lay aſide all ambitions, and vain aſ-
pirings after that fulneſs; and ſeeing we have ſuppoſed, that there is
a fulneſs of God wherewith we may be filled, and the very Prayer of
the Apoſtle ſuppoſes it: We therefore are to take up this holy and
humble ambition to be filled with it.
Now this Queſtion can be no ſooner propoſed, but our thoughts
will ſuggeſt to us theſe two things. Firſt, What is the matter of that
Fulneſs, and what is the meaſure of that Fulneſs ; with what of God,
and with how much of God ought we to pray and ſtrive, that we
may be filled ? And therefore of neceſſity we muſt divide the Queſtion
into theſe two Branches.
Firſt
c
Serm. 6. ought to pray and Atrive to be filled within
208
ht
he that ſpared his Spirit, and gave him to us, will in him.
Firit Branch of the Queſtion. What is the matter of that Fulneſs of
God which we are to pray, and ſtrive to be filled with ?
When we ſpeak of Filling, we conceive immediately that under that
Metaphor there muſt be comprized theſe three things: A Fountain from
whence that Fulneſs is communicated: A Recipient, a Veffel, a Ciſtern in-
to which that Fulneſs is derived: And then of ſomething Analagous to
the matter, which from that Fountain is communicated, and by that
Veſſel received. Now in the Cafe before is ; This Fountain muſt needs
be God,the Anthor of every good and perfect Gift, Jam.1.17. Souls are the
Veſſel into which the Fulneſs is received; but what we are to conceive
and underſtand by the matter (or the quaſi materia) with which theſe
Veſſels from that Fountain are filled, is the Subject of our preſent
Enquiry
And to this branch of the main Inquiry I ſhall anſwer, Firſt, more
generally. Secondly, more particularly .
(F.) to ſpeak generally: That which we are to pray, and ſtrive
to be filled with, is the Spirit of God, Eph.g.18. Be- not drink with Wine
whereinis excefs, but bé ye filled with the Spirit ; where firſt the Apoſtle
dehorts againſt Intemperance; we may have too much of the beſt out-
ward things: It's eaſie to run into exceſs in theſe matters': The Pfal-
miſt aſſures us, Pfal. 104.15. That Wine makes glad the heart of man.
And the Prophet, Hof. 4. 11. aſſures us too, that Wine takes away the
Heart, It's no more but this, the Uſe is good, the Abuſe is ſinful
and the danger is, left from the lawfulneſs of the Uſe we flide inſenſibly
into the Abuſe. Be not therefore filled with wine, wherein is exceſs; but
then he exhorts too, But be ye filled with the Spirit : No fear of exceſs, or
Intemperance in this caſe; when God fils the Souls of his people with
his Spirit, he fills them with all the Spiritual good things that their
hearts can fill their Prayers with : Compare bạt: theſe two places :
Marth. 7.11. How much more ſhall your Father which is in Heaven give
good things to them that ask him Luke 11.13. How much more ſhall your
Heavenly Father give the Holy Spirit to them that ask him. The compa-
ring of theſe two Scriptures evidently proves, that in praying for the
Holy Spirit, we pray virtually for all good things; and that when
God is graciouſly pleaſed to communicate his Spirit, he communicates
all good things; when the Father gives his son, he gives all things:
So the Apoſtle has taught us to believe, and argue, Rom:8:32: He that
ſpared not his Son, but delivered him up for us All hot ſhall be not with :
him freely give us all things? And we have equal reaſon to believe, that
and with
him freely give us all things : But theſe all things are to be taken in
ſuo genere : The Gift of Chriſt comprehends all things that are to be
done for us ; the gift of the Spirit includes all things to be wrought
in us : Chriſt is all things for Juſtification, the Spirit is all things for
San£tification and Confolation. I ſhall touch at preſent upon ſome few
things.
Сс
1. Do
What is that fulneſs of God which every true Chriſtian Serm. 6.
1. Do you find an emptineſs of Grace, and do you long to have
yo ir Souls repleniſht with it ? You go to the God of all Grace, i Pet.5.10.
That he would give you more Faith, more Love, more Patience, more
Self-denyal , more Heavenly-mindedneſs, &c. you do well ; but the
compendious way is, to pray that God would fulfil that Promiſe, and
ſo fill your Souls with his Spirit ; Zech. 12. 10. I will pour out upon the
Houſe of David, and Inhabitants of Jeruſalem the Spirit of Grace and
Supplication. Firſt the Spirit of Grace, that we may pray; and then
the Spirit of Prayer, that we may be filled with more Grace : Can
we be content with a few drops, when God has promiſed to pour out
bis Spirit ? Fohn 7. 38. He that believes in me, out of his belly ſhall flow
rivers of living water ; this spake be of the Spirit
. Can we fatifie our
ſelves, that we have ſo much Grace as juſt keeps us alive, when if we
would pray and ſtrive for the Spirit, we might be more lively and vi-
gorous Chriſtians ? Can we be content with a Taſte, when God has
provided a Feaſt? Some of the Ancients, who were anointed with ma-
terial Oyl, were anointed with the Cruiſe, others with the Horn : 0
let us not be ſatified tħat we have a few drops from the Cruiſe, when
God is ready to pour out his Grace more abundantly! Fohn 10. 10.
2. Would you anſwer the glorious Title of a Child of God with a
more glorious and ſuitable Spirit, that you may pray as Children,walk
as dear Children ? come to God, not as Slaves, but as Children; and
walk before God, not under the reſemblance of the Spirit of Bondage,
but with an ingenuous Liberty, and Freedom, as becomes the Heirs of
Salvation : Pray for the Spirit of God; that he may be a Spirit of
Adoption to you, as well as of Regeneration ; pray in the Spirit for
the Spirit, that you may have the frame of a Child, filled with Zeal
for the Fathers Name and Intereſt : 'Tis the Spirit of Adoption that
teaches us to cry Abba Father, Rom. 8.15. 'Tis the Spirit of God that
gives us an inward freedom and liberty, 2 Cor.3.17. Where the Spirit
of the Lord is, there's Liberty. This Spirit will not give you a liber-
ty unto fin,but from it ; nor from God, but with him : This Spirit will
not break the Bonds of the Commandment, but tye up your hearts
to it, and give you liberty and chearfulneſs in it.
We read that the Son makes us free , Fohn 8.30 If the Son ſhall
make you free, tben are you free indeed: We read alſo that the Spirit
makes us free too, but in different refpects: The Son makes us free
from the Curſe of the Law, from the guilt of Sing from the Wrath
of God; but the Spirit makes us free too, from the reigning power of
ſin, from the bondage that is in the Conſcience: The Authority of
God has made his Precepts neceſſary; what is neceſſary in the precept,
the Spirit makes voluntary in the principle; God charges the Confei-
ence with Duty, and the Spirit enlarges the heart to obedience,
Pfal.1.19.32. I will run the way of thy Commandment, when thou ſhalt ena
Large my heart.
3. Pray for the Spirit, that he would perform his whole Office to
you, that you may not partake only of the work of the Spirit in
ſome
Serm. 6. ought to pray, and ſtrive to be filled with
209
is
Sr.
ܪ
ſome one or ſome few of his operations, but in all that are common
to Believers. And eſpecially that he that has been an anointing Spi-
rit to you, would be a ſealing Spirit to you alſo; that he that has
ſealed you, may be a witneſſing Spirit to his own work; and that he
would be the earneſt of your inheritance, a pledge of what God has
further promiſed and purpoſed for you, 2 Cor. 1, 21, 22. Now he
which ſtabliſherh us with you in Chriſt, and hath anointed you
God. Wbo hath alſo ſealed us, and given the earnest of the Spirit into
Our hearts.
( 2.) To ſpeak a little more particularly ; what the Apoſtle prays
for his Epheſians in more general Terms, he prays for the Coloſſians
more particularly, Col. 1. 9,10. We do not ceaſe to pray for you, and to
deſire that you might be fillºd with the knowledge of his Will, in all Wiſdom,
and Spiritual Underſtanding, that ye might walk worthy of the Lord unto all
pleaſing, being fruitful in every good work, and encreaſing in the knowledge
of God. And when I have opened the particulars of this Scripture,
I ſhall not need to ſeek elſewhere for an anſwer to this Inquiry, What
is the matter of the fulneſs of God, which we ought to pray and ſtrive to be
filled with
1. Let us pray and ſtrive, and ſtrive and pray again, adding endea-
vours to prayers, and prayers to endeavours, that we may be filled with
the knowledge of Gods will. And we have need to make this an eſſential
part of our prayer ; for firit, We may happily do the will of God
Materially, when we do it not Formally'; not under that formal and
preciſe conſideration, that what we do is the will of God, and that
we do it under that conſideration becauſe it is the will of God. A Man
may perhaps ſtumble upon ſome practices that are commanded by the
Moral Law, and yet in all this not do Gods will but his own; that
which in all our obedience we are to eye, and regard, is the Authori-
ty, the will of God; we cannot be ſaid to obſerve a Commandment,
unleſs we obſerve Gods Authority in that Commandment ; nor to
keep Gods Statutes, unleſs we keep God in our eye as the great
Legiſlator and Statute maker : A blind obedience even to God is no
more acceptable, than a blind obedience to Men is juſtifiable. Second-
ly, We ought to pray that we may be filled with the knowledge of
Gods will, that there may be more employment for the powers and
faculties of the Soul, which in every heart wherein the grace of God -
radically is, are in the general inclined to do the will of God: There
are ſome well diſpoſed Chriſtians, of ſtrong affections and good incli-
nations to do Gods will, who are but fenderly furniſht with know-
ledge what that will of God is, which he would have them do: And
thus thoſe warm propenſions of Spirit, either lye like dead itocks up-
on their hands, or elſe they laid out the zeal of their Souls upon
that which is not the will of God; and when they have ſpent their vi-
gour and ſtrength of Soul upon it, they come to God for a reward,
who asks them, who required this at your hand ? And thus even holy
Davids zeal was millaid upon this account, that God had not poken a
C C 2
word,
1
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!
our
What is that fulneſs of God which every true Chriſtian Serm. 6.
word, nor revealed his will in the Caſe, 2 Sam. 7.7. Thirdly, Its
our great concern that we may know the will of God, and be filled
with that knowledge ; that the knowledge of Gods will may be an ope-
rative principle of obedience ; thus David prays, Pfal. 143.10. Teach
me to do thy will
, o God: We are to pray that God would teach us to
know, and then teach us to do his will : knowledge without obedience
is lame, obedience without knowledge is blind; and we muſt never
hope for acceptance if we offer the blind and the lame to God, Luke 12.47.
That Servant which knew his Lords will, and prepared not himſelf, neither
did according to his will, Mall be beaten with many ſtripes : As therefore all
practice muſt be guided by knowledge, ſo moſt all our knowledge
be referred to practice. Fourthly, and laſtly, We ought to pray that .
we may be filled with the knowledge of God's will; that this know-
ledge being rooted and grounded in our Souls, it may render that'obe-
dience eaſie and delightful, which is ſo neceſſary to its acceptation
when Satan had entred Judas his heart, he would not ſtick at any of
the Devils commands; and when he had filled the heart of Ananias and
Saphira, Acts 5. 3. how ready were they to lie unto God ? If our
hearts were more filled with the knowledge of Gods will, that this
Divine Law'were written there, duty would be our delight, obedi-
ence our meat and drink; nor would there be room left for thoſe cor-
ruptions which hang upon us like dead weight, always incumbring us
in our obedience.
$ 2. II. Let us pray again that we be filled with all wiſdom in the doing
of the will of God; we want knowledge much, we want wiſdom
more, we need more light into the will of God, and more judgment
how to perform it. For firſt, It's one great inſtance of wiſdom, to
know the leaſons of duty, and what every day calls for: As the pro-
vidence of God difpofes us under various circumſtances, ſo it calls for
the exerciſe of various đuties, one circumſtance calls for mourning
another for rejoycing; and yet neither ought our mourning to exclude
a humble rejoycing in God ; nor our rejoycing ſhut out a holy mourn
ing: The Men of ilfachar are recorded as famous on this account,
1 Chron. 12.32. That they had underſtanding of the time, to know what
Iſrael ought to do. And herein we are oftentimes at a great loſs, like
thoſe children, Matth. 11. 17. that complained of their fellows, they
had piped into them, and yet not been anſwer'd with dancing that they
had mourned to them, but they had not lamented. Holy Wiſdom would
teach us to accommodate the prefent frame of our hearts to Gods pre-
fent diſpenſations: Providence does not teach us new duties, but how
to ſingle out thoſe that God has made our duties. Secondly, We need
wiſdom that we be not deluded with ſhadows inſtead of ſubſtances,
that we take not appearances for realities; for want of which, O how
often are we cheated out of our intereſts, our real concerns, our in-
tegrity of heart, and peace of Conſcience! We account him a weak
and fooliſh Man who is impoſed upon, by Copper for Gold; that
would wärmíhis hands by painted fire, or hope to ſatisfie his craving
appetite
Serto. 6. ought to pray, and ſtrive to be filled with ?
210
appetite with painted food ; yet fuch are we, who ſpend our mony for
that which is not bread, and our labor for that which profits us not, Ifa.3 5.2.
who ſet our affections on thoſe things that are not, Prov. 23.5. Thirdly,
Another point of wiſdom which we need to be inſtructed in, is the
worth of Time, and what a weight of eternity depends on theſe ſhort
and flitting moments ; but we weak and filly ones count a day for no
inore than it ſtands for in the Calender ; an hour no more than fo
much tinie meaſured by the hourglafs ; when one hour to repent in, a
moment to make our Calling and Election ſure in, may come to be
more worth than all the World can be to us. Fourthly, Wiſdom
would teach us the due order and method of all things, what firſt,
what laſt ought to be our ſtudy, and our concern; wiſdom would
teach us to ſeek. firſt the Kingdom of God and his righteouſneſs, Matth. 6.
33. And then if there be time to ſpare, to beſtow ſome ſmall portion
of it, for thoſe other things which God in his bounty will not deny,
and in his wiſdom knows in what meaſure to beſtow. Fifthly, Wif-
dom would teach us the true worth and value of all things; to labour,
pray, and ſtrive for them proportionable to their true intrinſick dig-
nities; to think that Heaven cannot be too dear, what-ever we pay
for it; nor Hell cheap how eaſily foever we come by it'; wiſdom
would inſtruct us, that we cannot lay out too much of our time,
ſtrength, contrivance upon Eternals, nor too little upon theſe periſh
ing Temporals ; that Earth deſerves very little of our Hand, leſs of
our Head, and nothing at all of our Heart; little of our pains, leſs
of our plotting, and leaſt of all of our love and affections.
IļI. Lets pray and ſtrive, ſtrive in the due and diligent uſe of
$ 3.
means; and pray for a bleſſing upon them, that we may be filled with
ſpiritual underſtanding : A carnal heart will carnalize the moſt ſpiri-
tual Mercies, and a carnal mind will debaſe the moſt fpiritual Truths;
the Manna was deſign’d to feed the Souls as well as the Bodies of the
Jews ; but they ate the ſpiritual meat, and drank the Spiritual drink, with 1 Cor. 10. 231
very carnal Heads and Hearts ; ſo that they needed the Spirit of God
to inſtruct them in the right uſe of it, Nehem. 9. 10. Thou gaveſt thy
good Spirit to inſtruct them, and with heldeſt not the Manna from their
mouth. They might then have eaten their own condemnation as well as:
we under the Goſpel, by that Symbol; John 3.3. Chriſt had deliver'd a
great and neceſſary Truth, except a Man be born again he cannot ſee the
Kingdom of Heaven ; but Nicodemus tho' a great Rabbi,, turns it into
a groſs and carnal interpretation: How can a Man be born when he is
old? Can be enter the ſecond time into his Mothers womb and be born again?
And at the ſame paſs were his rude and carnal hearers, John 6:51.I
am the living bread (ſays Chriſt ) that came down from Heaven ; if any
Man eat of this bread he ſhall live for ever, and the bread that I will give
is my fleſh that I will give for the life of the world; but his Capernatical
hearers conceive of nothing but a literal, and oral Manducation of
his natural fleſh, verf. 52. The Fews therefore ſtrove among themſelves
ſaying, How can this Man give us his fleſh to eat. And yet Chriſt had
ſaid
What is that fulneſs of God which every true Chriſtian Serm. 6.
1
1
$ 4.
faid enough to obviate that groſs miſtake, verf. 35. I am the bread of
life, he that cometh to me shall never hunger, and be that believeth on me
ſhall never thirft.
One Man hears the great Duties of the Goſpel preſſed upon his con-
ſcience, and either ſitting down deſpondeth at the so didivator. o róuery
or elſe undertakes them in his own ſtrength, and the power of his
free will, not conſidering that there is Covenant grace to anſwer Co-
venant duties, and Covenant pardon for thoſe imperfections that at-
tend them. Another perhaps hears the curſe thundred out againſt,
Every one that continues not in all things written in the Law to do them,
Gal. 3. 10. he hears that the primitive end of the Law was to juſtifie
a righteous perſon that had perfectly obſerved it, and he falls upon
the obſervation of that Law, as the condition of the Covenant of
works, hoping to drudge out a righteouſneſs thereby, that ihall pre-
ſent him blameleſs before God; not knowing, that Chriſt is the end of
the Law for righteouſneſs to every one that believeth, Rom. 10. 4. Let us
therefore pray for a ſpiritual underſtanding, that we may know every
Truth as it is in Jeſus, Ephef. 4. 21. that every line, every letter of the
Old and New Teſtament has its center in a Redeemer.
IV. Let's pray again, and ſtrive that we may walk worthy of the Lord
unto all pleaſing : knowing that all our ſervices, all our facrifices are
nothing unleſs our God ſmell a ſweet ſavour in them : nor can we fill
the ſails of our Souls with a more noble and generous ambition, than
to be accepted of God. This was the height of the Apoſtles ambiti-
on, 2 Cor. 5. 9. We labour that whether preſent or abſent we may be
accept-
ed of him: which was the glorious frame of our blefled Saviours heart,
John 8. 29. That he always did the things that pleaſed his Father : Its a
common deluſion of Profeſſors, that if they can get the work of their
hands, not to regard whether ever it comes upon Gods heart or no;
But what are our Prayers if God receives them not ? Our Praiſes if
God accepts them not ? Our Obedience if God regards it not ? Now
chat we may reach this great end, we muſt walk worthy of the Lord;
πει πατήσαι αξίως σε Κυeίε. There ought to be a fuitablenefs between
the frame of our hearts, and the tenor of our converſations to this
God whom we ſerve: If there be not that exact and punctual walking
up to what God in ſtrict juſtice may expect, yet there muſt be that ac-
curacy and circumſpection which God in mercy will accept; we muſt
be holy as the Lord our God is holy; Spiritual, becauſe we walk before
him that is a Spirit : ſincere, as being always under his omniſcient
Eye; acting our faith upon him that is faithful and true ; caſting our
care and burden upon him that has undertaken to care for us; and in
all things proving what is the will of God, and then approving that
will, and practiſing what we have thus approved.
V. Let us pray and ſtrive ; let's add holy endeavours to humble
Prayers, and ſecond again thoſe endeavours with our Prayers, That
ive may be fruitful in every good work. That there may be Grace in the
pot, Grace in the fruit, Grace in the habit ſtrengthned, Grace in
the
SS.
Serm. 6. ought to pray, and ſtrive to be filled with a
211
"Las
the exerciſe multiplyed. Let's pray that our Faith may not be a dead
Faith, for want of the Grace of obedience ; that our obedience be
not a dead obedience, for want of a living Faith, and a lively,
active Love; that our Fruit may be of the right kind, new obedi-
ence from a new heart ; that it may be right for its proportion ;
for herein is our Father glorified, that we bring forth much fruit, John 15.8.
that it be rightly directed that we may bring forth fruit to God, and
not to our ſelves: And to all our Prayers we muſt add this, that we
may encreaſe in the knowledge of God: That knowing God better,we may
love him better ; and loving him more, we may ſerve and glorifie him
more, and be riper every day for the enjoyment of him.
And thus much in anſwer to the firſt Branch of the Queſtion : I pro-
ceed to the Second.
Second Branch of the Quieſtion. What is the meaſure of that fulneſs of
God, with which every true Chriſtian onght to pray, and ſtrive that he
may be filled ?
.
There is Plenitudo fontis, « Plenitudo Vafis ; the Fulneſs of the Foun-
tain, and the Fulneſs of the Veſſel. There is again Plenitudo Solis,
Stella ; the fulneſs of Light in the Sun, and the fulneſs of Light in a
Star. Again, there is Plenitudo Capitis, Membri, the Fulneſs of the
Head, and the fulneſs of a Member : A Fountain is full; a Veſſel may be
full, but with different meaſures : Jeſus Chriſt, as Head of the Church,
has the Fulneſs of the Spirit without meaſure, Fohn 3:34. A gracious Soul
may be alſo full, but it is with the reſidue of the Spirit, which Chriſt
can ſpare for the uſe of thoſe that are his, Mal.2. 15.
God is full of all Grace, with the fulneſs of the Fountain ; he is full
with his own fulneſs, but not filled from another. A Believer may
he full too, but he is filled from che fulneſs of God. Thus Fohn the
Baptift is ſaid to be filled with the Holy Ghoſt, Luke 1. 15. And ſo
Elizabeth was filled with the Holy Ghoſt, v.4. So was Zechariah, v. 67.
And thus were the Diſciples all filled with the Holy Ghoſt, A&ts 2. 4.
All theſe were full, but their fulneſs was borrowed ; they were fille 1:
It was of Chriſts fulneſs, that they received grace for grace, John 1. 16.
They were filled, but they could not fill others from thelr fulneſs ;
they had Grace, but none to ſpare: And every Believer muſt anſwer
his Brother that would borrow of him, as the wife Virgins did, Matth.
25.9. Not fo, left there be not enough for us and you. There is an All-
ſufficiency of Grace in Chriſt; its well if Believers have a ſufficiency
according to Chriſts promiſe to the Apoſtle, 2 Cor. 12.19. My grace is
ſufficient for thee : And having premiſed this little, I ſhall give the di-
rect Anſwer to the Queſtion in theſe following particulars.
(1.) Every gracious Soul ought to pray, and ſtrive to be filled
with ſuch a meaſure of the fulneſs of God, and of his Grace, as the
Holy Spirit, who is the proper Judge of that meaſure ſhall ſee fit to
communicate to us.
The
What is that fulneſ of God which every true Chriſtian Serm. 6.
ter.
3. This
.
&
The Holy Spirit has theſe parts in this matter. 1. He is the imme-
diate Worker of Grace.2.He is the Diſtributer of all Grace. 3.He is the
Arbitrator of that Quota, and proportion of Grace, which every
Believer has need of, 1 Cor. 12. 11. All theſe worketh one and the
ſelf-fame Spirit , dividing to every one ſeverally as he will; where you
may obſerve the ſeveral parts that the Spirit of God hath in this mat-
1. He works this Grace everger, 'tis by his Energy, or powerful
working that there is root or fruit, habit in us, or Act of Grace pro-
ceeding from us. 2. He divides, and diſtributes to every one feve-
rally, Jeaspăvidia exets o, he is the great Steward of the Houſhold of
Chriſt, and diſpenſes the meaſure of Grace to Individuals.
meaſure is diſtributed by his abſolute power ; 'tis according to his will,
seuns wis Bénero, as he pleaſes; for the Grace being his own, he may do
with, and diſpoſe of his own Grace according to his own will : And
tho' he will be faithful in the diſcharge of his truſt, yet will he be
fought unto to do it for us. Thus when there was a promiſe, Ezek,
36.25. that God would ſprinkle clean water upon his people, and cleanſe
them from all their filthineſs, and from all their Idols : And 0.26. That he
would give them a new heart, and a new Spirit, and take away the Heart
of ſtone, and give them a Heart of Fleſh, and put his Spirit within them,
v. 27. &c. Yet ſtill, v. 37. I will yet for all this be enquired of, by the honſe
of Iſrael to do it for them.
(2.) Every gracious Soul ought to pray for fuch a meaſure of Grace
as may fit his Capacity: none are ſo full, but they may receive more :
We have ſo little of Grace, becauſe we ask no more, Jam. 4. 2., Te
have not, becauſe ye ask not : We are but poor in our ſelves, we might
be enriched from Chriſt; and if we were more poor in Spirit, we
ſhould be more enriched with Grace from him, John 16. 24. Ask and
ye ſhall receive, that your joy may be full: We ſhould not ſatisfie our
ſelves with the preſent meaſure of Grace received : but
ſtrive, that we may have grace given according to the meaſure of the
gift of Chriſt, Eph. 4. 7.
(3.) We ought to pray and ſtrive that our narrow Veſſels may be
widned, our Capacities enlarged that we may be more capable of
Grace. The Veſſels of Divine Grace are of different ſizes ; as one
Star differs from another in glory, ſo one Saint differs from another in
Grace. And as the Spirit enlarges the Heart, he will enlarge his own
hand, Pfal. 18.10. I am the Lord even thy God, open thy mouth wide, and I
will fill it. Our bleſed Saviour may ſay to us, as the Apoſtle to the
Corinthians, 2 Cor.6.12. re are not ſtraitned in me, but ye are ſtraitned in
your own Bowels : Our hearts are narrow towards Spiritual and Heaven-
ly things, becauſe they are ſo enlarg’d towards earthly and viſible
things; when the heart is enlarged as Hell, and death that cannot be ſatis-
fied, Hab.2.5. For theſe periſhing things, no wonder if there be lit-
tle room for the Graces of the Spirit. This is therefore our great con :
cern to pray, that God would enlarge our deſires, that he may fatis-
fie and fill them.
(4.) We
pray, and
1
seven
i
Serm. 6. ought to pray, and ſtrive to be filled with ?
212
(4.) We ought to pray and ſtrive, That all the Powers and Facul-
ties of the whole man may be filled according to their meaſures. There
is much room in our Souls that is not furniſh'd; much waſte ground
there that is not cultivated and improved to its ut inoſt : We might
have more light in the Underſtanding, more tractableneſs in the Will,
more heat in our Love, and a ſharper edge ſet upon our Zeal : And
we have warrant to pray for this meaſure of the fulneſs of God,
i Thell. 5.23. Now the God of peace Janetifie you wholly, and I pray God
your whole Spirit, Soul and Body may be preſerved blameleſs unto the coming
of our Lord Jeſus Chriſt.
(5.) Every gracions Soul ought to pray and ſtrive for ſuch a mea-
ſure of Grace, that he may be qualificd for any Duty and Service that
God ſhall call him to, and engage him in. The Hebrew word, which
we render Conſecration, or ſeparation to an Ofice,is Filling the hand, Exod.
29.9. Conſecrate ye Aaron and his Sons, in the Hebrew, Fill the hand of
Aaron and his Sons : Where God employs the hand, he will fill the
hand; we have ground to believe that he will ſend us about no Errand,
but he will bear our Charges; where-ever he gives a Commiſſion, he
will beſtow a competent qualification; when we go about his Work,
we may expect his preſence and alliſtance in the Work: And Moſes
ſeems to ſtand upon theſe terms with God, Exod.33. 15. If thy preſence
go not with me, carry us not up hence : As therefore there is great variety
of Duties in our Chriſtian Calling, we may in Faith expect, and from
that believing expectation pray, that we may be furniſh'd with a ſuit-
able variety of Grace for the diſcharge of them.
(6.) Every true Chriſtian ought to pray & ſtrive for ſuch a meaſure
of Grace, as may enable him to bear patiently, chearfully and credi-
tably, thoſe affictions and ſufferings, which either God's good plea-
ſure ſhall lay upon us, or for his Names fake we may draw upon
our ſelves: We ought to pray, that either he will lay no more upon
us than our preſent ſtrength can hear; or if he encreafes our trials,
he will encreaſe our Faith. There's no danger of exceſs in our Prayers,
when we confine them to the limits of his gracious promiſes. Now
here we have encouragement from his Word, i Cor.10.13. God is faith-
ful, who will not ſuffer you to be tempted above that ye are able ; but will
with the temptation make a way to eſcape, that ye may be able to bear it.
(7.) Every true Chriſtian ought to pray and ſtrive for ſuch a mea-
fure of Grace, as may bring the Soul to a ſettlement and ſtability,
that he be not ſoon ſhaken by the croſs and adverſe evils that he ſhali
meet with in this Life.
And the Apoſtle Peter has gone before us in this Prayer, 1 Pet.5.10.
The God of all grace, who hath called us unto his eternal glory by Chriſt Je-
ſus, after that ye have ſuffered a while, make you perfect, ſtabliſh, ſtrength-
en, ſettle you. And herein eſpecially let us keep an eye upon theſe par-
ticulars.
S 1. Pray that God would ſo ſtabliſh you in the truth, that ye may
not be blown away with every wind of Doctrin. A forry trivial
Ꭰd
Erro
*
What is that fulneſs of God which every true Chriſtian Serm. 6.
+
Error many times overſets and puzzles a weak Underſtanding: Now
Pris our great Intereſt to pray, and ſtrive that we may reach ſuch a
clear, diſtinct, coherent Light into the Doctrin of the Goſpel, that
every ſmall piece of Sophiſtry may not perplex and ſtagger our Eelief
of iť : So the Apoſtle Paul, Eph.4.14. would have Believers be no more
Children toffed to and fro, with every wind of Do&trine, by the flight of
men, and cunning craftineſs, whereby they lie in wait to deceive.
$ 2.Pray alſo that God would ſo ſtabliſh you in the truth of the pro-
miſes, that your Faith may not be ſhaken with every wind of Provi-
dence : We are apt to have our hearts tolled by contrary Diſpenſati-
ons. So upon a rumour, Iſa. 7. 2. The heart of Afa was moved, and the
heart of his people, as the trees of the wood are moved with the wind. It ar-
gues great weakneſs of Faith that we cannot maintain an equality of
mind under various Providences, the only remedy of which evil is to
pray that God would encreaſe and ſtrengthen our Faith ; that we may
be fo firmly built upon the unmoveable rock, that we may not be afraid
of evil ridings, having our hearts fixed, truſting in the Lord, Pfal. 112.7.
And this was the glory of Job's Faith, Job 13. 15. That tho'God ſhould
pay him, yet would be truſt in him.
$ 3. Let us pray, and ſtrive that God would ſo ſettle and ſtabliſh us
in Love to himſelf, that no blaſt of Afflictions from his hand may
cool the fire of Divine Love in our hearts : We want exceedingly the
Faith, that God carries on a deſign of Love under all his various and
ſeemingly contrary dealings with us ; he can love and correct; why
then cannot we love a correcting God? Whether he wounds or heals,
his love is the fame, and why not ours? Can we not love God upon
the ſecurity of Faith, that he will do us good, as well as upon the ex-
perience that he has done is good ?
S 4. Pray we and ſtrive that God would ſo ſettle and ſtabliſh us in
our inward peace that no wind of temptation may overthrow it: 'Tis a
flender and ill-made peace which every aſſault of the Tempter diſſolves.
The Pſalmiſt ſtood upon a firmer bottom ; when the terrifying Onſets
from without made him fly more confidently to his God, Pſal.56.3.
What time I am afraid, I will put my truſt in thee. And we have
Gods owni promiſe to anſwer our Faith, Iſa. 26.3. Thou wilt keep him
in perfect peace, whoſe mind is ſtaid on shee, becauſe he truſteth in
thee.
And thus I have return'd ſome Anſwer to the ſecond Branch of the
Queſtion, What is the meaſure of the fulneſs of God with which every
true Chriſtian ought to pray, and ſtrive to be filled?
There will ſtill remain an enquiry, How we may reach to ſuch a
meaſure of the Divine fulneſs as has been deſcribed ? To which tho
the limits of this diſcourſe will not allow a full and juſt Anſwer, yet
the importance of the Queſtion will oblige me to point at ſome few
things, upon which your own Meditations may find matter of en-
largement.
:
lai
I. And
Serm. 6. ought to pray, and ſtrive to be filled with
213
1. And firſt it is neceſſary that we be convinced that we are very far
ſhort of that fulneſs of God, which is attainable even in this life: Many
might have had more grace, if they had not been under the delution
that they had grace enough already: The dream of Perfection attain-
ed, has prejudiced the perfection which is attainable : As Tully oh.
ſerves, Multi ad ſapientiam perveniſſent, niſi eo jam ſe perveniſſe putaffent :
Many Men had arrived at a high degree of Wiſdom, had they not
fondly conceited that they had already reacht the top of it : The
Apoſtle's frame was moſt excellent and imitable, Phil. 3. 12, 13, Not
as though I had already attained, either were already perfect : but I follow
after it, that I may apprehend that for which I am apprehended of Chriſt
Feſus. He conſidered more what was before, than what he had left be-
hind ; that is, he more lookt forward to what he had not yet attained,
than backward to what he had.
2. Let us pray that we may know more of the Love of Chriſt to us,
as the proper mean to be filled more with the fulneſs of God in us:
This is the expedient of the Text; and what greater encouragement
can there be, to love, ſerve, obcy and glorifie our God, than that he
has ſo freely, wonderfully loved us in Chriſt ?
3. Let us ſtrive to keep our veſſels pure and clean, tho? they be
ſmall and narrow; that however they are of a narrow capacity, yet
being pure and clean, God may delight to fill us, and to enlarge our
hearts that we may receive more of his fulneſs, Matth.5. 8. Bleſed are
the pure in heart, for they ſhall ſee God: The light of God which a pure
and holy heart qualifies us for, is the enjoyment of God, 1. e. Gods
communicating his love in its ſanctifying and ſaving effects; and ſo
we ſhall find, if we compare Fohn 3:3. Except a Man be born again, be
cannot ſee the kingdom of God; with verſ. 5. Except a Man be born of
water and of the Spirit he cannot enter into the kingdom of God,
4. Labour to experience poverty of Spirit: The way to be rich in
Grace, is to be poor, in Spirit; which poverty of Spirit, does not
conſiſt in having little Grace, but in a ſenſe that whatever we have
little or much, its not of, or from our felves, but from the fulneſs of
God.
The more we empty our felves, ( in that ſenſe ) the more God
will fill us, Luke 3. 5. Every valley Mall be filled : The humble valleys
are often fruitful when the high hills are commonly barren : ſelf-ſuf-
ficiency diſcharges and diſobliges the all-ſufficiency of God, Luke 1. 53.
The rich he ſends empty away; Now as by the Rich we are here to under-
ſtand, ſuch as are rich in their own conceit, tho’they be really poor ;
ſo by the poor in Spirit we are to underſtand them that are convinced
of their own original indigency, though by the Grace of God they are
enriched, and their ſpiritual wants ſupplyed, Phil. 4. 20.
This poverty of Spirit, tho' it pretend not to merit, yet has a
meetneſs for the fulneſs of God, Fer. 31. 25. I have ſatiated the weary
Soul, and I have repleniſhed every ſorrowful Soul.
Dd 2
5. From
What is that fulneſs of God which every true Chriſtian Serm. 6.
:
5. From this Spiritual poverty ariſes a Spiritul hunger and thirſt
after more of the grace of God, which temper of Soul lies directly
in the way of that promiſe, Matth. 5.6. Bleſſed are they that do hunger
and thirſt after righteouſneſs for they ſhall be filled : for 'tis upon him that is
thirſty that God promiſes to pour ont water; and 'tis the dry ground that
God promiſes to ſatisfie with the floods, Iſa.44.3.
6. Attend in Conſcience, and Faith, with conſtancy and perſeve-
rance, upon all the Ordinances of the New Teſtament; you read,
Zech. 4.12. of two olive branches, that through the two golden pipes, empty
the golden oyl out of themſelves. Let the two Olive branches be the Per-
ſon of Chriſt in two Natures; the golden oyl will then be his precious
Grace; and the golden pipes, the Ordinances of Chriſt, by which he
empties out of himſelf that precious Grace, into holy, and clean, tho
earthen veſſels.
Amongſt many other terms which the Ancients gave to the Lords
Supper, they called it, tò méretoy. The perfe&t or the perfe&tion : fo Zo-
nora, εις το Τέλεον έρχεσθαι, ήγεν εις αγίαν μετάληψιν: To come to the Per-
fe&tion is to come to the holy Eucharift: And indeed where do belie-
vers find their choiceſt derivations from God, their ſweeteſt Commu-
nion with God, but in that Sacred Ordinance worthily received ?
7. And laſtly, To all theſe we muſt add, and with all theſe we
muſt joyn, fervent and believing Prayer, which as it glorifies God,
God will glorifie it, and make it the means of conveying down to our
Souls ſuch a meaſure of fulneſs as may ſerve us in the time of our
need : we can never be poor whilſt we can pray: He that is the Spirit
of Supplication in us will be the Spirit of Grace to us. Let us therefore
pray with the Apoſtle, Rom. 15. 13, That the God of hope would fill us
with joy and peace in believing. Let us pray, that the God of all Grace
would make us perfect, ſtabliſh, ſtrengthen, ſettle us, i Pet.5.10. That
the God of Peace would ſan£tifie us wholly, 1 Theſ. 5.23. And let us pray,
that the ſame God, the God and Father of our Lord Jeſus Chrift,
would give us to know the Love of Chriſt which paſſeth knowledge, that we
may be filled with all the fulneſs of God.
*
Queſt.
----
Serm. 7.
214
.
}
Queſt
. How are the ordinary means of Grace,
more certainly ſucceſsful for Converſion,
than if perſons from Heaven or Hell ſhould
tell us what is done there?
SERMON VII.
Luke XVI. 31.
And he ſaid unto him, If they hear not Moſes and the Prophets,
neither will they be perſuaded though one riſe from the dead.
Hether the Narrative of our Saviour, beginning at:
the 19th verſe of this Chapter, concerning the
Rich-man and Lazarus be an Hiſtory relating really
matter of fact, or a ſimple Parable, repreſenting
the matter by way of ſimilitude? Or an uſeful
diſcourſe by way of Delineation partaking of both, umorúmwrig
viz. a Parabolical Hiſtory, or Hiſtorical Parable? Hath been variouſly Juft. Martyr.
determined both by the Ancients and Moderns *. One of indeed would * vol. Thef.
go further and have it to be a Prophetical Parable,repreſenting by Dives, Diſpr. 5.
Fudaiſm; and by Lazarus, Gentiliſm; This latter as he thinks from + Lomierus.
the name Lazarus imports one before Chriſt came ) that had no ebonante.
help, forſaken of all, kept out of doors amongſt the Dogs. They who
conceive it to be an Hiſtory, argue it, from the proper Name of La-
zarus ; others who judge it to be a Parable, alledge that the Talmu- TYNS
difts do frequently uſe Labazar contractly for Eleazar; yet here not as
Dr. Lightfoot,
a proper Name, but common, denoting a deſtitute beggar indefinitely,
or him, who of himſelf is bereft of help, or one to whom help
ſhould be ſhew'd. As Rachel is uſed Appellatively; and as Civil Law- 'Jer. 31.13.
yers propoſe a Caſe under the Name of Titius. Conſidering further to withMat.2.18
ſpeak properly, the Rich-man could have no tongue to cool, when his body
was in the cold grave, nor Lazarus a tip of a finger to dip in water,
whiles in a ſtate of ſeparation. But that which we are moſtly to re-
gard in this Dialogue, is the main ſcope and deſign of our Saviour,
which
&c.
2
:
How are the ordinary means of Grace more for Converſion, Serm.7.
Gal. 6. 16.
which is, as to ſet forth the miſery of the covetous uncharitabe rich,
(who died impenitently) and the happineſs of the godly charitable
poor (who walk'd according to Scripture Canon ): ſo to teach us, there
is no mercy to thoſe who die in their fins unrepented of ; (there be-
ing a great gulf fixed betwixt them, and thoſe in Abrahams bojom, ad-
vanc'd to chief dignity in Heaven, verf, 20.) and that there are no re-
velations coneerning eternal tewards and puniſhments, to be expected
now from the other World for converſion in order to. Salvation, by
thoſe who do not really givě credit to the writteń Doctrin of Moſes and
the Prophets. Chriſt here intimating the approaching ruin of the un-
* John 5.40. believing Jews ( not willing to come to him for life ? ) tho' one even he
himſelf, ſhould riſe again from the dead : For this He aims at here in
my Text.
3 Pet. 1. 19.
Wherein we have Abrahams concluding anſwer, to the Rich-mans
requeſt of one from the Dead, in an Hypothetical form; as it were from
the Denial of the Conſequent, or that which doth neceſſarily follow
from the Antecedent which is here; [ having Moſes and the Prophets,
whom they ſhould have believed, but did not: and therefore from more
than a parity of Reaſon ( my thinks ) he doth infer, even as from the
greater to the leſs, it certainly follows by a ſure ſequel or conſequence,
that if they did not give credit to that ( which Peter calls a ) furer
word of Propheſie, 3 yea, which cannot be shaken 4, they would not to
* Heb. 12. 28. that which could have no ſuch appointment and atteſtation as the
V.34,&c.
ασα λυτόν. .
other already had; even of divine Authority upon their own conceſſion.
If the ordinary means which was granted by themſelves to be of Di-
vine inſtitution, was not effectual to Converſion, 'tis not eaſie to ima-
gine how a Novel means extraordinary, which they had no proof of,
(only in their own conceit ) ſhould become ſucceſsful. Which may
be a ſufficient ground to found the Caſe upon, that I am deſired, as I
can practically, to reſolve this Morning, in the terms given me, viz.
How are the ordinary means of Grdce more certainly ſuccesful for Conver-
fron, than if perſons from Heaven or Hell ſhould tell us what is done
there?
In reſolving of which I ſhall endeavour to fhèw,
I That this Propoſition, [The ordinary means of Grace are more cer-
tainly ſuccesful for Converſion, than if perſons from Heaven or Hell ſhould
tell 18 what is done there, ] may be clearly deduced from the words, ac-
cording to the purport of it, in a ſhort explication.
II. Plow or upon what grounds it ſo comes to paſs. And then
II. Make ſome improvement of it in a ſhort Application.
I. To explain the Propoſition, That the ordinary means of Grace are
more certainty fuccesful for Converſion, than if ſome from Heaven or Hell
Should'tell us what is done there. That we may ſee it doth clearly reſult
from the Text I ſhall ſpeak to a few Particulars,
?
1. Con-
Serni.7.than if perſons from Heaven or Hell fhould tell us what is there? 215
Luke 24.27
--9. 4
Pfal.
147.19.
--49. 10.
I. Concerning the ordinary means of grace, I underſtand what is here *XX01.
meant and preſcrib'd by Móſes and the Prophets,which they had, and were Matth.11.11.
to obſerve, v. 29. with 16. and elſewhere s, namely, the Holy
Scriptures, and what is thereby required, the true and ſaving Doctrin ° Rom. 3. 2.
contained in the Oracles of God, which were committed to the Jews, and
admirably preſerved by the diligence of the Mafforites, who were very Deut. 4.10.
ſolicitous that one iota, or tittle of it might not periſn. Neither hath ----31,9,10.
10.
the Providence of God been leſs concern’d, in the preſervation of the Ifa. 2. 3.
Dottrin therein contained, than of the Holy Writings. And if in John 5. 39.
preſerving the whole entire, it hath ſuffered a variety of Reading to *
vi gegon
creep in about things of leſs or no importance amongſt the Copies we ai zespot
have, it may ſerve but as a Spur to quicken us to ſearch the Scrip- Mat.22.42. &
tures 7, moſt frequently put abſolutely in the New Teſtament for the Beßaiov*Bi-
written word of God, the Bible * So the Holy Scriptures, 8, and all Bo.
Scriptures of Divine Inſpiration, And tho' Chriſt here by Abraham Luke 4. 17.
doth expreſly mention only Moſes and the Prophets ; yet he coucheth 8 Rom.7. 2.
the Hiſtorical Books under the Prophets, according to the conimon ac- 2 Tim.3.15,
ceptation of the Jews, and their uſual manner of reading them 16.
in the Synagogues * ( Canonizing them ) as he doth elſewhere ia the "Dr.Lightfoot,
Prophets and Apoſtles : Not only importing the Law given by Moſes his " John 5.46.
Miniſtry, and the writings of the Prophets ; but alſo the Preachers of withGen.z.is
the ſame Doctrin which Mofes wrote, even of Chriſt ", whoſe pra- & .--22. 18.
ctice it was to demonſtrate himſelf from Moſes and the Prophets 12, which
Nu.24. 17.&c.
method the Apoſtles alſo uſed "3. For Moſes and the Prophets ſpake of Deut. 18. 15.
the Perſon of the Meliah, and his Natures both Divine 14 and Hu- 12 John 5. 33.
mane's, his Offices Prophetical '', Prieſtly 17, Kingly and States Luke 24: 47.
both of Humiliation 19, and Exaltation, with the benefits thereof 2x:
I might add, that the whole Scope of the Ceremonial Law was to pre. 13 Acts 18.28.
figure Chriſt, coming to ſuffer for man's Redemption, being the end of ---24.14.
the Law
to every one that believeth, for righteouſneſs 12 what was taught by 4 Jer. 23.3
.
Moſes about Sacrifices, having relation to the Sacrifice of Chriſt, fore- Mic. 5.3.
told by the Prophet iſaiah 23. This was acknowledged by Tryphon the Prov.8. 12,22.
Ferd in his Diſcourſe with Juſtin Martyr, tho deny d by the Modern Gen. 3. 15.
fems. So that there is an Harmony and Identity, or Sameneſs of Do- 16 Deut. 18.15.
ctrin , and Rules of Practice, for ſubſtance, in the Old and New John 1.45.
Teſtament, the Old having in it the Life and Soul of the New, tho' iz Pfal.110.4.
different in degrees; the fame Object Chriſt, to whom all the Prophets 18 Plal. 2.6.
19 Ifa.52.2.&c.
witneſſed 24. And therefore, tho’ the generality of the ſtiff-necked
Jews did not give credit to the main importance of the Old yet the ſin- 20847.2.& 68.
cere ones who did believe the Prophets, as the Apoſtles exhorted', they 18. & 118.22.
with Philip and Nathaneel, Iſraelites indeed, rejoyced they had found
him of whom Moſes has written in the Law and whom the Prophet fore-
told ſhould be the deſire of all Ņations 3, a light to lighten the Gentiles,and Aas 7. 2, 37.
the glory of the people Ifrael. Wherefore I may very fairly hence under 13 II.5
3. p. tot.
this
Firſt Head in the explication deduce from my Text,
1. That the Holy Scriptures, read, preachd, and heard, accompanied John 20.31.
with Prayer, and other inſtitutions of Chriſt, as the Seals of the new John 1.41.
Cove-
18
Mat. 21.42.
--22.43,44
Pfal.22. 18.
21 Pfal.23. 5.
22 Rom.12. 4..
Gal. 3. 24
24 Acts 10.43.
Ats 26.27.
3 Hag.2.7.
XL
How are the ordinary means of Grace more for Converſion, Serm. 7.
6
İfa.53.1.
& AEts 2. 4.
9.1. &c.
Covenant, and the Miniſtry of Reconciliation are the Means of Grace
ordained of God, to bring Men and Women to repentance towards God,
* Ads 20. 21. and faith towards our Lord Jeſus Chriſt 4: That Men by the applying
themſelves fincerely to the uſe of theſe means (which tho' they have
no natural force in and of themſelves to the effecting of a change) may
* John 15. 3. by the efficacy of the Spirit exerting inſuperable Grace, be cleanfeds:
-17.17. God, the great Efficient, may in theſe helps of his own ordaining,
Eph. 5.26.
reveal his own arm, draw them unto Chriſt 7, make the Seed of the Word
7 John 6.4s. fruitful, and putting forth his own Power, bring them to ſalvation in
Rev. 1.16.
the Heavenly Kingdom, and reſt ſweetly in Abraham's Boſem, where
they ſhall not know trouble any more.
II. Theſe are ordinary means, according to the order eſtabliſhed by
the ſupream Ruler, who knows what's beſt for thoſe under his Govern-
ment, in oppoſition to extraordinary, which feldom happen, upon
ſome ſingular work of Judgment or Mercy to a Perſon or People. 'Tis
true, the moſt Sovereign Agent, who is moſt free, he may if he plea-
ſeth, without means, by an immediate Impreſſion of Light and infuſion
of Grace work on the Soul, as he did on the Apoſtles and Paul 8 ; but
Gal. 1. 12.
generally and for the moſt part God revealeth himſelf mediately, by the
ordinary means he hath ſetled to abide in his Church to the end, there
being an aptneſs and fitneſs in them under Divine Influence for con-
9 Pfal. 19. 17. verting the Soul", when Embaſſadors come in Chriſts ſtead, beſeech-
173 Cor.5.20. ing men to be reconciled to God ', having a promiſe of his Preſence
Mat.28. ult. with them to the end of the World", in communicating of the mind
of God, by writing, or ſpeaking ; reading, or interpreting ; exhorting,
12 2 Pet. 3.1. and dire&ting 2; every way preaching for the begetting of Faith 13, when
Acts 21.25.
the advice of Gregory Nazianzen is obſerv’d, namely, luxo rjóxómet
,
j.e. Pray and ſearch; having pray'd with David, Open thou mine eyes (or
-8.30,35. reveal 14) that I may behold wondrous things out of thy Law. It concerns
1 Cor.12.30. as to be much in meditating upon it is. Gregory (called the Great) gives
AAs 15.32.
an account of an illiterate man, who bought a Bible, hired one to read
1 Thefl.2. .
13R0.10.13,15
to him out of it, and thereby became a great Proficient in the School of
14 Pfal.119.18. Chriſtianity. Luther || by reading of it was turn'd from Popery ; ſo was
Folia Hus by reading of our Wickliff's Books, proving his Doctrin
John 5.39.
from it. We know Auguſtine was converted by taking it up, and
A Melch. Adeon.
reading *. And 'tis ſaid, Cyprian, by reading the Prophet Jonas : As
* Confeſ. 1.8. Junius, by the firſt Chapter of John's Goſpel, tho' tis ſuppoſed nei-
ch.8. $ 2. ther of them then had much skill in the Originals, but were beholding
Nicephor. P. 5. to Tranſations. Thus we ſee how the Scripture is the means, and the
ordinary means. The next thing in the explication is to Thew,
II. That this means becomes more certainly fuccesful, or effectual. Cer-
tainly is to be underſtood in oppoſition to that which happens uncertain-
ly and peradventure. Not as if every where that the Immortal Seed of
the Word is ſown, Converſion did certainly and always follow, it being
15 Mat. 13.4.5. but a ſubſervient Inſtrument; ſome Seed meets with bad ground 16 ; ſome
17 Luke 7: 30; reject the Counſel of God againſt themſelves ?? ;. they put it from them, judg-
18 Acts 13.46.
ing themſelves unworthy of eternal Life 18 ; , e. by contradicting of the
Word
---4. 20,29
15.21.
1, 2,
in vita.
27.
ENTRE
Serm. 7.than if perſons from Heaven or Hell ſhould tell us what is there's 216
!
---6. 30.
Word, they do as evidently deprive themſelves of eternal Life, as if
the Judge did paſs that Sentence upon the Bench. So what is the Su-
vour of Life to others, becomes the Savour of Death to them 19. The 192 Cor.:16
Rich-man, as he is brought in here, conceits after the mode of the Jews,
ſeeking for Signs 20, (which Chriſt gave check to, when by his accom- 2) Jolin 4. 48.
pliſhment of the Prophecies, he had demonſtrated himſelf to be the
Meſſiah,and they would have him to be a Political or Temporal King') Muc. 1 2.39.
that one riſing miraculouſly from the dead, and preaching, would keep
others from Hell. But Abraham, the Father of the Faithful, who
knew what it was to repent and believe, and be converted, was of ano-
ther perſwaſion : He bids hearken to the written word read and preach-
ed; on which Faith and Repentance was to be grounded ; God's Pro-
vidential Works, how admirable ſoever, not being the Rule for Men
to go by, but his Word : It being no good ſenſe, that God's extraor-
dinary actings ſhould be our ordinary Rule. He that would not Plow
or Sow till Manna be rain'd from Heaven, becauſe it once did, may
expect Bread till he ſtarve; and ſo may he that looks to be fed with
Ravens, as Elias once was: Man may be moſt certainly aſſured frona
God's Word what his Mind is : God himſelf indeed doth principally
make any means effe&tual, or ſucceſsful; Paul's planting, and Apollo's
watering comes to nothing without him, his influence and bleſſing 22.) * Cor. 3.6,7.
Auguſtine ſaid right,Men may read and underſtand,behold and confeſs, not by Chrifti, ch. 24.
the Law and Doctrin founding outwardly,but by the inward and hidden, won-
derful and ineffable power God,doth not only work Divine true Revelations,but
alſo good Wills
. Yet from the external preaching of the Word of God,
as a means of his appointment, there is a Godly Sorrow, or a forrowing
after God wrought, which worketh repentance to Salvation 23. It proves 23
ſucceſsful to ſome, who are not hearers only, but doers of the Word 24.
It
falls out proſperouſly and happily with them, uſing of the means. So- 24 Jam. 1.22.
lomon faith, i A good underſtanding giveth favour and ſucceſs: Be ſure 'Prov. 13.15
a good underſtanding of Gods mind from his Word, becomes ordina-
rily more ſucceſsful, that the Soul may be in health and proſper, than any : 3 Epift. Jo
expectation of that which can only give an uncertain found, till evi- v. I.
denc'd to be from Heaven, as the Word is.
3. For Converſion, 1. e. From all ſin to God; which imports a thorow
change of Heart and Life, and that it is indeed from God the Author, by :
bis Spirit 3, above the creatures power and activity 4; yet God uſeth2 Theff.2.13.
Chriſts Embaſſadors in the Miniſtry of Reconciliations, and thoſe who Tit. 3. 5.
are Inſtructors in him”, that we may be acquainted with God, receive s2 Cor.5.19.20
forgiveneſs, and be built up o even an habitation of God, through the A&ts 26.13.
Spirit, upon the foundation (doctrinal) of the Prophets and Apoſtles, Chriſt Job 22. 21.
(perſonally) being the chief Corner-Stone7: Wherefore Paul urgeth Ti- ' Eph.2.20.
mothy to read the Divinely inſpired Scriptures, in that they were able (as
an Initrument in God's hands) to make him wiſe to Salvation S, as they : 2 Tim.3.15.
were a ground of hope and comfort to others !, by means of which we are
Jam. 1. 18,
begotten er born again to ; yea, and from God's appointment and ordina-
tion; or (as it were) Common Law, we are not only firſt converted
Ec
from
2 Cor.7.19,
11.
9 Rom. 15.4:
10
1 Pet. 1.23.
How are the ordinary means of Grace more for Converſion, Serm.7.
:
1 Rev.1.9.
15 Rev II.
-19.10.
from Sin to God, but are carried on in a ſtate of grace, till we, in ex-
erciſing our felves unto Godlineſs, are afterwards brought unto glory.
It remains before I leave the Explication that I touch upon
4. The Perſons whom the Rich Man is here repreſented to deſire to
come from Heaven or Hell, to give an Information to his Relatives how
things go in thoſe unchangeable States of Happineſs or Miſery, are only
brought in ex hypotheſi
, upon ſuppoſition, or condition, granting it were
fo: Not that there is a ground for the expectation of any new Mer-
ſengers from the other World ; we may yield the thing poſſible, tho
not probable; we are not to limit the Holy One who is moſt perfect ;
he is not bounded as to his Omnipotency, any more than his Omuif-
ciency : He could, if he would, reveal himſelf now, as he did to
Fohn in the Iſle of Patmos". He might, if he would, in the diſpen-
* Heb.1.14. fation of his Grace and Providence, uſe the Miniſtration of Angels "z,
'Job 33.12,13 without giving any account of his matters '3, and put them upon Obe-
dience extraordinarily ; for thoſe Heavenly Spirits muſt be at his
14 Rev.22.9. Service, in the affairs of his Kingdom 14. Indeed the great inſtance
of their Miniſtry was about the Perſon of Chriſt; yet he did uſe them
afterwards to reveal his mind 's. How far he is pleaſed to do it at
this day in any rare inſtance, is not for me to determine: but ſome
have pretended to have Revelations from Angels, which have prov'd
Deluſions. There is, it's true, a Miniſtry of them ( in this Chapter
where my Text is, verſ. 2.2.) to carry holy Souls to Abraham's boſom,
which is ordinary : But we will ſuppoſe there ſhould be any extraordi-
nary, yet that would not be any more ( if ſo much) regarded than
the ordinary means; and we ſhould through the Grace given, be careful
s Rom.12.3. not to be wiſe above that which is written 16. Having thus explained the
ſenſe of the Anſwer to the Caſe before me; I hope, according to the
Explication given, you will come to conclude with me, that it doth
clearly reſult from my Text, and is proved thence.
II. The Second General is to ſhew, How or upon what grounds the ordina-
ry means of Grace are more certainly ſucceſsful for Converſion , than if
Perſons from Heaven or Hell ſhould tell us what is done there ? 'as hath been
explained
That I may do this as well as I can in a little room, I ſhall be con-
Exod.36.7
cern'd like Bezaleel and Aboliab 17 (tho' not with the like Wiſdom) to
lay by much of the good ſtuff would offer it ſelf to me in this caſe.
Somewhat methinks I ſhould premiſe in the General, and then proceed
to particular grounds.
1. Let me premiſe in the general theſe two or three things,
1. From my Text, and in a Chriſtian Congregation, I am not ne-
ceffitated, in ſhewing how this comes about, which I have deduced from
it, to prove Moſes and the Prophets, or which is all one for ſubſtance, more
largely, the Holy Scriptures, to be the Word of God. That being the Hy-
potheſis or what is preſuppoſed and not Queſtion’d in this Dialogue be-
tween the Richman and the Father of the Faithful, as we find verſ. 29th
as well as in the words compared with verf. 16th of this chapter. The
Feres
Serm.7.than if perſons from Heaven or Hell ſhould tell us what is there? 217
1$ Exod.3.2,6,
14
14:31.
Numb. 11.17.
19 Acts 18.242
Fews did acknowledge it, and never denyed it, when our Saviour and
his Apoſtles, did ever and anon ſhew them how the Scriptures were ful-
filled, manifeſted, and accompliſh'd. So that not to grant this were
to take away the ſubſtratum or foundation of the caſe. Whích the
Fews frankly yielded, 17 We know that God ſpake unto Moſes; indeed it " John 9. 29,
was evident enough when he refuted any objection againſt it, 18 com-
forting of them by ſhewing them that God was with him. We find
4.1,2,&c.
they did readily agree to it that God was the Author of the Old Teſta.
ment. Apollos we read 19 did mightily convince many of the Fews from 20. 1, &c.
the Scriptures, i.e. thoſe Books which they did own to be of Divine infpi-
ration. And by conſequence if people be not worſe than Fews the 28.
New Teſtament ſhould be owned to be ſo too, being the Old directs to it.
When Chriſt was transfigur’d, Moſes and Elias appear’d talking with him 20, “ Mat.17.2,3
and ſo gave their Teitimonies to the main ſubject and ſubſtance of
the Goſpel, fith In Chriſt are hid all the treaſures of wiſdom and know- ? Col.2.3.
ledge 21
2. Man in his innocent ſtate had an innate pure light, conſiſting in the
knowledge of God the Creator, Lawgiver, Governor, and Rewarder ; pre-
ſently enlarg'd by Revelation from without, in the Sacramental precept of the
Divine will under the firſt Covenant : 12 and from the conſideration of a Gen.2.17.
Gods works which were all very good 23, and this was neceſſary to that 23 Gen.1.3r.
ſtate. But ſith Man being mutable, fought out many inventions 24, and 24 Ecclef. 7.27
harken’d to the Serpents fuggeſtion 'had obſcur'd this light, God of his "Gen. 3.5.
infinite goodneſs, pitying the vanity of faln Man as mortal, not knowing
how to deliver his Soul from the hand of the grave, ? did think it neceſſa- Pfal 89.47,48
ry to reveal himſelf, and magnifie his grace, in condeſcending to en-
ter into a new Covenant with this faln creature; giving bis Word, or
firſt Promiſe, that the ſeed of the Woman ſhould bruiſe the Serpents beads. Gen.3.15.
Herein Chriſt was prorniſed, and hence called the Word: being He in- John 1. 14.
deed, concerning whom, that ſaving Word of God, or Word of Pro-
miſe is made. As we ſay, I will give
you my word for it. We
We may eaſi-
ly conceive it requiſite, from that natural light which remain’d in the Rom. 1.23,25
reaſonable creature, that God the Creator, and Governor is to be wor- 1 Kings 18.21.
Shipped 4 : and that no worſhip can be accepted of God, but what is in- $2.Cor.5.9.
Pfal.4.6.
ſtituted of himſelf : and ſith there abides in Man naturally, a ſtrong de-
fire of truth and immortality; of knowing how he may be accepted of 6 2 Tim.3.14.
Gods, and enjoy Communion with him, that there ſhould be ſome aſſu- ? John 1.18.
red o Revelation 7 (whereby he doth manifeſt himſelf and declare his Deut.29.29.
2 Cor.3.18.
will) as the glaſs of his Divinity 8, and the rule of his worſhip’, that we
4.6.
may not be guilty of worſhipping we know not what, or how, being he is 9 Ifa. 1.10,12.
a Spirit, and will be worſhipped in Spirit and in truth 10.
3. Tho' God in infinite Wiſdom, during the time of the long-livid Col. 2:23,24,
Patriarchs, till ſome time after the flood, thought it ſufficient, (not- u Gen.4. 26.
withſtanding there was an early defection from his appointments, " Gen.8.20.
which yet in ſome meaſure, came under the Reformation of Enoch? -9.5.
13 Gen.17.1,&c.
Noabız, and Abraham 13 ) to continue that way of Revelation from one Deut. 3.5:
to another, during the infancy of his Church: however when ſhe grew -
4.7,8.
up,
4 AAs 17.23.
73:24.
Matth.7.21.
Ee 2
2
How are the ordinary means of Grace more for Converſion, Serm.7
14 Prov.22.19,
20.
Luke 1.3.4.
Rom.15.4.
15 Exod. 24.12
Hof.8.12.
27.
27 Hab.2.2.
la manet.
up, it became neceſſary, for the due Conſervation, Vindication and
Propagation of his Word, that as all Nations by the light of Nature
are directed generally to the uſe of Laws, ( his own Laws reaching to
the very motions of the heart, ) ſhould be written.
14 This is found to
be the moſt credible way of Propoſal, it being moſt fit we ſhould af-
cribe that to God, which is really conſonant to the greateſt Wiſdom
that the certainty of the Word of truth might be known and communicated,
God himſelf wrote his Laws is, and commanded Moſes 16, and the Pro-
phets 17 to write his will and oracles. Theſe coming as the credential Let-
16 Exod. 34.1, ters of the ſupream infallible Majeſty which are to remain inviolable,
not be rejected by any, who could never ſee any demonſtrative evi-
Jer.36.2.
dence to weaken the Authority thereof. So that it would be moſt in-
Scripta tabel- jurious to the Divine benignity, to ſuſpect that the All-wiſe and moſt
gracious God would be wanting to his Church, in ſo neceſſary a mat-
Dr. Templer. ter. The great Doctor of the Gentiles would argue, || He that ſpared
Rom.8.32.
not his Son, butdeliver'd him up for us all, how ſhall be not with him alſo free-
ly give us all things
Theſe things being premis’d,
2. I ſhall proceed to the particular grounds of the Affertion : fo as I
would hope they may not only ſatisfie real Chriſtians ; but ſuch as
are doubting of the Divine Authority of the holy Scriptures,if not diſpos’d
to be Antiſcripturiſts.
1. The Aſent of Divine Faith whereby a finner is converted and brought
nigh to God, is only built upon the Authority of God the Revealer ; conſider-
ing his infallible Veracity, that he is a God of truth and cannot deceive or be
deceived; having dominion over his Creatures, who are therefore to ſubmit to
1 2 Tim. 3.16 his Word, penin'd upon his command, by thoſe who were divinely inſpir’d18
, as
2 Sam.23.2,3. they vouch'd and prov'd themſelves to be, and we have no ſolid reaſon to ex-
Hof. 12.10.
cept againſt their Proof. Tho' the Prophets and Penmen of Scripture
2 Pet. 1.21.
i Thef.2.13.
were not always accompanied with miracles, when they delivered
their Meſſages from God: yet they required an attendance and obe-
dience under an eternal penalty to be inflicted upon thoſe who did dif-
obey the voice and Meſſage of God, which if they to whom it came
did not receive with a Divine Faith, they did in Gods account refuſe to
obey. There is no ſuſpending our Aſent, when God expreſly declares
his Will, by himſelf or his Meſſengers coming in his Name, as in the
laſt days he did by his Son", who ſpake with Authority and not as the
Scribes 20. There was a Divinity diſcern'd in it by the hearers, and ſo
SHOy T.
there was in ſome proportion, in the Prophets of the Lord, fome-
what Divine, which might be diſcern'd by thoſe unto whom it came;
( as by Paul diſtinctly D elſe it had been hard for God to have charged
their eternal and temporal welfare or ruin, upon their diſcerning or
not diſcerning a right, betwixt his Word in the mouth of his own Pro-
pkets, and that Word which pretended only fo to be in the mouths of the
falſe Prophets. We have a notable inſtance hereof, in oppoſition to
thoſe who pretended to Prophecy in the Name of the Lord, to gain
credit to their lies. 2: The Prophet that hath a dream, let him tell a dream;
*Jer. 23.12,
and
25,28.
59 Heb.i...
2o Matth.7.29.
1
6 Acts 22.9.
Serm. 7.than if perſons from Heaven or Hell ſhould tell us what is there? 218
and be that hath my Word let him ſpeak it faithfully : what is the Chaff to
the Wheat, ſaith the Lord? Is not my Word like fire, ſaith the Lord? And
like an hammer that breaketh the rock, in pieces? The righteous God
would not have required of Men under a dreadful penalty to have af-
ſented to his Word, (in oppoſition to the impoſtors dreams) had there
not been moſt certain tokens, for the differencing of it from that of the
falſe prophets, whoſe words (as all others beſides his ) were as Chaff,
light and uſeleſs ſtuff for Mans food, which the Wheat, the bread of
life, might be eaſily known from, by thoſe who had eyes to ſee, and
did not, becauſe of their evil deeds love darkneſs rather than light Ili we (John 3.19.
know they who by a good light, are converſant in receiving and pay,
ing of monies, do readily diſcern the genuine , from counterfeit coin.
Whereupon Gerſon * affirmed, that the true coin of Divine Revelati- * Pars prima,
on may be known from the counterfeits of Diabolical Viſions, as true De diftinctione
Gold is from its counterfeit
, by its weight, flexibility, and durableneſs, onum a falis.
(or continuity and incorruptibleneſs ) configuration and colour. Gods
holy Word had light and heat, and power proper to it, which made it
evident, tho' prejudice, and conceited intereſt hindred many to whom
it came, from giving entire credit to it, delivered by the Lords true Pro-
phets 21, and Chriſt himſelf ??, who will certainly manifeſt himſelf, as in 11 Ifa.5 3.1.
diſpleaſure to thoſe who reject him, revealing the Father ; ſo in favour Jer.43.3.
to thoſe who receive him 2. Tis no way likely that one from the “: John 9. 29.
dead ſhould ſo manifeſt himſelf, if he came to impart his experiences to » John 14.21
his friends, yet in the ſtate of the living: who ſhould in all reaſon Matth. 11. 20.
conſider, that if we receive the witneſs of Men, the witneſs of God is
greater 24 ; and conſequently ſhould be deemed more ſuccesful for con- 24 1 John 5.9.
verſion. Hence,
2. The Scriptures prove themſelves by their own light to be from God, and
appointed by him, to convince and convert ſinners, and direct them to come
to him for reft. If God do reveal himſelf, his attributes, and will by
his works which praiſe him, and manifeſt his eternal power and god-head?, , Pfal. 145.15.
to leaye Men inexcuſable ſo far as that evidence gợes : and likewiſe
Præſentemque
by the voice of Nature, or the innate light, thoſe common principles refert quælibet
left in the Conſciences of Men exerciſed to diſcern betwixt good and herba Deum.
3 then he having magnified his word above all his Name 4, which is "Rom.2.14,15
all that whereby he makes himſelf known, there be certainly more
clear characters and glorious impreſſions of the Divine Majeſty, his
Power, Holineſs, Goodneſs, Wiſdom, and Grace to be diſcern'd
therein, than any where beſides. 'Tis rational to collect, that by the
fame Counſel God did inſcribe Enſigns of himſelf in the works of his Dr. Templer
own hands; he did impreſs documents of Divinity on the words of his de Sacro CA-
mouth, wherein the lineaments of Heavenly Wiſdom are as conſpicuous,
as the fagacity of Joab, in the ſpeech of the Woman of Tekoa untó
Davids. Even as by the light of the Sun in the Firmament, we may 2 Sam.14.19
ſee the glorious body of the Sun it ſelf: So by the Word of God, which
is pure, enlightning the Eyes o, we may difcern clearly who is the Author Pfal.19.4,8.
of it. By the condeſcending beams and influences vouchſafed in that
bright
2 Rom. 1.20.
evil;
4 Pro 32.2.
.
none.
How are the ordinary means of Grace more for Converſion, Serm. 7
$
bright Sun, who is indeed the Father of lights, from whom every good and
* James 1.17. perfe&t gift deſcends 4, we may come to ſee our chief good, and the only
way to enjoy it. In him is the fountain of life, and in his light we shall
Pfal.36.9. ſee light s. God who is the true invariable light, in whom there is no
|| 1 John 1. 7. darkneſs at alll, can ſo ſhine upon the glaſs of his Word, that we may
" James 1. 23. ſee therein a lively Spiritual portraiture of himſelf, and his pleaſure
2 Cor.3.18.
towards us, with our duty unto him. For you know by looking in a
glaſs we ſee the glaſs it ſelf, our ſelves, and other things within reach
in the room; and ſo by the Chriſtal glaſs of the Word we may ſee God
who ſpeaks it, our ſelves, with our beſmeared faces, and the emptineſs
of the creatures in the ſame room with us ; which may well engage us
to ſeek to the fountain of all fulneſs, God himſelf. But then, we ſhould
* Mr. Boy remember, ( as an Honourable Perfon adviſeth * ) to conſider the Ho-
Stile of Scrip- ly Bible as an harmonious Syſteme, tho' written by parts and piece-meal
ture, P.72.
in ſeveral ages. It being like a fair ſuit of Arras, of which, tho' a
ſhred may aſſure us of the fineneſs of the colours and the richneſs of
the ſtuff, yet the hangings never appear to their true advantage, but
when they are diſplay'd to their full dimenſions and ſeen together. Be-
fure the Scriptures ( to which we do well to take heed, as to a light ſhia
? 2 Pet. 1.19. ning in a dark-place 1) will in this proſpect clearly ſhew their Author
and original, namely that they came from him who is the light of Men,
* John 1.4,5. And ſhineth in darkneſs, to the good fatisfaction of the Conſciences of
i John 1.4,5. the honeſt beholders themſelves, whatever objections may be made by
carnal reaſonings to the contrary; hereby being far more effectual to
9 Pfal. 19.7,8. convert the Soul and rejoyce the Heart", than any appearances of prodigi-
ous ſpectres giving fome notice of what paſſes in the other World,
could ever do. Sith the real reſurrection of Lazarus had no other in-
fluence on ſome of the Jews, than only to give them occaſion of turn-
ing informers to the Phariſees, againſt Chriſt, who had juſt before
So John 11.46 their Eyes, wrought that moſt notable miracle 10. Hence,
3. The power and efficacy the Scriptures have had in changing the minds
and hearts of men, shem that as to any future expectations, they are more
ſucceſsful for converſion, than any new revelations or appearances from the
other World. The powerful effects of it, proving the Word of God, to
be a perpetual Ordinance, or covenant which God hath commanded for
** Pfal. rtis. ever , deriving vertue from him for this very end, and by its power-
** Heb. 4.12. fulneſs and quickneſs evidencing him to be the undoubted Author of it 12
when it is received (tho' revealed to, and by Men immediately or me-
diately ) not as the word of Men, but ( as it is in truth ) the Word of
13 1 Thef.2.13 God, which worketh effe&tually in them that believe '}, yea and brings men to
believe, who are not prepoſeſs’d with prejudices and corrupt affections,
which cauſe a rage againſt Divine appointments, whereupon the God of
this World (the Prince of Darkneſs) blinds their minds, left the light of
the Goſpel of Chriſt, who is the image of the inviſible God, ſhould ſhine into
14 2 Cor.4.3,4. them 14. Yet in the diſpenſation of the Word there is an evidence of
Divinity in it, commending it ſelf to the Conſciences of unprejudi-
ced Men. The ordinary means of grace being mighty through God, to
the
IO
3
Serm. 7.than if perſons from Heaven or Hell fhould tell me what is there? 219
ť
16 AAS 13. 12.
Plal. 119. 11.
17 Acts 26. 18.
23 Heb.5.13,14
24 1 Per.1.23.
he pulling down of the ſtrong holds "5, yea every thing that exalteth it ſelf 'sa Coz.10.4,5.
againf the knowledge of God, from whom it came and unto whom it di-
rects us. Even great ones have been aſtoniſh'd at the Doctrin of the
Lord 16, drawn from vitious courſes into virtuous and holy practices ;
from darkneſs to light, and from the power of Satan to God 7, when little
good comparatively was done by Chriſt himſelf preaching at Caperna-
um 18. The Magazin of his Miracles, thoſe extraordinary Diſcoveries 18 Mat. 1 I. 23.
of their Author. In the uſe of the ordinary means of Grace, even at --13.58.
one Sermon of Peters, we find three thouſand converted"; and after- 19 Ads 2.41.
wards upon hearing of the Word, we meet with about five thouſand
more that believed 20, which may well evidence who was the Author of it, A&S 4.4.
and in whoſe hand it was an Inſtrument 2. Many have been built " Eph.2. 20.
upon this Foundation, enlightned and directed by this Light 22, fed with » PL. 119.105.
this meat 23, regenerated by this Seed 24, which as a grain of Muſtard-
feed in a matter of Sixty Six years fpace, after the fowing of it, grew
into a great Tree, which Pliny*, the Proconſul in Bythinia, employ'd by *Plin.Secund.
Trajan to root up Chriſtianity ( which they accounted a Crime did lib.1o. Epift.
acknowledg. Tertullian, and others, prove the ſpreading of it in the ut fieri folet,
Second and Third Centuries. So mightily grew the Word of God, and diffundente se
prevailed 2s in the primitive times, ingenerating unconquer'd Conſtancy crimine, &c.
Adverfus
of Faith and Gödlineſs in the minds of the Hearers, and always
gentes ipfa
victoriouſly triumphing ove rthe Kingdom of Satan,and falſe Religions, multitudine
In the beginning of the Reformation, ſaid Luther *We do everywhere ex- perturbatus
.
perience in the Church in the Commonwealth, in the Family, certain fruits of
the Word, which as Leaven doth ſpread it ſelf into all the parts of the Com- Ubique experi-
.
monwealth, the Ofices, and all the States.
Afterwards we find how it did diffufe it ſelf in England, Scotland, plogin Rep.&c.
and Ireland, c. || Notwithſtanding they of the Antichriſtian ſtate | See the Ful
have laboured to keep up their Superſtition and Idolatry, by feigned filling of Scrip-
Apparitions, as may be ſeen in later Collections of Popiſh Miracles, the tures, p.401,
414. II. 46.10.
Hiſtory of Jetzer, &c.
4. The Holy Bible being the appointed Inſtrument wherewith the Holy Aas 1. 16
Spirit will work for the fančtification of the Soul 24 ; it is indeed a ſurer John 17.17.
word of prophecy (which the Spirit of Chriſt that ſpake in the Prophets them- 1 Pet.1.22.
ſelves did fignifie !). than that which came from Heaven at the transfigu- ' 1 Pet.1. 11.
ration 2 Not in regard of the truth, (for therein they were both tí ev du legs.
22 Pet. 1.18,19
equal but in regard that at the Transfiguration was more tranſient,
being heard but by a few; this of the Scripture more firm and fixed,
being written for an unalterable Record; juſt ſo as Holy Men had it
brought to them at ſeveral times by the Holy Ghoſt ; it was not of
any private Conception, for it came not by the will of man, but was *Eufeb.Ecclef.
brought into them by the will of God, who hath ſtrongly preſervd it Hift.l.10.ch.3,
amongſt his People, notwithſtanding the endeavours of Antiochus to masters
deſtroy it under the Old Teſtament, and afterwards, when the Canon
was compleated, tho' ſeveral of the Roman Emperors uſed their uthioſt ods xala ul.
power to burn it *. For rather than they whom the Spirit of God had oves o peg's
wrought upon by it, in the communication of Spiritual Light and Furima eodem
do , &s.
Life
25 Acts 19.20.
mur
in Teme
John 10.35.
Mat.17.5.
A
xjiegel's region
How are the ordinary means of Grace more for Converſion, Serm. 8.
Mat.22. 29.
Life would become Traditores (ſuch Traitors to God and their own
Soul, as) to deliver it up to Dioclefian's Officers, they in great num-
bers ſuffered themſelves in Egypt to be bodily deſtroyed, in humble
confidence the Author of it would take their souls into Abra-
ham's Boſom, to be for ever happy there. So ſucceſsful a means is the
Word of God for the work of Grace in the Soul, that no marvel upon
the Rich man's ſpeaking his own conceit, or odd wiſh, for ſome ones
prodigious return from the other World ; as if a Preacher thence
would bring his Brethren to return to God; Father Abraham diſco-
vers himſelf to be of another mind, as it were giving him a Repri-
mand, ſhews that the Written Word, giving more clear evidence of its
really coming from above and ſo manifeſting it ſelf to be from God,
ſhould rather do it, as being the ſtated means, which the Spirit uſeth
in the converſion of others. And therefore the hankering after Mel-
ſengers to come anew from Heaven or Hell, argues thoſe who are ſo
diſpos'd to be ſuch (as our Saviour ſhewed in confuting the Sadduces)
who really know not the Scriptures, nor the power of God therein 3.
For let
us ſuppoſe one who had been dead, and known to be ſo, for ſeveral
years, ſhould be wonderfully raiſed up by God, to warn his known
Friends here in this World, to flee from the wrath to come, and to
return to God : What new Arguments could He uſe, that had not
been uſed in the Miniſtration of the Word before, fith therein he had
been acquainted with the pure Precepts of the Divine Majeſty; and
alſo his ſure promiſes of Heaven to the Obedient, with the certain
threatnings of Hell to the Diſobedient, and the never-ceaſing pains
under the execution of them, felt by him who in this Parable here
would have warning given to his Brethren? What can He ſuppos’d
to come from the other World, offer more to the ſerious conſiderati-
on of his Relatives ? After a little ſtartling of them, who it may be
would be ſomewhat concern'd a little while at the ſurprize ; as the
Drunkard, ſeeing his Pot.Companion fall down dead under the Table,
or others ſtruck dead on every ſide in a dreadful Peſtilence ; yet the
Survivers remain unchang’d in their Minds, Wills, and Affections of
Love and Hatred, Hope and Fear all this while. Tho' they have
often heard the Miniſters of the Word even in Chriſts ſtead, laying co-
gent Arguments before them to gain their Aſſent, powerful Motives
to work upon their Wills and Affections from the ſure Word univer-
ſally ſuited to the Caſes of their ſeveral Souls ; when it, may be they
had ſome common motions of the Spirit which they have quenched,
whereupon they may now be prone to doubt, whether this ſuppos'á
new and extraordinary Meſſenger be indeed Commiſſion'd from God,
unleſs he produce his Credentials, and theſe be atteſted to by the
* Gal.3.1,2. Spirit 4. For, upon the appearance of an Angel, there might well
be a ſuſpicion, ſith if a good one, his Meſſage would accord with
Speftris. God's Word'; if a bad one, he would endeavour to deceive by
Mat.1.23. his Lies: When the Angel did inſtruct Foſeph by a Vifwn, he forth-
with adjoin'd a Teſtimony from the Prophetical Scriptures,
which
Lavater de
Ifa.7.14
Chrift
:.
...
IN
MEMORIA
6 Ex. 4.10,12.
| Phil.4.13.
Serm.7. that if perſons from Heavan or Hell ſhould tell us what is there? 220
Chriſt and his Apoſtles had reſpect to, tho' they could work Mitacles
to confirm their Doctrin.
5. God out of his infinit Wiſdom bath given its his Oracles, and ſent his
Embaſſadors in the miniſtry of reconciliation“, men like to our felves, as 42 Cor 5,19,1.
imre ſuitable to us in houſes of Clay, than Angels, which live out of the
Sphere of our Commerce. God inight think now their Teſtimonies to
his Church here below, would not be ſo convenient for his Govern-
ment, and ſo conſequently not ſo ſucceſsful for the beginning of
Converſion. He could bave had the uſe of the Nobleſt Spirits for
his Errand, and Embodied them, if he would, for expedition, when
he choſe to employ Moles, notwithſtanding his excuſés s; when the sEx.3.11,12.
Promiſe of God's Preſence with him on his Emballie might anſwer
all 6; ſo that he found be might ſay with converted Paul , || He
could do all things through Chriſt enſtrengthning bim. Man is beſt drawn
in ſuch a way as is moit agreeable to his Nature : The Head, which
is the governing part in the Organical Body, may more moſt uni-
formly with Members of the ſame nature', who have the irrefrega- ? Deut. 18.15.
ble Authority of God's Word to back them, wherein they ſpeak for God
to Itubborn ones; and tho' the Treaſure is preſented in Earthen Vel-
ſels 3, yet the excellency of the Power is of God), Converſe with good 82 Cor.4.7.
Angels is a Dignity which our preſent ſtate in the Body cannot well ' 1 Cor.1.17.
bear, and therefore it is rare. There is indeed a Story related in Bo-
din * of one who had deſired much the guidance and aſſiſtance of * Lib. I. de
an Angel; and from the thirty ſeventh year of his Age, he ſaid, he had Magcrum cum
a Spirit that affifted and followed him to his Death He would knock Satana com-
and awake him early in the morning; if he ſpake unwary words, he
would reprove him for it by a Dream in the night; if he was reading
a bad Book, the Angel would ſtrike on the Book for him to leave it
j
and give ſome pre-notice to him in a Dream when ſome accident was
like to befall him, &c. This is related from the Man as matter of Fa£t.
But it concerns us to be wary, and not to be wiſe above that which is writ-
ten to. If we are not ſatisfy'd with the infallible Teſtiniony of God
himſelf, how ſhould the coming of a Creature in a ſtrange way give us
ſatisfaction? The Fat her of Lies may impoſe on our ſimplicity, and
deceive us in the Habit of an Angel of Light "
Too many caſie " 2Cor.11.14.
People have been impos’d on by the Popilla Legends., Luther * being 'In Genef.c.iz:
acquainted with ſuch Impoſtures, faid, Satan indeed hath often tempted
me (even as Auguſtine, who deprecated, that an Angel might not ap-
pear to him ) that I might ask a sign of God: But far be it from me
that I ſhould hearken to this temptation. The Martyrs without the appari-
tion of Angels, confirm'd by the Word alone, did meet Death for the name
of Chriſt, and why should not we acquieſce in the ſame ? 'Tis faid, when
once he had kept a day of Humiliation and Prayer, he had a Viſion
of Chriſt, when he ſaid, Away! away! I knoid no picture of Chriſt but
In C+2.37 Gin,
the Scripture. And elſewhere, 'I have made a Covenant with the Lord my pattumn Feci
God, that he may not ſend me Vifions, or Dreams, or Angels; for I am cum Domino
content with this Gift that I have, the Holy Scripture, which doth abuna Deo meo. &
Ff
dantly
mercio,
10 I Cor.4.6.
How are the ordinary means of Grace more for Converſion, Serm.7.
:
dantly teach and ſupply all things that are neceſſary both to this and a future
Life. Let us all then content our felves with the ordinary means of
Grace, which are more ſucceſsful for Converſion to carry it on from
firſt to laſt, rather than expect perſons from Heaven or Hell to ac-
quaint us what is done there.
If ſome rare inſtance ſhould be alledg?d of ſome Atheiſttical Perſons who has
ving been intimate Companions in wickedneſs ; had agreed that when either of
them Mould depart this World, and find a joyful Heaven, or dreadful Hell;
he would, if poſſible, acquaint the Survivor with it: And thereupon ſome
Spectre or Voice hath been beard or ſeen (or fancied to be fo) upon ſuch a
Diſcovery there hath been an inclination to return to God, and an amend-
ment of Life.
Except.
1
II Gal. 1.1.
Anſio. I fear ſuch an inclination and amendment have been but ſome tem-
porary emotions upon ſuch a prodigious occurrence, and have foon
evaniſh'd like a bluſh; or have occaſiond only ſome fainter Eſſays
towards amendment of Life, which have not come to a thorow
change, only to be an Almoſt Chriſtian, as Agrippa, and not ſuch an
10 Acts 26.27. Altogether Chriſtian, as Paul himſelf was, when Converted 10 upon
the Call of Chriſt by whom God ſpake to him", having ordained to
Heb. 1.2. reveal himſelf by the Word ; but we do not now find the revelation
by Angels,or the Spirits of thoſe who are departed this Life, to be any
ſtated Ordinance of God for man's Converſion, as the Scriptures be.
For ſhould we ſuppoſe Bad Angels to come to us, they are Enemies
to man's Converſion: Good ones, as God's Miniſters, would confirm
his Word; ſhould we ſuppoſe wandring Spirits or Spectres from the
Dead (according to Dives his Conceit) to be Monitors of the living,
we muſt reckon them to be either the Souls of Believers or Unbelie-
vers : If of Believers, they will after the example of Chriſt their
Head, ſend us to the Holy Scriptures, as Aguſtine thought he heard a
voice ſaying, Take and Read, Take and Read. They will ſay with God
! Mat. 17.5. the Father concerning his Son and our Saviour, Hear ye him's. If
the Souls of Unbelievers,and wicked Miſcreants; Who would hearken
to them, or give credit to what they Say? Further, what theſe
ſuppoſed ones ſay, do either agree with the Written Word, or are
contrary to it: If the former, they are received, not becauſe they
are believed by them, but becauſe contained in the Word of God,
which hath been found a ſucceſsful means of God's own appointment
for man's Converſion. If the latter, i.e. They be contrary to the
Word, they ought by no means to be receiv’d. Should we fuppofe
(that which is not poſſible ) an Angel from Heaven ſhould ſpeak to
them. But I fear I am become tedious ; yet I beg your Patience a lit-
tle longer, whiles I touch upon
III. Some ſhort Application of this ſtated Cafe, that The ordinary
means of Grace are more certainly ſucceſsful for Converſion, than if ſome
Perſon
11
Serm. 7.than if perſons from Heaven or Hell ſhould tell us what is there? 221
i
Perſons from Heaven or Hell, ſhould tell us what is done there. And it
ſhall be, for,
1. The Reproof of thoſe who diſvalue the Sciptures, and diſcourage ſuch as
wonld ſearch them in the language they underſtand, according to our Saviours
injunction to ſearch the Scriptures" : which we find to be Authentical, "Jolin 5. ;9.
from God himſelf, as hath been evidenc'd, and might be further by
other Arguments which have been urg'd by others *. The truth is, if * See Grotius,
God himſelf were not the Author of the Bible it muſt be fome Creature Mornæus,
Mr. Baxters
either Good or Bad. If Bad, why forbids he evil ſo rigoroully, and Saints Reft.
commands good fo exprefly, aiming at nothing but Gods glory, and Sir Charles
Mans happineſs? If Good, why doth he challenge to himſelf that which Wolſey,
is proper to God alone? As to make Laws for the heart, to puniſh and Mr.White,&c.
reward eternally. If no Creature, God himſelf muſt be the Author.
'Tis highly blame-worthy then to have low thoughts of Gods own
Book: Yet ſuch is the corruption of faln Man, that even the generality
of thoſe who make ſome profeſſion of the truth, are too apt to ſet
light by Moſes and the Prophets, which Paul ſtiles the Oracles of God"? "Rom. 3.2.
The Heathens were exceeding fond of their Oracles, which were but
Riddles and Cheats; but many under the Chriſtian name do diſregard
the lively and true Oracles of God; I mean not only thoſe who of old
look'd upon the Old Teſtament as not endited by the Spirit, or of la- Manichees,
ter days as out of date under the New Teſtament, and all of it but as Weigelians,
a dead letter, and thoſe who forbid the reading of it to the Laity :
Papifts.
But ſuch as ſleight, and do not conſult theſe infallible Oracles which
really paſſed Gods own hands,having his Signature upon them, and being
able to make us wife unto Salvation 13 : yea,are there not to be found thoſe, "3 2 Tim.3.15
who tho' they profeſedly renounce Popery, do yet droll upon the Ho-
ly Scriptures ? Burleſque them, and make a ridicule of them, ( and
ſuch would deal ſo with Monitors from the dead) wherein if we would
indeed exerciſe our Spiritual ſenſes to diſcern, we might ſee the face of
God and live. Alas! How does the ſpeech of many bewray them 14 ? "4Matth.27.73
( becauſe out of the abundance of the heart the mouth ſpeaks ) to have
little value for the Divine Oracles : Sich they in all their talk ſeldom
(if ever) diſcourſe of them with reverence. Which would indeed dif-
poſe one to fear, that ſome under the name of Proteſt ants have in re-
ality no more value for the Oracles of God, than the Popes of Rome,
who put their own Canons and Decrees, not only in the ſame rank with Honoratu 12
,
the Canonical Scriptures, but above them *.
Epiſt.16.
2. We ſhould not any of us tempt God in hankering after new Revelations
or extraordinary diſcoveries ; but adhere to God, in the ordinary means, be
hath appointed, and allow'd to us for converſion and confirmation. 'Tis true
as a great Man -|- hath well obſerv'd, All Religion doth depend, or is pre- +Mirand. de
ſumed to depend upon Revelations from above. Fleſh and blood (faith Chriſt15) fid.& ord.cred.
hath not revealed it, but my Father which is in Heaven. But then when "Matth.16.17
this is conſign'd in a ſufficient and clear Canon, undoubtedly atteſted
with an excluſion of additionals, under dreadful Plagues, 16 we ſhould " Rev. 22.18.
reſt ſatisfied, and not be reaching after novelties: yea, and we ſhould
Ff2
heartily
How are the ordinary means of Grace more for Converſion, Serm.7.
heartily acknowledge our gratitude to our gracious God for his true
*&uTÀ N° cv-light, which doth perpetually caſt out his rays, and as Polybires * faith,
This CRESTEN Of truth, it ſelf, doth by it ſelf prevail and pulls down all the falſhood, that
aj romayoría
GETUL Tè fev-
perks up its head againſt it. Oh how thankful ſhould we be for the Li-
No.
berty we do enjoy, for the good of our precious Souls, to worſhip God
as he hath preſcribed in his Word of eternal Truth! Heartily waiting as
Matth
. 11.25, dependents upon him, that he would open our Eyes to ſee ike wonderful
? Pfal. 1 19.18 things contained in his Lam? We ſhould be well contented with the
propoſals that God himſelf makes to us in his unerring Word, and not
expect to have our curioſities gratified with ſtrange Relations from
the Dead. If the Houſe of God amongſt us be built upon the founda-
tion of the true Prophets and Apoſtles; We ſhall not need ( as a Learned
* Dr. Spencer Man faith *) daubing with ſuch ſpurious Viſions and Prophecies as the Roma-
of Proph. nifts brag of. Luther, vext with their Impoſitions, writes, † I am
+ In Gen.c.22.
wont to pray God daily, that He may not ſend any Angel to me, for any
Ego foleo Deum
precari, &c. cauſe ; if any should be offer'd, I would not hear; unleſs he ſhould fignifie
ſomewhat of political neceſſity: even as pleaſant dreams, and glad tidings
are ſometimes wont to chear us up, in civil matters : and yet I know not whe-
ther even in ſuch a caſe I would barken to him and believe him.
But in Spi-
ritual things we do not defire Angels. The ordinary means of grace which
I have been diſcourſing of, as being ordain'd of God, do diſcover what
he would have us to do, and what he will do for us, is that which
the Holy Spirit joins himſelf to, and makes more effectual uſually to
ſaving change of the heart, than prodigious and ſenſible Alarms,
which unealie Souis deſire to pry into: when as the Holy Angels deſire
to peep into the myſteries revealed to the Church, and made known by the
Pet1.12. manifold or embroidered Wiſdom of God 18.
Epheſ.3.10.
3. There should be no ſeeking to familiar Spirits, or confulting of Conju-
rers and cunning Men; as they would be thought to be, who converſe
with Satan, fith we are called to the Law and to the Teſtimonies. If any
pretenders to new lights, or diſcoveries from the other World, which
ſpeak not according to this Rule, that is already revealed and ſealed,
* Ifa. 8. 20. Ptis becauſe there is no light in them 19, fome expound it; If they be
See Engl An- otherwiſe minded than they have from God been adviſed, and will re-
ſolve torun after Witches and Wizards, there ſhall no day-light of
proſperity befal them; but all darkneſs of afliction and miſery ſhall
betide them. God allows not a going to the Witch at Endor, having
written Laws by which he will Rule and Judge the World. His peo-
ple of old were not to hearken unto the word of thoſe falſe Prophets that
> Deut.13. 1, gave a ſign or a wonder 20, tho' God permitted it to come to paſs, for
their trial, when pretended to be an atteſtation to that which God
2 Thef.2.9. abhorr'd.' But they were to harken unto the Prophet whom God would
22 Deut 18.15, ſend, even Jeſus Chriſt, 21 unto whom the true Prophets under the
Old Teſtament did refer, and who hath filenc'd all lying Oracles.
Matth.17.5., Which the true Oracles do caution us to take heed we be not deceived
22 Mat, 10.16.
with Christs Apoſtles brought the Conjurers, by the power of
1 Tin: 4.1,2. Gods Word, to confeſs their deluſions, and bring their Books to be
1 Thef.2.9,10
burned
notat.
2,2
.
24.23,24
Serni.7.than if perſons from Heaven or Hell ſhould tell us what is there? 222
burned openly, 23 which were of the ſame kind in effect with ſome Pro- 23 Acts 19.18,
gnoſtications about future contingencies, that there can be no true 19.
foundation for, in genuine Aſtrology, though that be pretended, to the
prejudice of the Divine Oracles. To which, who ever refuſeth to give
entire credit, upon due deliberation, he gives ground of ſuſpicion
that he hath none of the Spirit of Christ 24, neither would he ever be- 34 1 Cor.12.3.
lieve Chriſt himſelf returning in the fleſh, and all the Angels, or thoſe
from the dead. Hence we may take notice how the wonderful bold-
neſs of Satan bewrays it ſelf; as well as the incredulity of Men Beza.
in receiving the Truth, and their credulity in embracing of Fables.
For how many are there who account for fuch, thoſe things con-
cerning eternal puniſhment, which are declared by the Son of God?
And on the other hand, how many, partly by meer fictions, partly
by true nocturnal Apparitions of unclean Spirits aſſuming dead corps ?
but to deceive miſerable Men, have on purpoſe given themſelves Oc.
caſion to be deceived. (Not heeding Pauls fear, left through the Ser-
pents ſubrilty, their minds should be corrupted from the ſimplicity that is in
Chriſt'). "To which impoftures the Popills Purgatory, Prayer for the ? 2 Cor. 11.3.
Dead, Invocation of Saints, and that which they call the Adoration of Re-
liques, owe their Original. When the Lord hath of old forbidden,
that the dead ſhould be conſulted or heard?. To conclade,
2 Deut. 18.11.
4. Lets be exhorted to mind Moſes and the Prophets. Lets labour in the
light of the Scriptures to ſee the Author of them?, that we may thereby 3 Pfal. 36.9.
as the moſt ſucceſsful means, be brought to repentance of our ſins, 84.11.
avoid the torments of Hell, and enjoy the pleaſures of Heaven. And
if any of us under temptation, as looking for ſomewhat more ſen-
ſible and lively; fall into doubting concerning the Divine Writ, or
Word of God, as written ; which yet I have ſhew'd is more credi-
ble, for that it ſhews it ſelf in a Diviner way, being written; as
Water in the Fountain, or Light in the Sun : which while it is
ſtrained, paſſing thorow tlie Pipes and Inſtruments of Mortals, in
a traditionary way, is defiled or obſcured. Lets then take off our
Eyes from curioſities, and not think to delight our ſenſes with
novelties, and Preter-Evangelical Doctrins, knowing the great Apo-
fle, hath Anathematized, or curſed all them, who bring another
Goſpel, or Do&trins beſides the Goſpel, in the beginning of his Epiſtle
to ibe Galathiaris 4. Chriſt here in my Text repreſents Abraham as pre- 4 Ga1.1.6,7,8,
ferring the Sacred Scriptures, to be more worthy of credit, and bene-
ficial to Converſion, than the Reports of thoſe raiſed from the Dead :
and Paul (by whom Chriſt himſelf ſpeaks ) not writing raſhly and * Chryſoſtom
Theophyla&t.
unadviſedly, (when moved by the Holy Ghoſt ) but upon mature deli-
beration, with a great deal of gravity repeats, _ As we said before, fo ría vellez-
ſay I now again] (confirming what he and others for ſubitance had de- géanarivena
deliver'd ) for greater certainty. [ If any man proach any other Goſpel 1.3 ans des
unto you ] he doth not ſay (as ſome of the Ancients have obſerved *)
γελίζονται
any contrary, but any, the leaſt thing befides that we have preached and ye zapad stung -
have received, thi' be be an Angel from Heaven, let him be accurſed. He zehes due to
prea
9.
oms can evaya
neónli evaza
How are the ordinary means of Grace more for Converſion,&c. Serm.6
s Heb. 1.14.
prefers the Divine Writ to the Angels coming down with a meſſage
from Heaven. Evangelical Doctrins to Angelical, could it be ſuppo-
ſed, and that deſervedly. Becauſe, the Angels tho great, yet are Ser-
vants and Miniſters s, whereas all the Holy Scriptures are not com-
manded and ſent of Servants to be written ; but of God himſelf the
• 2 Tim.3.16. Lord of all, as hath been ſhewd 6. Lets then depend ſolely, upon the
1 Pet 1:11,17. ſure Word, which is moſt effectual to convert and comfort us. Here's
2 Pet. 1.20,21.
John 20.31.
a firm ſupport, for if this Earthly Globe we ſtand upon, tho'heavy and
bulkey, hang up, encompaſſed by the Heavens, not ſtirring from its
centre, tho’ it hath no Shoars to uphold it, but the Word of God 7, cer-
tainly it concerns us to ſtay our ſelves ſecurely, on the infallible pro.
miſe of the eternal God, admiring the excellency of his Holy Writ ;
Tract
. 35. in which (faith Auguſtine *) is a burning light fit both to make bare thoſe
ardens eft ido- things which are cover'd with darkneſs ; and to demonſtrate it ſelf to thine
mea, & alia Eyes. For indeed it contains the pureſt Precepts, the beſt Counſels,
que tenebris the cleareſt Examples, the ſtrongeſt Helps, and the moſt cogent mo-
sudare, & fe- tives and encouragements to Duty, the moſt dreadful Threatnings of
ipſam tuis ocu- Wrath to the Diſobedient; and the ſureſt, and fulleſt Promiſes of
lis demonftrare Reſt to the Obedient.
1 Heb. 1.3.
Quest.
Ý
-me
-74
Serm. 8.
223
*
Queſt. How may it convincingly appear, that
thoſe who think it an eaſie matter to believe,
are yet deſtitute of ſaving Faith ?
:
SER M. VIII.
:
1
Epheſ. I. 19, 20.
And what is the exceeding greatneſs of his power to us-ward who be-
lieve, according to the working of his mighty power, which he
wrought in Chriſt when he raijed him from the dead >
T
HE Deſign of this Epiſtle is to ſet forth the Free-Grace
of God in Man's Salvation by Chriſt.
I. More generally, verf. 3. who hath bleſſed us with
all Spiritual Bleſſings.
II. By a particular enumeration of thoſe eternal
Bleſſings which were decreed for us in Chrift, viz.
Ele&tion and Adoption, verf.4, 5.
Having thus looked ſo far back before the foundation of the
World, verf. 4. the Apoſtle ſets down what Chriſt did in time for
us in his own Perſon, when he took our Nature upon him, and en-
tred into the Office of a Mediator, as our Head, compleating our re-
demption in himſelf by dying for us, in whom we have redemption
through his Blood, the forgiveneſs of Sins, verſ.7. Then follow the Bleſ-
ſings that we our ſelves, as Members of Chriſt, are Partakers of in
this Life ; and they are all comprehended in Faith, and in the certain
conſequents of it.
Theſe Epheſians were called to this Faith by the preaching of the
Goſpel, which (the Spirit of God accompanying it) became effectu-
al to beget Faith in them. Paul was mightily affected with the ſuc-
ceſs the Goſpel had among the Epheſians , gives God thanks for it;
verf. 15. and prays heartily for a further encreaſe of that Faith in
them, verf. 16. and ſhews what a wonderful thing it is, that any are
brought to believe in Jeſus; ”tis as great a Miracle as the Reſurrecti-
on of Chriſt from the Dead ; that was an effect of Divine Power,
and ſo is this.
I
Hom
may it convincingly appear, that thoſe who think it Serm.8.
Man
I have made what haſt I could to bring down my Diſcourſe to the
Text, and to the point or Queſtion that I am deſired to ſpeak to this
morning, viz. How it may convincingly appear that thoſe who think it
an eaſie matter to believe, are deftitute of Saving Faith?
In ſtating this Cafe, I ſhall do theſe three things.
1. Shew what a difficult thing it is to believe.
2. Give the reaſon why many Profeſſors count it an eaſie thing to
believe.
3. Prove that thoſe who count fo, are deftitute of ſaving Faith.
Firſt. The Difficulty of Believing.
I. That which requires the greateſt power and ſtrength to effect
it, is no eaſie thing ; but believing requires the greateſt power to
effect it, therefore it is no eaſie thing to believe.
I prove the Aſſumption, viz. That the greateſt power in Heaven
and Earth is required to raiſe up Faith in us.
Becauſe Faith deals with the power of God only about thoſe
things which it believes, bears it ſelf up upon that ; and when God
is about' to perſwade a Sinner to believe his Free Grace, he firſt con-
vinces him of his power, that he is able to perform his promiſes.
1. God allerts his Power, he declares himſelf to be an Almighty
God. So to Abraham, Gen.17.1. and in the new Teſtament he often
aſſerts his Power, that all thing are poſſible to him. Omnipotency
ſticks at nothing, knows no difficulties; what cannot the exceeding
greatneſs of his power do?
2. God doth exert and put forth his Power in ſome viſible ex-
emplification of it, that fully demonſtrates his Omnipotency, and can
ſignifie nothing leſs ; ſuch an inſtance we have in the Text, in the
Reſurretion of Chriſt, this overt act Speaks out his infinite power,
tis matter of fact and cannot be deny'd.
3. God gives the Saints ſome feeling and experience of the exceeding
greatneſs of his power put forth in their own Souls, by working faith
in them; they ſee 'tis the Lords doing that nothing in Man would ever
lead him out to it, if God did not perſwade him, and bring over his
heart to believe the Goſpel.
Believers under the new Teſtament though they hear much of the
power of God ſet forth in the letter of the word, and though they ex-
perience the efficacy of this power in their own hearts yet that which
puts the matter quite out of doubt with them, is this undeniabl inſtance
of divine power in the Reſurrection of Chriſt: Abraham wanted this,
though he ſaw much of the power of God towards him, in calling
him alone from his Fathers houſe, and greatly increaſing him after-
wards, when he became two bands, Gen. 32. 10. and in giving hini a
Son in his old age, 6c. yet the greateſt proof of Gods power to
Abraham was the inward efficacy of it upon his own heart, that he
ſhould be brought to believe a Reſurrection, when there was never
any inſtance of ſuch a thing in the world before ; 'tis a ſign he was
ſatisfied
Serm. 8. an eaſie matter to believe,are yet deftitute of Saving Faith?
224
5
i
comes.
ſatisfied in the almighty power of God, accounted that God was able
to raiſe him up, Heb. 11. 19. though he received him from the dead
in a figure; Iſaac was not really ſlain, therefore Abram's Faith was
more remarkable, that he ſhould believe that God could raiſe his son
from the Dead; and that he would do it,rather than break his promiſe,
he reſolved to obey God for the preſent, and to truſt him for the fu-
ture: All that we believe now is but the conſequent of Chriſts Re-
ſurrection, and follows upon it; the Head being riſen, the Members
will alſo riſe, every one in his own order; not only by a bodily Re-
ſurrection at the laſt day, but by a Spiritual Reſurrection in their
Souls here, when the time of their Converſion and Regeneration
That which convinces us of the Almighty Power of God
to perform his Promiſes, is the Reſurrection of Chriſt ; but that
which was the chiefeſt proof of God's Power to Abram, was the in-
ward impreſſion of it upon his Heart when he was firſt called.
That he who as a Man had this Law written in his Heart, That be
ſhould not kill, ſhould ſo readily yield to the killing of his Son; and
when he was reſolved ſo do, had the Knife in his hand ready ſtretcii-
ed out, was under the higheſt impulſe of Faith to do what God
commanded him ; that he ſhould preſently be taken off from it by
a counter-command from Heaven: How did God try Abram, as if he
had ſet himſelf to puzzle him; turns him and winds him this way
and that way,backward and forward ; he muſt not kill, and then he
muſt kill; and by and by he muſt not kill; God was reſolved his Faith
ſhould move as he would have it, according to his Will; and Abram
was as ready to comply, He is my God, ſays Abram, and I will obey him ;
Iſaac ſhall die, and Iſaac ſhall live ; what God will : He ſees further
than I do, I'll follow him, though I know not whether I go, nor what
I do ; God knows, that's enough for me, I'll truſt him ; Lord, what
wilt thou have me do? tell me, and I'll do it ; ſhall I kill my Son, or
fhall I ſpare my Son ? it ſhall be as thou wilt, Lord. Herein Abram
excelled all Believers under the New Teſtament : though they have
ſome experience of God's Power put forth upon their Souls in believe
ing, yet they don't bear only upon this as Ābram did; they have the
Reſurrection of Chriſt to ſupport their Faith, which Abram had not,
and yet believes a Reſurrection Power as firmly as they who ſaw
Chriſt riſen from the Grave: God appeared to Abram, and made
ſuch immediate Impreſſions of his Power upon his Heart, that he needs
no Sign, no viſible Inſtance to confirm his Faith, he was ſatisfy'd with-
out it ; he faw that in God himſelf, that made him never to difpute
his Power afterwards.
Saints now, though they have experience of a Divine Power touch-
ing their Hearts, and drawing them to Chriſt, yet they cannot ſo clear-
ly diſcern this conquering ſubduing Power of God in themſelves, as
they may in Christ their Head, becauſe they are under many infirmi-
ties not yet removed, they don't fee Sin and Death, and the Devil
and the World quite overcome in themſelves, but they ſee all over-
come
manner
How way it convincingly appear, that thoſe who think it Serm.8 .
ܪ
come in Chrift; his Reſurrection proves all ; and they are fain often
to reflect upon that, to ſtrengthen their Faith and Aſſurance of Victory
in their own perſons at laſt; they know that Chriſt did not die for
himſelf, nor riſe for himſelf, but for them ; they ſee Chriſt crowned
with Glory and Honour, Heb.2.9. he ſuffers no more in his Perſon,
though he ſtill ſuffers in his Members; but they ſhall e're long be as
free from Suffering, as the glorified Perſon of Chriſt now is in Heaven;
thus it will be when Chriſt myſtical ſhall have all things put under
his Feet ; then Chriſt and his Saints will reign gloriouſly to all eter-
nity, all tears ſhall be wiped from their eyes then, and this will as
ſurely come to paſs as Chriſt himſelf is riſen from the Dead. Be of
good cheer, I have overcome the World, I have, and you ſhall over-
come it; in me you already are more than Conquerors, and in your
own Perſons you ſhall be, when I come again.
II. Becauſe no natural Principle in Man can take in the objects of
Faith, Fleſh and Blood can't reveal them to us; Faith is an act
above Reaſon ; how is it poſſible for a Man, as a Man, to act above
his Reaſon? 'tis abſurd and irrational to think ſo; Goſpel-truths
are ſo deep and myſterious, that they do tranſcend our humane capa-
cities, and cannot be diſcern'd but by the light of a Divine Faith :
What is humane, we may undertake, and count that eaſie to us; but
what is Divine is above us, quite out of our reach; therefore Faith
is ſaid to be the work of God, fulfilled by his Power, 2 Theff. 1. II.
The knowledge of Faith, by which we are perſwaded of that which
we conceive not is higher than all rational underſtanding; we acknow-
ledge the truth of that, as Chriſtians, which as Men we do not Scien-
tifically know by any Logical Demonſtration : Faith gives us the cer-
tainty of thoſe things which we comprehend not.
III. That which makes believing ſo difficult is the ſeeming contradi-
ctory acts of Faith, it ſeems not to conſiſt with it ſelf. Here I take Faith
more generally as it has for its Object the whole Word of God, the Law
and the Goſpel, the ſpecial Object of Faith,as Saving, is the Promiſe;
Saving Faith ſeeks Life which is not to be found in Commandments
and Threats, but in a Promiſe of Mercy. Faith acting upon the whole
Word of God, ſeems to contradict it felf; for Faith believes a Sin-
ner is to die according to the Law, and that he ſhall live, according
to the Goſpel ; Faith has the Word of God for both, both for the
Death and Life of a Sinner, and both are true; the Law muſt be ex-
ecuted, and the Promiſe muſt be performed ; but how to reconcile
this is not ſo obvious and eaſie to every one: Is the Law then againſt
the Promiſes of God? God forbid , Gal. 3. 21. 'tis impoſſible both
ſhould be accompliſhed in the Perſon of a Sinner ; he cannot die eter-
nally, and live eternally, yet both are wonderfully brought about by
Jeſus Chriſt, according to the manifold Wiſdom of God, without
any Derogation to his Law and Juſtice; God and his Law are ſatis-
fy'd, and the Promiſe of Salvation made good to the Sinner, and ſo
both Law and Goſpel have their ends, not a tittle of either falls to
the
Serm.8. an eafie matter to believe, are yet deſtitute of Saving Faith?
227
the ground, Heaven and Earth may ſooner paſs away, than this can
be. O what a miſtery is Chriſt! Fleſh and blood can't reveal this to
us, every believer allents to the truth of the Law as well as the Go-
fpel; he knows that both muſt have their full courſe, the Law is ful-
filled in inflicting Death, the Goſpel in giving Life; the Law contri-
butes nothing to the eternal Life of a ſinner, but kills him and leaves
him weltering in his blood ; is no more concerned about him for ever;
if God will bring this dead ſinner to life again, he may diſpoſe of
him as he pleaſe, the Law has done its utmoſt againſt him; ſo the Law
did againſt Chriſt, ſpared him not, but killed him out-right, and left
him for a time under the power of Death; but having llain a Man,
who was God as well as Man, Death was too weak to hold him, he
ſwallows up Death in victory; he whom the Law flew as Man, riſes
as God, by the power of his godhead ; the Law contributed nothing
to his Refurrection; the Law had the chief hand in his Death, but
none in his Reſurrection : And here begins our eternal Life, in the
Reſurrection of him who dies no more, and is the Reſurrection and
Life to all who believe in hiin.
IV. The reigning unbelief that is among the generality of Men,
even anong thoſe who are of greateſt reputation for Wiſdom and
Learning ; Ay,and among thoſe who carry the vogue for Zeal and Re-
ligion, are counted the Head and Pillars of the Church : Some pre-
tending to Infallibility, others ſet up themſelves and are cryed up by
many, as ſuch competent Judges in all matters of Faith, that their
judgment is not to be queſtioned, but readily complied with by all
who would not be counted ſingular and Schiſmatical. So 'twas in our
Saviours time, the Jews who had been the only Profeſſors of the
true Religion for many ages, in oppoſition to all Idolatry and falſe
Worſhip, they ſtumble at the Goſpel : the Greeks who were the more
Learned ſort of the Heathen World, they counted it fooliſhneſs. And
thus was the whole world fet againſt Chriſt, here was the greateſt out-
wart hinderance of the belief of the Goſpel that could be imagined;
and add to this the indefatigable pains and induſtry of the Devil to
keep out the light of the Goſpel from ſhining in upon us; he blinds
the Eyes of Men by a curſed influence upon their corrupt minds, that
they ſhould not believe : Is it not a hard matter under all theſe dif-
couragements to embrace the Goſpel, and declare our belief of it?
Have any of the Rulers, or of the Phariſees believed on him? But this pea-
ple who know not the Law, John 7. 48, 49. Why ſhould any regard what
a company
of poor illiterate people do? Their following Chriſt is ra-
ther an argument why we ſhould not follow him, they are all but fools
and ideots that do ſo; A curſed ſort of people. This is the judge-
ment the Men of the World have of believers. There is nothing
among too many ſelf-conceited Scepticks lies under a greater impu-
tation of folly and madneſs, than faith in the Lord Jeſus Chriſt : 0
what a paſs are things come too, that after ſo many hundred years
profeſſion of Chriſtianity, we ſhould grow weary of Chriſt and the
Goſpel!
V. The
Gg 2
How may it convincingly appear, that thoſe who think it Serm. 8.
V. The notorious Apoſtacy of many Profeſſors this day, who have
made Shipwrack of Faith and a good Conſcience, 1 Tim. 1. 19. may
convince you all that 'tis no eaſie matter to believe; ſo to believe as to
perſevere in the Faith.
VI. Believers themſelves find it a difficult matter to act their Faith;
if their Lives lie upon it, they cannot act it at their pleaſure, without
the ſpecial aid and aſiſtance of the Spirit ; 'tis God muſt work in us
both to will and to do of his good pleaſure.
Believers are hardly put to it, great is the labour and travel of their
Souls in believing, they meet with much oppoſition from fleſh and
blood in every act of Faith they put forth; they are forced to cry out
for help in the midſt of an act of Faith, left they ſhould fail in it. I
believe, Lord help my unbelief, 9. d. I am now under ſome light and
power of Faith, but I ſee I can't hold ft, if thou doſt not help me.
Í feel fleſh and blood riſing up againſt my Faith, I begin to ſtagger al-
ready, Lord help me that I may not be run down by my carnal Heart.
Temptations make our Faith many times; there is a perpetual con-
flict between Faith and Diffidence, yet Faith fails not utterly, there
Ptis ſtill, Pfal. 31. 22, 23. Pſal. 42. 6, 9. Faith upholds the Heart ftill,
Pfal. 116.7. Unbelievers they tremble and turn away from God, but
true believers in their greateſt frights and fears, do run to God, Pſal.
56.3. make towards him ſtill. Were it an eaſie matter to believe,
ſuch ſuddain fits of unbelief would not come ſo ſtrongly upon belie-
vers themſelves.
Secondly, The Reſon why many Profeſſors count it an eaſie thing to
Believe.
The main Reaſon is this, and I will inſiſt upon no other, viz. Be.
cauſe they miſtake a formal Profeſſion of Faith, for reat believing ; this
undo's thouſands, who becauſe they are qualified as National Prote-
ſtants, for all worldly preferments, here they reſt, and make no
other uſe of their Religion, as if the Articles of their Faith obliged
them to nothing. A formal Profeſſion is general, takes up Religion in
groſs, but is not concerned in any one point of it. But real Belie-
ving is particular, brings down every Goſpel Truth to our felves,
ſhews us our concernments in it: Save thy ſelf, faith Faith, and work
out thy own Salvation, ſee you neglect it no longer ; no Man can ſave ano-
ther Mans Soul by his Faith, his own he may ; Faith buſies it felf
about our own Salvation, ſhews us what we muſt do to be ſaved;
were there more of this Faith among Profeſſors, we ſhould every one
have work enough upon our hands, and not find it ſo eafie a matter
to ſecure our Souls into eternity. General Profeſſors carry it as if
they had nothing to do, were ſure of Heaven already; at this rate
we may count it an eaſie matter to believe, but when we come to die
we ſhall not find it fo: any Faith may ſerve ſome Mens turns to live
by, but every Faith will not ſerve our turns to die by; when we are
dying in good earneſt, a feigned Faith ſignifies little to our comfort,
we ſee thorow it, and ſink under it.
If
Serm. 8. an eaſie matter to believe, are yet deftitute ſaving Faith?
266
If your Faith do not often call upon you to look to your own Souls,
it cannot be ſaving Faith; he that ſeeks not to ſave himſelf, let him
talk what he will of his Faith, it is not ſaving Faith, that is, intent
upon the ſalvation of a believer, and finds enough to do in carrying
on that work, with fear and trembling leſt it ſhould not go thorow
with it. You who have been at this work in good earneſt, don't find
it fo eaſie as ſome would make it; new doubts, new difficulties, new
temptations do ariſe every day, that put the Faith of the beſt Chri-
ſtians to it; if Faith do's not beſtir it ſelf, the Devil may be too
hard for you and your Faith too; if the righteous are ſcarcely ſaved,
furely 'tis no eaſie matter to get to Heaven ; you muſt run, wreſtle,
ſtrive, fight, contend earneſtly, elſe you may miſs of Heaven, and
come ſhort of all your expectation of eternal glory: I ſpeak not this
to diſcourage you, but to awaken you to that diligence and care that
ſo weighty a buſineſs calls for.
Saving Faith is to caſt my Self and my own Soul upon Chriſt for
ſalvation ; what ever your Faith may be 'tis not come to ſaving Faith,
till you do this you may carry all your knowledge and all your Faith
to Hell with you; any Faith that is not ſaving, but remains feparate
from it, will prove a damning Faith to you ; 'twill greatly aggravate
your condemnation, that you who knew ſuch things, believed ſuch
things, aſſented to ſuch Truths and Goſpel Doctrins, ſhould never
put forth an act of ſaving Faith for your own Souls in particular, ac-
cording to the import of thoſe Doctrins; 'tis ſtrange to ſee how many
Profeſſors do leave themſelves quite out of their own Faith ; they will
not be at the pains to act it for themſelves, but in general they believe
as the Church believes ; but let me tell you, 'tis not the Church, nor
all the Churches in the World, 'tis not all the Angels in Heaven, nor
all the Saints upon Earth can believe for you; you muſt every one be-
lieve for your felves, and act your own buſineſs, caſt your own Souls
upon Chriſt for Salvation elſe they will be eternally loſt: How many
knowing hiſtorical Believers are there in Hell, who have Propheſied
in his Name, Prayed in his Name, have Written, Diſputed, Argued
ſtrongly for the Faith, have done every thing that belongs to a com-
mon Faith, but could never be brought to put forth one act of ſaving
Faith upon Chriſt for the Salvation of their own Souls ?
Come unto me all ye that are weary, c. is this done? till you perſo-
nally come to Chriſt for the pardon of your ſins, and for the Juſtifica-
tion of your perſons by name, Fohn, Thomas, Mary, whatever your
names are, he or ſhe, I am ſent this day to give you a particular call to
come to Chriſt; and I do warn every one of you, and exhort every
one to go to Chriſt by a perſonal act of your own Faith for eternal
he has purchaſed it for all who come unto him, if you neglect it
and will not go, your blood be upon your own heads, I have delivered
Brethren be perſwaded to hearken to the invitation that is given you
in the Goſpel, before it be too late. O what a do is there to bring a
finner
life;
my own Soul.
Hono тау : it convincingly appear, that thoſe who think it Serm. 8.
finner to Chriſt! O that you would bethink your ſelves this day, and
ſet about ſaving Faith ! act that Faith that will ſave you; and ſay,
Lord, after all my Knowledge and long Profeſſion, after all my Pray-
ing, Hearing, Reading, I now ſee theſe are but means in order to
ſomething elſe, the end of all is real believing in Chriſt; and I am now
at laſt come to do that, to commit my ſelf wholly to Chriſt, to caſt
my ſinful Soul upon him for Righteouſneſs and Life ; Lord help me to
do this, bring me to a through reliance upon Chriſt, and keep me in
the frequent exerciſe and lively actings of this Faith every day, that
I may ſee my ſelf ſafe in him, who is faithful, and will keep that
which I fo commit unto him. The Juſt ſhall live by his own Faith
which he acts for himſelf and for his own Soul; if you do not thus
commit your ſelves to Chriſt every day, by a renewed act of Faith,
youmay loſe the joy of your Salvation ere you are aware.
If you ſay this is done, I will not ask you when you did it firſt ?
that may ſeem too nice a queſtion to fome, but I will ask you when
you did it laſt? I hope you do it every day, if you are at any ſtand in
your thoughts about this, your wiſelt courſe is to act over this ſaving
Faith more diſtinctly, more particularly, more frequently, for the
Salvation of your own Soul , then your Faces will Thine, and your
Hearts will rejoyce, we ſhall know you have been with Jeſus.
'Tis impoſſible to experience the power and efficacy of ſaving Faith
till we act it in our own cafe, for our own Souls; then it comes home
indeed to our felves, then we feel the comfort of it; we may own
the general Doctrin of Faith, and be little affected with it, or con-
cerned about it; but when the Grace of Faith comes and makes a
particular application of that Doctrin to thy Soul, and my Soul, then
we believe for our ſelves, and are filled with joy unſpeakable and full
of Glory that we ſhould be received unto mercy, have all our ſins par-
doned, our perſons accepted, and our Souls eternally ſaved; all this Faith
makes out to us by name, from ſuch undeniable grounds and reaſons,
that we cannot gainſay.
They count it eaſie to believe who ſhut all acts of ſelf-denial quite
out of their Faith ; they live as they did before, it may be walk on
more ſecurely in their evil courſes, from a preſumptuous perſwaſion
of mercy at laſt ; pray God deliver us from ſuch a Faith that gives
encouragement to ſin : If your Faith do not ſtrongly incline you to a
holy Life, you may be ſure 'tis not right ſaving Faith. 'Tis a fad
thing to conſider how little influence the Faith of ſome confident Pro-
feſſors has upon their Lives; they are not, they will not be governed
by the Faith which they profeſs; the Devil allows of ſuch a profeſſi,
on, and 'tis all the Religion he will admit of in his followers, provi-
ded they don't touch upon the power of godlineſs, all forms are alike
to him, and in ſome caſes the pureſt and moſt Scriptural ſerve his
turn beſt, when ſeparated from the power of godlineſs, then he has
ſome Scripture on his fide, to perſwade them that all is well; then he
cries, The Temple of the Lord, the Temple of the Lord are ye ; ſetled in a
Church
Serm.8. an eaſie matter to believe, are yet deftitute of Saving Faith?
225
1
Church way, according to all the Rules of Diſcipline laid down in
the Word, and is not this Religion enough to ſave you? Thus the
Devil will ſometinies give the beſt form its due commendation from
Scripture, when it may ſerve as an Argument to perſwade a formal
Chriſtian to ſit down ſhort of the power of Godlineſs; he knows
God's own form will not ſave us then, though he would make them
believe otherwiſe: He put the Jews upon pleading this, and poſſeſſed
them that all was well, while they held to the outward form of
Worſhip that God had appointed, which made the Lord himſelf fo
often to declare againſt them; and the outward forms of Worſhip
that he had appointed, becauſe he ſaw they reſted in them, and
played the Hypocrites under them. Let us have a care in theſe Go-
fpel-times, that we do not reſt in Goſpel-forms only, placing the
whole of our Religion in that which God has made but a part of it;
and ſuch a part, that ſhould never be divided by us, from the
Power and Spirit of the Goſpel. We talk of damnable Hereſies, and
there are ſuch, the Lord keep us from them; but let me tell you,
you may paſs (though more filently) into Hell through a formal
Profeſſion of the Truth, and have your porticn with Hypocrites,
who profeſs'd what you do, had the ſame form of Godlineſs that
you have, but deny'd the power of it : I don't ſay as ſome of you
do, I hope otherwiſe of you all; but let every one examine him-
ſelf what powerful Influence thoſe Goſpel-truths have upon him,
which he has lived ſo long under the profeſſion of; you know this
beſt, and others may more than gueſs at it,by your Lives and Conver.
ſations; but I fpare you, having laid my finger upon the ſoar place,
I take it off again, and leave every one to his own feeling.
Obj. You ſeem as if you would put us off from our Profeſſion.
Anſw. It may be, better off than on in ſome reſpects; but my de-
ſign is to bring you up to your Profeſſion, that you may be real in it,
and not mock the Lord, nor deceive your felves : I have often thought
that he who makes a folemn Profeſſion of his Faith, and ſays, I believe
in God, and in Chriſt, had need conſider well what he ſays, left he lie
unto the Holy Ghoſt; though what you profeſs be truth, yet your
Profeſſion may be a Lie, if you ſay you believe what you do not be-
lieve; with the Mouth Confeſſion is made, but with the Heart Man
believes ; believing is Heart-work, which the Searcher of Hearts on-
ly can judge of; therefore you ſhould conſult your Hearts, whether
you do indeed believe, before you tell God and Man that you do ;
'cis a fad thing, that the frequeut repetition of our Creed, and the
renewed Profellion we make of our Faith,thould be charged upon us as
ſo many groſs Lies, as Pfal. 78.36. 5:.
Thirdly, They who count it an ealo matter to believe, are l'eli-
Itute of Saving Faith.
I
How
may it convincingly appear, that thoſe who think it Serm. 8
I prove it thus,
1. They who have never found any Conflict in themſelves about
believing, are deſtitute of ſaving Faith.
But they who count it an eaſie matter to believe, have never found
any Conflict in themſelves about believing, ergo.
If Faith did not act in oppoſition to carnal Reaſon,and carry it againſt
all the ſtrong reaſonings of the Fleſh to the contrary : Supernatural
Truths, which never enter, never be admitted, never find acceptance
in the Soul, we ſhould never be brought over to aſſent to them, ſo
as to make them the ſure gtound of our truſt and confidence in God;
but Faith captivates all rebellious thoughts, that exalt themſelves
2 Cor.10, $. againſt the knowledge of God, as if they could diſprove all that the
Goſpel ſays; but the demonſtrations of the Spirit are with that pow-
er, that we cannot reſiſt them : Chriſt teaches, as one having Autho-
rity; beſides the inſtructive evidence of Truth in clear reaſonings,
and full demonſtrations of it by the Spirit, there is Authority and
Power to back all this ; ſo that having nothing to object that is and
fully anſwered, we dare not but obey, becauſe of his Authority ich
Power over us; were it not for this Authority and Power proud F the
would pertinacionfly ſtand out againſt all the Reaſonings of the
Spirit ; but when the Rationale of the Goſpel is made out by art
Spirit beyond all contradiction from Fleſh and Blood, the carnal P et
is nonpluſt and filenced, cannot ſpeak ſenſe againſt the Goſpel; y e
however, 'twill be muttering and kicking againſt the Truth ; her
comes in the Authoritative Act and Power of the Spirit, ſuppreſſing
the infolence of the Fleſh, and commanding the Soul in the Name of
God to obey, and not ſtand it out any longer againſt ſuch clear
evidence, reſiſting the Wiſdom of the Holy Ghoſt. You muſt know
that Fleſh and Blood, i. e. that carnal corrupt part that is in every
Man is never convinced, 'tis not capable of any ſuch thing; but the
Power of the Spirit of God brings on a Couviction upon the Soul
from a higher Light, uotwithſtanding ail that the Wiſdom of the
Fleſh can ſay to the contrary : Fleſh is Fleſh ſtill in all thoſe who are
born of the Spirit, but ’tis overpower'd and kept under by the ſtronger
reaſonings of the Spirit, which is the cauſe of that continual Conflict
that is between the Fleſh and Spirit, to talk of eaſie believing, with-
out any reſiſtance from our own corrupt minds, is to talk of that that
never was, nor can be in any man whatever ; Saints are inclined two
contrary ways; though one Principle be predominant, yet the other
is not extinct, has not yet loſt all its power; 'twill ſtir, and fight, and
reſiſt, though it can't overcome, and Faith it ſelf feels the ſtruglings
of unbelief, and bears up with more Courage againſt them.
2. They who were never convinced of the ſinfulneſs of ſin, and
of the dreadfulneſs of God's Wrath againſt Sinners, are deſtitute of
Saving Faith, but they who count it an eaſie matter, (c.
ergo.
I don't mean that all muſt paſs under the like terrors of Con-
ſcience ; ſome have a more eaſie paſſage from a ſtate of Nature to
Grace,
Serm.8. an eaſie matter to believe, are yet deſtitute of Saving Faith?
228
1
Grace, from Death to Life, from Terror to Comfort; they may
ſooner get over their Tears, and attain to peace, than others may.
But this I ſay, that all who have fled for refuge unto Chriſt, are
ſenſible of this, that they have eſcaped eternal Death , are delivered
from the wrath of God, they reinain under this conviction ; and it
adds much to their comfort, that they have eſcaped ſo great danger,
and glad they are to ſee themſelves ſafe under the Wing of Christ;
they live in a conſtant admiration of the goodneſs of God to them,
in bringing about ſo great Salvation for them, who had no might
nor power to do any thing for themſelves; it was not their own
Arni that faved them; they who know not the Nature of ſin, may
think it an eaſie matter to be ſaved ; ſlight wounds are eaſily cured, but
old putrified Sores require more Sovereign Remedies, and good skill
to apply them. Sin is an old Sore, they who know the plague of
their own Hearts do count it fo ; 'tis more than a cut Finger, it has
infected the very Vitals, and will prove mortal; if the Blood of Christ
be not applyed as the only remedy in that caſe, nothing elſe will do.
Slight thoughts of fin is the cauſe of all that neglect and contempt of
Chriſt that is in the World; the whole need not a Phyſician, but they
that are fick; 'tis a fatal Symptom when the Brain is affected, and the
Senſes taken away ; when the malignity of ſin has quite ſtupify'd the
Conſcience, and wrought a numneſs and mortification, there is little
hope of ſuch a one; and thus it is with too too many hardned, fear-
ed, ſenſleſs Sinners, who think themſelves ſafe, though they are at the
brink of deſtruction; they bleſs themſelves, and cry, Peace, peace, when
the Curſe of God lies upon them, Deut, 29.19,20.
3. Thoſe who have never been tempted to unbelief, are deſtitute of
Saving Faith: but thoſe who count it an eaſie matter to believe, were
never ſenſible of any temptation to unbelief. No man ever got over
temptations to unbelief without difficulty; unbelief has much to ſay
for its ſelf, and 'twill be ſure to ſay all it can to hinder the Soul from
cloſing in with Chriſt: When we come to ſet our Faith againſt all
the ſtrong Reaſons that Fleth and Blood urges to the contrary; then
tell me whether it be an eaſie matter to believe? here comes in all
the trouble the Saints meet with in their way to Heaven ; the ſink-
ing of their Faith diſcourages them, and lets in the ſtrength of the
Enemy upon them; they overcome the World by Faith, but if that
fail, every thing is too hard for them ; they ſtumble at every
ſtraw, who before could remove Mountains, and make nothing of 'em
li
ail things are poſſible to him who believes, and every thing is next to
impoſible to him who believes not, is clouded and darkned in the ap-
prehenſions of his Faith, is not under the clear evidence of things not
feen ; he muſt have good cyes who diſcerns things that are not ſeen.
4. He who is not much in Prayer, much in the uſe of all means to
increaſe and ſtrengthen his Faith, is deſtitute of ſaving Faith; but he
who counts it an eaſie matter to believe, takes no pains this way, he
can believe at any time; then thou canſt do that that Fleſh and
HI
Blood
How may it convincingly appear, that thoſe who think it Serm. 8.
Queſt.
Anſw.
Blood never did, that no mortal man ever did in his own ſtrength.
5.He who does not look upon a Life of Faith to be a careful, ſtudious,
laborious Life,is deſtitute, &c.Faith hath new rules,counſels, and methods
of living, that a man was never acquainted with before ; he meets with
many ſcruples, doubts and intricate caſes, that put him to it,to find out
the right way of pleaſing God; for that is the great deſign of Faith to
walk before God unto all well-pleaſing; Faith lives in a continual fear of
offendingGod, is very circumſpect & watchful,left it ſhould take a wrong
ſtep: The Saints are buſied much in building up themſelves on their moſt
holy Faith,Jude 20. they know all will run to ruine if the ſpiritual build-
ing be neglected; it muſt be often viewed; we muſt ſee what is lacking
in our Faith, what repairs are neceſſary ; care muſt be taken that we
fall not from our own ſtedfaſtneſs; when we begin to yield to a tempta-
tion,to move never ſo little from any point of truth formerly received,
we may be quickly beſide the foundation ; therefore be unmoveable
from the hope of the Goſpel; when once you begin to move from Chriſt,
you know not whether you may be carried, as the Galatians were, Gal.
1.6. all this ſhews what a careful laborious Life a Life of Faith is,
Theſe may be convincing Reaſons to others, That thoſe who count it an
eaſie matter to believe, are deftitute of ſaving Faith: But how ſhall we faften
a convi&tion of unbelief upon the perſons themſelves,who count it an eaſie matter?
Tho we may not convince them, yet we may lay convincing Argu-
ments before them, that ſome time or other an awakened Conſcience
may take notice of, and urge upon them, eſpecially when they are not
under any preſent urgent temptation to unbelief; a Man may be con-
vinced of a Sin before the temptation, and yet caſt off all his Convicti.
ons under a Temptation, becauſe Conſcience is more diſpos’d to judge
impartially of the matter,when’tis not byaſſed by any preſent Tempta-
tion to the contrary, as Hazael, What is thy Servant a Dog, that he should
do this great thing ? 2 King.8.13. Do you count me ſuch a Villain, ſuch a
Wretch ! and yet in an hour of temptation he acted over all that wick-
edneſs. Tho men may throw off all, and turn away from the light of
their own Conſciences; yet ’tis good to furniſh Conſcience with Argu-
ments before-hand, that may be produced in a fit ſeaſon ; if not to the
conviction, yet to the ſilencing of thoſe who talked ſo faſt before againſt
all they were charged with ; tho you cannot convince a Man of this or
that ſin that you know he is guilty of, yet 'tis good to charge him home,
and to lay convincing Arguments before him, that may be of great uſe
when Conſcience is at leiſure to conſider them, as it may be, and will
be when the temptation is ended. And let me add this, I do conceive it
poſlible even by reaſon to convince a Man of his unbelief, tho not of
the ſin of unbelief; that is a further work, a ſpecial work of the Spirit.
But you may by reaſon convince a Man of unbelief; whether he do well
or ill in not believing, that's another caſe; but that ſo it is that he does
not believe ſuch convincing evidences of this may be laid before him,
that he cannot but own himſelf to be an Unbeliever. I don't ſpeak
now of negative Infidelity among Pagans, who never heard of the light
of
Serm. 8. an eafie matter to believe,are yet deſtitute of Saving Faith?
229
of the Goſpel, this needs no proof; Heathens do own their infidelity,
they openly profeſs it : but I ſpeak of poſitive wilful unbelief, in thoſe
who live under Goſpel light, and under an outward profeſſion of Faith
too, yet really do not believe; they ſay they have Faith, but have it not:
How to find out ſuch Men, and to convince them of their unbelief; How
to dig up this Fox that is ſo deeply earthed under a ſpecious profeſſi-
on of Faith; This requires ſome skill, we ſhall find it difficult work, yet
I conceive it may be done ; they may be ſo narrowed up, that unleſs they
deny their ſenſe and their reaſon, they muſt own their unbelief.
Though we cannot by reaſon bring Men to believe, yet we may by
reaſon convince them of their unbelief; here we offer nothing new
or ſurprizing to them, we only ſtate the matter as it is in their own
Hearts, which they know to be ſo ; we do but bring them to reaſon,
to their own reaſon; we make them Judges of themſelves in a matter
of fact, of their own doing; though they ſay they have Faith ; yet be-
ing cloſe put to it, they muſt needs unſay that again; the evidence of
the thing it ſelf overthrows all they can ſay againſt it.
I would argue thus with them,
1. Let them if they can produce any of thoſe fruits and effects of
Faith that are inſeparable from it, James 2. 14. &c. To pretend to
ſuch an active principle as Faith is, and yet do nothing by it, is very
unreaſonable ; they ſay they have Faith, they may as well ſay they have
Wings and can fly, though they cannot bare up themſelves one inch
from the ground, unleſs ſome part of the body reſt upon it ; indeed
if a Mans feet be upon the ground, all the other parts of the body
may be erect; but for the whole body to carry all its weight upwards
through the Air, this is flying: 'Tis equally abſurd for Men to ſay
they have Faith, are riſen with Chriſt, are in an aſcending poſture,
when they viſibly reſt upon the Earth; nay, when they lie flat upon it,
are ſunk into it, covered all over with it, are as it were buried alive
in their carnal affections: Men may ſay what they will, 'tis apparent-
ly otherwiſe; upwards and downwards cannot be ſo confounded, that
one ſhould be taken for tother, 'tis againſt common ſenſe; Men may
and niuſt be convinced of this that what is contrary to Faith is not Faith,
Faith without works is dead; were there any thing of the true Nature,
Life and Spirit of Faith in them, they could not carry it as they do.
They make Faith an eaſie thing who make juſt nothing of it, and do
nothing by it ; nay, they do that which they might with far more colour
of reaſon do, if they did not at all pretend to Faith ; but to ſay they be-
lieve in Chriſt, and yet act in a direct oppoſition to him, and to their
own Faith alſo, is that which no Man in his wits will give credit too.
2. Let them try their skill in thoſe indiſpenſible acts of Faith that
Chriſt requires in all his followers, Mat.16.24,25. The reading of thoſe
words is enough to convince any conſidering Man,that 'cis no eaſie mat-
ter to believe; that which is not eaſie to do, is not ſo eafily believed.
3. Let them conſider the miſterious points of Faith, that are above
our reaſon and do tranſcend our humane capacities, as the Doctrin
H h 2
of
How may it convincingly appear, that thoſe who think it,&c. Serm. 8.
.
of the Trinity, of the incarnation of Chriſt, of the Reſurrection, of
Juſtification by imputed Righteouſneſs; how have Men ſtumbled at
theſe things? could never come to any ſatisfaction in, by their own
reaſon ? and ſhall we ſay 'tis an eaſie matter to believe theſe things?
they are ſtupidly ignorant of the miſteries of Faith who ſay ſo; if this
be eaſie there is nothing hard or difficult in the World.
Object. How comes it to paſs that any do believe?
Anſw. Becauſe God puts forth his power in ſome and not in others;
there is not a greater inſtance of the power of God in the whole
World than this, In bringing over the heart of a finner to believe in Chriſt.
O the exceeding greatneſs of his power to us-ward who believe! This is the
undoubted experience of every true Believer. You who know not
how you came by your Faith, but ſlid into it by cuſtom, education,
and long continuance under the means of Grace, and have always
counted it an caſie thing to believe; let me tell you, you know not
what it is to believe, to this day. 'Tis true God makes it eaſie
to believe, but ſo that we ſtill ſee it impoſſible to believe with-
out his help. I can do all things through Chriſt that ſtrengthens me :
I live, yet not 1: We may ſoar aloft when upon Eagles wings;
we may move any where as we are carried; but all this while we know
we are not the cauſe of our own motion; the Spring of it is not in
our ſelves, ačti agimus, we act as we are acted; the root bears us, not
we the root; we feel Chriſt living in us; We live, becauſe he lives in us.
What we receive from another, is ours when we receive it; but 'tis
not from our ſelves becauſe we receive it from another: God makes
us ſo to work, in ſuch a dependance upon him, that we ſee 'tis He
that worketh in us both to will and to do: To aſcribe the free acts of own
will to another, requires a humble mind ſenſible of its own weakneſs,
and of the ſecret ways of Gods divine communications to his creature
Man, exactly ſuted to the rational nature of ſo free an agent as Man
is; the freedom of whoſe will is preſerved under a conſtant depenu-
ance upon God in every thing he do's : God that gave him this
freedom, can cauſe him freely to act it as he pleaſes ; otherwiſe Man
would not be a governable creature, if the natural freedom of his
will did exempt him from a due ſubjection to God that made him
j
in which ſubjection he is as free, as he could be ſuppoſed to be, if left
to himſelf to do what he liſt : A Believer liſts and wills what he do's,
and yet he do's not do what he liſts, but freely ſubjects his own
will to the will of God, whoſe ſervice is perfe&t freedom. A Saint keeps
up the liberty of his will, by a voluntary obedience to the will of
God, and this is his Grace; till our ſtubborn Hearts are brought to
this, they are, and will be rebellious againſt God.
What I have ſaid may be convincing to theſe eaſie Believers, that
they are void of true ſaving Faith, unleſs they reſolve not to be con-
vinced ; and though they do ſo reſolve, yet they muſt be convinced
whether they will or no : Truth and Reaſon plainly propoſed never
want a witneſs in the Conſcience of Man, that will ſpeak lometime or
other as the thing is.
Quest.
Serm...
230
pentance ?
VV who had ſpent all their time in fin, even to the
a
SERMON IX.
.
Luke XXIII. 42.
And he ſaid unto Jeſus, Lord remember me when thou comeſt into
thy Kingdom.
E have in this little Hiſtory of the two thieves
crucified with our Lord Jeſus, a great inſtance
both of Man's wickedneſs, and of Divine grace.
I. Of Man's wickedneſs in both theſe thieves,
laſt hour of their lives; but eſpecially in the im-
penitent thief, whoni neither Bonds, nor Tryal, nor Condemnation
had humbled or mollified, or brought to repentance; but being ſtill un-
der the power of an hardned heart, we find him at the laſt gaſp rail-
ing on a Saviour inſtead of believing in him, and belching out his blaf-
phemies in the very mouth of Hell, verf.39. If thou be Chriſt Save thy
ſelf and us.
II. Of Divine grace in the penitent thief,
Firſt, Converting grace, and that
1. In the poroer and efficacy of it; for how powerful muſt that grace
needs be which had wrought ſo great a change, had ſuppled that heart
in an inſtant which had been hardning in ſin for ſo many years ? over-
come ſo many ſtubborn inveterate luſts at once, and made the Man all
on a ſuddain commence one of the moſt eminent Saints the World
had ever yet had, and act faith to ſuch an hight, as might not only
have become the chiefeſt of the Apoſtles, but did really exceed any
they had hitherto Thewn? The Diſciples of Chriſt who had fat ſo long
at their Maſters feet, yet were hardly induced to believe his Reſur-
rection, even after he was riſen, Luke 24. 25. When this thief who
hitherto had been a ſtranger to him, and now ſaw him hanging on a
Croſs, and dying, yet by faith ſees him in his Kingdom triumphing
over his Croſs and Death too.
* 2. In the freeneſs of it, for
1. Gods
What's the danger of a death-bed Repentance :
Serm.9.
1. Gods grace did not wait for his preparations, good moods, good
diſpoſitions ( theſe were all-over if ever he had any) but it takes
hold of him when at the hight of ſin, and not only was void of grace,
but ſeemed paſt grace, j, e. never like to come to it by any ordinary
methods.
2. It feiſed on him and paſſed by the other, though no worſe (that
we know of) than himſelf. Grace makes a difference where none
was before : of theſe two, in the like caſe, it takes one and leaves the
other.
II. Pardoning grace, This appears in our Lords anſwer and carriage
to him, verf. 43. He doth not upbraid him with the abominations of
his forepaſt life, his Theft, or Rapine, or Violence, his hardneſs of
Heart, or long Impenitence; but eaſily, readily, gently receives him,
and is ſo far from denying him a pardon, that he aſſures him of a pre-
ſent Salvation. To day ſhalt thou be with me in Paradiſe.
The caſe of theſe two thieves doth in a good meaſure parallel the
caſe of other dying ſinners, though dying upon their beds. They
were in the extremity of their lives, drawing their laſt breath, both
full of pain and anguiſh in their Bodies, and very likely full of ſhame
and confuſion in their Minds, conſidering their death was not only
cruel and grievous, but reproachful in the eyes of Men, and accur-
ſed by the ſentence of God. So that here was much to interrupt, di-
ſturb and diſtract them in ſo great, ſo cloſe and ſerious a work as Re-
pentance is.And is it not ſo with others who live in ſin all their days and
pretend to Repent at lait? They are taking their leave of the World,
groaning under their Diſeaſes, racked with pains, and have many
things (tho not the ſame the thieves had ) to diſcompoſe, diſquiet,
and divert them from or hinder them in the like work. But if we
look to the iſſue, the parallel will not reach ſo far. Here is Man for
Man, one of the thieves humble, believing, repenting, and according-
ly accepted; the other unbroken, unbelieving, impenitent, and dying
like a reprobate. This equality is not to be found among other dying
ſinners, (as hereafter we ſhall ſee:) However from the example of
theſe two thieves we may ſafely infer this Propoſition,
Doctrin,
That tho a very late, even a death-bed repentance may be fincere, yet it is
not ſafe to run the hazard of it.
Two parts there are of this Propoſition, 1. That even a death-bed
repeentance may be fincere ; this I ſhall ſpeak to by way of Conceſſion.
2. That yet it is dangerous running the hazard of it, by deferring repen-
tance till ſuch a time; this I ſhall liandle by way of Affertion.
I. It is poſſible that a death-bed repentance may be ſincere.
In ſpeaking to this I ſhall briefly
1. Premiſe ſomething in general concerning the nature of Repentance.
2. Lay down the reaſons of this Conceſſion.
Firſt, For the former. Repentance may be conſidered either
1. In
Serm. 5. What's the danger of a death-bed Repentance
231
1. In the Azt or exerciſe of it, which the Scripture uſually expreſſes
by turning or returning, implying that finners are out of the way to
God, and their own happineſs, till by repentance they return into it.
If we ſpeak diſtinctly of it, we may conſider,
1. The Eſſence of repentance, which is the turning mentioned ; a
turning from ſin to God, i.e. froni all ſin both of Heart and Life, as to
the love, and allowance of it, and ſubjection to it; and a turning to
God as our Sovereign Lord from whom we had revolted, to walk with
him in all known ways of obedience and holineſs. And tho we cannot
attain to a legal perfection in this Life, either as to freedom from all
Sin, or the practice of all Duty, yet there is (not meerly a tempora-
ry and tranſient, but ) a peremptory, fixed, and ſetled purpoſe for
the one, and againſt the other, which is more than a promiſe de futuro,
and amounts to a preſent breach with all ſin, and an actual will to ens
gage
in every duty, a reſpect to all Gods Comandments, Pfal. 119. 6. in
the degree of our obedience to which, we notwithſtanding may often-
times fail.
2. The cauſes from which it proceeds.
Firſt, A right ſence of ſin, as to the guilt, defilement and dominion
of it. Its being offenſive and odious to God, Fer.44.4. as well as hurt-
ful to our felves, in the danger to which it expoſeth us, the blot it
leaves upon us, and the tyranny it exerciſeth over us.
Secondly, An apprehenſion and belief of the mercy of God in Chriſt Jeſus
to them that do repent. This is always the principle from which Evan-
gelical repentance proceeds. Tho the terrors of the Law may help to
drive Men from ſin, yet there muſt be Goſpel attractives to draw
them to God, either in a way of faith or repentance. Who will dare
to truſt him from whom he expects no mercy, or care for ſerving him
from whom he looks for no acceptance ? Hence it is that Gods mercy is
uſed as the grand motive to perſwade Men to repentance, Matth. 3. 2.
The Kingdom of Heaven is at hand ; and Iſa. 55.7.
From theſe proceed both that Godly ſorrow for ſin, and that hatred of
it which always accompanies Goſpel repentance, and in a good mea-
ſure promotes it. Paul ſeems to place Godly ſorrow among the cauſes
of repentance, 2 Cor.7.10.
II. If we conſider repentance in the habit, I need ſay no more but
that it is that grace of
the Holy Spirit which he infuſeth into the Soul,
as the immediate ſtanding principle of actual repentance, and whereby
it is both enabled, and diſpoſed to it.
Now this repentance being a grace of Gods Spirit, and yet inherent
in Man as to the habit, and exerciſed by him as to its acts, or, which is
the ſame, being Gods work, and yet Mans duty; we are to conſider
what is Gods part in it, and what is Mans.
Firſt, Gods work is,
1. To infuſe the grace or principle, repentance in the habit, which
conſtantly is aſcribed to God in Scripture, Acts II, 18. Granred repen-
tance, 2 Tim.2.23. If God will give them repentance.
2. To
What's the danger of a death-bed Repentance ?
Serm.9
2. To a{tuate and enliven that Principle when infufed (as he doth
other Graces, Phil.2.13:) not meerly in a moral way, by ſuggeſting
ſuch Reaſons and Arguments as may excite and move the Will to
the exerciſe of Repentance, but by the powerful and efficacious Influ-
ence of his Grace drawing out the habit into that exerciſe, or cauſing
the Soul to act ſuitably to this Divine Principle infuſed into it.
Secondly, Mans Duty is,
1. To ſeek and labour after Repentance in the uſe of all means, by which
God is wont to work it in the hearts of Men, ſuch as diligent atten-
dance on the Word (Repentance no leſs than Faith comes by hearing,
Rom. 10. 17.) and what external means of Grace are appointed in it:
Intention of the Mind in that attendance on the means, Mens applying
the Truths delivered to themſelves, comparing their Caſes with it,
examining themſelves by it, conſidering their ways, c. which are
but the actings of their reaſonable Faculties, and as much in their
power as other moral Actions are, and need not the Supernatural In-
fuence of Divine Grace, but only thoſe common alliſtances God af-
fords to Man in the ordinary actions of a rational Life; and in a
word, theſe are but ſuch kind of workings as new them to be Men,
not to be Saints, Iſa. 46.8. To theſe means, in the uſe of which God
is wont to work repentance, I refer Prayer for it, which though by
an unregenerate Perſon, it cannot be performed graciouſly, and unto
acceptance ; yet we may ſay it may be thus far performed ſucceſs-
fully, as that thoſe Prayers may be heard, and anſwered in relation
to the Grace they ſeek, and in the Elect of God they are heard, tho'
not with reſpect to the Perſons, (which being graceleſs, faithleſs
cannot be accepted of God) yet with reſpect to his own thoughts of
Love towards them, and his eternal purpoſe of conferring that Grace
2. To excite and ſtir up in himſelf the Grace of Repentance, when God
hath wrought it in him, for the putting forth Acts agreeable to the
Principle he hath received, and to which by that Principle he is both
empowred and inclined; unto the production of which Ačts he is no
more to queſtion the concurrence of God's Special Grace, than his
common concurrence to the ordinary actings of his Reaſon and Will;
it being God's uſual method to work with his Creatures according
to their Natures; and thoſe Principles of Acting he hath put into
them. Though God quickens Grace as well as works it, yet Man is
to uſe thoſe means for the quickning it in himſelf, which God hath
appointed, and with which he is wont to work.
2. The reaſons of this Conceſſion, or which prove that a Death-bed
Repentance may be ſincere.
1. It appears by the the inſtance of this Thief, that a late Repentance,
and as late as one upon a Dying Bed, hath been ſincere, and there-
fore the like may be again : He did truly repent, and therefore it is
poſſible others may. And that his Repentance was fincere, we have
fufficient Proof, not only from Chriſts gracious acceptation of it, ma-
nifeſted
upon them.
Serm.9. What's the danger of a death-bed Repentance ?
232
nifeſted by the peremptory promiſe he gave him of admitting him
into his Kingdom, To day ſhalt thou be with me in Paradiſe. But by
the other Graces we here find him exerciſing in concurrence with his
repentance.
1. Faith, which is the Principle of Evangelical Repentance, and
which never fails to work it, where it is it ſelf ſincere. He owns
Chriſt as a King, when he mentions his kingdom, and prays him to
remember him when he comes into it. This likewiſe implies his be-
lief of, and confidence in the Grace and Love, as well as Power of
Chriſt, when he commits his departing Soul into his hands, expect-
ing his Salvation from him. And indeed his Faith was not only fin-
cere, but ſtrong and vigorous. God had put as much of the Spirit of
Faith into a poor Novice in Religion at the very firſt, as he doth in-
to many an old Diſciple at the laſt. It is a good argument of a
ſtrong Faith, when it bears up againſt great diſcouragements, as we
ſee in Abraham's Faith, Rom. 4. 19, 23. and that of the Woman of
Canaan, Matth. 15. from v. 22. to 28. Two great diſcouragements
the Thief had, which yet could not hinder his Faith.
1. The heinoujneſs of his Sins, aggravated by long impenitence and
perſeverance in them to the laſt hour, in a manner, of his Life. Well
miolche fear that God was ſo provoked by the continual rebellion of
· his wicked Life, as totally to reject him now at his Death.
2. The low and deſpicable condition he ſaw Chriſt in,condemned as well
as himſelf, and hanging upon a Croſs as well as himſelf, ſlighted
and mocked at by ſo many he might look on as better and wiſer
than himſelf, no leſs than the Governours of the Church, v. 33. The
Rulers derided him. This might have made him think there was lit-
tle hope of help from him. What was there in a crucify'd dying
Man, that, to an eye of reaſon, could make him look like a Saviour?
Meer Nature would as ſoon have looked for Life in Death it ſelf, nay
Heaven in Hell, as eternal Salvation in one, who not only had former-
ly been ſo mean, but now ſeemed ſo miſerable.
II. Several other Graces we find in him, as the fruits, at leaſt the
concomitants of his Repentance.
1. A free, ingenuous, and open confeſſion of his Sins in the face of
the World, and thereby giving glory to God, v. 41. We indeed juſtly,
&c. Nor can it be ſaid that his Confeſſion was extorted from him by
the Torments he ſuffer'd, when we ſee his Companion impenitent un-
der the like.
2. He owns the Juſtice that had brought him to that end : We receize
the due reward of our deeds. He neither murmurs againſt God
quarrels with Men.
3. He ſarply taxeth the impiety and profaneneſs of his fellow Thief in
reviling Chriſt, as well as his ſtill continuing obſtinate and impeni-
tent, 1.40. Doſt not thou fear God, &c. and hereby he ſhews his indig-
nation againſt Sin, when he ſo heinoufly reſents it, not only in himſelf,
but in another. Like David he beholds a tranſgreffor, and is grieved, Pf.
119.158.
Ii
nor.
4. He
What's the danger of a death-bed Repentance ?
Serm. 9.
4.
2
He doth what he can to bring his Companion to repentance : Doft not
thou fear God? The Reproof implies an Exhortation, as well as In-
ſtručtion. Now the communicativeneſs of Grace is a good argument
of the ſincerity of it. Had he had none himfelf, he would not have
been ſo much concerned for the others want of it.
5. He makes a publick profeſſion of his faith in Chriſt, and owns him
to the very teeth of his Enemies, and that too when Peter had denied
him, the other Diſciples forſaken him, and thoſe that had rallied af-
ter their rout, and were now come to be the Spectators of the moſt
doleful Object had ever been preſented before their eyes, were ſo
far from making any ſuch publick confeſſion of him, that their Faith
was ready to expire with him, ch. 24. 21.
II. Repentance being Gods gift, and God being a Sovereign Agent, he may
give it where, and when he pleaſeth; as to whom he will ; to one and
not to another ; ſo at what time he will; to one ſooner, to another
later. He may give it to one early in the morning of his days, to
another late, and when his Sun is Setting. And if the great Maſter
of the Vineyard ſhall call ſome into it, not only at the ſixth or ninth
hour, but even at the laſt minute of the eleventh hour, what is that
to any? who ſhall call him to an account for it?
3. God, being not only a Sovereign Agent, but an Almighty one,
can by his Power, and that in an inſtant, remove all hindrances on the Crea-
tures part, and whatever might obſtruct his work, and ſo with one
turn of an Omnipotent hand, bring about the heart of the moſt obdu-
rate Sinner, work repentance in the moſt unlikely Subject, and where
there is moſt within to make head againſt him, and reſiſt his Grace,
ſuppoſe the moſt obſtinate and rooted habits of fin. Grace is an in-
fuſed and ſupernatural habit, and the power that works it a ſuperna-
tural and creating Power ; and we are not to confine God in his
working Grace, to thoſe methods whereby men acquire natural or
moral habits. In theſe, I grant, there may need time to unlearn,
and extirpate thoſe vitious habits they have ſo long been contracting,
and to acquire new ones by a long ſeries of, and accuſtoming themſelves
to better actions. Cuſtom in Men may be ſtrong, and like another
Nature, and they may not be able preſently to overcome it,nor on the
ſudden to bring themſelves to a readineſs and eaſineſs in doing thoſe
things, which tho their reaſon approves, yet their boyſterous appe-
tites, (ſtrengthned too by cuſtom hurry them againit. But let the
habit of fin be never ſo deeply radicated in the Soul, and the Heart
of Man never ſo averſe to holy actions, yet God can ſoon make a
change ; ſoon remove the ſinful diſpoſition, and enable and encline the
Soul to what it was molt averſe and impotent. He can even in a mo-
ment overcome that love of ſin, and hatred of holineſs which is either
natural to a Man, or contracted by him, and both abate, leſſen, weaken
the power of fin in the Soul, whereby it was wont to reſiſt the work-
ings of his Spirit, and reſtrain and ſuſpend any actual reſiſtance it
might make. Let the mind of a Man be as dark as darkneſs it ſelf,
yet
į
Serm.9.
What's the danger of a death-bed Repentance ? 233
yet he that cauſed light to ſhine cut of darkneſs can enlighten that mind
when he pleaſes, 2 Cor.4.6. Let the Soul be never ſo dead in fin, and
deſtitute of all Spiritual Life, yet he that quickens the dead, and calls
things that are not as tho they were, Rom. 4. 17. can quicken it, and
breathe the Breath of Spiritual Life into it; and whatever there be in
the Soul to oppoſe him in his working, yet the ſame power can at once
quell the oppoſition, and produce the Grace.
4: God having infuſed the habit can as eaſily enliven it, and draw it
out into ałt, in thoſe that are capable of exerciſing grace wrought in
them, as I ſuppoſe dying ſinners to be, at leaſt when they are capable
of exerciſing their rational faculties. For there is leſs to make oppo-
ſition againſt God than in the former caſe, the prevailing power of ſin
being broken ; and ſomething in the Soul to take Gods part in the
work, viz. grace now begun, and ſome habitual promptneſs and diſpo-
ſedneſs of the heart to ſpiritual good, and compliance with the will of
God. It doth not require more power to awaken a vital principle, tho
dormant, than to infuſe it where there was none before.
5. It may be for Gods honour ſometimes to give Repentance to dying fin-
ners; the honour of his Sovereignty, and free Grace, in fhewing that
he hath mercy on whom he will, Rom. 3. 18. and that the deepeſt guilt
even of an old hardned ſinner cannot hinder the outgoings of his grace
and mercy : and the honour of his power when it prevails over the
moſt ſetled habits of corruption. Should God work only upon leſſer
ſinners, and who are not ſo confirmed in evil, Man might be apt to
think that he could not do it, and that Mens luſts might be too hard
for his power, and ſo reflect on his Omnipotence; or to think he could
not find in his heart to do it, and ſo reflect upon his Mercy.
11. By way of Poſition or Aſſertion, It is a very dangerous thing to run +
the hazard of a death-bed Repentance, or defer Repentance till the ap-
proach of death ; that is, to neglect the doing a Mans own part in
order to the obtaining this grace ( as was above premiſed ) viz. the
ſeeking it of God, and uſing ali thoſe means by which he ordinarily
works it. The danger of this neglect may appear by the following
conſiderations.
1. That no Man knows the time of his death, any more than the manner
of it, or means by which it ſhall be brought about. Our breath is in Gods
hands, Dan. 5. 23. 'No Man hath a leaſe of his earthly Tabernacle, but
is Tenant at will to his great Landlord. Who knows when he ſhall
die, or how? Whether a natural death or a violent one? To how
many thouſand unforeſeen accidents are Men ſubject ? Not only
Swords and Axes may diſpatch them, but God can commiſſion Inſects
and Vermin to be the executioners of his juſtice upon them. A great
Hatto Arch-
Prelate may be eaten up of Mice, and a potent Prince devoured by
Worms, Acts 12. 23. And who doth not carry the principles of his
Mentz.
own diſſolution perpetually within him? Death lies in ambuſh in eve-
ry vain, in every member, and none know when it may aſſault them.
It doth not always warn before it ſtrikes. If ſome Diſeaſes are Croni-
li 2
cal,
biſhop of
What's the danger of a death-bed Repentance ?
Serm.9.
cal, others are Acute and leſs lingring, and ſome are as quick as light-
ning; kill in an inſtant. Men may be well in one moment, and dead
in the next.
God Shoots his arrows at them, they are ſuddenly mounded,
Pſal. 64. 7. How many are taken away not only in the midſt of their
days, but in the midſt of their fins ? The lulting Iſraelites with the
fleſh between their teeth, Numb. 11.33. Julian (if Hiſtorians ſpeak
truth) with blaſphemy in his mouth ; and how many frequently with
the Wine in their heads? In ſuch caſes what place, what time for re-
pentance, for ſeeking it, for uſing means to attain it, when they have
not room for ſo much as a thought of it?
2. Suppoſe Men have time and warning given them ; Death knocks
at the door before it enters, and beſieges them before it ſtorms them:
they lie by the brink of the grave before they fall into it: yet, they
may want the Means of grace by which God ordinarily works, when he
brings Men to Repentance. Publick Ordinances in ſuch a caſe they can-
not have, and private ones they may not have. They may have none
with them that have the tongue of the Learned, to ſpeak a word in ſeaſon
to them, Iſa. 50.4. they may lack oyl, but have none that can tell
them where they may buy it. None that underſtand the nature of Re-.
pentance, none that can initruct them in it, or direct them how they
may attain it. Friends may be as carnal and ignorant, and unacquain-
ted with the things of God as themſelves : and ſo may Miniſters be
ſometimes. They may ſeek a viſion of the Prophet, but the Law may pe-
riſh from the Prieſt, and counſel from the Ancient, Ezek. 7.26. True in-
deed, God can work repentance in Man or any grace without means,
by his immediate power, or by ſome extraordinary means; but he ne-
ver promiſeth to do it, and therefore it is a bold prefuming, and tempt-
ing of him to expect he ſhonld. What if God once ſtopt a finner in
the midſt of his carrear, when not only running away from the means
of Salvation, but bidding defiance to them, and converted him in a
miraculous way, by a glorious light ſhining about him, and the imme-
Acts 9. diate voice of Chriſt to him, ſhall others hope for the like? Live in
ſin all their days and look for converſion by miracle at laſt ?
3. If they have means when they come to die, yet they may not have
An heart to uſe them.
Firſt, By reaſon of bodily weakneſs, failing of natural Spirits, racking
and tormenting pains which often afflict Men in ſuch a caſe. Theſe
may blunt and dull Mens minds, or diſtract them, and draw away the
intention of them from other things, and hold them only to the con-.
fideration of their preſent angniſh. How unfit are Men for ſerious
minding even of their Worldly affairs when under bodily indiſpoſiti-
ons, and how much more than unfit for Spiritual work? When the Soul
is wholly taken up with helping the body, (with which it ſympa-
thizes) to bear its preſent burden, it is ill at leaſure to think of any
thing elſe. The Iſraelites harkned not to Moſes (tho ſent of God to
deliver them) for anguiſh of Spirit and cruel bondage, Exod. 6. 9. and
is it any wonder if a Man groaning under a diſtemper, ſcarce able to
bear
9
Serm. 9.
What's the danger of a death-bed Repedtance ?
234
bear his pain, or think of any thing but his pain, be in an ill caſe to
look into his Heart, conſider his ways, liſten to the beſt counſil, joyn
with the beſt prayers, &c. If Gods children that have grace in their
Hearts, yet in time of ſickneſs may through preſent weakneſs find
much indiſpoſedneſs in themſelves to the actings of grace, ſo that
they are fain to bring forth their old ſtore, and comfort themſelves
with their former experiences rather than with the preſent frame of
their Hearts, what wonder is it if they that are altogether graceleſs be
alike indiſpoſed to ſeek for grace ?
Secondly, By reaſon of contracted hardneſs. Men are naturally back-
ward to good, but much more when habituated to evil : for the more
inclined they are to evil, the more averſe they are to good; and the
more accuſtomed they are to ſin, the more inclined they are to it. The
practice of ſin hardens the Heart, and ſtrengthens the finning diſpo-
ſition; and ſtill the longer Men continue in fin the ſtronger ſuch diſpo-
ſitions grow. Hence the Apoſtles advice to the Hebrews, chap. 3. 13.
Exhort one another, while it is called to day, leſt your Hearts be bardned
through the deceitfulneſs of fin, implying that that would follow upon
their continuance in fin. We ſee even in natural things that Mens be-
ing accuſtomed to one ſort of actions, unfits them for another. When
Men have lived in the practice of ſin all their days, and their natural
diſpoſition to ſin is hightned into an habit, it is not ſtrange if they be
much more averſe to the contrary good, fer. 13. 23. How can you that
are accuſtomed to evil, learn to do well ? If one groſs ſin in a believer may
ſo debilitate and enfeeble thoſe gracious diſpoſitions that were before
in him as to unfit him for, and deaden hiin to fpiritual duties, to what
a ſuperlative hardneſs may a thouſand and a thouſand repeated acts of
wilful ſin bring the Heart of a carnal Man, and to what not only averf-
neſs to any good, but confirmedneſs againſt all ?
4. They cannot work repentance in themſelves, not make the means
effe£tual for the enlightning of their minds, the changing, ſoftning,
ſpiritualizing their Hearts, or working a vital principle in them. If
they ſay they can, cither they muſt aſſume to themſelves a Creating
power, a power of making themſelves new Creatures, or creating this
grace in their own Hearts, there being nothing of it in them by na-
ture, and antecedently to their making ſuch a change : Or they muſt
ſay that there is ſome ſeed of grace in them beforehand, fome root or
ſtock which being watered and cultivated by outward means, diligence
and induſtry may be made fruitful; ſo that the working repentance in
them is not the infuſing a new principle into them, but a correcting of
the old one : Converſion, not the giving or creating in them a new na-
ture, but only a freeing the old one from its former impediments, and
ſetting it at liberty to its proper actions. But this is
1. Contrary to the whole current of Scripture, which affirms Mans will
fince the fall of Adam to be void of all ſaving good, and impotent to
it till renewed by grace, John 15:5. Without me ye can do nothing, Rom.
5.6. When we were without ſtrength, 2 Cor. 3.5. We are not ſufficient of
What's the danger of a death-bed Repentance ?
Serm...
.
.
onr ſelves to think any thing as of our ſelves : And prone to evil, fob 15.16.
Man drinks iniquity like water, Prov. 2.14. Rejoyceth to do evil, Rom. 6.
17. He is a ſervant of fin, Gen. 6.5. All the imaginations of his Heart are
only evil continually, Eph. 2. I. He is dead in treſpaſſes and fins. This is
broadly to charge a lie upon the God of truth.
2. To deprive God of the glory of one of his chiefeſt works, the new
Creation, in which he is ſaid to put forth the ſame power which he
did in creating the World at firſt, 2 Cor.4.6, and in raiſing up Chriſt
from the dead, Eph. 1.19, 20. compared with, chap.2.1. They are ſaid
to be born of the Spirit, Fohn 3. 5. And not of blood, nor of the will of the
fleſh, nor of the will of Man, but of God, John 1.15. Whereas they that
allert the contrary, take Gods work out of his hands, and grudge him
the honour of it.
3. To go contrary to the common ſence of the believing World. Believers
generally know, as having found it by experience, that they are natu-
rally impotent to ſpiritual good. They find much weakneſs in them-
ſelves after grace is wrought in them, and nothing but weakneſs before
God work it. They acknowledge they cannot work any degree of
grace in themſelves, when ſome already they have ; much leſs could
they work it in themſelves when they really had none. And how come
others to have more ſtrength than they? Did not they fall in Adam?
Or had his Apoſtaſie a leſs malignant influence upon them than upon
others? How come they to have ſuch a reſerve of Spiritual ſtrength
when the reſt of the World hath loſt it?
4. If they can work repentance in themſelves why do they not do it
Sooner? Why do they defer it ſo long when they cannot deny but one
time or other it muſt be wrought? Is it a fit return to God for the
goodneſs he hath ſhewn them all their days, to live in ſin all their days
and turn to him when they can live no longer in it? Or will it be an
acceptable anſwer to him, when he calls them to a reckoning, that they
had not ferved ſin long enough, nor had their fill of their luſts, or elſe
they would have turned to him ſooner?
5. And how many be there who to encourage themſelves in their
preſent impenitency, and the enjoyments of their ſinful pleaſures, fan-
cy they can turn themſelves when they pleaſe ; yet if God open their
eyes, and awaken their Conſciences, and they begin in good earneſt to ſet
themſelves to labour after repentance, they are ſoon convinced of the
hardneſs and deadneſs of their Hearts and their utter diſabilities to ſuch a
work, and are fain, in ſpight of all their high thoughts, and conceits
of themſelves to look up to God, and implore his aſſiſtance, and de-
pend upon him for the working of that grace in them which they fond-
ly imagined they could work in themſelves ?
may not give them grace to repent when they come to die. Admit
they have time and means, yet God may not give a bleſſing to the
means. Let it be conſidered,
Firſt, To how fem God ever gives repentance at the laſt, even of thoſe
who have as good means and helps as their weak, and dying condition
5. God
will
Serm... What's the danger of a death-bed Repentance ?
235
will admit of. It is one of the ſaddeſt parts of a Miniſters work to
viſit dying finners. How few do they leave any better than they find
them? How few give any hopes of a through change wrought in them?
How few can they perſwade to believe in Chriſt when they have an
hundred times before rejected him? How few can they bring to repen-
tance then, when they never minded it before ? Miniſters even the
beſt
are but Men and not God, fleſh and not Spirit, and means, inſtructions,
exhortations, are but means, whoſe whole efficacy depends on Gods
co-operation with them; and when he with-holds his Bleſſing, they are
altogether ineffectual. When they judge of man's eternal State,
though their judgment is not to be raih nor peremptory, yet it ſhould
be reaſonable ; ſome good grounds they ſhould have for it. But alas !
if they keep to Scripture-rules, in how few of them that never repent-
ed before, do they find, when dying, ſo much as a foundation for a
charitable judgment of their Spiritual ſtate?
1. If we ſet aſide thoſe that die in groſs ignorance of the things of
God, of the very firſt Principles of Religion, the nature of God, the
Offices of Chriſt, the ends of his Death, the neceſſity of ſatisfaction
for ſin, the nature and uſe of Faith, the terms of the Covenant, &c.
Ignorant indeed of thoſe truths,ſome knowledge of which is neceſſary
to the very being of ſaving Grace. How many ſuch do we find?
and what hope can we have of the truth of their Repentance, and ſo
of their Salvation? How can their Hearts be holy, when their Minds
are ſo blind? What Heavenly heat can their be in there affections,
when there is ſuch an helliſh darkneſs in their underſtandings ? Such
may read their doom, Iſa. 27. 11.
2. Set aſide thoſe that die ſtupid, without any awakenings of Con-
ſcience, any ſenſe or concernedneſs about their ſpiritual ſtate, and ſo
die as much like Beaſts as they lived.
3. Thoſe that die deſpairing, fill'd with horror, and void of hope;
overwhelmed with the ſenſe of ſin, the thoughts of approaching ven-
geance, and a fearful expectation of appearing before the Tribunal of
that righteous God, whom they cannot eſcape, and dare not truſt.
They have not hearts to pray to him, hope in him, or commit their
Souls into his hands when they die, having never loved, nor ſerved,
nor regarded him while they lived,
4. Thoſe that die preſuming. Such are the ignorant before men-
tioned; ſuch are Formaliſts, Moraliſts, proud Phariſees, conceited
ſelf-juſtifiers. The Innocency of their Converſation, the Profeſſion
they make, or the Duties they perform, are the righteouſneſs by which
they expect to be juſtified. Nay, how many after a Life of ſín hope
to be ſaved, meerly by the mercy of God, without reſpect to any
righteouſneſs at all, either of Juſtification, or Sanctification; either
imputed to them, or inherent in them ; either that whereby they may
have a title to glory, or meetneſs for it? Sure I am, ſuch as theſe
are void of repentance ; and when the greateſt part of dying Sinners
may be reduced to one or other of theſe forts, to how few doth God
give
i
.
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What's the danger of a death-bed Repentance ? Serm.9.
+
give repentance at the laſt, of thoſe, who did not before ſeek it of
him ?
Secondly, With how many is the day of Grace paſt, and the time of
God's patience run out ? and then we may be ſure God will not give
them repentance: They have ſo many times rejected the counſel of God
againſt themſelves; Luke 7. 30. refuſed the Ofers of Grace, turned a
deaf ear to the calls of the Goſpel, ſtiffned their necks, and refu-
ſed to return, that now they are paft it. God that waited on then
ſo long, will wait no longer. They had a time of acceptation , a
day of ſalvation, 2 Cor. 6.2. but that being over, they are to have
no more. God was nigh to them, and might have been found of them,
Ifa. 55.7. but is now withdrawn from them, and they may ſeek Chrift,
and die in their fins, Fohn 8,21. the may ſeck and aut fond, call, and God
give them no anſwer, Prov. 1.28.
Thirdly, God may have judicially hardned their Hearts, when they had
ſinfully hardened them before. And this ſeems to be one great ca
of that ſtupidneſs and inſenſibleneſs we ſo often find in Sinners at the
time of death. True, God infuſeth no ſin into them ; yet he may
wholly abandon them to the power of the hardneſs they have con-
tracted, and give them up into the Devils hands, to delude and blind,
to act and manage them according to his pleaſure, and their own cor-
rupt inclinations. They may not have ſo much as an heart to de-
fire to repent, or pray to God for Grace to enable them to to it, all
thoſe common aſiſtances of Gods Spirit they ſometimes had, being
wholly withdrawn from them and it.
1. Partly as á puniſhment for their former wilful impenitency. It is one
of the moſt dreadful Judgments God ever executes upon any on this
ſide Hell, when he puniſhes one ſin with another, one hardneſs with
another, which yet ſometimes he doth, Prov. 81. 11, 12. Iſrael would
none of me, &c. ſo I gave them up, &c.
2. As a terror to others, and a warning too, that they that hear it may
fear, and not dare to live impenitently, leſt they ſhould die impeni-
tently; God not being bound to give them the Grace he denies to
others, who perhaps were not greater Sinners than themſelves.
Obj
. The great encouragement Men have to embolden them in ſin,
and yet to hope for repentance at laſt, is the inſtance of this poor
Thief, which they ſtretch beyond the intention of the Holy Ghoſt in
leaving it upon Record, when they uſe it as a means to ſtrengthen
their preſumption, which was deſigned only to prevent deſpair. The
Thief on the Croſs repented at laſt, faith a Sinner, and why may
nöt I?
Anſw. Why ſhould not the example of the other Thief's impcnitency af-
fright them, and drive them to repentance, as well as the example of the good
Thief encourage them to fin ? It is but ſetting one againſt the other;
and
if they argue, God gave repentance to one, and iherefore may give it
them : Why may they not as well argue, God denied it to one, and
therefore may deny it to them too?
2. It
im
Serm.g. What's the danger of a death-bed Repentance ?
206
2. It is but a ſingle inſtance againſt thouſands on the other ſide. And
though one inſtance is ſufficient to evert the generality of a Rule; and
therefore we cannot certainly conclude from Gods not giving repen-
tance to thouſands at the hour of Death, that he will give it to none,
becauſe we have the example of this Thief to the contrary; yet with
what reaſon can men expect that God ſhould give that to them, which
he gave to one, rather than that he ſhould deny that to them, which
he hath denied to thouſands ? If general Rules are to be drawn from
particulars, it is much more rational to ground them on a multitude
of particulars, than on any ſingle one. The moſt therefore any Men
can infer from this example, is only, that it is not impollible but God
may give them repentance.
3. Some things ſeem to be ſingular in the caſe of this Thief, which are
not to be found in the caſe of others, who therefore cannot reaſonably
argue from it.
1. He was one (ſo far as we can judge) that had never formerly re-
jested Chriſt , never ſaw him before his Sufferings, never heard his
Doctrin, never was a Witneſs of his Miracles which might convince
him of the truth of it. He was one that had otherwiſe employed
himſelf, than in attending on Chriſts Miniſtry, and might more likely
have been found robbing on the Road, than worſhiping in the Tem-
ple; or breaking up Houſes, than hearing of Sermons; and therefore
though he had ſin enough in him for which God might have denied
him Repentance, and nothing in him which might move the Lord to
give it him ; yet it is very probable this was the firſt of his being
brought to the knowledge of a Saviour, and ſo he was 'not guilty of
the great Goſpel-fin of Unbelief, and refuſing the offer of Chriſt and
Salvation by him, which doth ſo often provoke the Lord to leave
men to themſelves, and deny them his Grace. If it be faid, the fanie
was the caſe of the other Thief ; I grant it : But God being a Sove-
reign Agent, and his gifts moſt free, he might make uſe of his Pre-
rogative in diſpenſing them,and ſo grant repentance to the one and deny
it to the other, admit their circumſtances were every way the ſame.
And why then may he not deny repentance to thoſe now, that are (in
fome reſpect ) worſe than either, in that they have ſo many times
reſiſted his Spirit, ſtood out againſt his Calls, and flighted the offers
of his Grace made to them and where is the Sinner that lives under
the means without repentance, but as he hath daily repeated calls
from God, ſo he daily rejects them, and thereby abundantly juſtifies
the Lords refuſing him that Grace at the laſt, which he dis before not
only never ſerioully ſeek, but wilfully reject : I ſhould have more
charitable thoughts, and better hopes of the verieſt Varlets upon earth,
that were never called till the laſt hour, than of thoſe that are other-
wiſe guilty of much leſs ſin, but have abuſed and reſiſted greater
Grace.
2. The inſtance of this Thief ſeems particularly deſigned by God for
the honour of bis ſuffering Son. God would have a Witneſs even upon
Kk
the
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What's the danger of a death-bed Repentance ?
Serm.9.
-
the Croſs; one to adore him when ſo many deſpiſed him : He would
have his Sons Death honoured by his giving Life to a poor Wretch
even at the point of Death, and make him known to be a Prince and
a Saviour, to give repentance and remiſſion of ſins, Acts 5.31. by his giving
both to ſuch a Sinner, and at ſuch a time.
3. Another end may be, to render them that Crucified Christ inexcu-
ſable, when this Malefactor made ſo honourable a confeſſion of hin,
to expoſe and ſhame the unbelief and hardneſs of the Rulers and
Phariſees by the faith and repentance of a moſt flagitious Offender,
and therewithal confirm the Word of Chriſt ſpoken formerly to them,
that the Publicans and Harlots entred into the Kingdom of Heaven before
them, Matth. 21. 31.
6. Suppoſe God do give them repentance at the laſt, yet they may
have very little, it may be no comfort in it.
I. They may be ready to queſtion the ſincerity of it, and then they can
have little comfort in it. Admit their condition be ſafe, yet com-
fortable it cannot be, ſo long as the truth of their repentance, from
which their comfort ſhould proceed, is ſo uncertain and queſtionable.
To ſay nothing of their ignorance of the nature of repentance, and
the micthods of the Spirit in working it , having never found the
like in themſelves before, nor been acquainted with what others have
felt, many things there are which ſometimes may make them call what
they find in themſelves in queſtion.
1. The experience they have already had of the deceitfulneſs of their own
bearts, and perhaps of others in the like condition. It may be they have
known others upon a ſick bed look as like Penitents as they now do,
who yet upon their recovery from their Diſeaſes, have relapſed into
ſin, and by returning to their former Luſts, have confuted their Pro-
feſſion, and evidenc'd their repentance to have been unſound and hy-
pocritical. And this may make them fear leſt things may be no bet-
ter with themſelves, and their repentings no more real than their
Neighbours. Or it may be they themſelves formerly, when under a
Sentence of Death, have had ſtrong convictions of ſin, been filled with
horror of Conſcience, and diſmal apprehenſions of approaching dam-
nation. It may be they have greived for fin, been vex'd at them-
ſelves for their old Follies; it may be they have had good deſires
and purpoſes, made promiſes and vows of devoting themſelves to the
fear of God, and never again returning to their former ſinful courſes,
if it ſhould pleaſe the Lord to reſtore them ; and yet no ſooner were
they raiſed up again, but they changed their purpoſes, brake their
promiſes, ſtiñed or wore off their convictions, and grew worſe than
before ; the Devil that went out of them when they were ſick,returned
into them when well, and feven more with him, Matth. 12. 43. &c.
And they know not but things might be as bad with them now, if
God ſhould reſtore them, as they have heretofore been ; They fear
leſt their Hearts, which they have found ſo deceitful, fickle, flippe-
ry, ſhould play tricks with them, and diſſemble, and pretend what
they
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Serm. 9. What's the danger of a death-bed Repentance ?
237
they never mean; and ſo from the trial they have had of them they
dare not truſt them, but ſuſpect all their preſent relenting, mourning,
confeſſion, mortification, to be falſe and counterfeit.
2. It may be more difficult at ſuch a time to diſcern the principle from
which their repentance proceeds ; whether from Faith in Chrift, love to
God, and hatred of lin, or only from fear of Wrath and Hell; whe-
ther they mourn as Children under a Fathers hand, or only as ſlaves
under a Maſters whip. When they lie upon the brink of the grave,
and expect every moment to drop into it ; their Souls are diſlodging,
leaving their bodies, and by and by to appear naked before their
Judge; this may affect them, fill them with fear, and fear with for-
row for fin, whereby they have expoſed themſelves to the danger of
damnation ; and both together put them upon reſolutions againſt ſin,
which is uſual in ſuch caſes. Now though there may be ſomething elſe at
the bottom, yet this lying uppermoſt, and moſt obvious to their view,
they may fear that it is the only prevailing argument, and great
cauſe of their repentance; which can then be no better than meerly
legal, as having no better a foundation. Principles are uſually latent,
and diſcoverable only by their workings, and that too more eaſily or
difficultly in proportion to the intenſeneſs or weakneſs of theſe work-
ings, and in this caſe the more weak and feeble ſtirrings of Faith or
Love may be ſo outdone and overtop'd by the vehement and ſtrong
motions of fear, that themſelves can hardly be perceived, much leſs
the principles they flow from. A dying finner may feel his fear when
he cannot perceive his Faith, and ſuſpect he hath no Faith becauſe
he is ſo full of fear; and conſequently queſtion his repentance which
cannot be Evangelical without an Evangelical principle.
3. They are apt to doubt of the truth of their repentance for want of
ſeeing the fruit of it. And indeed in their circumſtances, when they
have ſo little time to live, they cannot ſee much. The fruits of re-
pentance in an holy, humble, mortified converſation, are the beſt proof
of its ſincerity, and ſo moſt like to bring in the comforts of it. But
their repentance being young, green, and unripe, they know not whe-
ther ever it might bring forth fruit, and ſo may eaſily be induced to
ſuſpect the nature of it. How warın ſoever, for the preſent, their
hearts are, yet they may queſtion the continuance of ſuch a frame if
life ſhould continue. As much as at preſent they are ſet againſt ſin,
yet they know not but if they ſhould again be in a capacity of com-
mitting it, they might be again reconciled to it. They have but new-
ly entred upon the ways of God, and know not whether they ſhould
like them upon further trial of them ; whether as ſickneſs and fear of
death have begun to mortifie their luits, ſo the temptations of life and
health might not again reſtore them. They never yet knew what it is
to be Godly in time of health and eaſe, in the midſt of the ſnares and
allurements of the World, and ſo know not whether that appearance
of godlineſs they now have, be any more than an appearance, which
upon the approach of agreeable temptations might-eaſily vaniſh. Men
Kk 2
feldom
.
.
What's the danger of a death-bed Repentance ? Serm.9.
ſeldom judge of Trees but by the fruit they bear. A Crab-tree may
have as fair a bloſſom as the ſweeteſt Pipin. Here may be fair buds,
and leaves, and bloſſoms, ſorrow for ſin, reſolutions againſt it, pur-
poſes of new obedience; yet they may ſuſpect all for want of ſeeing the
fruit of their repentance in the acts of obedience; a ſetled courſe of
walking with God, and progreſs in mortification.
4. The Devil is moſt like to be buſie with them at ſuch a time. He is a
never failing enemy to Mens Souls, and ſhews his enmity to their
very
death; and as he makes it his buſineſs to keep them from repentance,
ſo if he cannot do that, he labours to bereave them of the comfort of
it, by making them queſtion the truth of it. As where it is falſe he
is ready to fatter them, and perſwade them it is true that he may
draw them into preſumption ; ſo where it is ſincere he labours to
terrifie them, by perſwading them it is hypocritical, that he may
run them into deſpair. Thus he doth with Men while they live, and
why may he not do the ſame when they die? He is like at that time
either for ever to have them, or for ever to loſe them : his temptati-
ons then are his laſt efforts, and therefore moſt vigorous; and ſuch
they may be, as though, the grace of God preventing, they may not
hinder the true repentance of a dying ſinner, yet, the wiſdom of God
permitting, they may cloud and obſcure it and render it queſtionable,
and thereby bereave him of the comfort of it,
II. They may be ready to queſtion Gods acceptance of their repentance,
and indeed that muſt needs be, if they queſtion the ſincerity of it,
when God never accepts any but what is fincere. But beſides, they
may be ready to fear they have outſtood their time, that the day
of grace, which is the only time of Gods accepting them, is at an
end: Or, that God will not accept of them as his Servants, when
they cannot [live to do him any ſervice ; or not accept of their
returning to him now , who have forſaken him ſo long ; not ac-
cept of their forrow. for formerly diſhonouring him, when they are
paſt time for glorifying him ; and in a word, not look upon them
his Children at the laſt hour, who have been the Devils Children
all their days. Now if this be their cafe, how uncomfortable is a
death-bed repentance, admit it be found, when Men know not that
it is found, but are wholly in the dark as to the fincerity and accept-
ance of it, and ſo ſet in a cloud and fear a ſtorm ? They may have
even juſt ſo much hope as may keep them from deſpair, not what may
cauſe any rejoycing in them; a ſecret and almoſt inſenſible ſupport, but
no enlargement. They do but ( as was ſaid of the penitent Thief in
the Text) ſteal into Heaven, and are ſo faved as that no body in this
World knows it, nor they themſelves till they find it. And God may
purpoſely conceal it to prevent the folly and preſumption of others.
If Gods Children after many years ſpent in ſerious and diligent fer-
ving him, yet (for reaſons beſt known to the Divine Wifdom) have
ſometimes died in the dark; they then that ſpend their days in ſin, and
think to repent at laſt, ſhould remember that the beſt they can reaſona
ably
.:
Serm... What's the danger of a death-bed Repentance?
238
:
ably expect, if God ſhould give them repentance, muſt be to die be-
tween fear and hope, or it may be more full of fear than hope. No
confort they can expect in reflecting upon their forepaſt life, where
they ſee nothing but ſin; and little in the hopes of future glory, when
they have not one clear evidence of their title to it.
To conclude. May not the conſideration of a Mans repenting no ſooner,
abate his comfort in repenting at laſt? May not, will not that gracious
ingenuity God hath now wrought in ſuch a one, make ſevere reflections
upon his long impenitency, and not turning to God till he was part
ſerving him ? And then may not the Devil ſet in and maliciouſly ag.
gravate it to the ſinners Conſcience, and hold the mind fo fix'd and
intent upon the thoughts of repenting no ſooner, as to divert it from
the contemplation of that grace which hath now wrought repentance
in him, and thereby diminiſh the comfort he might take in it?
their
Ofe r
For Information. If it be ſo dangerous to run the hazard of a death-
bed repentance, how great is their folly that do ſo? They that defer
their repentance till they come to die, ſhew themſelves fools.
1. In putting off the greateſt work till they have leaſt time for the doing
of it, if any at all
. A Man would be accounted a fool as to the con-
cernments of this life that ſhould idle away the time of his youth, and
vigorous age, and defer ſeeking for an Eſtate, and providing for his
Family, till he were old and decrepit and paſt working. And is it not
a greater work to provide for Eternity than for time, to drive a
Spiritual trade than a Civil one, and get a ſtock of Grace than of
Riches ? And then what fools are they that put off ſuch a work to
the laſt, and leave themſelves no time for it but that which is moſt
unfit for it, as well as uncertain whether they ſhall enjoy it ? Repent-
ance as to the exerciſe of it, is not the work of a day, but ſhould be
the work of all a Mans days; and what folly is it to thruſt that into
a little corner of a Mans life, which ſhould be extended through the
whole of it? A Chriſtians work is not to be done all at once; it is a
walk, a race, a courſe of holy, gracious actings, and that requires
time. Repentance ( as it implies our firſt turning from ſin to God)
is but the entrance upon or beginning of that courſe, and how fooliſh
are they that think to run their race in an inſtant, to begin their
courſe and finiſh it at once?
2. It is a reckoning upon time which they cannot command. Men may
with Fob, 'chap. 29. 2. -wiſh that they were, as in the months paſt, but
they cannot make themſelves be ſo. And ſo likewiſe they may wiſh
time back, but cannot bring it back, or ſtop its motion as it runs, nor
have they the leaſt particle of it in their power. How fooliſh then is
it to defer repentance while they have time for it, till they come to a
fick bed where they are not ſecure of any! Alas they can no more
add one inch to their time than one cubit to their ſtature.
3. It is a promiſing themſelves the doing of that which is not in their own
power to do. Though the exerciſe of repentance, as above was faid, is
Mans:
..
What's the danger of a death-bed Repentance ?
Serm. 9:
i
Mans duty, yet it is ſuch a duty as he cannot practiſe without the
grace of repentance wrought in him; (the principle muſt be ere the
act can be ) and that grace is the gift of God; and if he do not give
it, Man cannot have it ; and if he will not give it, who can force him
to do it? They that would command Gods grace, muſt com mand God
himſelf; and they that defer their repentance till they die, muſt ſup-
poſe either that they can work it in then felves, which hath already
been diſproved, or that God will be at their beck to do it for them;
which needs no diſproving.
4. It is a thinking to do the work beſt when they have made it moſt diffi-
cult and painful. Though ( as was before faid). God can by his power
in an inſtant remove all obſtructions, and work repentance in the moſt
obdurate finner ; yet in his ordinary method he works gradually, and
in the way of means, Mens attendance upon Ordinances, Seeking,
and Labouring after repentance, &c. and Men have no reaſon to ex-
pect that God ſhould diſuſe his wonted manner of working to gratifie
their ſloth and loytering. Now it is certain that the longer "Men live
in ſin, the more their hearts will cleave to it, and be hardned in it;
and then the more loth they will be to be divorced from it, and the
more averſe to the uſe of thoſe means whereby ſuch a ſeparation
might be effected. The more ſweetneſs they have taſted in lin, the
more bitter will the very thoughts of repentance be: Strong affections
to their luſts will make prayers cold and endeavours faint againſt
them. · Hence we fee God handles old ſtubborn ſinners more roughly,
when he reduces them, for the moſt part, than others upon whom he
works more early. Indeed their caſe requires it. They need more of
the Lords terrors, (2 Cor.5.11.) to drive them off from ſin, more Law.
thunder to awaken their conſciences, and rouze them out of their ſe-
curity; and more ſevere means to humble and break them, to imbit-
ter ſin to them, and make them heartily willing to forſake it. What
pangs and tortures, horrors of Conſcience, Soul-convulſions do fool-
iſh ſinners procure to themſelves, by their lingring, and delaying,
which had they been more quick and ſpeedy in their work might have
been prevented, at leaſt very much mitigated ?
Uſe II.
For Exhortation. Let ſinners take heed of deferring their repent-
ance at all, much more of putting it off to the end of their lives.
Conſider,
1. Can you have the face to put God off with the worſt you can give
him ? And the leaſt too, of your time, and ſtrength, and ſervice, when
he calls for the beſt, and deſerves all? Hath God given you a life of
many years, and can you afford him only the ſervice of a few days;
it
may be hours, it may be minutes ; nay, it may be none at all? Is
it fair, ingenuous, reaſonable to give the Devil your ſtrength, and
God your weakneſs? To give the Devil and your luſts, your health,and
God your ſickneſs? To ſerve ſin with your might, and vigour, and
God with your diſtempers, and infirmities? Not to be willing to
part
Serm. 9.
239
What's the danger of a death-bed Repentance ?
part with your ſins till you are parting with your lives, nor begin your
work till your time is ending ? and, in a word, to begin then only to
, ferve God, when you can ſerve your ſelves, your Friends, nay your
Luſts no longer?
2. The ſooner you ſet about the work, the more eaſie you will find it. You
will have fewer Sins to repent of, and mourn over, and turn from, leſs
guilt to terrific and diſhearten you, leſs ſtupor in your Conſciences,lefs
hardneſs in your Hearts, leſs ſtrength of ſin to be wreſtled with.
The Dominion of ſin will not be ſo confirmed with a long tract of
time ; nor the cords of your iniquity hold you ſo faſt. Tho it be true,
that how ſoon foever you begin, and ſet about the work, you can-
not of. your felves effect it ; God's Grace muſt do that; yet the foon-
er you begin, the leſs ſin there will be in you to reſiſt his Grace, and the
more hope that God will afford you Grace to overcome that reſiſtance
which is made. And tho Grace can ſubdue and conquer the moſt
ſtrong, old, overgrowit Luſts, yet ſtill you will be more ready to hope
it will do it, when you have not the guilt of a long impenitent Life ;
and refuſing former calls to encourage your unbelief, and check your
hopes, and ſink your hearts.
3. You may expect more comfort in it, for the more able you will be
to diſcern its ſincerity, as having leſs cauſe to doubt of it. To turn
to God when you have ſomething to deny for him, ſome time to ſpend
in his Service, and which might have been ſpent in the ſervice of fin,
looks much more like true repentance, than to turn to him when you
are immediately to appear before him. The leſs force and fear there
is in your repentance, the more like it is to be kindly and evangeli-
cal; when tears flow, and are not ſqueezed; you are rather drawn
than driven; and your Obedience is freely yielded, rather than ex-
torted. But the further ye apprehend your ſelves from Death and
Judgment, the leſs there uſually is to force your repentance, and ſo
the leſs to make it ſuſpicious, and hinder your enjoying the comfort
of it. And ſo the ſooner you repent, the more time you will have to
prove its ſincerity by its fruits, and the more fruit you bring forth meet
for repentance, Matth.3.8. the better ſatisfy'd ye will be as to the truth
of it, and have the more comfort in it. When you cannot ſo well
judge of it by looking to it immediately in the principle, you may be
better able to judge of it by its actings; as tho the root of a Tree
be hid under ground, yet good fruit will ſhew it to be good.
4. Conſider what you loſe by putting repentance off to the last; beſide the
comfort of your death (as was above intimated) ye lofe no leſs than
all the comfort of your lives ; the comfort of all the good you might
have done, all the Grace you might have acted, all the glory you
might have brought to God. A Chriſtians greateſt comfort is the com-
fort of faith and holineſs, the comfort of walking with God, and com-
munion with him in Duties and Ordinances, the comfort of exerciſing
his Graces, and reflecting upon his Graces, of feeing his priviledges,
his intereſt in the promiſes, his title to his inheritance, &c. fo that
whera
el
What's the danger of a death-bed Repentance ? Serm.9.
ܪ
where no Grace is, there no true comfort can be; and where repen-
tance is not, there no other Grace can be; no Faith, for that is al-
ways the cauſe of Evangelical repentance; and no holineſs, for that
always ſuppoſeth Repentance as the beginning of it. There can be
no walking in the narrow way, if there be not firſt an entring in
at the ſtrait Gate. Wiſdoms ways are ways of pleaſantneſs, Prov. 3. 17.
but they only experience that pleaſantneſs that walk in that way, and
walk in it you cannot, if you do not enter into it, and that muſt be
by repentance, which is your very firſt ſtepping into it. Think then
what comforts the Saints enjoy in their Lives, what it is that makes
them chearful in their Duties, couragious againſt their enemies, ſtrong
againſt temptations, patient in ſufferings; what it is makes them go
on ſinging in the ways of the Lord, Pfal. 138. 1. and glorying in tribula-
tions, Rom. 5. 3. and remember that all this comfort you loſe, by be-
ing ſo late e're you come into the way, wherein alone it is to be
found.
s. Think what others, beſide your felves,loſe by your thus deferring your re-
pentance.Every Saint is a publick Good; the World is the better for him:
But while you go on in ſin,and never think of repenting till the laſt, who
is the better for you? nay,who are not loſers by you? Angels in Heaven
loſe the joy they might have had in your Converſion ; Miniſters loſe the
comfort of being inſtrumental in it, your Families loſe the Inſtruction
they might have had of you, your Neighbours the provocation they
might have had to holineſs by your example; the wicked loſe the
convictions they might have been brought under by the power of ho-
lineſs appearing in your converſation, Saints the comfort and refreſh-
ment they might have had by your Society, Diſcourſe, Experience,
and all generally, what good they might have got by your Prayers ;
and, that which is more than all, doth not God loſe the glory you
might have given him, had that time, that life and ſtrength been
ſpent in his Service, which you have ſpent upon your Luſts!
I need not tell you over again what you hazard; even your never re-
penting at all ; your being forſaken of God, given up to the Devil and
your Luſts, and ſo having your hearts hardned, your minds blinded,
your Conſciences feared, and your Souls in concluſion damned. If it
be not ſo, no thanks to your felves. If God be merciful to you (and no
body in this world knows whether he will or not) yet you do your
part to bereave your ſelves of that mercy, and plunge your ſelves
into the Abyſs of eternal miſery.
Obj. If you ſay, you are fully reſolved to repent of your fins, when
you come to die, and then ask pardon for them.
Anjw. Do but ſeriouſly conſider,
1. The Vanity and Folly of ſuch reſolutions. What is more uncer-
tain, more fickle, more variable than man's mind? you reſolve upon
this to day, and are you ſure you ſhall not break that reſolution to
morrow? Do you know what will be your minds two or three days
hence, if not, how can you know twenty or thirty years before-
hand
Serm. 9.
What's the danger of a death-bed Repentance ?
240
hand? are you ſure you ſhall never meet with any accident, any tem-
ptation that may change your mind? And if you do know your mind,
what it will certainly be when you are dying, yet do you know what
God's mind will be then, whether he will give you repentance when
you ſet about it, and give you a pardon when you ſeek it? If you do
know it, I pray, how came you by that knowledge ? When did God
tell you ſo, and where? In what text of Scripture hath he revealed
it? where doth he promiſe you repentance, and pardon at the laſt,
when
you
had never ſeriouſly ſought either all your days?
2. T'he wickedneſs and profaneneſs of them. You reſolve you will re-
pent when you die, and that implies, you will not repent till then, i.e. you
do and reſolve ſtill to love ſin as long as you live, but you intend to
leave it when you can live no longer in it : you hate God now, and re-
ſolve to hate him till you die, and then you will begin to love him.
You will make work for repentance now, and ſeek for repentance at
laſt; offend God, and provoke him, and make work for pardoning
mercy all your days, and then ſue to him for it. You will perſevere to
affront the grace of Chriſt, and throw his blood back into his face,
and then expect to be waſhed in it from your ſins, and ſaved by it
when you go out of the World,
It is to as little purpoſe to ſay, you will then ſend for the Miniſter to Object.
inftrućt you, to pray with you, &c.
For, what if you do? your caſe may be ſuch, that all the good Men, Anf.
good Miniſters, good Inſtructions, good Counſels in the World may not help
you, not fave you: All may come too late, and ſignifie no more to your
Souls than Phylitians and Phyſick, at that time, do to your Bodies.
Alas what can Miniſters do for you? Can their inſtructions enlighten
your minds when God hath blinded them? Can their counſels foften
your hearts, when he hath hardned them? Can the breath of
prayer
waft your Souls to Heaven, in the laſt moment of your life, when
you liave been ſtearing towards Hell all your days ? What can your
Spiritual Phyſitians do for the cure of your Souls, when the great
Phyſitian of all hath left you as incurable, and will never any more
vitit you?
Do not tell me, on the other ſide, That repentance is Gods gift, and Objecto
you cannot have it till be give it you, and therefore you muſt tarry till be
1. It is as much Gods gift at laſt as at firſt, and you can no more Ant
have it at your death, if he do not give it you, than you can have
2, Tho it be Gods gift, and you cannot work it in your felves, yet
cannot you ſeek it of God, defire him to work it in you ? 'And can you not
uſe the means by which he ordinarily works it? And are you not as ca-
pable of ſo doing when you live and are in health, as when you are
fick and dying When you are fick you cannot heal your ſelves;
health is Gods gift as well as grace is, tho of another kind. But
do you then uſe to lie ſtill, and ſay you muſt wait till God reſtore
L1
you?
do. For,
it now.
What's the danger of a death-bed Repentance? Serm.g.
you? Or do you not rather ſend for your Phyſitian, and betake
your
ſelves to the nſe of means by which God is wont to work it? You
cannot get an eſtate unleſs God give it you ; riches are his gift, Prov.
10.22. Do you therefore ſit ſtill and fold your hands in your boſom,
and ſay you muſt tarry till God give you an eſtate? Or do you not ra-
ther engage in ſome honeſt Calling, or Trade, as the ordinary way
God is wont to bleſs to that end? The diligent hand maketh rich, verf. 4.
and why do you not do ſo here too? If you will go on in fin, and ſay
you wait till God give you repentance, you may wait long enough,
when every day you continue in fin, ſo much the farther off from re-
pentance you are, and ſo much the more you provoke God to deny
it you.
To conclude. Take heed eſpecially of thoſe things which are the or-
dinary binderances of a timely repentance.
1. Wrong notions of repentance.
1. That it is an eaſie thing, and ſo may be done at any time; that
it is but ſorrowing for ſin, and crying God mercy for having offended
him. This prevails with too many, that know not wherein the nature
of it conſiſts. Remember therefore that it is no eaſie thing to get a
through change wrought in your hearts; to divorce your luſts to which
you have been ſo long wedded, to part with thoſe ſins you love beſt
and engage in thoſe ways
of ſtrict holineſs, which of all things in the
World you hate moſt.
hate moſt. The old Man will fight hard ere he die. The
fleſh will never yield, and hardly be overcom. And if ever God work
repentance to you, he will ſo work it as to make you work at it too,
and labour after it, his grace uſing and employing your faculties.
And what can you ever do either in ſeeking repentance before
the infuſion of the grace, or exerciſing it when infuſed; but you
will find ſin oppoſing you in it, and ſo creating difficulties in your
work?
2. That it is a ſour and an unpleaſant thing, made up of ſorrow and
ſadneſs and unquietneſs of Spirit. They know no delights but ſenſual
ones, and think if they part with the pleaſure of ſin, they part with
the comfort of their lives. Do not therefore look meerly on the dark
ſide of repentance, or what may make it ſeem uneaſie to you: look
through it and you will find that which will make it more pleaſant.
In the very ſorrow you fear, if it be right, i. e. godly forrow, there
will be ſuch a mixture of Love, as will make it in a good meaſure de-
lightful to you. If it ſeem painful to you to ſtrive againſt ſin, and
there be trouble in the combat, yet when you prevail over it you
will find comfort in the Victory. You will be more pleaſed with ha-
ving denied your ſelves, than you could with having gratified your
felves
. Our Saviours promiſe, Matth.5.4. Bleſſed are they that mourn for
they ſhall be comforted, one would think ſhould reconcile you not only to
any ſeeming trouble in the work of repentance, but to all the greateſt
difficulties and ſeverities of the moſt ſtrict and mortified life. If in-
deed your repentance be meerly legal, proceeding from fear of wrath,
or
Serm.9. What's the danger of a death-bed Repentance.
241
ܪ
or Popiſh, for the expiation of yourvſins, I grant it may be a fad and
unpleaſant thing ; but if it be a true Proteſtant repentance, i. e. an
Evangelical one, mixed with Love to God, and proceeding from the
Faith of Free Grace and remiſſion of ſin through the Blood of Chriſt,
it need not be ſuch a ſcare-crow to you as to make you hazard your Sal-
vation by ſhifting your duty.
II. Preſumptuous thoughts of Gods mercy: that God may be merciful
to them, and give them repentance and pardon their fins at the very
laſt. Conſider therefore,
1. As merciful as God is, yet his will ſets bounds even to that infinite
mercy as to the actings and outgoings of it, and beyond thoſe bounds it
will never paſs. There is a time, a day, a now of grace, which wlten it
is once over, no mercy will be ſhewn you. Offers of mercy, invitati-
ons made to finners, and the acceptation of them are but for a time;
the door is open but for a time, and when that is paſt it will be ſhut,
Matth. 25. 10. and all your calling and knocking will never prevail
with God for the opening of it again. And what then ſhall you be
the better, the nearer repentance, or nearer pardon for all that Ocean
of mercy that is in God, if you ſeek it too late, and when he will not
let out one drop of it to you?
2. Gods juſtice is as great as his mercy : All his Attributes are alike
infinite, one doth not overtop the other. And then if you delay and
put off repenting to your latter end, why may you not as reaſonably
fear leſt he ſhould in juſtice puniſh you for your long impenitency, as
in mercy give you repentance ?
.
***
LI 2
Queft.
Serm. IO.
Charter of all Chriſtianity.
Queſt. How doth Practical Godlinefs better
rectifie the Judgment than doubtful Dif-
putations?
SERMON X.
Rom. XIV. I.
Him that is weak in the Faith receive, but not to doubtful
Diſputations.
!
HIS Epiſtle to the Romans is an Epitomy or Body of
Divinity, containing Faith and Love in Chriſt Jeſus;
from which Rome degenerating hath ſeparated from
her ſelf and the Scriptures of Truth, the only grand
In the beginning of the Epiſtle the Apoſtle diſcourſ-
eth about Original Sin, as having infected the whole Nature of Man
with its guilt and filth, both Jews and Gentiles all become abominable,
fallen ſhort of the glory and image of God, Chap: 3. 23. For by one
Man Sin entred upon all, Chap. 5. 12. and Death by Sin. Whence he
inferreth there is no poſſibility of our juſtification by the Works
either of the Ceremonial or Moral Law; ſo that he concludeth a ne-
ceſſity of our being Juſtified by Faith without the Works of the Law,
Chap. 3. 28. Through the Redemption of Feſus Chriſt. But though we
are juſtified freely by his Grace, yet we are not to live freely and li-
centiouſly in Sin, becauſe Grace abounds, God forbid, Chap. 6.1. for
holineſs is inſeparably entailed on our moſt holy Faith, Jude 20. Then
he proceedeth to ſhew the Privileges of the adopted Children of God,
that there is no condemnation due to them, Chap. 8. 1. For the Law
of the Spirit of Life in Chriſt Feſw., hath made them free from the Law of
Sin and Death ; and that they are heirs of God, verf. 17. which is more
than all the World. Till he arriveth at the Head-ſpring of all Grace,
and that is Eternal Election, Chap. 9. without any forcíight of Faith
or Works. But as in time he choſe firſt the Jews, rejecting them he
choſe the Gentiles, without any view of Merit or Eligibility in ei-
ther of them before others; for the Jews were the ſmalleſt and meaneſt
of
:
.:
-
-
Serm.ro. How doth Practical Godlineſ better rectifie, &c. .
242
of all Nations, Deut. 7. 7. and the Gentiles all over-run with Idola-
try and Profaneneſs : Yet this Converſion of the Gentiles was fore-
known and therefore forewilled of God from the beginning, Acts
15. 18. After theſe ſublimer Doctrins he deſcends, Chap.1.2. to Practi-
cal Duties, and he who will underſtand the eleven firſt Chapters of the
Epiſtle to the Romans, muſt practiſe the five laſt; be acquainted with
the myſterious Duties of Love, and then you will better underſtand
the myſteries of Faith.
Cbap. 13. 8. He exhorteth them to owe no body any thing but
Love; be in no bodies debt, yet owe every one Love; a debt always
to be paying, and yet always owing ; yet ſtill abiding our proper
treaſure.
This 14th Chapter is a branch of ſome particular Duties of Love,
and this Verſe is the ſum of this whole Chapter of Charity; which
words are ſaid to have occaſioned the Converſion or Confirmation of
Alipius, as the foregoing words were of Auguſtines: Such is the Au-
tority and Energy of the naked Word of God upon the Conſciences
of Men, in the day of Chriſts Power. And the naked Sword cuts bet-
ter than when it is fheathed in a gaudy ſcabbard of the inticing words
of Mans wiſdom, I Cor. 2. 4,
The Apoſtles were frequently exerciſed with difficulties, how to
compoſe the differences among Chriſtians; the Jewiſh Converts were
eager to bring their Circumciſion, with their obſervation of times and
meats, along with them into Chriſtianity, Gal. 4. 10. The Gentiles
were not accuſtomed to theſe things, and therefore oppoſed them, yet
were as ready to bring a Tang of their own old Errors with them alſo,
as their Doctrin of Demons, 1 Tim. 4. I. and their worſhipping of
Angels, Col. 2. 18. and probably ſome of their Heatheniſh Feſtivals
and Cuſtoms : So that both parties were in an error, and neither of
them fully underſtood that liberty Chriſt had brought to them from
theſe beggerly Elements, Rudiments and Ordinances to which they
were in bondage. For if God ſaw good to free his Church from thoſe
Ceremonies which were inſtituted by himſelf, he would never allow
them to be in a ſlaviſh ſubjection to the Superſtitions and Ceremonies
of worldly Mens inventions, tho' never ſo Dogmatically and Magi-
îterially impoſed. For as Learned Davenant on that Col.2.18. obſerves,
ſuch injunctions are apt to grow upon Men, forbidding firſt not to
touch or eat ſuch and ſuch meats, then not to taſte, after not ſo much
as to handle them.
Now to compoſe theſe differences the Apoſtles met at Feruſalem, Acts
15.20. where they made no poſitive injunctions for the Chriſtians to
practiſe any Ceremonies or Obſervations of either party againſt their
Conſciences; but limited the exerciſe of their liberty, which they
truly had by the Goſpel; but that they ſhould abſtain from Fornication,
which to explain is too great a digreſſion, Blood, things Strangled, and
what was offered to Idols. Theſe they would have them to avoid,
that they may not offend thoſe weak Jews who could not ſuddenly
concoct
܆܆
How doth Practical Godlineſ better rectifie
Serm. 10.
.
concoct theſe practices, till Judgment ſhould be brought to Victory
over theſe feeble fancies. And they laid this alſo as a burthen on them
for a time, till they could be brought to better underſtanding; and all
this by way of advice from the Apoſtles, Elders, and the whole
Church, verf. 22. their Letter alſo was read to the whole multitude,
verf. 30. So here the Apoſtle adviſeth the Romans, how to do in the
like caſe with theſe weak ones, Him that is weak receive, &c.
1. Here is the deſcription of the perſon who is to be conſidered,
(Ievērta ) not him that is weak and ſick to death, erring in the
foundation of Faith; one who doth not hold the Head, Col. 2. 19. Who
denieth the Lord who bought him ; theſe are deſtructive Hereſies which
bring on Men ſwift damnation, 2 Pet. 2. 1. we are not to ſay to ſuch
God ſpeed you, 2 Epiſtle John 10. their very breath is blaſting to Mens
minds.
2. Nor is it one who is ſick about queſtions, 1 Tim.1.4. 2 Tim.3.23.
fooliſh, endleſs, unlearned, unedifying queſtions, which only ingender
contention : ſuch are idle buſie-bodies, ſeekers, and diſputatious quar-
rellers about ſome minute things, which hypocritical and vain minds
Trade in, to keep themſelves buzzing about the borders of Religion,
that they may keep off from the more ſerious duties, and fubftantial
parts thereof.
*
3. But he is one who is weak in the Faith, who though he hath
embraced the Doctrin of our Saviour, yet is not of a mature concocted
judgment, clear enough about the abolition of Ceremonial obſervati-
ons, things he judgeth ought to be for born or done. Now let things be
never fo indifferent in the general, definition or Theſis ; yet when
they come to be ufed and exerciſed in their individual circumſtances
they will be determinately good, or determinately evil, in all moral
agents and actions. And that which in general ſeemeth indifferent to
one is not ſo to another; theſe Gentiles could freely eat things ſtrang-
led, but the Jews could not. Therefore it is a very ſtrong weakneſs
or wilfulneſs in ſome who love to turn Straws into Trees, and Feathers
into Birds, and not to leave things as Chriſt hath left them, and as
they are in their own nature, but will tranſpeciate as others tranſub-
ftantiate by their own breath in their own Opinions, and more fiercely
contend for their own Laws than the commands of God, as Saul was
more ſevere on Fonathan for taſting hony, than on himſelf for rebel-
ling againſt Gods expreſs command. Theſe heats indicate an Hectick
Fever to be in the body, preternaturally eating up and preying on the
vital heat, Love to God and our Neighbour ; the zeal for Mens own
Chimnies eateth up the Houſe of God.
II. Here is the injunction of Charity towards weak ones ( PESOS Ad flo
Belugat) take them to you, receive them into your Houſes, uſe Hoſpi-
tality towards them, fupply their neceſſities, Rom. 12. 13. not mag-
nificent receptions, ſuch as Levi gave our Saviour (doglu razdalw) Luke
5:29. But when they fly for their Religion and Lives, ſupply their
wants though they be not juſt of your ſize or Opinion, do not force
him
Serm.io. the Judgment than doubtful Diſputations ?
243
1
him to practiſe what he cannot freely do to buy your Charity; this is
a dear purchaſe and a cruel ſale. Generous hoſpitality is a duty of
another faſhion, receive them into your Arms, into your boſoms, into
your Love and Converſe, that you may inſtruct them and win upon
them, receive them into your Society, into your Communion, treat
this weak Brother with all humility, condeſcention, love and kindneſs;
yea, with all the warm graces Chriſtianity hath indued you with. Let
not theſe leaſt differences cauſe the greateſt diſtances (as often they do)
if he hath ſo much candor as he will be received, and be not fullen and
angry, receive him; and by ſtrength of Love, bear with him, and
forbear him, till by Love you ſoften and overcome him, by heaping
coals of fire upon his Head. For if he be weak, yet ſeriouſly and ſin-
cerely a lover of Chriſt, and beloved of him, the Lord hath received
him, verf. 3. therefore do you alſo receive him.
3. The limitation of this exception, not to doubtful Diſputations,
(droxgious decedogGewv) ſome would render it diſcerning of thoughts,
and 1 Cor.12.10. there was ſuch an extraordinary guift, as the diſcerning
of Spirits. So there may be an ordinary prying into Mens thoughts,
and what is Mark 9. 4. Meanogeouor, is Luke 5. 22. év Jure Kohs. Jeſus ſee-
ing their thoughts, and thoughts are but Mens dialoguing and diſcourf-
ing with themſelves, and ſo the ſenſe it thus, Receive him, but not to
the diſcerning or judging of his Opinion or Thoughts, or that he ſhould be
hardened to judge others Thoughts to be altered becauſe they receive him.
receiving is, receiving him into their Society; therefore not receiving
him mult be not to ſomething which was apt to be in their Society and
among them, which was not the diſcretion of the Itrong, but their
diſputes which were not fit for theſe weak ones. And the word moſt
commonly ſigniſies diſputing with others, Acts 19.9. Paul diſputed dayly in
the School of Tyrannus. And Mark 9. 34. The Diſciples diſputed who
among them ſhould be greatest. But in Jude 9. both words are met toge-
ther, Michael contending with the Devil, diſputed about the body of Moſes.
Doct. Chriſtians are to reccive ſuch as are weak in the Faith, into their
Hearts by Love, and not to trouble or beat their Heads with cramping
diſputes.
But
:
For practical Piety will ſooner rectifie the judgment of the weak,
than fierce argunientations. Lay aſide this heat about Ceremonies on
all Hands, and attend to Reading and Hearing the Word, and Exhor-
tation ; Pray and Praiſe God together, and Converſe in holy Ordi-
nances in Love to cach others Souls; let but this fire live upon the Al-
tar of your Hearts and then all other ſtrange fire and heats will die
away.
1. I will ſhew you that weak Chriſtians cannot well judge of argu-
ments.
2. That the practice of known duties is the way to get more
light.
3
3. That
How doth Practical Godlineſ better rectifie
Serm. 10.
סות חסות
פן
3. That Chriſtian Love will ſooner win others from error than
rigid Arguments.
4. The Inferences from all for Inſtruction and Direction..
Firſt then, Diſputations and Arguments are not eaſily judged of by
ſuch as are weak in Faith and Knowledge of Chriſtian liberty. Now
this is evident from the firſt Diſpute that ever was in the World. For
Satan was a Difputer from the beginning, and is ſtill the Father and
Author of all inſnaring and contentious Diſputations. The firſt thing
he diſputed was Gods command. The Prohibition and Threatning
was abſolute, Moth tamuth, Gen. 2.17. but the woman who was firſt
in the Tranſgreſſion faltreth in the recital of it, with a perhaps we
ſhall die, Gen.3. 3. But by this firit diſpute with the Serpent, our firſt
Parents, when in uprightneſs and ſtrength of the image of God new-
ly ſtamped on them in knowledge and holineſs; yet this. Father or
fomenter of Diſputes foiled them; and ſo all mankind being natural-
ly and federally in them, was drawn into their guilt and filth. So that
reaſon is ever ſince debaſed and depoſed, and no Man is able to rule
himſelf, much leſs another ; his rule and meaſures being broken, he
hath only ſome fragments and ſplinters of the Tree of Knowledge
which he darts againſt God and himſelf: The holy Lamp and Flame is
ſo extinguiſhed, that now he only compaſſeth himſelf about with his
own ſparks till he lie down in ſorrow, Iſa. 50. 11. Creatures as Crea-
tures are fallible and failable (witneſs Men and Angels) eſpecially by
the impulſe of falſe Arguments
. It is God's only Prerogative to be
intrinſecally Infallible and Immutable. And it is a perfection incom-
municable to Men or Angels. But now ſinful Man is in a much more dark
and doleful ſtate. For,
1. He cannot form an Idea of any thing, nor frame a true notion
of any thing as it is in it ſelf; but he conceives by the Air of Meta-
phors, Smilitudes and Phantaſms; he cannot ſee into things themſelves
nor their Eſſences : He is hardly put to it to tell what dull Matter or
Body is, much more what nimble forms, motion, or Spirits are, or
what his own Soul is, though ſo nigh to him and part of himſelf:
He is ſo in the dark he cannot define what light it ſelf is. If any be ſo
confident as to think he knoweth any thing, our Apoſtle tells him, He
knoweth nothing as he ought to know, i Cor. 8. 2. He is not ſufficient as of
himſelf for one good or true thought, 2 Cor.3.5. which cuts the top ſinew
of Pelagianiſm and the Champions of the power of Nature.
2. His judgment therefore muſt needs be dubious or wrong whereby
he is to compare things that differ or agree together. If God leave
him or give him up to himſelf, the Prophet is a fool, and the Spiri-
tual Man is mad, Hof. 9. 7. ſo as he will put darkneſs for light and
light for darkneſs, bitter for ſweet and ſweet for bitter, call good
evil and evil good, Ifa. 5. 20. Conſcience, the Souls taſter, and com-
mon ſenſe is fo vitiated and defiled, Tit. 1. 15. that he hath no true
judgment or diſcretion, having not his fenfes exerciſed to diſcern be-
tween good and evil, Heb.5.14.
3. His
.
Serm.II.
the Judgment than doubtful Diſputations ?
244
3. His concluſions therefore muſt needs be diſtorted from there
pre-
miſes, and the Errors in the firit and ſecond concoction are not cor-
rected and amended by the third; he who cannot make one ſtrait ſtep
can never take three together. All the Errors and Fallacies in the
World are but the products of his Ratiocinations, viz. I can go to the
Tavern or Exchange, I find therefore I can Repent and Believe when I
will; whereas theſe are actions of another Life and Nature, which he
was never born to, unleſs Regenerated by the Spirit of God; To Re-
pent and Believe are God's gift, Afts 5.31. His trork in us, John 6.65. and
Epheſ
. 2. 8. Though for this very Doctrin many of his ignoranter Diſciples
went back and walked no more with him, John 6.66. And ſo Men jog on
in their ſenſuality, preſumptuouſly, as if there was ſomething in the
pleaſures of fin, which was ſweeter and dearer to them than God or
Heaven ; and when they have no more ſtrength to ſerve their Luſts,
nor any thing elſe to do but to die, they can in one quarter of an hour
make their peace with God, (as one of that herd ſaid to me, who
ſoon after drawing Water out of his own Well, and being Drunk, was
by the weight of the Bucket drawn into the Well and drown'd ). Ano-
ther faith, I may ſin becauſe Grace aboundeth, this is a moſt diſingenu-
ous and unnatural argument; I may hate God and my Saviour, becauſe
he hath ſo loved me; when holy Herbert ſaid, Let me not Love thee, if I
love thee not ; love being ſtronger than Death or Hell, in the Hearts of
Gods beloved ones. So without holineſs none Jhall ſee God, therefore we
muſt be juſtified by our Evangelical Obedience and Righteouſneſs,
whereas this is only a concomitant for the cauſe; for God pronounceth
and declareth none to be Righteous, but ſuch as are Righteous; now
there is none Rightcous, no not one, Rom. 3. 10. but in the Righteouſneſs
of Chriſt, who of God is made wiſdom, Righteouſneſs, and Redemption, Dav.de Juff.
1 Cor. 1.36. In ſound Davenant's words, An Alderman fits in the Court
not becauſe he is to come in his Gown, but becauſe he is un Alderman by
Election, &c. So you muſt obey the Laws of the Church, if that wedge
will drive, if not the Laws of the State, both which are inconſequent
if they be not according to the Law of God; the eſtabliſhing perverſ-
neſs by a Law, Pſal. 97. 20. made neither Davids nor Chrilts fuffer-
ings the worfe, but their fin the greater who twiſted ſuch a Law.
So that we need a new Logick from ó aig , the Eternal Word, as
a directory to our Reaſonings, as well as the common Logick which
teacheth us the regulation of the operations of our minds.
II. As we are lame in our Feet by our Naturals, ſo even thoſe who
by the light of the Goſpel and Grace are brought over to better under:
ſtanding, yet by vertue of the old craſineſs they are not throughly
illuminated and refined. The very Apoſtles themſelves, Luke 18.34.
were plainly told by our Saviour, that he ſhould ſuffer Death, and riſe
again the third day, yet they underſtood none of theſe things; theſe
ſayings were hid from them, until he opened their underſtandings to
underſtand the Scriptures, Luke 24.45. We have all a dark ſide, and
Paul ſays, We know but in part, 1 Cor. 13. 12. we ſee but one ſide of
Mm
the
How doth Practical Godlineſ better rectifie
Serm. 10.
the Globe, we cannot view things round about, they are above our
Hemiſphere. Theſe weak Jews were Zealous for their Ceremonies as
being inſtituted by God, the Gentiles as hot for theirs ; let no Man
think himſelf infallible, for theſe were all out and miſtaken. Form,
Cuſtom and Education do wonderfully confirm Men in Error : How
hardly were People in our firſt Reformation drawn from their Prayers
in Latin to Engliſh, yet they underſtood not Latin ? as hardly would
they ſtill be weaned from little formalities, though it were to entertain
the moſt real and reaſonable ſervice in the World. So great a Tyrant
is tough cuſtom over Phlegmatick Souls; fo apt are Men to heats for
triſes, by which Straw and Stubble they turn the Church into a Brick-
kiln.
Theſe Jews had Divine Right to plead, and the uſage and practice
of all the feed of the Faithful, enough to ſtagger a weak Chriſtian;
Errors fairly ſet off may paſs for Truths, and if but weakly confuted
may hang a doubt in Mens minds: fo Truths ill guarded may go for
Errors; objections not well cleared had better never have been ſtarted,
for they may puzzle a weak Head and Heart, and make them both ake
with fear of mntakes. A Sophiſtical Diſputant will prove there is no
Motion, the beſt way to confate him is in our Saviours words, riſe up
and walk, John 5.8. which is a real filent demonſtration of it.
III, Nothing ſo convulſeth Mens reaſon as intereſt, as Hobs ſaith,
Though there is no Problem in Mathematicks more demonſtrable than that all
Strait Lines drawn from the Center to the Circumference are equal, yet if this
did but croſs any Mans intereſt it would be diſputed. Now 1 fohn 2. 16.
the Apoſtle reduceth the whole world to thoſe three Elements, the
luft of the Fleſh, the luſt of the Eye, and the pride of Life; a threefold
cord, ſtrong enough to pull any Truth in pieces, as eaſily as Sampſon
did his Wyths.
1. The luſt of the Fleſh, modo hic fit bene, pleaſing the Fleſh goeth
a great deal further than the Monks Bellies, who yet have a luſty
ſhare in it; as one of their own ſaid, They had all things fo complacent,
that they wanted only a Vicar to go to Hell for them when they should die.
The Biſhop of Romes Kitchin and Purgatory mutually ſupport one ano-
ther, Diſorders of Life hold up Celibacy in Men in Orders. The loſt of
Idleneſs inviteth to Stage-plays, the nurſeries of Vanity and Vice;
to Cards and Dice, in defiance of that Canon which pronounceth
them unlawful Games. A luſty Dinner makes the Veins ſo ſtrut, they
can leap or fly to Heaven by their Free-will, without the neceſſity of
Free-grace, ſo ſtrong is Fleſh and Blood without the Spirit of God.
Sure he who hath an Immortal Soul within him, and a Dubious State
to himſelf, as that dreadful Eternity before him, ſhould never be fick
of his time that lies upon his Hand, one hour whereof millions of
Wolds can't redeem.
2. Covetouſneſs is a weighty Argument: Thouſands are enough to
break the Loyns of moſt Mens minds, too heavy for the back of the
ſtrongeſt Rationaliſt in the World; the Scale of Judgment cannot turn
...
while
Serm.io. the Indgment than doubtful Difputations:
245
while this beam is in the Eye, nor any Argument counterpoiſe this
dead and deadly weight; but Tythe, Mint and Cummin, will out-
weigh Faith and the Love of God, Luke 11.42. St. Briget propheſied, Fox's Martyr.
The Roman Clergy would ruin the Church by their avarice, for the ſaid,
They had already reduced the Ten Commands to two words, da pecu-
niam.
3. Pride of Life ſwells Men till they break all bonds and bounds,
fike Stuin in the Cask makes all the Hoops fly off. The zeal of a par-
ty, and having declared for a way, makes Men they cannot retreat ;
but will ſpur on for honour and profit, though the Angel of the Lord
oppoſe them, till they are cruſhed to the Wall
. If Chriſtian Religi-
on be founded in Self-denyal, Mortification, and bearing the Croſs,
they who ſeek their own glory are not of God, Fohn 7.18. that is
either no Goſpel, or theſe certainly are no Diſciples of Chriſt. We
had need look to ourſelves, for this luſt of domination and glory, as
Charon ſaith, Is the very Shirt of the Soul, on from the firſt, but laſt
put off.
Secondly, I am to Thew you that the practice of holy Duties clear.
ly commanded, is the ready way to have our minds inlightned in the
knowledge of Principles: Reading the Scriptures, diſcourſing about
Heaven, and about their Souls everlaſting welfare ; Reproving one
another, and admoniſhing, Rom. 15. 14. comforting and ſupporting the
weak and dejected Soul, 1 Thef.5.14. To exhort one another dayly, left
any be hardened through the deceitfulneſs of ſin, Heb. 3. 13. Duties ſo
much out of faſhion in theſe days, that it is not counted good man-
ners or civility to practiſe them; friendly reproof is eſteemed want of
good breeding. But are they not ſtrange Chriſtians who are ſtrangers
to Scripture Duties?
1. Theſe Practical Duties performed would give us light, He that
doth the Truth cometh to the light, John 3. 21. not only out of boldneſs
but diſcovery of knowledge ; Truth is nothing but goodneſs explained;
and goodneſs is nothing but Truth conſolidated. Rudiments of know-
ledge are prerequiſite to practice, but examples clear all things to us:
Demonſtration by the Compaſſes inaketh the Maxim evident. He that
doth beſt, knoweth belt, for he feeth the actions as they are in them-
felves and circumſtances, he doth dive Borivery serw, he feeth the bottom
by diving into them, Pfal
. 119. 130. ( pethac pethaiim ) the very en-
trance into the command giveth light, the Door is a Window to him
that hath a weak ſight; even thoſe things Men have formerly ridiculed,
practice hath reconciled them to be their Diana and great delight. As
the Gnoſtick in Clem. Alex. who could not taſte lewdneſs till he was in
all evil, as tis Prov. 5. 14. If wicked practices darken the mind (as all the
works of darkneſs do) than holy actions illuminate the Soul. .
2. The exerciſe of holy Duties advanceth light; every ſtep a Man
takes he goeth into a new Horizon, and gets a further proſpect into
Truth. Motion is promoted by motion, actions breed habits, habits
fortifie the powers, the new life grows ſtronger and fuller of Spirit.
Mm 2
The
פתח
פתיים
How doth Practical Godlineſ better re&ifie
Serm.II.
The yoke of Chriſt is eaſier, ſmoother and lighter, by often wearing
it ; this anoints us with the oyl of gladneſs, and makes the ways of Wiſdom
pleaſantneſs, Prov. 3. 17. Life and light are nearly related, Fohn 1. 4.
The life was the light of Men, Acts 1. 1. Theſe things Fejus firſt did, then
taught, and ſo he was mighty in Deed and in Word, Luke 24. 19. very
airing and motion heateth to a flanie, this made his light burn, verf. 32.
and ſhine too. Truth incarnate, in action, ſeems a lively reſemblance
of God in fleſh; the unfolding a doubt to another, hath often ex-
pounded and reſolved it to the proponent.
3. If any be in danger of Error, or got into an ill way, keeping
up warm Duties, Meditation and Prayer will keep him in, or help him
out ; communion with the Saints is an admirable antidote againſt ſin
or Error. As in a Team of Horſes if one laſh out of the way; if the
other hold their courſe they will draw the former to the right path,
1 Fohn 2. 20. ye have an unction, and ye know all things; when there are
Antichriſts and great Apoſtacies, keeping to Duty, like keeping the
Road, preſerveth us from by-paths. I remember a Snowy night when
miany wandring homeward were frozen to death ; A Shepherd feeling
himſelf foiled, by often falling, ſet down his Crook in one point and
beat a path round, and ſo preſerved his life and kept him out of
pre-
cipices and ditches. And we have a promiſe of light, if we preſs to the
mark, and prize of our high calling, Phil
. 3. 15. carry the Goale in your
Eye and it will direct you a path where there is none upon a plain.
Sincerely aim at Gods glory, and your Souls ſalvation, and you fall
not miſs your way. If in any thing you ſhould miſs it, and be other-
wiſe minded, God will reveal even this unto you. Yea, our great Lord
and Maſter aſſureth us, John 7. 17. He that doth the will of God, he fall
know the Doctrin, whether it be of God, or I ſpeak of my ſelf. But if Men
will make bold with God and Conſcience, and act for their own ends
and glory, they rob God of his ſupremacy, and will loſe both their
way
and their end. He that walketh uprightly hath God for his guard
and guide, with devout Zachary he is within the Vail, and if he be in
a miſtake God will reveal it to him: For the ſecret of the Lord is with
them thar fear him, and he will make them know his Covenant, Pſal. 25. 14.
Go to thy Oracle and pray, and a ray of heavenly light ſhall direct you,
as the Wiſe-mens Star, to the holy Jeſus; their minds are Gods candles,
Prov. 20. 27. and as Father of Lights, he will light them when they
approach him with ardent ſupplication.
Thirdly, I am to fhew that Chriſtian charity and reception will
fooner win weak ones to the Truth, than rigid Arguments, for ſo the
Apoſtle adviſeth them who were to deal with people weak in Faith and
ſtrongly zealous for Ceremonies, diſpute not with them but receive
them firſt.
1. In regard oppoſition breeds oppoſitions; a Man will never believe
that he Loves his Soul, who cuts his purſe, belies his actions, torments
his Body. Paſſion begets paſſion, but love only kindles love; when
Men do hotly Diſpute they joſtle for the way, and ſo one or both muſt
needs
ma
:
Serm. II. the Judgment than doubtful Diſputations ?
246
needs leave the path of Truth and Peace. The Saw of contention
reciprocated, with its keen teeth eateth up both Truth and Love. For
ſuch contentions are rather for Victory than Truth. Now pallion doth
nothing well, which made one Emperor ſay over his Alphabet to get
the Dominion over his anger; Ahaſuerus fann'd himſelf in his Garden,
Eſth.7.7. and he in Plutarch would not ſmite his Servant becauſe hé
was angry. Paſſionated perſecution makes only Hypocrites become Pro-
felites, and in their Breaſts alſo lodge ſuch a revenge as will be ſatisfi-
ed one time or another, upon them who have made them offer violence
to their conſciences. Religion is a free choice upon judgment, or 'tis
not Religion, therefore it gets in by perſwalion, not perſecution. Yet
'tis ftrangely true, they who are ſo tender of their own Wills, that
God muſt not touch thein unleſs by Argument, yet laxate themſelves to:
Club Law with their Brethren, not content with a moral ſwalion,
2. Loving converſe taketh off thoſe prejudices which hinder Mens
minds from a true knowledge of others Principles and Practices;
which at a diſtance ſeem horrid and monſtrous Opinions and Practices,
when as a little free converſe with them breedeth quite other appre-
henſions. The Papiſts picture the Proteſtants as bruits with Tails, as
Devils with Horns, to terrifie the Vulgar ; but knowing Merchants
dare truſt them : So ſome Proteſtants have repreſented the Puritans as
Peſtilent and Seditious perſons, as Mad and having a Devil, as the
Scribes and Phariſees did John Baptiſt and Chriſt; but the plain hearted.
people ſaw thorough thoſe pious frauds and tricks, and were aſtoniſh-
ed at their Doctrin and Life, when they healed Souls and Bodies on the
Sabbath day.
3. Sincere love and converſe breedeth a good opinion of perſons who
differ from us;they can taſte humility, meekneſs and kindneſs better than
the more ſpeculative Principles of Religion. Theſe get into Mens
affections, and ſo bore away into their judgments, and cauſe them to
alter their minds. Two Heads, like two Globes, touch but in one point,
the whole Bodies at a diſtance; but two Hearts touch in plano, and fall
in with each other in all points. Love openeth the Heart and Ear to
cooler conſideration and ſecond thoughts. The Spirit of God directa
ed Elijah, 1 Kings 19. 12. not in the ſtrong Wind which rent Rocks
and Mountains, nor in the Earthquake or Fire, but in the ſilent whiſ-
per or tranquil voice.
Uſe of Inſtruction, How to carry our ſelves towards them who are weak in
the Faith, in theſe days, and doubtleſs it is a ſickly ſeaſon when there are ſo
many feveriſh heats among us. I will not ſay, what once a Romaniſt' faid
to me, That theſe are the ſpuria vitulamina, the Baſtard frisks of our Re-
formation in Henry the Eighths days ; But I rather think the violent en-
deavours after External Uniformity without the Inward, the ſmother-
ing of the induſtrious Bees in one Hive, was a great cauſe of their
caſtling into ſeveral Swarms. Threſhing the Corn hath driven it out of
the Floor, and the graſping ſo hard the Granes, all into the Hands and.
Power of fome, hath made them creep out through their Fingers.
Rigid
How doth Practical Godiwejs better rectifie Setm. to.
:
Rigid Impoſitions, and violent Proſecutions and Exactions of Con-
formity to things extra Scriptural and Divine Inſtitution, and without
any manifeſt tendency to Edification, have and will make fractions
without end. As D. W. faid, Till Men be Infallible, and the World Im-
mutable, moderation becometh every Man who is in his ſenſes and confidereth
himſelf.
1. There are ſome who have all Faith, believe incredibly, as that
Katharina Senenfis, praying for a new Heart, ſhe had her real Heart cut
out of her Body, and after ſome days had a new Heart formed by
Chrift, put into her. That making a croſs on the Body with a Finger
driveth the Devil away. That a Prieſt by theſe words, this is my
Bo-
dy, tranſubſtantiateth the Bread into the Body of Chriſt, and ſo he
offereth that Sacrifice to deliver Souls out of Priſon; and then by his
Dirges conducteth them to Paradiſe.
2. Others have no Faith at all, as that Infallible one who ſaid, What
vaſt Wealth hath this Fable of Chriſt acquired to the Church! So when
ſome had Diſputed about the Immortality of the Soul, molt gravely de-
termined in a Verſe,
Et redit in nihilum quod fuit ante nihil.
That which is nothing muſt needs come to nothing. And I fear there are
more Atheiſts than Papiſts, who ſeem to believe all on the Stage, no-
thing in their retiring thoughts. We are not bound to receive ſuch
into our Boſoms or Communion, left we ſting our own Breaſts; out of
charity to our Souls we nuuſt take heed of receiving ſuch.
3. But there are others who ſeem ſeriouſly to believe the Doctrin of
the Goſpel, yet have a weakneſs in their judgments about little things.
Theſe we muſt receive and inſtruct theni, Rom, 14. 17. That the King-
dom of God is not in Meat or Drink, but Righteouſneſs, Peace and Foy in
the Holy Ghoft. Shew them all kindneſs, pity them, pray for them, and
let them fee, Col. 2. 5. Nothing but your order, and the ſtedfaſtneſs of your
Faith in Chriſt.
1. Stand faſt and fix'd in the good Word of God, which is ſetled for
ever in Heaven, Pfal. 119.89. as the Copy of the Divine Nature and
Law. Stand having your Loins girt about with Truth, Ephef.6. 14. and
having on the Breaſtplate of Righteouſneſs. This is the grand and perfect
rule of Faith, Worſhip and Life. Keep within theſe Trenches and you
have an aſſurance of protection. I know no other method poflible to
Peace but in an univerſal reſolution to impoſe nothing upon others but
what Chriſt himſelf hath impoſed, what Scripture commands, Matth.
28. 20. Teach Men to obſerve whatever I have commanded you, and then I
am with you to the end of the World. This is a Miniſter of Chriſts Com-
million, and he cannot look for Chriſt to be with him, if he gn either
contrary to, beyond, or not according to his inſtructions. Let this be
firſt done, and then Men may conſider whether any thing further be
neceſſary or convenient. Let us therefore, in the Name of Goc!, beg
his holy Spirit, whom Chriſt hath promiſed, and that he shall lead is in-
to all Truth, John 16. 13. He is the only infalible Interpreter of Gods
mind,
Serm. 10.
the Judgment than d'enbtful Difputations?
246
mind, He ſhall take of mine, ſays our Saviour, and ſhew is unto you, verf.
14. Then read the Scriptures as Chriſt himfelf did, Luke 4.16. his
cuſtom was, he went into the Synagogue, on the Sabbath day, and
ſtood up for
to read, and when the Book of God was delivered to him, he read the on
of Iſaiah, a Propheſie of himſelf, and ſo he cloſed the Book and gave
it to the Miniſter; then he expounded and applied it to the preſent cir-
cumſtances, That he came to preach to the poor, heal the broken hearted,
give deliverance to the captives, open the Eyes of the blind, to ſet at liberty
them that are bruiſed. Oh blefled pattern for every Miniſter of Chriſt
to follow! And fing the Pſalms or Hymns, as we read he alſo did,
Matth. 26.30. and the Ancient Chriſtians, as Euſebiu: and Pliny alſó
faith, Uſed early to ſing Pſalms and Praiſe to Chriſt, Adminiſter the Sacra-
ments in the very words of Chriſt : But guard the Door that the grofly
ignorant and profane may not come in, 1 Cor. 5.11. If any degene-
rate fo, as firſt and ſecond admonition reclaim not, ſhut the Door up-
on him, Let him be to you as an Heathen or a Publican, for fo is the rule
of Chriſt, Matth. 18. 17. Every Natural Body, and Civil Body, or So-
ciety, hath a power to take in or caſt out, ſuch as are for the benefit or
Damage of the Community, to Infranchiſe or Disfranchiſe when there
is juſt cauſe. The Church is Chriſts Body, and a Society of viſible
Saints. Moſt Epiſtles to the Churches in Scripture were directed to
the Saints at Rome, Rom. 1. 7. at Corinth, 1 Epiſt. 1. 2, and ſo on.
Now if out of Cuſtom, carnal Policy, Flattery, or other ill notive,
the whole World muſt come into the Church, and the Church and
the World ( which lieth in wickedneſs, 1 John 5. 19.) are one thing ;
then in cometh alſo the god of this world too, And will Chriſt have
fellowſhip with Devils ? If Swearers, Drunkards, and Unclean per-.
fons come in, it may be a Market-houſe, or Houſe for Merchants,
but not the Lords-houſe, Foln 2. 16. A Drunken Saint, an Unclean
Saint, a Swearing Saint, if they be not contradictions, yet they found
very harſhly. No fin hath leſs tentation of gain or pleaſure than
Swearing and Curſing, and no ſin more debaucheth the Conſcience, and
ſtrips it even to Atheiſm of all reverence; and for Men to have no niore
pity on them than to let them cram damination down their Throats,
as ſoon as they have made the imprecation on themſelves is dreadful.
I remember an Ear-witneſs told me, he heard Dr. Ham. preach before
King Charles the Firſt, at Oxford, when his Affairs were at a low ebb,
and he told him, While God-dam-me led the Van, and the Devil confound
me brought up the Rear, he would be routed in all his deſigns. And they are
very unlikely to be good Suhjects to Princes who are open Rebels to
the Laws of God and Men, and their own reaſon. But let us keep to
the Rule, the Principles of Chriſts Kingdom are Rock and Steel, not
calculated for the ſoft Meridians of this World, but can abide and
Itand in all times the ſame; they need not load the ſecular Arm to hold
Let us be faithful Executors of our Lords Will, not Law-
makers or Teſtameni-makers, for untempered Morter will be always
falling and fowling them who daub it up. Let us. therefore ſtand faſt in
that
them up.
.
Serm. II.
How doth Practical Godlneſs better rectifie
1
that liberty wherewith Chriſt hath made us free; he and his Truth only
can make us free from all Errors and miſtakes, John 8. 36. Let sis be
of the ſame mind which was in Chriſt Jeſus, Phil. 2. 5. then nothing
will be done out of contention or vain-glory. But God will make good
his own Promiſe, all bis shall have one Heart and one way, Jer. 32.39.
then our Lords Prayer ſhall be anſwered,Joh.17.21. That all his may be one,
as he and his Father are One. One in the World, that is impoflible ;
but let them be one in us, in our appointments, and then the World
will believe that thou haft ſent me; otherwiſe Diviſions will breed ſuch ten-
tations, as if Chriſtianity was no reality. Now what can any Man ſay
againſt this method ? Who are they that make Diviſions, but they
that make more Duties in Religion and Worſhip* than Chriſt hath
made? They who build upright on the foundations, or they who will
jet over and drop upon their Neighbours?
2. As we ſhould keep to our rule, ſo practiſe accordingly; let the
one Foot of the Compaſs keep the Center, and the other walk the
rounds; let us live ſo as M. Felix ſays, Non magna loquimur, ſed vivimui;
We do not talk great things but live them. Exact walking would be
as a miracle in this looſe age, to confirm the Faith we do profeſs;
Catechize your Children and Servants, as Abraham did, Gen. 18. 19.
to walk in the way of the Lord; fo moft excellent Theophilus was Cathe-
chized and inſtructed in the things of Chriſt, Luke 1.4. Pray in your
Families; dayly bread you have twice at leaſt, then you are directed
to dayly prayer for it. If Nations and Kingdoms have Gods wrath
poured out upon them that call not on his Name, Pſal.79.6. then ſurely
Families much leſs can eſcape. We and our Families need dayly Grace,
dayly Pardon as well as dayly Bread ; therefore unleſs we dare die in
our Sins we ſhould dayly pray; for in Gods hands is our breath, and
his are all our ways, Dan. 7. 23. who then dare breath a day without
compaſſing him abolit with Prayer and Praiſes? And let us adorn our
Profeſſion of Godlinefs rrith honeſty, Tit. 2.10. 1 Tim. 2. 2. Labour to
think as near to the truth of things and actions as you can, and as
they are in themſelves, Job 26.3. then ſpeak and declare the thing as
it is in your mind, Jof. 14.7. then do as you ſpeak, Pſal.15.3. Tiador
cautòv, fimplifie your felf, in Epictetus's phraſe, from all compoſition
of Frauds, Policies and Hypocrilie ; then beſure you be juſt and do as
you
would have others do to you, the grand skale of Righteouſneſs;
if Men would but weigh their Thoughts, Words and Actions by this
itandard of equity, Matth. 7. 12. how would this make Miniſters,
Lawyers, Phylicians, and all others, take as much carc of Peoples Souls,
Bodies and Eſtates as of their own ? then would come that golden age
wherein they would have, if not ſo many dirty Fees, yet a cleaner and
a greater reward of Peace of Conſcience and joy in God. Let us all be
humble, meek, and patient, as our Lord, modeſt in Apparel, and all
civil Converſation, as thoſe that reſolve to walk in Chriſt as they
have received him, Col. 2, 6. and to wear him as they have put him on,
Rom.13.!4. 1 Tim.2.9. This Primitive ſimplicity would revive charity,
which
248
,
Šerm.jo. How doth Practical Godlinef better rectifie
which is frozen to pieces in this cold Age, this being the fulfilling of
the Law, Rom.13.10. All the conmands of God mult needs be broken
by the very want of it. When all is done live fo accurately, Ephef. 5.
15. as if you were to be juſtified by your works ; and then as unprofi-
table Servants caſt your ſelves wholly on Free-grace in Chriſt, Luke
17.10. leaſt by the conceit of any merit, when you have anointed
our Saviours feet, you ſing the box at his Head, and rob him of his
Prieſtly Office and Crown.
As for diſputing of Controverſies, let your diſcourſes be rather in
private, than before others, that you argue in Love to the Souls of
your Brethren, noto for Victory and Triumphing over their infirmities.
The Jewilh Rahbins ſay, He deſerveth Hell-fire who putteth bis Brother to
the bluſh. Therefore in meekneſs of Wiſdom argue with your week
Brethren, that Chriſt was faithful in Gods Houſe or Church, Heb.3.2.
in commanding all things neceſſary for Salvation, and the Worſhiping
of God in Spirit and Truth ; that Paul had declared to the Epheſians
all the counſel of God, and kept back nothing that was profitable to
them, Afts 20. 20, 27. therefore we may fafely venture in this bot-
tom; and that thoſe Men who will venture to tender God a Worſhip
which he hath not commanded, they take upon them to be wiſer than
God, Jeſus Chriſt and his Apoſtles, and can tell what will pleaſe God,
better than himſelf can. If with Feroboam, 1 Kings 12.33. they will
ſet up a Worſhip of their own deviſing, to keep up his Golden Calves;
they muſt have very low thoughts of God, as if he was taken with
our voluntary humility, in fancies and poſtures, rather than the ſim-
plicity as it is in Chriſt, 2 Cor. 11. 3. when he hath told us, the words
his Father had given him, he had given to his Diſciples, John 17.8. all
other Traditions nay very fafely be rejected.
Yet neither muſt we altogether abandon all Diſputations, our Savi-
our indeed never called for a Sword but to cut his way to a Miracle,
but remit them to the Schools or the Preſs: Honeſt Men may wear
Swords, and learn to uſe them, becauſe Robbers ride armed. But let
ſuch take heed they diſpute not with God, his Providence or Grace. I
remember a Diſputation publickly in the Schools where the Reſpondent
in Divinity defended this Queſtion, That the term of a Man's life was
moveable, he was preſently ſeized with a Fever and died. I ſay not,
that Providence determined the Qneſtion. But if all times, much more
ours, are in Gods hands, Afts 1.7. not our own, Ecclef. 8. 8. When
Ames was invited to be Profeſſor at Franeker, Epiſcopizes then at Leyden,
in his Lectures in the Schools, read againſt Ames, who hearing of it,
ſent a bold Challenge, That he would come to Leyden, and before the Uni-
verſity anſwer Epiſcopius's arguments, and oppoſe his determinations, if he
pleaſed: I know not why Truth may not be as bold as Error. But
Epiſcopius wiſely refuſed and declined it, knowing that Ames had a
would too hard for his Thoſe Doctrins are up
in
the World by looſneſs of manners; they who are ſo much for Free-will,
Nn
are
Hop doth Practical Godlineſ better rectific Serm.10
are for Free-life too. Never more of that Doctrin, and never more
licentiouſneſs, which argueth ſome kindred and relation to be betwixt
them. But as D. H. hath ſaid of Old, If Arminians be not the moſt
godly, holy, heavenly, every way the beſt of Men, they are the very worſt,
fince they affert they have ſo much power to be good. Sir W. T. obferves
where this Opinion was born, it was looked upon as a midway betwixt
Papiſts and Proteſtants, the Blew to that Bow-die. But I am ſure Gods
Word ſays, He works in us to will and to do, Phil. 2. 13. and the Tenth
Article is exprelly againſt this Doctrin of Free-will.
When Free-will and Wit have got the Aſcendant over true Reaſon
and Conſcience, Satan will ride Poſt his laſt Stage: for they will con-
vert Men into Foxes and Wolves, to deceive and devour each other, yea
into Devils to torment and inſult over one anothers miſeries. And
whoever above ground will build upon theſe felf-centered Globes, ſhall
find their foundation will ſoon roll and ſlide from under them. When
the Earth was corrupt then came the Flood of Waters, Gen. 6. 13.
Chriſtendom is fo corrupted from true Chriſtianity, that theſe Giants
in wickedneſs and violence preſage a deluge of Blood. But if when the
Son of Man cometh he ſhall find no Faith on the Earth, then his coming is
Then come Lord Jeſus, and put an end to all violence, fraud
and wickedneſs, and ſhut up Hell in Hell, Hypocrites and Devils in
the ſame Cloyſters, Matth. 24. 51. and gather thy Saints together to
Worſhip thee in the beauty of Holineſs. Be thou the deſire and de-
light of all Nations, build thy own Jeruſalem ( for Men can't or will
not ) and appear in thy glory, Pſal. 102. 2. ſhine in it as the per-
fection of Beauty, Pſal. 50.2. make it an habitation of Juſtice, and a
mountain of Holineſs, Fer. 31. 23. and a City of Truth, that it may
be faid, Fehovah Shamma, the Lord is there, and hath the third time
whipped the Traders out of his Temple, and ſet it upon everlaſting
Foundations; all Adminiſtrations being according to his own meaſure,
that Golden Rule, and the pattern in the Mount.
near.
-
Queſt.
7
VA
14
Serm.II.
249
I envy of his Brethren, and the cruel effects of it, bao
Queſt. How is Sin the moſt formidable Evil ?
SERMON XI.
Geneſis XXXIX. 9.
How can I do this great wickedneſs and ſin againſt God?
HE Text is the Record of Joſeph's innocence and
victory, Confecrated in Scripture for the honour and
imitation of that excellent Saint in ſucceeding Ages.
He had been tryed by ſharp afflictions, the conſpiring
niſhment and ſervitude, and pofſeft his Soul in patience :
here, he was encounter'd by a more dangerous temptation in another
kind, and preſerv’d his integrity. Adverſity excites the Spirit to ſe-
rious recollection, arms it with reſolution to endure the aſſaults, and
ſtop the entrance of what is afflicting to nature : pleaſure by gentle
inſinuations relaxes the mind to a looſe ſecurity, ſoftens and melts the
Heart, and makes it eaſily receptive of corrupt impreſions.
Now to repreſent the Grace of God that preſerved Foſeph, in its ra-
diance and efficacy, we muſt conſider the ſeveral circumſtances that in-
creaſed the difficulty of the double Victory, over the Tempter and
himſelf.
1. The Tempter, his Miſtreſs, who had deveſted the native modefty
of the bluſhing Sex, and by her Careſſes and blandiſhments fought to
draw him to compliance with her deſires. Her ſuperiour quality might
ſeem to make her requeſt have the force of a Command over him.
2. The Sollicitation, lye with me. There are no fins to which there
is a ſtronger inclination in our corrupted nature, than to acts of ſen-
ſuality. The temptation was heighten’d by the lure of profit and
advancement, that he might obtain by her favour, and intereſt in her
Husband, who was an eminent Officer in the Egyptian Court : and the Regeramus
denial would be extreamly provoking, both in reſpect it ſeem'd to be a ipſa crimen,
Contempt injurious to her Dignity, and was a diſappointment of her and he maltra
ardent expectation. Hatred and revenge upon refuſal, are equal to rem arguamus:
the luſt of an imperious whoriſh Voman. We read the effects of it, in ſcelere velan-
this Chapter; for upon his rejecting her deſires, rapt up with rage, Senec. Hippo-
* and to purge her felf, ſhe turn'd his accuſer, wounded his reputation, litus
.
Nn 2
depriv'd
How is Sin the moſt formidable Evil ? Serm. II.
1, weither hath he kept back.
depriv'd him of his liberty, and expos’d his life to extream peril.
Foſeph choſe rather to lie in the duſt than to riſe by ſin.
3. The Opportunity was ready, and the object preſent: 'tis faid,
there was none of the Men of the Houſe within. She had the advantage of
ſecrecy to faſten the temptation upon him. When a ſin may be eaſily
committed, and eaſily conceal'd, the reſtraints of fear and ſhame are
taken off, and every breath of a temptation is ſtrong enough to over-
throw the Carnally minded. The pureſt and nobleſt Chaſtity is from a
principle of Duty within, not conitrain’d by the apprehenſion of dif-
covery and ſeverity.
4. "The Continuance of the temptation : ſhe spake to him day by day.
Her Coniplexion was luſt and impudence, and his repeated denials
were ineffectual to quench her incenſed deſires, the black fire that dark-
ned her mind. She caught him by the garment, ſaying, Lye with me: The
was ready to proſtitute her felf, and raviſh him.
5. The Perſon tempted, Joſeph, in the flower of his age, the ſeaſon
of ſenſuality, when innumerable by the force and ſwing of their vi-
cious appetites are impellid to break the holy Law of God.
6. His Repulſe of the temptation was ſtrong and peremptory :
How can I do this great wickedneſs? He felt no ſympathy, no ſenſual
tenderneſs, but expreſt an impoſſibility of confenting to her guilty de-
fire. We have in Foſeph exemplified that property of the Regenerate,
He that is born of God cannot fin: by a ſacred potent inſtinct in his
breſt, he is preſerved not only from the conſummate acts, but recoils
from the firſt offers to it.
7. The Reaſons are ſpecified of his rejecting her polluting motion.
Behold my Maſter knows not what is with me in the Houſe, and he hath com-
mitted all that he hath to my Hands, there is none greater in his Houſe than
Wife; How then can I do this great wickedneſs, and ſin againſt God? 'Twas
a complicated crime of injuſtice and uncleanneſs: a moſt injurious
violation of the ſtrongeſt tyes of duty and gratitude to his Maſter,
and of the facred marriage Covenant to her Husband, and the fouleſt
blot to their perſons: Therefore how can I commit a fin ſo contrary to
natural Conſcience, and ſupernatural grace, and provoke God? Thus
I have briefly conſidered the narrative of Foſephs temptation, and that
Divine grace preſerved him unſpotted from that contagious fire, may
be reſembled to the miraculous preſerving the three Hebrero Martyrs
unſinged, in the midſt of the flaming furnace. The patience of fob,
and the Chaltity of Joſeph are tranſmitted by the Secretaries of the
Holy Ghoſt in Scripture, to be in perpetual remembrance and admi-
ration.
From this ſingular inſtance of Foſeph, who was neither ſeduced by
the allurements of his Miftrifs, nor terrified by the rage of her de-
fpis'd affection to fin againit God: I ſhall obſerve two general
Points.
1
I. That
Serm. 11.
250
How is Sin the most.formidable Evil ?
I. That temptations to ſin hör alluring foever, or terrifying, onght to be
rejeated with abhorrenc.
II. That the fear of God is a ſurc defence and guard againſt the ſtrongeſt
temptation.
I will explain and prove the firſt, and only ſpeak a little of the
fecond in a branch of the Application.
1. That temptations to ſin how alluring ſoever, or terrifying, are to be re-
jeted with abhorrence.
There will be Convincing proof of this, by conſidering two Things.
1. That lin in its Nature, preſcinding from the train of woful ef-
fects, is the greateſt Evil.
2. That Relatively to us, it is the moſt pernicious deſtructive
Evil.
1. That ſin conſidered in it ſelf is the greateſt Evil. This will be
evident by conſidering the general Nature of it, as directly oppoſite to
God the ſupreme good. The definition of ſin expreſſes its eſſential
Evil; 'tis the tranſgreſſion of the Divine Law, and conſequently oppoſes.
the rights of Gods Throne, and obſcures the Glory of his Attributes
that are exercis’d in the Moral Government of the World. God as
Creator is our King, our Lamgiver and Judge. From his propriety in
us ariſes his juſt title to Sovereign Power over us: Know ye that the Pfal. 100.
Lord he is God, 'tis he that made us, not we our ſelves, we are his people
and the Sheep of his paſture. The Creatures of a lower order, are un-
capable of diſtinguiſhing between Moral Good and Evil, and are de-
termin’d by the weight of Nature to what is merely ſenſible, and
therefore are uncapable of a Law to regulate their choice. But Man
who is endowed with the powers of underſtanding and Election, to
conceive and chooſe what is Good, and reject what is Evil, is governd
by a Law, the declared will of his Maker: accordingly a Law the rule
of his Obedience, was written in his Heart.
Now ſin the tranſgreſſion of this Law, contains many great.Evils ?
1. Sin is a Rebellion againſt the Sovereign Majeſty of God, that
gives the life of Authority to the Law. Therefore Divine Precepts
are enforced with the moſt proper and binding motives to obedience, I
am the Lord. He that with purpoſe and pleaſure commits ſin, impli-
citly renounces his dependance upon God, as his Maker and Governor,
over-rules the Law, and arrogates an irreſponſible licenſe to do his
own will. This is expreſt by thoſc Atheiſtical deſigners, who ſaid, pjal. 2. 4
With onr Tongue we will prevail, our lips are our own, who is Lord over us.
The Language of Actions that is niore natural and convincing than of
Words, declares that ſinful Men deſpiſe the Commands of God, as if
they were 'not his Creatures and Subjects. What a diſhonour, what
a diſpleaſure is it to the God of glory, that proud duſt ſhould fly in his
Face, and controule his Authority? He has ten thouſand times ten thouſand Daniel 7.10.
Angels that are high in dignity, and excel in ſtrength, waiting in a poſture Pfal.103.29.
of
How is Sin the moſt formidable Evil ?
Serm.II.
ch
: Cor. 4. 4.
Ephef. 2. 22
of reverence and obſervance about his Throne, ready to do his will: How
provoking is it for a deſpicable Worm to contravene his Law, and
Tift his Hand againſt him? It will be no excuſe to plead the Com-
mands of Men for ſin: for as much as God is more glorious than Men,
ſo much more are his Commands to be reſpected and obeyed than Mens.
When there is an evident oppoſition between the Laws of Men and of
God, we muſt diſobey our Superiours tho' we diſpleaſe them, and obey
our Supreme Ruler. He that does what is forbidden, or neglects to
do what is Commanded by the Divine Law, to pleaſe Men, tho’in-
veſted with the higheſt Sovereignty on Earth, is guilty of double
wickedneſs: of impiety in debaling God, and idolatry in deifying
Men.
It is an extreme aggravation of this Evil, in that ſin as it is a dif-
claiming our homage to God, fo 'tis in true account a yielding ſub-
jection to the Devil. For, ſin is in the ſtricteſt propriety his work. The
original rebellion in Paradiſe was by his temptation, and all the actual
and habitual ſins of Men ſince the fall, are by his efficacious influence.
He darkens the carnal mind, and ſways the polluted will, he excites and
infames the vicious affections, and imperiouſly rules in the Children of
diſobedience. He is therefore ſtiled the Prince and god of this world. And
what more contumelious indignity can there be, than the preferring
to the glorious Creator of Heaven and Earth, a damned Spirit, the
moſt curſed part of the Creation? It is moſt reaſonable, that the baſe-
nels of the Competitour, ſhould be a foil to reinforce the luſtre of
Gods authority : yet Men reject God and comply with the tempter.
O prodigious perverſneſs !
2. Sin vilifies the ruling Wiſdoni of God, that preſcrib'd the Law
to Men. Altho the dominion of God over us be Supreme and Abio-
lute, yet 'tis exercis'd according to the councel of his Will, by the beſt
means, for the beſt ends: he is accordingly ſtiled by the Apoſtle, The
eternal King, and only wiſe God. 'Tis the glorious :Prerogative of
his Sovereignty and Deity, that he can do no wrong: for he neceſ-
ſarily acts according to the excellencies of his Nature. Particularly,
his Wiſdom is ſo relucent in his Laws, that the ſerious contemplation
of it, will raviſh the fincere minds of Men into a compliance with
them. They are framed with exact congruity to the Nature of God,
and his relation to us, and to the faculties of Man before he was cor-
ripted. From hence the Divine Law being the tranſcript not only of
Gods Will but his Wiſdom, binds the underſtanding and will, our
leading faculties, to eſteem and approve, to conſent and chooſe all
his precepts as beſt. Now ſin vilifies the infinite underſtanding of
God with reſpect both to the precepts of the Law, the rule of our
duty, and the fanction annext to confirm its obligation. It does con-
ſtructively tax the precepts as unequal, too rigid and ſevere a con-
finement to our wills and actions. Thus the impious Rebels complain,
The ways of the Lord are not equal, as injurious to their liberty, and
not worthy of obſervance. What St. James faith, to correct the
uncharitable
Tim. T.
Sern. II. How is Sin the moſt formidable Evil ?
251
*
25
uncharitable, cenſorious Humour of ſome in his time, He that ſpeaks
James 4.11.
evil of his brother, and judges his brother, Speaks evil of the law and
judges the law; as an imperfect and ralh rule, is aplicable to Sinners in
any other kind. As an unskillful Hand by ſtraining too high, breaks
the ſtrings of an Inſtrument, and ſpoils the Muſick, ſo the Strictneſs
and Severity of the Precepts, breaks the harmonious Agreement be-
tween the Wills of Men and the Law, and caſts an Imputation of Im-
prudence upon the Law-giver. This is the implicit Blaſphemy in
Sin.
Beſides, the Law has Rewards and Puniſhments to ſecure our Re-
ſpects and Obedience to it. The wiſe God knows the Frame of the
reaſonable Creature, what are the inward Springs of our Actions,
and has accordingly propounded ſuch Motives to our Hope and Fear;
the moſt active Paſſions, as may engage us to perform our Duty.
He promiſes his favour that is better then life, to-the Obedient, and
threatens his wrath, that is worſe then death to the rebellious. Now Sin
makes it evident, that theſe Motives are not effectual in the Minds
of Men: And this reflects upon the Wiſdom of the Law-giver, as if
defective in not binding his Subjects firmly to their Duty; for if the
Advantage or Pleaſure that may be gain'd by Sin, be greater than the.
Reward that is promiſed to Obedience, and the Puniſhment that is
threatned againſt the Tranſgreſlion, the Law is unable to reſtrain
from Sin, and the Ends of Government are not obtained. Thus
Sinners in venturing upon forbidden things, reproach the Under-
ſtanding of the Divine Law-giver.
3. Sin is a Contrariety to the unſpotted. Holineſs of God. Of all.
the glorious and benign Conſtellation of the Divine Attributes that
Shine in the Law of God, his Holineſs has the brighteſt Luſtre.
God is Holy in all his Works, but the moſt venerable and precious
Monument of his Holineſs is the Law. For the Holineſs of God
conſiſts in the Correſpondence of his Will and Actions with his moral
Perfections, Wiſdom, Goodneſs and Juſtice; and the Law is the
perfect "Copy of his Nature and Will. The Pſalmiſt who had a
purged Eye, ſaw and admir'd its Purity and Perfection. The com-
mandment of the Lord is pure, inlightning the eyes. The mord is very Pfal.119.149.,
pure, therefore thy ſervant loves it. 'Tis the perſpicuous and glorious
Rule of our Duty without Blemiſh or Imperfection. The Commande
ment is holy, juſt and good. It injoyns nothing but what is abſolutely
Good, without the leaſt Tincture of Evil. The Sum of it is fet
down by the Apoſtle,to live ſoberly, that is, to abſtain from any thing
that may ſtain the Excellence of an underſtanding Creature: To live
righteouſly, which reſpects the State and Scituation wherein God has
diſpoſed Men for his Glory: It comprehends all the reſpective Duties
to others, to whom we are united by the Bands of Nature, or of
civil Society, or of Spiritual Communion: And to live godly, which
includes all the internal and outward Duties we owe to God, who is.
the Sovereign of our Spirits, whoſe Will muſt be the Rule, and his
Glory
Pſal. 19.
How'ts Sin the moſt formidable Evil ? Serm.II
4845
and
Glory'the End of our Actions. In ſhort, The Law is ſo form’d, that
preſcinding from the Authority of the Law-giver, its Holineſs and
Goodneſs lays an eternal Obligation on us to obey it. Now Sin is
not only by Interpretation, a Reproach to the Wiſdom and other
Perfections of God, but directly and formally a Contrariety to his
infinite Sanctity and Purity; for it conſiſts in a not doing what the
Roin. II.
Law commands, or doing what it forbids. 'Tis therefore faid, That
the carnal mind is Enmity againſt God: An active, immediate and irre-
concilable Contrariety to his holy Nature and Will: From hence
there is a reciprocal Hatred between God and Sinners : God is of
purer eyes then to behold iniquity, without an infinite Diſplicence, the
Effects of which will fall upon Sinners; and tho’ ’ris an Impiety
R077, 1.
hardly conceivable, yet the Scripture tells us, that they are haters of
God. 'Tis true, God by the tranſcendent Excellence of his Nature
is uncapable of ſuffering any Evil, and there are few in the preſent
State, arrived to ſuch Malice, as to declare open Enmity and War
againſt God. In the Damned this Hatred is explicit and direct, the
Fever is hightned to a Frenzy, 'the bleſſed God is the object of their
and their Power were equal to their Déſires, they would Dethrone
the moſt High. And the Seeds of this are in the Breaſts of Sinners
here. As the fearful Expectation of irreſiſtible and fiery Vengeance
increaſes, their Averſation increaſes. They endeavour to raſe out
the Inſcription of God in their Souls, and to extinguiſh the thoughts
and ſenſe of their Inſpector and Judge. They wiſh he were not
All-feeing, and Almighty, but Blind and Impotent, uncapable to vin-
dicate the Honour of his deſpiſed Deity. The Fool hath ſaid in his
heart there is no God: The Heart is the Fountain of Deſires, and
Actions interpret the Thoughts and Affections, from whence the In-
ference is direct and conclulive, that habitual Sinners, who live with-
out. God in the world, have ſecret Deſires ; there was no Sovereign
being, to obſerve and require an account of all their Actions. The
radical caufe of this Hatred is from the Oppoſition of the ſinful
polluted Wills of Men, to the Holineſs' of God; for that attribute
excites his Juſtice, and Power, and Wrath, to punifh Sinners. There.
fore the Apoſtle faith, They are enemies to God in their minds through
wicked works. The naked repreſenting of this Impiety, that a rea-
ſonable Creature ſhould hate the bleed Creator for his moſt Divine
Perfections, cannot but ſtrike with Horror. O the Sinfulneſs of
Sin !
4. Sin is the Contempt and Abuſe of his excellent Goodneſs. This
Argument is as vaft as God's innumerable Mercies, whereby he allures
and obliges us to Obedience: I ſhall reſtrain my Diſcourſe of it, to
three things wherein the Divine Goodneſs is very Conſpicuous, and
moſt ungratefully deſpiſed by Sinners.
ني
1. His
Serm.II. How is Sin the moſt formidable Evil?
252
1. His Creating Goodneſs. 'Tis clear without the lea ſt ſhadow of
Doubt, that nothing can give the firſt being to it ſelf; for this were
to be before it was, which is a direct Contradiction : and 'tis evident
that God is the ſole Author of our Beings. Our Parents afforded
the groſs matter of our compounded Nature, but the Variety and
Union, the Beauty and Uſefulneſs of the ſeveral Parts, which is ſo
Wonderful, that the Body is compoſed of as many Miracles as
Members, was the Deſign of his Wiſdom, and the work of his
Hands. The lively Idea and perfect Exemplar of that regular Fa-
brick, was modell’d in the Divine Mind. This affected the Pſalmiſt
with Admiration : I am fearfully and wonderfully made, marvellous are Pſal. 139. 14,
thy works, and that my ſoul knows right well. Thine eyes did ſee my ſub- 15, 16.
Stance, yet being imperfect, and in thy book, all my members were written,
which in continuance were faſhioned, when as yet there was none of them.
And Fob obſerves, Thy hands have made me and faſhioned me round about. Job 10.8.
The Soul, our principal Part, is of a celeſtial Original, inſpired from
the father of Spirits. The faculties of Underſtanding and Election, are
the indelible Characters of our Dignity above the Brutes, and make
us capable to pleaſe, and glorifie, and enjoy him. This firſt and
fundamental Benefit, upon which all other Favours and Benefits are
the Superſtructure, was the Effect from an eternal Cauſe, his moſt
free Decree, that ordained our Birth in the ſpaces of time. The
Fountain was his pure Goodneſs; there was no neceſity determining
his Will, he did not want external declarative Glory, being infinitely
happy in himſelf, and there could be no ſuperior Power to conſtrain
him. And that which renders our Maker's Goodneſs more free and
obliging, is the conſideration he might have created Millions of Men,
and left us in our Native Nothing; and, as I may ſo ſpeak, loft and
buried in perpetual Darkneſs. Now, what was Gods end in Making
us? Certainly it was becoming his infinite Underſtanding, that is, to
communicate of his own Divine Fullneſs, and to be actively glorified
by intelligent Creatures. Accordingly 'tis the folemn Acknowledge-
ment of the Repreſentative Church. Thou art worthy, O Lord, to re-
ceive glory, and honour, and power: For thou haſt created all things, and
for thy pleaſure they were created. Who is ſo void of rational Sentiments, Rev. 4. II.
as pot to acknowledge 'tis our indiſpenſable Duty, Our reaſonable
ſervice, to offer up our felves, an intire living Sacrifice to his glory? What
is more natural, according to the Laws of uncorrupt Natures (I might
ſay, and of corrupt Nature, for the Heathens practiſed it) than that
Love ſhould correſpond with Love, as the one deſcends in Benefits,
the other ſhould afcend in Thankfulneſs. As a poliſh'd Looking-glaſs
of Steel, ſtrongly reverberates the Beams of the Sun ſhining upon it,
without loſing a ſpark of light, thus the underſtanding Soul ſhould
reflect the Affection of Love upon our bleſſed Maker, in Reverence,
and Praiſe, and Thankfulneſs. Now Sin breaks all thoſe Sacred Bands
of Grace and Gratitude, that engage us to love , and obey God. He
is the juſt Lord of all our Faculties Intellectual and Senſitive, and
Oo
the
-
top
How is Sin the moſt formidable Exil?
Serm.is.
the Sinner employs them as Weapons of Unrighteonfneſs againſt him.
He preſerves us by his powerful gracious Providence, which is a re-
newed Creation every Moment, and the Goodneſs he uſes to us, the
Sinner abuſes againſt him. This is the moſt unworthy, ſhameful and
monſtrous Ingratitude. This makes forgetful and unthankful Men,
more brutiſh than the dull Ox, and the ſtupid Afs, who ſerve thoſe that
feed them; nay, ſinks them below the inſenſible part of the Crea-
tion, that invariably obſerves the Law and order preſcribed by the
Creator. Aſtoniſhing Degeneracy! Hear 0 Heavens, give ear, earth,
I have nouriſhed and brought up Childen, and they have rebelled againſt mé,
was the Complaint of God himſelf. The conſiderate Review of this,
will melt us into Tears of Confuſion.
2. 'Twas the unvaluable goodneſs of God to give his Law to Man,
for his rule, both in reſpect of the matter of the Law, and his end in
giving it.
1. The matter of the Law, this as is forecited from the Apoſtle, is
holy, juſt, and good. It contains all things that are honeſt, and juft, and
puere, and lovely, and of good report, whatfuever are vertuous and praiſe-
worthy. In obedience to it the innocence and perfection of the reaſon-
able creature conſiſts. This I do but glance upon, having been con-
fider'd before.
2. The end of giving the Law. God was pleas'd upon Mans crea.
tion, by an illuſtrious revelation to ſhew him his duty, to write his Law
in his Heart, that he might not take one ſtep out of the circle of its
precepts, and immediately ſin and periſh. His gracious deſign was to
keep Man in his love ; that from the obedience of the reaſonable crea-
ture, the divine goodneſs might take its riſe to reward him. This un-
feined and excellent goodneſs, the finner outragiouſly deſpiſes : for
what greater contempt can be exprelt againſt a written Law, than the
tearing it in pieces, and trampling it underfoot ? And this conſtructive-
ly the finner does to the Law of God, which contempt extends to the
Rom. 7. 10.
gracious giver of it. Thus the Commandment that was ordain'd unto Life,
by fin was found unto Death.
3. Sin is an extreme vilifying of Gods goodneſs, in preferring car-
nal pleaſures to his favour, and Communion with him, wherein the
* Omnes Deos life, the felicity, the heaven of the reaſonable creature confifts. God
colendos eſſe fa- is infinite in all poſſible perfections, all-ſufficient to make us compleai.
pienti. Cur cr-
ly and eternally happy: he diſdains to have any competitour and re-
ceterorum ille quires to be ſupreme in our eſteem and affections: the reaſon of this is
ſo evident by Divine and Natural light, that 'tis needleſs to ſpend
nihil reftat ut many words about it. 'Tis an obſervation of St. Auſtin *, That it was
dicant,cur 14-
a rule amongſt the Heathens, that a wiſe man ſhould worſhip all their Deities..
jus Dei ſacr*
recipere nolu- The Romans were ſo inſatiable in Idolatry, that they ſent to forreign
erint, nifi quis Countries to bring the gods of ſeveral Nations: an unpoliſht Stone, a
Solum fe coli tame Serpent, that were reputed Deities, they received with great ſo-
voluerit. Aug. lemnity and reverence. But the true God had no Temple, no Worſhip
de Conlenf.
Evang. c. 17
in Rome, where there was a Pantheon dedicated to the honour of all the
falſe
ga A numero
rejectus eft ?
.
Serm. II.
253
How is in the moſt formidable Evil ?
falſe gods. The reaſon he gives of it is, that the true God who alone
has Divine Excellencies, and Divine Empire, will be worſhipt alone,
and ſtrictly forbids the aſſumption of any into his Throne. To adore
any beſides him is infinitely debaling, and provoking to his dread Ma-
jeſty. Now ſin in its nature is a converſion from God to the creature;
and whatever the temptation be, in yielding to it, there is ſignified, that
we chooſe ſomething before his favour. Sin is founded in bono jucundo,
ſomething that is delectable to the carnal Nature : 'tis the univerſal
character of carnal Men, they are lovers of pleaſure more than lovers of
God. To ſome riches are the moſt alluring object. The young Man in
the Goſpel, when our Saviour commanded him to give his eſtate to the
poor, and he should have treaſure in Heaven, went away ſorrowful , as if
he had been offer'd to his loſs. To others the pleaſures that in ſtrict
propriety are ſenſual, are moſt charming. Love is the weight of the
Soul that turns it, not like a dead weight of the Scales, but with
election freely to its object : in the carnal ba!lance the preſent things
of the World are of conſpicuous moment, and outweigh Spiritual and
Eternal bleſſings. Altho the favour of God be eminently all that can
be deſir'd, under the notion of riches, or honour, or pleaſure, and
every atom of our affection is due to him ; yet carnal Men think it a
cheap purchaſe to obtain the good things of this World, by finful
means, with the loſs of his favour. This their actions declare. Pro-
digious folly ! as if a few ſparks ſtruck out of a Flint, that can nei-
ther afford light or warmth, were more deſirable than the Sun in its
brightneſs. And how contumelious and provoking it is to God, he
declares in the moſt moving expreſſions; Be aſtoniſhed, 0 ye Heavens, at Jer.2.12,13.
this, and be horribly affraid, be ye very deſolate, ſaith the Lord. For my people
have committed imó evils; they have forſaken me the fountain of living wa-
ters,
and hewed them out broken ciſterns that can hold no water. This im-
mediately was charg'd upon the Jews, who ſet up Idols of jealouſie,
and ador'd them, rather than the glorious Jehovah : and in proporti-
on, 'tis true of all ſinners; for every vicious affection prefers fome
vain object, before his Love and the enjoyment of his glorious preſence,
that is the reward of obedience.
5. The ſinner diſparages the impartial Juſtice of God. In the Di-
vine Law there is a connexion between ſin and puniſhment; the evil of
doing and the evil of ſuffering. This is not a mere arbitrary conſti-
tution, but founded on the inſeparable deſert of ſin, and the recti-
tude of Gods náture, which unchangably loves holineſs, and hates fin.
Altho the threatning does not lay a ſtrict necelity upon the Lawgi-
ver always to inflict the puniſhment; yet God having declar'd his equal
Laws as the rule of our duty, and of his judgment, if they ſhould be
uſually without effect upon offenders, the bands of Government would
be diſſolved, and conſequently the honour of his juſtice ſtaind both
with reſpect to his nature and office: for as an eſſential attribute 'tis the
correſpondence of his will and actions with his moral perfections, and
as Sovereign Ruler, he is to preſerve equity and order in his Kingdom.
Now
O Q2
How is Sin the moſt formidable Evil ?
Serm.II.
Pſalm 50.
19,20.
Now thoſe who voluntarily break his Law, preſume upon impunity.
The firſt rebellious ſin was committed upon this preſumption : God
threaten’d, if you eat the forbidden fruit you ſhall die : the Serpent ſays eat,
and you ſhall not die, and aſſenting to the temptation Adam fell to dif
obedience. And ever ſince Men are fearleſs to ſin upon the fame mo-
tive. God chargeth the wicked, Thou thoughteſt that I was altogether fach
a one as thy ſelf: not concern'd to puniſh the violation of his facred
Laws. The finner commits the Divine Attributes to fight againſt one
another, preſuming that Mercy will diſarm Juſtice and ſtop its terrible
effects upon impenitent obſtinate ſinners: From hence they become bold
and hardnen'd in the continuance of their ſins. There is a root that
Deut, 29.17,
beareth gall and wormwood, and when the curſe of the Law is declar'd
and denounc'd againſt ſin, the wicked bleſſeth himſelf in his heart, ſaying,
I ſhall have peace, tho I walk in the imagination of my heart, to add drunken-
neſs to thirſt. This caſts ſuch a foul blemiſh upon the Juſtice of God,
that he threatens the ſeverelt vengeance for it. The Lord will not ſpare
him, but the anger of the Lord and his jealouſie ſhall (moke againſt that Man,
And all the curſes written in this book, ſhall be upon him, and the Lord ſhall blot
Pſalm 5o.
out his name from under Heaven. Conſider this ye that forget God, left I
tear you in pieces, and there be none to deliver.
6. The finner implicitly denies Gods omniſcience. There is ſuch a
turpitude adhering to ſin that it cannot endure the light of the Sun, or
the light of Conſcience, but ſeeks to be conceald under a mask of ver-
tue, or a vail of darkneſs. There are very few on this ſide Hell, ſo trans-
form'd into the likeneſs of the Devil, as to be impenetrable by ſhame.
What is ſaid of the Adulterer and Theif, ſinners of greater guilt, and
706.
deeper dye, is true in proportion of every ſinner : If a Man ſees them,
they are in the terrors of the shadow of death. Now from whence is it
that many who if they were ſurpriz'd in the actings of their ſins, by
a Child or a ſtranger, would bluſh and tremble, yet altho the holy
God ſees all their lins in order to judge them, and will judge in order
to puniſh them, are ſecure without any fearful or ſhameful apprehen-
fions of his preſence? Did they ſtedfaſtly believe that their foul vil-
lanies were open to his piercing, pure and ſevere Eye, they muſt be
ſtruck with terrors, and cover'd with Confnſion. Will be force the
Queen before my face, was the ſpeech of the King inflamed with wrath,
and the prologue of Death againſt the fallen favourite. Would Men
dare to affront Gods authority, and outragiouſly break his Laws before
his face, if they duly conſider'd his omnipreſence and obſervance of
them? it were impoſible. And infidelity is the radical cauſe of their
inconſideration. It was a falſe imputation againſt Fob, but juſtly ap-
job 22. 13, 14. plied to the wicked, Thou ſayeſt, How does God know , can be judge
through the dark
cloud? Thick clouds are a covering to him, that he ſees not.
And Juch are introduced by the Pſalmiſt declaring their inward ſentiments;
The Lord ſhall not ſee, neither ſhall the God of Jacobregard it.
Laſtly, The finner ſlights the power of God. This attribute renders
God a dreadful Judge. He has a right to puniſh, and power to re-
;
venge.
Serm. II.
How is Sin the moſt formidable Evil?
254
8
:
venge every tranſgreſſion of his Law. His judicial power is ſupreme,
his executive is irreſiſtible. He can with one ſtroke diſpatch the Body
to the Grave, and the Soul to Hell, and make Men as miſerable as they
are ſinful. Yet ſinners as boldly provoke him, as if there were no dan-
ger. We read of the infatuated Syrians, that they thought that God
the Protector of Iſrael, had only power on the Hills, and not in the
Vallies, and renewed the War to their deſtruction. Thus ſinners enter
into the liſts with God, and range an Army of luſts againſt the Ar-
mies of Heaven, and blindly bold run upon their own deſtruction.
They neither believe his all-feeing Eye, nor all-mighty Hand. They
change the glory of the living God into a dead Idol, that has Eyes and
ſees not, and Hands and handles not, and accordingly his threatnings
make no impreſſion upon them.
Thus I have preſented a true view of the evil of ſin conſider'd in it
ſelf: but as Fob faith of God, how little a portion of him is known? May.
be ſaid of the evil of ſin, how little of it is known ? For in proporti-
on as our apprehenſions are defective and below the greatneſs of God,
ſo are they of the evil of ſin that contradicts his Sovereign will and
diſhonours his excellent perfections.
2. Sin relatively to us, is the moſt pernicious and deſtructive Evil.
If we compare it with temporal Evils, it preponderates all that Men
are liable to in the preſent World. Diſeaſes in our Bodies, diſaſters
in our Eſtates, diſgrace in our Reputation, are in juſt eſteem far leſs
evil than the evil of fin : for that corrupts and deſtroys our more ex-
cellent and immortal part : The vile Body is of no account in com-
pariſon of the precious Soul. Therefore the Apoſtle enforces his exhor-
tation, Dearly beloved brethren, abſtain from fleſhly lufts, that war againſt.
the Soul. The iſſue of this War is infinitely more woful, than of the
moſt cruel againſt our Bodies and Goods, our Liberties and Lives:
for our Eſtates and Freedom if loft may be recover'd ; if the preſent
Life be loſt for the cauſe of God, it ſhall be reſtor'd in greater luſtre,
and perfection; but if the Soul be loſt, 'tis loſt for ever.
Al temporal Evils are conſiſtent with the love of God : Fob on the
dunghil, roughcaſt with Ulcers, was moſt precious in Gods light: La-
zarus in the loweſt poverty, and waſted with loathſoni Sores, was
dear to his affections ; a guard of Angels was ſent to convey his de-.
parting Soul to the Divine Preſence. But ſin ſeparates between God and,
us, who is the fountain of. felicity, and the center of reſt to the
Soul.
Other evils God who is our wiſe and compaſſionate Father and Phy-
ſitian, makes uſe of, as Medicinal preparations for the cure of ſin :
and certainly the Diſeaſe which would be the death of the Soul, is worſe
than the Remedy, tho'never ſo bitter and afflicting to ſenſe.
Sin is an evil of that malignity, that the leaſt degree of it is fatal..
If it be conceiv'd in the Soul, tho' not actually finiſht, 'tis deadly.
One fin corrupted in an inſtant angelical excellencies, and turn'd the.
glorious Spirits of Heaven into Devils. Tis a poiſon ſo ſtrong, that,
thç.
How is Sin the moſt formidable Evil ?
Serm. II.
the firſt taſte of it ſhed a deadly taint and malignity into the veins of
all mankind.
Sin is ſuch an exceeding Evil, that 'tis the fevereſt puniſhment Di-
vine Juſtice inflicts on ſinners on this ſide Hell. The giving Men over
to the power of their lufts, is the moſt fearful judgment, not only with
reſpect to the cauſe, Gods unrelenting and unquenchable anger, and
the iſſue, everlaſting deſtruction, but in the quality of the judgment.
Nay, did fin appear as odious in our Eyes as it does in Gods, we ſhould
account it the worſt part of Hell it felf, the pollutions of the damned
to be an evil exceeding the torments ſuperadded to them.
Sin is pregnant with all kinds of Evils, the feeds of it are big with
Judgments. The evils that are obvious to Tenſe, or that are Spiritual
and Inward, Temporal and Eternal Evils, all proceed from ſin, often
as the Natural cauſe, and always as the Meritorious. And many times
the ſame puniſhment is produc'd by the efficiency of ſin, as well as in-
flicted for its guilt. Thus uncleanneſs without the miraculous waters
of Jealouſie rots the Body, and the pleaſure of ſin is revenged by a
loathſom conſuming Diſeaſe, the natural conſequence of it. Thus in-
temperance and luxury, ſhorten the lives of Men and accelerate dani-
nation. Fierce deſires, and wild rage are fewel for the everlaſting fire
in Hell. The ſame evils conſidered Phyſically are from the efficiency of
ſin, confidcr'd legally are from the guilt of ſin, and the juſtice of God.
This being a point of great uſefulneſs, that I may be more in-
ſtructive, I will conſider the evils that are conſequential to ſin under
theſe two Heads. 1. Such as proceed immediately from it by Emanati-
2. Thoſe evils, and all other as the effects of Gods juſtice and
ſentence.
1. The evils that proceed immediately by einanation from it: and
tho' ſome of them are not reſented with feeling apprehenſions by
ſinners, yet they are of a fearful nature. Sin has deprived Man of the
purity, nobility, and peace of his innocent ſtate.
1. It has ſtain's and tainted him, with an univerſal, intimate, and
permanent pollution. Man in his firſt Creation was holy and righte-
Ous : a beam of beauty derived from Heaven was ſhed upon his Soul,
in compariſon of which ſenſitive beauty is but as the clearneſs of Glaſs,
to the luſtre of a Diamond. His underſtanding was light in the Lord, his
will and affections were regular and pure, the Divine Image was im-
preſt upon all his faculties, that attracted the love and complacency of
God himſelf. Sin has blotted out all his aimiable excellencies, and ſu-
perinduc'd the moſt foul deformity, the original of which was fetcht
from Hell. Sinners are the natural Children of Satan, of a near re-
ſemblance to him. The Scripture borrows compariſons to repreſent
the defiling quality of ſin, from pollutions that are moſt loathſom to
our ſenſes : from peſtilential Ulcers, putrifying Sores, filthy Vomit, and de-
filing Mire. This pollution is univerſal through the whole Man, Spie
rit, Soul and Body. It darkens the mind, our fupreme faculty, with a
doud of Corruption : it depraves the will, and vitiates the affectioas.
on.
Tis
Serm.si.
255
How is Sins the moſt formidable Evil
'Tis a pollution fo deep and permanent, that the Deluge that fwept
away a World of ſinners did not waſh away their fins: and the fire
at the laft day, that ſhall devour the droſs of the viſible World,
and renew the Heavens and the Earth, ſhall not purge away the
ſins of the guilty Inhabitants. This pollution hath ſo defil'd and
disfigurd Man, who was a fair and lovely type, wherein the skill
and perfections of the Creator was conſpicuous, that it repented God,
that he made Man. As an Artificer having form’d a ſurprizing piece,
either a Statue or Picture, wherein Art almoſt equall'd the life and
luſtre of Nature; if it be torn or broken, throws it from his fight
with forrow, impatient to ſee it fo rudely defaced: thus God is ſaid
to hide his face from finxers, to expreſs his diſpleaſure, as unwilling to
behold the Difparagement of his Maſter-piece, the excellent Product
of his Wiſdom and
Power.
2. Sin has degraded Man from his native State and Dignity. Man
by his Extraction and Deſcent was the Son of God, a little lower than
the Angels, conſecrated and crowned, as a Prieſt for the Service and
Communion with his glorious Maker, and as King over the World.
But being in honour, be underſtood not bis dignity, his duty and felicity,
and became like the beaſts that periſh. By his Rebellion againſt his
Creator, he made a Forfeiture of his Dominion, and loſt the Obe-
dience of ſenſible Creatures, and the Service of Infenſible; which I
only mention, and ſhall reſtrain hy Conſideration, to fhew how he
is become like the Beaſts, as an Effect reſulting from his Sin, He is
deveſted of his White Robe of Innocence, and his nobleſt Perfections,
Reaſon and Religion. Senſe and Imagination, the leading Faculties
in Brutes, are his Rulers: The rational governing Powers of Man,
have loſt their ſuperior Sway, and the Carnal Pallions rove with-
out Reins to forbidden Objects. The lower Appetites are predo-
minant, which is the moſt ignominious and cruel Servitude wherein
humane Liberty can be intangled and fetter'd. His Underſtanding
and Will, that were capable of taking a flight for the Diſcovery and
Fruition of celeſtial and eternal things are debaſed, and limited to
ſenſial periſhing things, and derive vilifying Qualities from them.
He is earthly minded, his Arts, Contrivances, Deſires are faſtened to
the Earth: the divine Spürk within him is cover'd under Aſhes. He
is carnally minded, always ſtudying and making proviſions for the fleſh:
This is a viler Debaſement, than if the Counſellors of State were
employed in the ſordid Offices of the Kitchin or Stable. Nay, 'tis a
Diminution below the Rank of Beaſts, for by nature they are un-
capable of directing their Eyes and Deſires towards Heaven; but Man
is Britiſh by his voluntary Sin. To ſee the Head of a rapacious
Wolf, or fierce Tyger, or luftful Horſe joyned to the Body of a Man,
how monſtrous would it appear? But 'tis more unnatural and igno-
minious, for Men, in whom Reafon and Religion fhould govern, to re-
ſemble them in the brutiſh Appetites of Luſt and Rage; for there is
a nearer Affinity between the Body of a Man and of a Beaſt, that
agree:
How is Sin the moſt formidable Evil ?
*
Serm. 11.
.
agree in the common ſenſible Nature, than between the Immortal
Spirit of a Man, and the Beaſts that periſh. In ſhort, Sin has
enſlaved Men to Satan an Infernal Fiend : They are taken Captives by him
at his pleaſure : And which is the loweſt Degradation, they are the Ser-
vants of Corruption.
3.
Sin has broke the ſweet Peace and bleſſed Concord in the Soul,
the Felicity of our innocent State. Peace is the Tranquility that
reſults from Order and Unity. In Man there was a regular Harmony
of all his Faculties; the Affections were Conſonant with his Will, his
Will with his Underſtanding, and his Underſtanding with the Law
of God. This was the inward State of his Soul in his Creation ;
for having a derived being, it was natural and neceſſary, that he
ſhould be appointed to his End, and receive his Rule for the obtaining
it, from the Underſtanding and Will of his Maker. Now whillt
there was a Correſpondence in his Faculties, and their Operations
with his Rule and End, the Will of God, and the Glory of God,
the Reſult of it, as well as the Reward of it, was Spiritual Peace
with God, Internal Peace with himſelf, External Peace with others.
Now Sin has diſſolved this Unity, violated this ſacred Order : And
from hence,
1. Peace with God, that conſiſted in his Favour and Friendſhip to
us, and our filial dependence upon him, which is the Spring of full
and ſatisfying Joy, is broke. God appears a fearful Enemy againſt
the Sinners; the penal Effects of his Wrath, I ſhall ſpeak of diſtinctly
under the ſecond general: And that Divine Calm in the Conſcience,
that Peace joynd with the pureit Pleaſure, that was the refieex of
Gods Favour on the Soul, is changed into anxious Apprehenſions of
his juſt Power to puniſh us. Guilt generates Fear, and Fear Hatred,
and both cauſe a woful flight from God.
2. Internal Peace is broke by Sin. Whilſt the Paſſions were ſubor-
dinate to the Empire of Reaſon, and in accord among themſelves,
there was perfect Peace; but Sin has raiſed an inteſtine War in Man's
Breaſt. The Law of the Members rebels againſt the Law of the Mind:
for there is no Man fo prodigiouſly Wicked, and ſpoild of his primi-
tive Endowments, but ſtill there remains ſome Principles of Morality
Prima hac eft in the Mind, ſo that his Conſcience diſcovers and condemns the Vices
ultio quod ſo he allows and practiſes, which makes the Sinner uneaſie to himſelf,
judice nemo no-
Gens abſolvit.
and mixes Vinegar with his Wine. Beſides, ſince the Paſſions are diſ-
banded, into what Confuſion is Man fallen? How Various how Violent
are they, and often repugnant to one another? How often do we
change their Habits and Scenes in a day? Sometimes we are vainly
Merry, and then as vainly Sad; ſometimes Deſirous and then Averſe,
and with reſpect to our ſelves, ſometimes Pleaſed, ſometimes Vex'd,
ſometimes Aimable, and ſometimes Odious; we are more mutable
than the Planet that is the Emblem of Inconſtancy. How often do
Clouds of Melancholy darken the bright Serenity of the Spirit, and
caſt a dreadful Gloom over it? How often do Storms of Pallion
diſturb
Serm. 11.
How is Sine the moſt formidable Evil ?
256
***
diſturb its Tranquility ? The Breaſt of Man, that was the Temple of
Peace, is become a Den of Dragons; every exorbitant Affection tears
and torments him. 'Tis true, this is alſo a penal Effect from Divine
Juſtice: There is no peace ſaith my God to the Wicked : With which that
ſaying of St. Auſtin is Conſonant, Faſſie Domine, & fic eft, omnis
inordinatus affectus eft fibi pana.
3. Sin has broke our Agreement with one another. When there
was a regular Conſent between the ſuperior and lower Faculties in
all Men, they were in Unity among themſelves, for they were per-
fectly alike. But the tumultuous and tyrannical Pallions have engaged
them in mortal Enmity. 'Tis the account St. Jame's gives, From
whence come wars and fightings among you? Come they not hence, even of
your Lufts, that war in your Members? Sin kindles and blows the fire
of diſcord, in Families, Cities, Kingdoms : Sin is the fury that brings
a ſmoking fireband from Hell, and ſets the World into combuſtion.
Ambition, Avarice, the greedy deſires of Rule and Revenge, have made
the World a Stage of not feigned, but the moſt bloody Tragedies. In
this Men are not like, but worſe than the Beaſts: for the fierceſt Beaſts
of Africa or Hyrcania, have a reſpect for their own likeneſs: tho'they
devour others, yet they ſpare thoſe of their own kind : but Men are
ſo degenerate as to be moſt cruel againſt their Brethren. Theſe are
ſome of the Evils, that proceed from ſin as their natural Cauſe. And
from hence 'eis evident, that ſin makes Men miſerable, were there no
Hell of torment to receive them in the next State.
2. I will conſider the Evils conſequent to ſin, as the penal effects of
the ſentence againſt fin: of Divine Juſtice that decrees it, and Di-
vine Power that inflicts it; and in theſe the finner is often an active
inſtrument of his own miſery.
1. The fall of the Angels is the firſt and moſt terrible puniſhment of
fin. God ſpared not the Angels that ſinned, but caſt them down to Hell, re-
ſerved in chains of darkneſs to judgment. How are they fall’n? From
what height of glory and felicity into bottomleſs perdition? How
are they continually rackt and tormented with the remembrance of
their loit happineſs? If a thouſand of the prime Nobility of a Na-
tion were executed in a day, by the ſentence of a righteous King, we
ſhould conclude their crimes to be atrocious : innumerable Angels dig-
nified with the titles of Dominions and Principalities, were expellid from
Heaven, their native ſeat, and the ſanctuary of life, and are dead to
all the joyful operations of the intellectual nature, and only alive to
everlaſting pain.
One ſin of pride or envy, brought this terrible vengeance; from
whence we may infer, how provoking fin is to the holy God. We read
of King Uzziah that upon his preſumption to offer incenſe, be was ſtruck
with a Leproſie, and the Prieſts thruſt him out, and himſelf haſted to go
out of the Temple : a repreſentation of the puniſhment of the Angels :
by preſumption they were ſtruck with a Leproſie, and juſtly expelled
from the Celeſtial Temple, and not being able to ſuſtain the terrors
Рp
of
How is Sin the moſt formidable Evil ?
Serm.II.
of the Divine Majeſty, they fled from his preſence. 'Tis ſaid, God
caſt them down, and they left their own habitation.
2. Conſider the penal effects of ſin with reſpect to Man. They are
comprehended in the ſentence of death, the firſt and ſecond death,
threatend to deter Adam from tranſgreſſing the Law.
In the firſt Creation Man while innocent was immortal, for altho
his Body was compounded of jarring Elements, that had a natural
tendency to diffolution, yet the Soul was endowed with ſuch vertue,
as to imbalm the Body alive, and to preſerve it from the leaſt de-
gree of putrefaction. But when Man by his voluntary ſin was fepa-
rated from the fountain of life, the Soul loſt its derivative life from
God, and the active life infuſed by its union into the Body. It can-
not preſerve the natural life beyond its limited term.
A righteous
retaliation. Thus the Apoſtle tells us, Sin came into the World, and
death by fin. Even infants who never committed ſin, die having been
conceived in ſin. And death brought in its retinue evils ſo numerous
and various, that their kinds are more than words to name and di-
ſtinguiſh them. Man that is born of a Woman is of few days, and full
of trouble : at his birth he enters into a labyrinth of Thorns, this mi-
ferable World, and his life is a continual turning in it: he cannot
eſcape being ſometimes prick'd and torn, and at going out of it, his
Soul is rent from the embraces of the Body. 'Tis as poſſible to tell the
number of the waves in a tempeſtuous Sea, as to recount all the tor-
menting paſſions of the Soul, all the Diſeaſes of the Body, which far
exceed in number all the unhappy parts wherein they are ſeated. What
an afflicting object would it be, to hear all the mournful lamentations,
all the piercing complaints, all the deep groans from the miſerable in
this preſent ſtate? What a proſpect of Terror, to fee Death in its
various fhapes, by Famine , by Fire, by Sword, and by waſting or
painful Diſeaſes, triumphant over all mankind ? What a ſight of
to have all the Graves and Charnel-houſes open’d, and ſo many loath-
fom Carcaſſes, or heaps of dry naked Bones, the trophies of Death
expos’d to view ? Such are the afflicting and deſtructive effects of
fin. For wickedneſs burns as a fire : it devours the Briars and Thorns.
Beſides other miſeries in this life, ſometimes the terrors of an accu-
ſing Conſcience ſeiſe upon Men, which of all evils are moſt heavy and
overwhelming. Solomon who underſtood the frame of humane Nature,
tells us, The Spirit of a Man can bear his infirmity: that is, the mind
fortified by Principles of moral Counſel and Conſtancy, can endure
the aſſault of external Evils : but a wounded Spirit who can bear? This
is moſt inſupportable when the ſting and remorſe of the mind is from
the ſenſe of guilt: for then God appears an enemy righteous and
fevere: and who can encounter with offended Omnipotence ? Such is
the ſharpneſs of his Sword, and the weight of his Hand, that every
ftroke is deadly inward. Satan the cruel enemy of Souls, exaſperates
the wound. He diſcovers and charges fin upon the Conſcience, with
all its killing aggravations, and conceals the Divine mercy, the only
lenitive
woeg
Serm. II.
257
How is Sin the moſt formidable Evil ?
lenitive and healing Balm to the wounded Spirit. What viſions of
horror, what ſpectacles of fear, what ſcenes of ſorrow are preſented
to the diſtracted mind by the Prince of darkneſs? And which heigthens
the miſery, Man is a worſe enemy to himſelf than Satan : he falls up-
on his own Sword, and deſtroys himſelf. Whatever he ſees or hears,
afflicts him, whatever he thinks torments him. The guilty Conſci-
ence turns the Sun into darkneſs, and the Moon into blood : the precious
promiſes of the Goſpel, that allure favour and pardon to returning
and relenting finners, are turn’d into arguments of deſpair, by re-
flecting upon the abuſe and provocation of mercy, and that the advo-
cate in Gods boſom is become the accuſer. Doleful ſtate! Beyond the
conception of all, but thoſe who are plung d into it. How often do
they run to the grave for fanctuary, and ſeek for death as a de-
liverance?
Yet all theſe anxieties and terrors are but the beginning of ſorrows:
for the full and terrible recompenſes of lin ſhall follow the Eternal
Judgment, pronounc'd againſt the wicked at the laſt day. 'Tis true
the ſentence of the Law is paſt againſt the ſinner in this preſent ſtate,
and temporal evils are the effects of it, but that ſentence is revocable:
at death the ſentence is ratified by the Judge upon every impenitent
ſinner ; 'tis decicive of his ſtate, and involves him under puniſhment
for ever : But the full execution of judgment ſhall not be till the pub-
lick general ſentence pronounc'd by the everlaſting Judge, before the
whole World. It exceeds the compaſs of created thoughts to under-
ſtand fully the direful effects of ſin in the Eternal State: For who knows
the power of Gods wrath? The Scripture repreſents the puniſhment
in expreſſions, that may inſtruct the mind, and terrifie the imaginati-
on : that may work upon the Principles of Reaſon and Senſe by which
Men are naturally and ſtrongly moved.
1. Sinners ſhall be excluded from Communion with the bleſſed God
in Heaven, in whoſe preſence is fulneſs of joy, and at whoſe right hand are
pleaſures for evermore. In the clear and transforming viſion of his glo-
ry, and the intimate and indiſſolvable union with him by love conſiſts
the perfection and ſatisfaction of the immortal Soul. The felicity re-
ſulting from it, is ſo entire and eternal, as God is great and true,
who has ſo often promis'd it to his Saints. Now fin ſeparates loſt Souls
forever from thə reviving preſence of God. Who can declare the
extent and degrees of that evil? For an evil riſes in proportion to the
good of which it deprives us : it muſt therefore follow, that Céleſti-
al bleſſedneſs being tranſcendent, the excluſion from it is proportion-
ably evil: and as the felicity of the Saints reſults both from the direct
poſſellion of Heaven, and from conipariſon with the contrary ſtate :
fo the miſery of the damned ariſes, both from the thoughts of loft
happineſs, and from the laſting pain that torments them.
But it may be replied, if this be the utmoſt evil that is conſequent
to ſin, the threatning of it is not likely to deter but few from plealing
their corrupt appetites : for carnal Men have ſuch grofs apprehenſions,
and
Pp 2
How is Sin the moſt formidable Evil? Serm. 11.
and vitated affections, that they are careleſs of Spiritual glory and
joy. They cannot taſte and ſee how good the Lord is: nay, the Divine
Pieſence would be a torment to them: for as light is the moſt plea-
fant quality in the World to the ſound Eye, fo 'tis very afflicting and
painful to the Eye when corrupted by a fuffuſion of humors.
To this a clear anſwer may be given : in the next ſtate where the
wicked ſhall for ever be without thoſe ſenſual objects which here de
ceive and delight them, their apprehenſions will be changed; they
ſhall underſtand what a happineſs the fruition of the bleſſed God is, and
what a miſery to be uncapable of enjoying him, and expelld from the
Lake. 15. 28. Celeſtial Paradiſe. Our Saviour tells the infidel Jews, There ſhall be
weeping and gnaſhing of teeth, when ye ſhall ſee Abraham and Iſaac and
Jacob, and all the Prophets in the Kingdom of God, and you your ſelves ſhut
out. How will they pine with envy at the ſight of that trium-
phant felicity of which they ſhall never be partakers ? Depart
from me, will be as terrible a part of the judgment , as eternal
Fire.
2. Gods juſtice is not ſatisfied in depriving them of Heaven; but
inflicts the moſt heavy puniſhment upon Senſe and Conſcience in the
damned: for as the Soul and Body in their ſtate of union in this life,
were both guilty, the one as the guide, the other as the inſtrument of
ſin, fo 'tis equal when reunited they ſhould feel the penal effects of it.
The Scripture repreſents both to our capacity, by the worm that never dies,
and the fire that never ſhall be quenched : and by the deſtroying of Body and
Soul in Hell fire. Sinners ſhall then be tormented, wherein they were
molt delighted : they ſhall be inveſted with thoſe objects, that will
cauſe the moſt dolorous perceptions in their ſenſitive faculties. The lake
of Fire and Brimſtone, the blackneſs of darkneſs, are words of a terrible
ſignification, and intended to awaken finners to fly from the wrath to
Gome. But no words can fully reveal the terrible ingredients of their
miſery: the puniſhment will be in proportion to the glory of Gods
Majefty that is diſhonour'd and provok'd by ſin, and the extent of his
power. And as the Soul was the principal, and the Body but an accef-.
ſary in the works of ſin, ſo its capacious faculties will be far more
tormented, than the more limited faculties of the outward fenfes.
The fiery Attributes of God ſhall be tranſmitted through the glaſs of
Conſcience, and concenter'd upon damned Spirits: the fire without
them is not ſo tormenting as this fire within them. How will the
tormenting paſſions be inflam’d? What rancour, reluctance, and rage
againſt the power above that ſentenc'd them to Hell? What impatia
ence and indignation againſt themſelves for their wilful fins the juſt
cauſe of it? How will they curſe their Creation, and with their utter
extinction as the final remedy of their miſery? But all their ardent
wiſhes are in vain : for the guilt of țin will never be expiated, nor
God ſo far reconcil'd as to annihilate them. As long as there is juſtice
1
Serm.i. Hope is Sin the mot farmidable Evil?
258
>
in Hegven, and fire in Hell, as long as God and Eternity ſhall continue,
they muſt ſuffer theſe torments, which the ſtrength and patience of an
Angel cannot bear one hour. From hence we may infer, what an in-
conceivable evil there is in ſin, and how hateful it is to the moſt High,
when God who is love, who is ſtiled the Father of mercies, has prepared
and does inflict ſuch Plagues for ever for the tranſgreſſion of his holy
Laws : and ſuch is the equity of his judgment, that he pever puniſhes
offenders above their defert.
:
I ſhall now apply this Doctrin, by reflecting the light of it upon
our minds and hearts,
1. This diſcovers how peryerſe and depraved the minds and wills of
Men are , to chuſe fin rather than affliction, and break the Divine
Law for the obtaining temporal things. If one with an attentive Eye
regards the generality of mankind, what dominion preſent and ſenſible
things have over them, how ſecurely and habitually they fin in proſe-
cution of their carnal aims, as if the Soul ſhould not ſurvive the Bo-
dy, as if there were no Tribunal above to examine, no Judge to ſen-
tence and puniſh finners, if he has not marble þowels, it will excite
his compaſſion or indignation. What compariſon is there between
the good thiogs of this world, and of the next in degrees or durati-
on ? Aiery honour, Senſual pleaſures, and Worldly riches, are but
the thin appearances of happineſs, ſhadows in maſquerade, that can-
not afford ſolid content to an immortal Spirit: the bleſſedneſs of Hea-
ven repleniſhes with everlaſting ſatisfaction. What proportion is
there between the light and momentary affli&tions here, and a vaſt eternity
filld with indignation and wrath , tribulation and anguiſh, and deſpe-
rate Sorrow? What ſtupid Bealt, what monſter of a Man, would
pre-
fer a ſuperficial tranſient delight, the pleafure of a ſhort dream, be-
fore ever-ſatisfying joys ? Or to avoid a ſlight evil venture upon de-
ſtruction? Yet this is the true caſe of finners: if they can obtain
the World with the loſs of Heaven), they count it a valuable pur-
chaſe, if they can compound ſo, as to eſcape temporal troubles, tho
involved under guilt that brings extream and eternal miſery, they
think it a ſaying bargain. Amazing folly ! Either they believe or do
not,the recompenſes in the future ſtate : if they do not, how unaccount-
able is their impiety? If they do, 'tis more prodigious they do not feel the
powers of the World to come ſo as to regulate their
lives and controule the
ſtrongeſt temptations to ſin againſt God. A wicked believer is more
guilty than a wicked infidel. How could we conceive it poſlible, were
it not viſible in their actions, that Men who have judicative faculties
to compare and diſtinguiſh things, and accordingly be moved with de-
fires or fears, ſhould with ardent affections purſue deſpicable vanities,
and neglect ſubſtantial happineſs, and be fearful of the ſhadows of
dangers, and intrepid in the midſt of the trueſt dangers ! He is a de-
fperate gameſter that will yenture a Crown at a throw, againſt ſome
petty advantage: yet this is really done by ſinners who hazard the loſs
of
How is Sin the moſt formidable Evil ?
Serm. II.
of Heaven for this World: they hang by ſlender ſtrings, a little breath
that expires every monient, over bottomleſs perdition, and are inſen-
fible, without any palpitation of Heart, any ſign of fear.
How ſtrong is the deluſion and concupiſcence of the carnally mind-
ed? The luſts of the fleſh bribe and corrupt their underſtandings, or
diverts them from ſerious conſideration of their ways and the iſſues of
them. From hence it is they are preſently entangled and vanquiſht by
fenfual temptations; they are cozened by the colours of good and evil,
and Satan eaſily accompliſhes his moſt pernicious and envious deſign, to
make Men miſerable as himſelf. How juſt is the reproach of Wiſdom,
How long ye ſimple ones will ye love fimplicity, and fools hate knowledge ? The
light of reaſon and revelation ſhines upon them, they have not the ex-
cuſe of ignorance, but the righteous and heavy condemnation of thoſe
who love darkneſs rather than light, becauſe their deeds are evil. 'Tis no
mean degree of guilt to extenuate ſin, and make an apology for ſin-
ners. The wireſt of Men, tells us, Fools make a mock of fin : they count
it a fond niceneſs, a ſilly preciſeneſs to be fearful of offending God.
They boaſt of their deceitful arts and inſinuations, whereby they re-
preſent ſin as a light matter, to corrupt others. But 'tis infinitely bet-
ter to be defective in the ſubtilty of the Serpent, than in the innocence
of the Dove. A meer natural, who is only capable of ſenſitive acti-
ons, and is diſtinguiſht from a Brute by his ſhape, is not ſuch a for-
lorn ſot, as the ſinful fool. What the Prophet Feremy ſpeaks of one
who gets riches unjuſtly, that he ſhall leave them, and in the end die a
fool, will be verified of the wilſul obſtinate finner : in the end he ſhall
by the terrible conviction of his own mind be found guilty of the
moſt woful folly : and how many have acknowledged in their laſt
hours, when uſually Men ſpeak with the moſt feeling and leaſt af-
fectation, how have they in words of the Pſalmiſt arraigned them-
ſelves, So fooliſh have we been, and like beaſts before thee?
2. From hence we may be inſtructed of the wonderful patience of
God, who bears with a World of ſinners, that are obnoxious to his
juſtice, and under his power every day. If we conſider the number
and aggravations of Mens ſins, how many have out-told the hairs of
their Heads in actual tranſgreſſions, how mighty and manifeſt their
fins are, that the Deity and Providence are queſtioned for the ſuſpend-
ing of vengeance, and yet that God notwithſtanding all their enormous
injuries, and violent provocations is patient towards ſinners, it cannot
but fill us with admiration. His Mercy like the cheerful light of the Sun
viſits us every Morning, with its benign influences; his Juſtice, like
Thunder, rarely ſtrikes the Wicked. He affords not only the ſupports
of life, but many comforts and refreſhments to the unthankful and re-
bellious.
'Tis not from any defect in his power that they are not conſumid,
but from the abundance of his Merey. He made the World without
any ſtrain of his Power, and can as eaſily deſtroy it: he has an innu-
merable company of Angels attending his Commands, and every An-
gel
Sermir. How is Sin.the moſt formidable Evil ?
259
gel is an Army in ſtrength, one of them deſtroyed a hundred and four-
icore and five thouſand in a Night: he'. can uſe the moſt deſpicable
and weakeſt Creatures, Frogs, and Lice, and Flies, as inſtru-
ments of vengeance to ſubdue the proudeſt Pharoah, the moſt obſti-
nate Rebels. He ſees fin where ever it is, and hates it where-ever he
ſees it, yet his Patience endures their crying ſins, and his long fuffer-
ance expects their repentance. The Lord is not fack, as ſome Men count
Nackneſs, but he is long-ſuffering to us-ward, not willing that any should
periſh, but that all ſhould come to repentance. He ſpares finners with ſuch
indulgence, in order to their Salvation. 'Tis deſervedly one of his
Royal Titles, the God of Patience. Our fierce Spirits are apt to take
fire and revenge for every injury real, or ſuppos’d; but the grea: God,
who is infinitely ſenſible of all the indignities offer'd to his Majeſty,
defers his anger , and loads them with his benefits every day. What is
more aſtoniſhing than the riches of his Goodneſs, unleſs it be the perverſe
abuſe of it by finners to harden themſelves in their impieties ? But
altho his Clemency delays the puniſhment, the ſacredneſs and conſtana
cy of his Juſtice will not forget it: when patience has had its perfe&t work,
Juſtice ſhall have a ſolemn triumph in the final deſtruction of impeni-
tent unreformed ſinners.
3. The Conſideration of the Evil of Sin, ſo great in it felf, and
pernicious to us, hightens our Obligations to the Divine Mercy, in
ſaving us from our ſins, and an everlaſting Hell the juſt Puniſhment of
them. Our Lofs was invaluable, our Miſery extream, and without
infinite Mercy ,' we had been under an unremediable neceſſity of
Sinning and Suffering for ever. God ſaw us in this wretched and
deſperate State, and his eye affe&ted his heart, in his pity be redeemed and
reſtored us. This is the cleareſt Teſtimony of puré Goodneſs: for
God did not want external Glory, who is infinitely Happy in his own
Perfections: he could, when Man revolted from his Duty, have
created a new World of Innocent Creatures : for infinite Power is
not fpent nor leſſened by finite Productions, but his undeſerved and
undeſired Mercy appeared in our Salvation. The way of accony-
pliſhing it, renders Mercy more Illuſtrious : for to glorifie his Juſtice,
and preſerve the Honour of his Holineſs unblemiſhd, he laid upon
his Son, the Iniquity of us all. This was Love that paſſeth all Under-
ftanding: Our Saviour ſpeaks of it with admiration; God ſo loved
the world, and hated Sin, that he gave his only begotten Son to dye for it,
that whoſoever believes in him should not periſh, but have everlaſting life.
And how dear are our Engagements to Jeſus Chriſt? The Judge
would not releaſe the Guilty without a Ranſom, nor the Surety with-
out Satisfaction, and the Son of God moſt compaſionately and
willingly gave his precious Blood to obtain our Deliverance. If his
Perfections were not moſt aimable and raviſhing, yet that he died for
us, ſhould infinitely endcar him to us. To thoſe who believe he is pre-
cious : to thoſe who have felt their undone Condition, and that by his
Merits and Mediation, are reſtored to the Favour of God, he is emi-
pently
Hovb.is Sin the moſt formidable Evil ? Serm.it.
4
nently precious. Who can break the Conſtraints of ſuch Love? If
there be a ſpark of reaſon, or a grain of unfeigned Faith in us, We
muft judge, that if one died for all, then all were dead, and thoſe that live,
should live to his Glory who died for their Salvation.
Add to this, that in the Sufferings of Chriſt there is the cleareſt
Demonſtration of the Evil of Sin, and how hateful it is to God, if
we conſider the Dignity of his Perſon, the Greatneſs of his Sufferings,
and the innocent recoilings of his humane Nature from ſuch fearful
Sufferings. He was the eternal Son of God, the Heir of his Fathers
Love and Glory, the Lord of Angels; he ſuffered in his Body the
moſt ignominious and painful Death, being naiļd to the Croſs in the
light of the World: The Sufferings of his Soul were incomparably
more afflicting : For though heavenly Meek he indured the Deriſion
and cruel Violence of his Enemies with a ſilent Patience, yet in the
dark Eclipſe of his Fathers Countenance, in the deſolate ſtate of
his Soul, the Lamb of God opened his Mouth in that mournful Com-
plaint, My God, my God, why hajt thou forſaken me? His innocent
Nature did fo recoil from thoſe fearful Sufferings, that with repeated
ardency of Affection, he deprecated that bitter Cup: Abba Father,
all things are poſſible to thee, let this cup paſs from me : He addreſs'd to
the Divine Power and Love, the Attributes that relieve the Miſerable,
yet he drank off the dregs of the Cup of Gods Wrath. Now we
may from hence conclude, how great an Evil Sin is, that could not
be expiated by a meaner Sacrifice, then the offering up the Soul of Chrift
to atone incenſed Juſtice ; and no lower a Price, than the Blood of the
Son of God, the moſt unvaluable Treaſure could Ranſom Men who
were devoted to Deſtruction.
4. The conſideration of the evil of ſin in it ſelf and to us, ſhould ex-
cite us with a holy circumſpection to keep our ſelves from being de-
filed with it. 'Tis our indiſpenſable duty, our tranſcendent intereſt
to obey the Divine Law entirely and conſtantly. The tempter cannot
preſent any motives, that to a rectified mind are ſufficient to induce a
conſent to fin and offend God. Let the ſcales be even, and put into
one all the delights of the ſenſes, all the pleaſures and honours of the
World, which are the Elements of carnal felicity, how light are they
againſt the enjoyment of the bleſſed God in glory? Will the gain of
this periſhing World, compenſate the loſs of the Soul and Salvation
for ever? If there were any poſſible compariſon between empty delu-
ding vanities, and celeſtial happineſs, the choice would be more diffi-
cult, and the miſtake leſs culpable, but they vaniſh into nothing in the
compariſon; ſo that to commit the leaſt ſin that makes us liable to the
forfeiture of Heaven, for the pleaſures of ſin that are but for a ſeaſon, is
madneſs in that degree that no words can expreſs. Suppoſe the temp-
ter inſpires his Rage into his Slaves, and tries to conſtrain us to Sin
by Perſecution ; how unreaſonable is it to be diſmayed at the Threat-
nings of Men, who muſt dye, and who can only touch the Body, and
to deſpiſe the terrors of the Lord, who lives for ever and can puniſh for
ever?
Serm. 1. How is Sin the moſt formidable Evil
260
ever? Methinks we hould look upon the perverted raging World,
as a ſwarm of angry Flies, that may diſquiet, but cannot hurt us.
Socrates, when unrighteouſly proſecuted to Death, faid of his Enemies,
with a Courage becoming the Breaſt of a Chriſtian, They may Kit
me, but cannot Hurt me. How ſhould theſe Conſiderations raiſe in
us an invincible Reſolution and Reluctancy againſt the Tempter, in
all his Approaches and Addreſſes to us? And that we may ſo refift
him, as to cauſe bis flight, from us, let us imitate the excellent Saint,
whoſe Example is ſet before us.
1. By poſſeſſing the Soul with a lively and folemn Senſe of Gods
Preſence, who is the Inſpector and Judge of all our Actions.
Foſeph repell’d the Temptation with this powerful Thought, Homo
jhall I ſin againſt God? The fear of the Lord is clean, 'tis a watch-
ful Sentinel, that reſiſts Temptations without, and ſuppreſſes
Corruptions within: 'Tis like the Cherubim plac'd with a flaming
Sword in Paradiſe, to prevent the Re-entry of Adam when guilty
and polluted. For this end we muſt, by frequent and ſerious
Con-
fiderations, repreſent the Divine Being and Glory in our Minds, thạt
there may be a gracious Conſtitution of Soul; this will be our Pre-
ſervative from Sin: for although the habitual thoughts of God are
not always in ac, yet upon a Temptation they are preſently ex-
cited, and appear in the view of Conſcience, and are effectual to
make us reject the Tempter with Defiance and Indignation.
This holy Fear is not a meer judicial Impreſſion, that reſtrains
from Sin, for the dreadful Puniſhment that follows; for that fer-
vile affection, though it may ſtop a Temptation, and hinder the
Eruption of a Luſt into the groſs act, yet it does not renew the.
Nature, and make us Holy and Heavenly. There may be a re-
ſpective diſlike of Sin with a direct affection to it. Beſides, a meer
fervile Fear is repagnant to Nature, and will be expellid if poſſible.
Therefore, that we may be in the fear of the Lord all the day long ,:
we muſt regard him in his endearing Attributes, his Love, his
Goodneſs and Compaſſion, his rewarding Mercy; and this will pro-
duce a filial Fear of Reverence and Caution, left we ſhould offend.
ſo gracious a God. As the natural Life is preſerved by grateful
Food, not by Aloes and Wormwood which are uſeful Medicines ;
fo the Spiritual Life is maintained by the comfortable Appre-
henſions of God, as the Rewarder of our Fidelity in all our
Trials.
2. Strip Sin of its Diſguiſes, waſh off its flattering Colours,
that you may ſee its native uglineſs. Foſeph's reply to the Tempter,
How Shall I do this great wickedneſs? Illuſion and Concupiſcence are
the Inducements to Sin: When a Luſt repreſents the Temptation
as very alluring, and hinders the Reflection of the mind, upon the
intrinſick and conſequential Evil of Sin, 'tis like the putting Poiſon
into the Glaſs: but when it has ſo far corrupted the mind, that
Q7
Siń
!
How to Sin the most formidable Evil ?
Serm. 11
Sint is eſteemed a ſmall Evil, Poiſon is thrown into the Fountain.
: If we confider the Majeſty of the Law-giver, there is no Law fmall,
nór Sin fmall, that is the Tranſgreſſion of it. Yet the moſt are
ſecure in an evil courſe, by conceits that their Sins are ſmall. 'Tis
true, there is a vaſt difference between Sins in their nature and Cira
cumſtances: there are inſenſible Omiſſions and accuſing Acts, but the
leaſt is Damnable. Beſides, the allowance and number of Sins re-
puted-ſmall, will involve under intolerable Guilt. What is lighter
than a grain of Sand ? you may blow away a hundred with a Breath,
and what is heavier than a heap of Sand condenſt together ? 'Tis
our Wiſdom and Duty to conſider the Evil of Sin in its eſſential
Malignity, which implies no leſs, than that God was neither wiſe
nor good in making his Law, and that he is not juſt and powerful to
viudicate it: And when tempted to any pleaſant Sin, to conſider the
due Aggravations of it, as Foſeph did, which will controle the Efficacy
of the Temptation. I ſhall only add, that when a Man has morti-
fied the lufts of the fleſh, he has overcom the main part of the in-
fernal Army that Wars againſt the Soul. Senſual objects do powerfully
and pleaſantly inſinuate into carnal Men, and the affections are very an-
willingly reftrain'd from them. To undertake the cure of thoſe, whoſe
Diſeaſe is their pleaſure, is almoſt avain attempt : for they do not judge
it an evil to be regarded, and will not accept diſtaſtful remedies.
3. Fly all tempting occaſions of fin. Foſeph would not be alone
with his Miſtriſs. There is no vertue ſo confirmed, and in that
degree of eminence, but if one be frequently ingaged in vicious So-
ciety, 'tis in danger of being eclipft and contrould by the oppoſite
vice. If the Ermins will affociate with the Swine, they muſt lie in the
mire : if the Sheep with Wolves, they muſt learn to bite and de-
vour: if Doves with Vultures, they muſt learn to live on the prey.
Our fureſt guard is to keep at a diſtance from all engaging ſnares.
He that from careleſsneſs or confidence yentures into temptations,
makes himſelf an eaſie prey to the tempter.
And let us dayly pray for the Divine Alliſtance to keep us from
the evil of the World, without which all our reſolutions will be as
ineffectual as ropes of ſand, to bind us to our duty.
5. The confideration of the evil of ſin is a powerful motive to our
ſolemn and fpeedy Repentance. The remembrance of our original
and actual ſins, will convince us, that we are born for repentance.
There are innumerable ſilent fins that are unobſerved and do not Alarm
the Conſcience and altho a true Saint will neither hide any ſin,nor ſuffer
ſin to hide it ſelf in his breſt, yet the moſt holy Men in the World,
hiave great reaſon with the Pſalmiſt to ſay with melting affections,
who can underſtand his errors, clenſe me from my ſecret fins, diſcover
them to me by the light of the Word, and cover them in the blood of
the Redeemer : There are fins of infirmity and dayly incurſion, from
which none can be perfectly freed in this mortal Atate: theſe ſhould
excite
.
erm. II.
261
How to Sin the moſt formidable Evil
4
excite our watchfulneſs, and be lamented with true tears: There are
crying fins, of a crimſon guilt, which are to be confeft with heart-
breaking forrow, confounding ſhame, and implacable antipathy againſt
them, and to be forſaken for ever. Of theſe, ſome are of a deep
die in their nature, and ſome from the circumſtances in committing
them ; ſome are of a heynous nature, and more directly and ex-
preſly renounce our duty, and more immediately obſtruct our Com-
munion with God. As a mud-wall intercepts the light of the Sun
from ſhining upon us. 2. Some derive a greater guilt from the cir-
cumſtances in the comniiflion. Such are, i. Sins againſt knowledge :
for according to the ingrediency of the will in fin, the guilt ariſes.
Now when Conſcience interpoſes between the carnal Heart and the
temptation, and repreſents the evil of ſin, and deters from compli-
ance, and yet Men will venture to break the Divine Law, this exceed-
ingly aggravates the offence ; for ſuch fins are committed with a fuller
conſent, atd are juſtly called rebellion againſt the light. And the
clearer the light is, the more it will increaſe the diſconſolate fearful
darkneſs in Hell.
2. Sins committed againſt the Love as well as the Law of God are
exceedingly aggravated. To pervert the benefits we receive from God
to his diſhonour, to turn them into occaſions of ſin which were deſign-
ed to endear obedience to us, to ſin licentiouſly and ſecurely in hopes
of an eaſie pardon at laſt, is intenſive of our guilt in a high degree.
This is to poiſon the antidote, and inake it deadly. There is a Sa-
crifice to reconcile offended Juſtice, but if Men obſtinately continue
in fin, and abuſe the Grace of the Goſpel, there is no Sacrifice to ap-
peaſe exaſperated Mercy.
3. Sins committed againſt folemn promiſes and engagements to for-
fake them, have a deeper die : for perfidiouſneſs is joyn’d with this
diſobedience. The Divine Law ſtrictly binds us to our duty, antece-
dently to our conſent; but when we promiſe to obey it, we increaſe
our obligations, and by ſinning break double chains. In ſhort, any ha-
bitual allowed lín, induces a heavy guilt, for it argues a deeper root
and foundation of ſin in the Heart, a ſtronger inclination to it, from
whence the repeated acts proceed, which are new provocations to the
pure Eyes of God. Accordingly in repenting reflections, our ſorrow
Thould be moſt afflicting, our humiliation deeper, our ſelf-condemna-
tion moſt ſevere for thoſe fins which have been moſt diſhonourable
to God, and defiling to us. Not that we can make any ſatisfaction for
our ſins, tho we ihould fill the Air with our ſighs, and Heaven with
our tears, but it becomes us to have our ſorrows inlarged in ſome
proportion to our unworthineſs. And this mournful diſpoſition pre-
pares us for the grace of God. The Law does not allow repentance,
but exacts entire obedience: 'tis the privilege of the Goſpel that re-
penting ſinners are allur’d of forgiveneſs: without this qualification
cis inconſiſtent with the Majeſty, Purity, and Juſtice of God to ex-
tend
How is Sin the moſt formidable Evil?
Serm. 11.
tend pardoning Mercy to Sinners: for they will never value, nor
humbly and ardently ſeek for Mercy, till they feel the woful effects
of fin in their Conſcience; only the ſtung Ifraelite would look to the
brazen Serpent: and this is requiſite to prevent our relapſing into
fin: for the dominion of ſin being founded in the love of pleaſure,
the proper means to extinguiſh it is by a bitter repentance: the Heart
is firſt broken for ſin, and then from it.
To Conclude, Let us renew our repentance every-day: let not
the wounds of our Spirits putrifie : let not the sun go down upon Gods,
wrath: let us always renew the applications of Chriſts blood that
alone can cleanſe us from Sin,
$
Queſt..
.
Serm. 12,
300
The Caſe, or Queſtion, which comes to be ſpoken unto this
morning, is;
ca
Queſt. How may Private Chriſtians be
moſt helpful, to promote the enter-
tainment of the Goſpel ?
SE R M O N XII.
Coloſſians IV.5.
Walk in wiſdom toward them that are without-----
E have heard the Queſtion; And, (as I conceive) a due ar-
tendance unto the words read, may lead us far, toward
the Reſolution of it. And, for that reaſon, was this
Y
Text choſen. I deſign not, therefore, to frame a fet
Diſcourſe upon it, but only to lay it, as a ground-work,
**: to ſupport that which I have to offer, toward the An-
ſivering of the Queſtion propounded
We have, before us then, a ſerious Exhortation, [Walk in wiſdom, to-
ward them that are without] And therein we may obſerve,
1. The Perſons, to whom the Apoſtle doth direct it: And, they
are private Chriſtians. This is apparent; (1.) In that, here is no in-
timacion given, that he intended any other. Not one of thoſe Cha-
racters are ſet upon them, whereby the Paſtors, or Guides of the
Church uſe to be diſtinguiſhed from the Community of Believers.
(2.) The Duties, which he exhorts them unto, may undoubtedly, and
ought to be performed by private Chriſtians: As, To continue inſtant
in prayer, and to watch in the ſame with thankſgiving, verſe 2. To
pray, in ſpecial, for the Apoſtie himſelf, that he might receive Divine
Aliſtance, and be blefled with ſucceſs, in the Miniſtry of the Goſpel,
verſe 3, 4. To walk in wiſdom, toward them that are without, redeem-
ing the time, verſes. That their ſpeech be always with grace----ver. 6.
With all which, the ſame perſons are charged. Now, to walk in wif-
dom toward them that are without is a Ducy of a great lacicude. And
if it comprehend the promoting of their Converlion, and Salvation,
AAA
(as
How may Private Chriſtians, be moſt helpful,
Serm. 12,
..
( as certainly it doth, having an aptitude, tendency, and efficacy to help
it on.) Then muſt private Chriſtians take themſelves to be concerned
therein: For, to them is this Exhortation directed. And ſo we have
gained a very conſiderable point. That we may, from this Text, charge
the Duty upon the Conſciences of private Chriſtians, in the name, and
authority of Jeſus Chriſt. 2. We have an account of the Perſons, with
reſpect to whom, in a ſpecial manner, private Chriſtians are counſelled
[to walk wiſely. ] And they are deſcribed by this Periphraſis: [ Them
that are without ] i.e. Such as had not as yet entertained the Goſpel,
nor profeſſed ſubjection to it, but ſtill continued in a ſtate of Infidelity.
This is clear, from I Cor. y. 12, 13. What have I to do, to judge them
alſo, that are without? Do not ye judge them that are within? But them that
are without God judgeth. The ſum whereof is this: That ſcandalous
Chriſtians are to be corrected by Church-cenſures, when milder reine-
dies prove ineffectual. But thoſe flagitious perſons, who are out of
the Pale of the Church, are to be left to the judgment of God, and
of the Civil Magiſtrates. Thus we are advanced one ſtep farther. For
we have diſcovered that thoſe to whom private Chriſtians may be very
helpful, may be ſuch, as are without. i.e. Heathen, or Infidels, and
therefore they muſt not caſt off all care of them.
3. We are to enquire, what is that ſpecial work, and buſineſs, in
the diſpoſal, and management whereof, private Chriſtians are charg-
ed [To walk wiſely toward them, that without. ] I ſuppoſe, none are
fo weak, as to ſurmize, that the Apoſtles intent, and meaning, was, to
caution them, to make ſure, and advantageous bargains, when they
traded with Infidels, who being falſe and crafty, might be likely to
over-reach them. This was too low, for the Apoſtles Spirit. It was
ſomething of a more ſublime import, and tendency, viz. To admo-
nith, and excite private Chriſtians fo to demean themſelves in all things,
that they might beget, even in the Heathen themſelves, a due venera-
tion for the Goſpel, and a love, and liking of that holy Religion,
which they profeſſed. And, to enforce this his Counſel, the Apoſtle
did ſet them a fair example, in his own practice, I Cor. x. 33. Even
as I pleaſe all men, in all things, not ſeeking mine own profit, but the profit of
znany, that they may beſaved. And hence, we learn further, That private
Chriſtians in their negotiations with Heathens, and Infidels ſhould
not mind only, the enriching of themſelves,but chiefly, the promoting
of the Converſion of choſe poor miſerable Souls to the Faith of Jeſus
Chriſt.
4. In order to the winning over of Infidels to Chriſt, private Chriſti-
ans ought ſedulouſly, to endeavour to promote the admiſſion of the
Goſpel among them. For the Goſpel is the glorious Charior, in which
Chriſt is carried about the World. And, that it may be entertained
among them, to procure the Preaching of it to them. For that is Gods
method; and the Apoſtles way of reaſoning, is clear, and ſtrong, Rom. X.
14. 15. How ſhall they call on him, in whom they have not believ-
*
ed?
Serm. 12. to promote the Entertainment of the Goſpel.
301
ed? And how frall they believe in him, of whom they have not
beard? And hou shall they hear without a Preacher ? And hom ſhall
they preach, except they be ſent ?? Here, then are many things where-
in private Chriſtians may be very helpful
. As in ſeeking out and pro-
curing thoſe, who may preach the Goſpel among them: Encouraging,
and ſupplying thoſe who give up themſelves to that bleſſed work: In
diſpoling thoſe poor creatures, ( as much as they may ) toward the Re-
ception of the Goſpel, and preventing, or removing all impediments
that might obſtruct their entertainment of it. This thews us, In what
private Chriſtians ſhould deſire, and endeavour to be Helpful, viz. In
promoting the entertainment of the Goſpel
.
5. The laſt thing ( the former four being eſtabliſhed and admitted)
is to enquire, How private Chriſtians may be moſt helpful herein a
The Text gives a general Direction when it enjoyns"them to walk in
wiſdom, toward them that are without. And this will adminiſter to
us occaſion, to lay out this general direction,
more diſtinctly, and par-
ticularly. Thus, I hope, the opening of the Text hath relected ſome
light upon the Queſtion, and all that I have to offer may be gathered
up in this Obſervation :
Private Chriſtians, walking in wiſdom, toward them them that are mith-
out , may be exceeding, helpful, to promote the entertainment of the
Goſpel among them. This, they may do and more. For they may be
helpful to promote their Converſion, and Salvation. To further the
entertainment of the Goſpel among them, is but the Means : To pro-
mote their Converſion, and Salvation is the End. And the Means are
for the end. Now, it is expreſly affirmed, That a Private Believer
may ſave an Infidel, 1 Cor. vii. 16. For what knoweſt thou, O Wife,
whether thou ſhalt ſave thy Husband ? Or, how knomeſt thou, O Man,
whether thou ſhalt ſave thy Wife ? i.e. The believing party may be
induced to cohabit with the unbeliever, upon a hopeful proſpect, that
it is poſſible to conquer them by love, to attract them to have an
eſteein for holineſs, by an exemplary converſation, and to obtain Gods
grace for them, by ardent prayers, and ſo be the Means of ſaving their
Souls. The Apoſtle Peter exhorts Chriſtian Women, who were yoak-
ed with unbelievers, to become eminent for their Modeſty, Chaſtity,
Humility and Reſpectfulneſs to their Husbands, by the ſame argu-
ment, i Pet. iii. I, 2. Likewiſe, ye Wives, be in Subjection to your own
Husbands, that if any obey not the word, they alſo may, without the word, be
won by the converſation of their Wives: while they behold your chaſt convert?
ſation, coupled with fear. Chriſtian graces being ſo exerciſed, that they
may be ſeen in their proper lufter, are excellent Orators, and have a
mighty power to perſivade. It is more to live vertue, than to com-
mend it. Let me have leave to ſay to women profeſſing godlineſs, ( as
the Apoſtle ſtiles them, I Tim. ii. 10.) O, live to ſuch an eminent pitch
of holineſs, that ye may
raiſe an admiration of you, in the judgments of
luch, as otherwiſe, would have no great reverence for religion, and
AAA 2
give
1
How may Private Chriſtians, be moſt helpful,
Cerm. 12.
ans. ]
give them occaſion to ſay ( as it is reported that Libanius an Heathen
Philoſopher, did ) Proh, Quales faminas habent Chriſtiani ! Oh, what
excellent women have theſe Chriſtians !
The Correſpondence between the Text, and the Queſtion, having
been (as I think ) ſufficiently inſiſted upon ; I ſhall now apply my
ſelf, to give a direct, and ſatisfactory anſwer, to the Queſtion pro-
pounded. And that I may ſpeak to it, the more intelligibly, and profi-
tably, I Mall conſider,
1. The Perſons mentioned in it ; and they are [ private Chriſti-
2. Their Duty, and work; and that is [to be helpful, to promote
the entertainment of the Goſpel. ]
3 The way, that they are to take, and the Means that they are to
make uſe, of, that they may be moſt helpful, in the carrying on of that
bleſſed work,
1. The Perſons ſpecified. And they are [ private Chriſtians. ] In
which, is intimated, ( 1.) Their general Character (as Chriſtians ]
( 2.) The reſtrictive term that is added, to denote their ſpecial cir-
cumſtance, as they are( private Chriſtians ] which limits our Enqui-
ries, or calls on us, to ſpeak more ſpecially, at leaſt, of the Duty, and
work of private Chriſtians, in the undertaking mentioned in the
Queſtion.
( 1.) It is ſuppoſed, That Chriſtians only, will be willing, or proper
to be made uſe of, in this holy work. We may conclude, that they who
reject the Goſpel, and put away Salvation from them, ( as thoſe did,
who are mentioned, Acts 13. 46.) will never ( while they continue
in that temper, and diſpoſition ) promote the entertainment of the Gore
pel, but will endeavour, to obſtruct, and hinder it.
But all Chriſtians ( in the moſt comprehenſive latitude ! both ſtand
obliged in point of Duty, and may alſo, Eventually, be helpful, to
promote the ſpreading of the Goſpel, even every one, who naireth
the name of Chriſt, 2 Tim. ii. 19. Or, that is called by his name, as,
Fer. xiv. 8. Even, thoſe Chriſtians as are ſuch, only by External pro-
feſſion, tho they remain deſtitute, of Internal and Real Sanctification,
may be helpful herein, by their common Gifts, their Intereſts, their
Services, and by contributing their Affiſtance, and Encouragement, to
thoſe, who are engaged in this holy work. And they may be influ-
erced by ſuch Motives, and Inducements, as may excite and engage
them thereunto. Such as theſe ( for ought I know ) may be admitted
to contribute their help to Build the Temple of the Lord, and are
not to be excluded. For, probably, Chriſts Aphoriſm, Mark ix. 40. He
that is not againſt us, is on our part, may be underſtood of ſuch. But, how
far ſuch may be Accepted, or Rewarded, falls not under our preſent
Enquiry. This, I preſume, will be admitted by all, That ſuch only as
are Chriſtians indeed ( as Chriſt ſaid of Nathanael, John i. 47. Behold
an Iſraelite, indeed) are the only Perſons, who are rightly principled
and
Serm. 12.
to promote the Entertainment of the Goſpel. .
302
$
and will be found ſincerely affected to this bleſſed work, and
will be moſt vigorouſly Active, in carrying it on. This may
ſuffice touching the Perſons, under their general Character, as
[ Chriſtians. ]
(2.) Their ſpecial circumſtance, as they are [ Private Chriſti-
ans ] whereby they are diſtinguiſhed from ſuch as are inveſted
with publick Offices. Such are Chriſtian Rulers, and Magiſtrates,
who are the Miniſters of God, who bear the Sword ; and fuch
as are called to preach the Goſpel, who are Miniſters of the
Word. I confeſs, theſe come not, directly, within the compaſs
of our Queſtion, for that concerns [Private Chriſtians ;] neither
yet ought they wholly to be excluded out of it: becauſe they
are Chriftians, and therefore are not ſilently to be pafled over.
And ſo I ſhall ſay ſomething, yet but little of them. Doubtleſs,
both Chriſtian Magiſtrates, and Miniſters of the Goſpel, are as
much obliged, in point of Duty, to promote the entertainment
of the Goſpel, as private Chriſtians ; and they may do more, be-
cauſe they have greater Advantages puc into their hands ; for that
is a Rule, laid down by our Saviour himſelf, Luk. xii. 48. Onto
whomſoever much is given, of him fall much be required.
(1.) For Chriſtian Rulers, when their Hearts are throughly knit
to Chriſt, in Faith, and Love, and they act upon Goſpel-princi-
ples, and according to the Rules thereof, what wonderful things
may they perform, toward the enlargement of the Kingdoin of
Chriſt in the World ? If a poor Bond-ſlave, who lies in the low-'
eſt rank of men, may, in his Station, ſerve the Lord, Chrift, Col. .
iii. 24. What eminent ſervices may Princes, and Potentates do lim,
who are placed in the higheſt rank of men, and dignified withi
the title of Gods? The zeal of Conſtantine the Great for the
Chriſtian Religion, is praiſed by more, than are diſpoſed to ini-
tate it. But when thoſe who have given their Strength, and
Power to the Beaſt, Thail hate the Whore, and make her defo-
late, and devote their Crowns, and Scepters to the Lamb, we
may hope for thoſe bleiled days, wherein the light of the Go-
ſpel, ihall ſhine forth ſo gloriouſly, as to illuſtrate the whole
World. This ſhould excite all Private Chriſtians, to pray hard,
that God would put it into the Hearts of Kings, and thoſe who
are in Authority, io kiſs the Son, by whom they reign.
(2.) As for the Miniſters of the Goſpel; all they who under
ſtand, and attend unto their Office and Duty, muſt acknowledge ;
that they are under the ſtricteſt, and moſt forcible engagements
in the World, to lay out themſelves entirely, and to the ut-
termoſt of their Capacity) to ſerve the Lord Jeſus, and to help
forward the enlargement of his Kingdom. And yet, it is not
the Duty, and Work of every ordinary Miniſter to go up and
down the World, to preach the Goſpel; for the Converſion of
the
.
How may Private Chriſtians, be moſt helpful,
Serm. 12.
:
the Heathen, as the Apoſtles, and Evangeliſts did. [ Rom. xv.
20. Tea, so have I ſtrived to preach the Goſpel, where Chriſt was not
named. Becauſe they are commanded by Chriſt, to attend upon
their proper flocks, A&t. xx. 28. 1 Pet. V. 1, 2. But, what Mea-
ſures they are to take farther, or what Methods, they are to pur-
ſue, to promote the ſpreading of the Goſpel, is indeed, a very
Chriſtian, and noble enquiry. At the debate whereof, I ſhould
moſt gladly ſtand, as a filent Learner, and not prelume to be a
Director. However, I hope, it will be excuſable, if I offer one
thing to the Conſideration of thoſe whoſe Piery, and Learning
may challenge a due eſteem in the Hearts of all that fear God.
We have had among us, Committees for the Encouragement, and
Increaſe of Trade. And what if there were ſome to conſult,
How the Goſpel might be propagated ? The Papiſts have at Romé
their Congregatio de propaganda Fide. Their deſign may be very
ill, while they contrive not, How that Faith, which was once de
livered to the Saints, may be propagated; but how the Leven
of their own Superſtition may be diffuſed, and eſpecially, How
the Popes Kingdom may be enlarged. And yet, to deliberate,
How the Goſpel of the Grace of God, may be carried into the
dark corners of the Earth for the Converſion, and Salvation of
them who are ready to periſh, and ſo the Kingdom of Chriſt
ger ground in the World, is, I am ſure, a moſt holy, and excel-
lent deſign; and ſo I recommend this alſo to the Prayers of God-
ly, private Chriſtians.
Theſe few things being ſuggeſted touching thoſe Chriſtians, who
bear a Publick Character, I, now, ſhall addreſs iny ſelf to all Godly,
Private Chriſtians ; and I muſt exhort, and beſeech them, with all
the fervour I can, to ſet their hearts ſincerely, upon this glorious
work, and to beſtir themſelves in it with all their mighr. This be-
longs to every Chriſtian, as ſuch, in what circumſtances foever the
Providence of God doth diſpoſe of them, whether they be High, or
Low; Noble, or Baſe; Rich, or Poor; Learned, or Unlearned;
Male,
or Female : None are to be excluded, or exempted.
But, it is likely, This may ſeem ſtrange to many Private Chri-
ſtians. That they thould be charged , in che Name of Chriſt, to be
helpful, to promote the ſpreading of the Goſpel all the world over.
Alas! will one ſay, (with the Eunuch) I am a dry tree, and no ſuch
fruit is to be expected from me. And I (will another ſay ) am but
a Cypher, and make no Figure in the world (as the Phraſe goes) and
therefore, I can ſignifie noching. But, let me beſeech alſ Private
Chriſtians, to take heed of thifting off from themſelves, any Duty,
or Service, that Chriſt calls them to, or would employ them in.
And, To ſuſpend their Determination a little, until I have ſhewed
them (as Chrift ſhall enable me) How, and wherein, Private Chri-
ſtians may be helpful, in this Great, and Good work. And then, I
hope,
}
Serm. 12. to promote the entertainment of the Goſpel.
303
hope, they will ſee, That they may do much more therein, than,
poſibly, they have, hitherto, apprehended.
The ſecond ching mentioned, is, Their Duty, and Work. Which
is, To be helpful in promoting the Entertainment of the Goſpel.
And the third thing, is, How, or in what ways, and by what means,
they may be moſt helpful in it. But (for diſpatch ſake) I ſhall ſpeak,
to both theſe, Conjunctly.
Now, That I may proceed herein, the more clearly, and profita-
bly, I think it may be uſeful, to place Private Chriſtians, according
to their ſeveral Circumſtances, and Capacities (as to the matter now
under conſideration) in three Ranks, or Orders.
1. There are many Private Chriſtians, who live very remote
from ſuch Places, and People, as have not the Goſpel preached unto
them: Or, at leaſt, have not, hitherto, entertained it.
2. There are ſome Private Chriltians, who may, Occaſionally, go
into, or may, Providentially, be caſt, into ſuch Places.
3. There are ſome Private Chriſtians, who live among ſuch
peo
ple, in a more fixed, or conſtant Reſidence ; As, In our Factories
abroad; Or, In our Plantations in the Indies, or other Heachen
places.
Now, Tho'it be the Duty of all Private Chriſtians , To promote
the entertainment of the Goſpel ; yet all cannot take the ſame Mea-
ſures, nor be Active in the fame ways. And therefore, it may
be to very good purpoſe, To let each of them to fee, wherein
their Proper work doth lie, That they may contribute their alli-
ſtance, accordingly.
1. Moſt of the Private Chriſtians, among us, live very Remote
from thoſe People, who have not, as yet, entertained the Goſpel.
And ſo, They cannot be helpful unto them, by Perſonal inſtruction,
or counſel : Neither can they attract them by the Example of their
holy converſation. And yet, they may greatly contribute toward the
promoting of the entertainment of the Goſpel among them. And that
they may do, ſeveral ways, e. gr.
1. They may, and ought to pray in Faith. That the Goſpel may
be ſent among them. That it may be Received by them. And be
bleſſed to the Converſion, and Salvation, of all that are ordained to
Eternal life , among them. For ſuch Prayers, being according to
the Will of God, They may be confident, that he heareth them,
I Foh. v. 14. And that God requireth, and expectech ſuch Prayers
from them, cannot be unknown to any, who acquaint themſelves
with the Scriptures. For, (1.) Our Lord Jeſus Chriſt recommend-
eth this matter to the Prayers of private Chriſtians, Matth. ix. 37,38.
Then, ſaith he unto his Diſciples, The harveſt truly is plenteous, but the
Labourers are few. Pray ye therefore to the Lord of the harveſt, that he
will ſend forth Labourers into his harveſt. Here we may take notice,
(1.) That by the Metaphor, or Allegory of an Harveſt our Saviour
would
How may Private Chriſtians, be moſt helpful,
Serm. 12.
.
would inſtruct us, That, as when the Corn is ripe, Men uſe to em-
ploy Reapers, to cut it down, and gather it in: So there are ſome
bleſſed Seaſons, wherein God hath decreed, to ſend the Goſpel among
a People, and accordingly prepares, and diſpoſeth them for the Re-
cepcion of it, and raiſeth in them a propenſity, and ſtrong affection
toward it. Thus it was, when John the Baptiſt came, and Preached,
That the Kingdom of Heaven was at hand , Matth. iii. 2. and it fola
lows in verſe the 5th, Then went out into him, Jeruſalem, and all Judea,
and all the region round about Jordan. And our Saviour ſets a ſpecial re-
mark upon that time, Matth. xi. 12. And from the days of John the
Baptist until now, the Kingdom of Heaven ſuffereth violence, and the vio-
lent take it by force
. When, therefore, ye hear, That the Day of the
Goſpel, begins to Dawn, in any of the dark corners of the Earch,
Then, Lift up a Prayer, That the Grace and Power of the Spirit, may
accompany it, and make it ſucceſsful. (2.) Our Saviour teachech
you to pray, Thit the Labourers may be increaſed , proportionably
to the work ; as when he faith, [The Harvest is plenteous, but the La-
bourers are fem.] Pray then, that God would imploy ſuch as are Skil-
ful, and Induſtrious; ſuch as Paul deſcribes , 2 Tim. ii. 15. Study to
shem thy ſelf approved unto God, a workman that needeth not to be aſhamed,
rightly dividing the word of truth; And pray, That God would imploy
ſuch a number of them, as is ſufficient for the work. A Reverend
Perſon among us, hath, for many years, complained, That, in many
places, where there is but One to labour in the Miniſterial Work,
there is enough for three, or four, tho' all of them be very induſtrious.
Buc it ſeems that Men either cannot, or will not make better provi-
fon. (3.) Private Chriſtians, when they perceive , How the caſe
ſtands, Thould be importunate with God, that he would ſend forth
Labourers into his harveſt. [ Send thein] by the Efficacious word of
bis Power. [ömus ex Birmi ut ejiciat, vel extrudat.] 1 hruſt them out by
bis Grace working in them, and his Providence ordering of circum-
ſtances concerning thein. It is no wonder if Flelh and Blood ſhrink
froin che employment of carrying the Lord's Meſſage to a barbarous
people. Moles would fain have been excuſed, from going into Egypt,
and he multiplied Evaſions, and Pretences, till the Lord was angry
with bim, Exod. iji. 10, 11, 14. and Chap. iv. I, 10, 13: When the
Lord ſent l'aul to Preach the Goſpel among the Gentiles that he might
hearten hiin, for that difficult, and dangerous work, he promiſed him
Protection, A&t. xxvi. 17, 18. Delivering thee from the People-to whom
I now ſend ihce : To open their eyes. They ſtand in need of a mighty
preſence of God with them, who have juſt cauſe to fear, That thoſe
people will ſeek their death, to whom they bring the word of Life,
and Salvation. I thought this Scripture ſo appoſite to the matter in
hand, and ſo directive to private Chriſtians, that it may plead my
excuſe for this enlargement upon
it.
(2.) That Private Chriltians may be ſure to mind it, our Saviour
hath
ve
Serm. 12.
to promote the Entertainment of the Gospel.
304
hath put it into the Rule of Prayer, Matth. 6.10. (Thy Kingdom come.]
I have read, That it is one of the Jews Maxims, touching Prayer ;
Ifta Oratio, in qua non eſt memoria regni Dei, non eft Oratio: That Prayer,
in which there is no mention made of the Kingdom of God, is no
Prayer at all ; when we pray [Thy Kingdom come] we beg, That the
Goſpel, which is the Rod of Chriſt's Power, and the Scepter of his
Government, may ſpread all the world over. For where the Goſpel
is believed, and obeyed, there doth Chriſt reign over fallen Man, as
Mediator.
(3.) The Saints, under the Old Teſtament, prayed for the Calling,
and Converſion of the Gentiles , under the Goſpel-diſpenſation,
Pfal. Ixvii. 2, 3. That thy way may be known upon Earth, thy ſaving health
aniong
all Nations. Let the people praiſe thee , o God; Let all the people
praiſe thee.
(4.) When, by the Preaching of the Goſpel, in any place, the peo-
ple were wrought upon, and brought to Believe in Chrift, They
were exhorted to pray, That the Word of the Lord might be carried
to all other parts of the Gentile-world, 2 Theſſ. iii. 1. Finally, Brethren,
Pray for us, that the Word of the Lord may have free courſe, and be gloria
fied, even as it is with you. And ſuch Prayers are not to be thought to
be loſt, or put up to God in vain. That Prediction, or Promiſe
[Rom. xvi. 20. And the God of peace ſhall bruiſe Satan under your feet,
Thortly] did, doubtleſs excite many a Prayer; and That Promiſe was
eminently accompliſhed, and thoſe Prayers which were grounded up-
on it, and put up to God, in faith, took effect, when the Kingdom
of Satan (adminiſtred in the Idolatries of the Gentiles) was laid waſte,
and the Chriſtian Profeſſion was advanced by Conſtantine the Great.
Having now, ſo inviting an occaſion offered to me, give me leave to
preſent a Requeſt to you, and it ſhall be, in the words of the Apoſtle,
i Theſ. v. 25. Brethren, Pray for us ; for thoſe who labour among you,
in the Word, and Doctrin. And , I hope, I may, without vanity,
enforce this Requeſt, by the fame Apoſtles Argument, or Motive,
Hebr. xiii. 18. Pray for us : for we truſt we have a good conſcience, in all
things, willing to live honeſtly. Many reflect upon us with diſparage-
ment, and we are very ſenſible of our own many, and great infirmi-
ties. But, Help us with your Prayers, That we inay Be better, Live
better, and Preach better. It is no Paradox, but a well-weighed
Truth, That a godly private Chriſtian, upon his knees, in his Cloſer,
may aſſiſt the Miniſter, in his Study, and in the Pulpit. And that I
may prevail in my Requeſt, I can aſſure you, That whatſoever Gifts,
or Graces, ye obtain of God, for your Miniſters, by your Prayers,
they will come as Bleſſings upon your ſelves; like the vapours that
riſe from the Earth , being concocted in the Middle-Region, fall
down upon it again, in fruitful thowers, 1 Cor. iii. 21, 22. For all
things are yours, whether Paul, or Apollo, or Cephas -- If any ſay,
This is a Digreſſion from the Caſe which I was to ſpeak to, I would
В В В
entreat
How may Private Chriſtians, be most helpful,
Serm. 12.
entreat them to conſider, what is the general ſcope, and deſign ofit,
and they will find, That it comports very well with it. Once, I am
ſure, That it is as much the Duty, and Concernment of private Chri-
Itians, to pray for the Succeſs of the Goſpel, that it may be bleſſed to
the Converſion, and Salvation of Souls
, in England, as that it may be
preached, entertained, believed, and obeyed, in the uttermoſt parts
of the Earth. And ſo, I will return, to proſecute my Diſcourſe with
two Remarks.
(1.) That, From what hath been ſaid, touching the Prayers of
private Chriſtians for the ſpreading of the Goſpel, we may be
aſſured, That God hath determined to beſtow thoſe Mercies, for
which he commands his people, to pray. And more than That,
He uſually beſtows them, in the diſpoſal of his Providence, upon
the intervention of his Peoples Prayers, as may be collected from
Ezek. xxxvi. 25. Then will I ſprinkle clean water upon you, and ye
hall be clean from all your filthineſs, ver. 27. I will put my Spi-
rit within you, and cauſe you to walk in my Statutes. ver. 30. I
will multiply the fruit of the tree, and the increaſe of the Field.
compared with ver. 37. Thus ſaith the Lord, I will yet for this, be
enquired of, by the houſe of Iſrael, to do it for them.
(2.) That no godly private Chriſtian can object againſt his Du-
ty, in praying that the Goſpel may, be carried to all Nations,
and be entertained by them, nor alledge any excuſe, or pretence,
why they ſhould be exempted from it. If any heſitate, let one
expoſtulate the matter with their Conſciences. Have ye received
the Spirit of Chriſt, as the Spirit of Grace, and Supplication, and
can ye not pray? Do ye feel the Love of Chriſt, warming, fir-
ring, and conſtraining your hearts, and will ye not pray? ye
dearly value the Glory of God, and ſincerely deſire, Iliat the
earth may be full of the Knowledge of the Lord, as the waters
cover the Sea: And can ye refrain from praying, that this may
be performed? ye tenderly compaſſionate the milerable condition
of Poor, Periſhing Souls, and will ye not afford them ſo much as
your Prayers, that they may be relieved? Are ye not greatly af-
fected with the diſtinguiſhing Grace of God, in bringing the Go-
ſpel to you, and opening your Hearts to receive it? How, then,
Can ye ofter up your Praiſes to God, for ſo ſignal a Mercy,
wichout making fome reflection on the deplorable ſtate of thoſe
who have not, as yet, obtained the like favour, without lifting up
Prayer for them, that they may be made partakers of the ſame
Grace?
Or will ye reply, That you do pray indeed, That God would
viſit the heathen World with the Goſpel of Salvation : Put ye
cannot think, that your Prayers will contribute much toward ſo
great, and good a work. Suffer me to debate this alſo, a little,
with you. Why will you reproach the Spirit, and Grace of Prayer,
in
Serm. 12.7 to promote the. Entertainment of the Gofpel.
305
I
in ſaying, it can avail little, or nothing, when God himſelf, faith,
Fam. 5. 16. The effectual, fervent Prayer of a Righteous man availeth
much? Thoſe Prayers, which can mount as high as Heaven, are
able alſo, to reach the ends of the Earth. Why will ye, by your
diſobedience, (as much as in you lies) make void the Command-
ments of Chriſt ? Doch not He expreſly charge you, To pray
to the Lord of the Harveſt, that he would ſend forth Labourers in-
to his Harveſt ? And, to pray, That his Kingdom may come ?
And, will ye ſay, That the Lord Chriſt, doth injoin his Servants
to do that, which is inſignificant, and impertinent? Why will you,
by your unbelief, go about to make the Promiſes of God of
none effect ? When as, he himſelf hach aſſured us, That, He will
fulfil the (regular) deſires of them that fear him, Pfal. cxlv. 18,
19. And that, whatſoever we ask, according to his will, be beareth
us, 1 Joh. v. 14. For ever then, beware of entertaining that Temp-
tation, which is formed and cheriſhed in the hearts of the ungod.
ly; Who ſay unto God What profit ſhould we have, if we pray
unto him? Job xxi. 14, 15. I ſhall cloſe this, when I have added,
That were the Prayers of private, godly, Chriſtians more frequent,
intenſe, and importunate, for the ſpreading of the Goſpel, it would
be an hopeful indication, that the Goſpel is about, through the
bleſſing of God, to find better entertainment in the World, than
it hath done, of later years.
This may ſuffice to have been ſpoken, touching the firſt way,
and means, wherein private Chriſtians, who live remote froin thoſe
places, where the Goſpel is not entertained, may be helpful to
promote the ſpreading of it, that it may be brought to them, viz.
by the Prayers, which they put up to God, in Faith, for the pro-
pagation of it
2. The ſecond way, and means, whereby private Chriſtians, who
live remote from thoſe places, whither the Goſpel is not yet
come, may promote the reception of it, among them, is, By a
ready, chéarful, and liberal contribution of ſupplies, and encourage-
ments to them, who labour in thac holy work. And, here, the
different Abilities, and Capacities of private Chriſtians are to be
conſidered. They who are rich, may caſt in much, into the Lords
Treaſury; and, for the proportion, the Apoſtles Rule, and Mea-
ſure ſhould be attended unto, I Cor. xvi. 2. [Every one, as God
hath proſpered him. ] When the Tabernacle was to be made, eve-
ry one brought ſomething. They who had gold, ſilver, and pre-
cious ſtones, offered thein; they who could bring but rams-skins,
and badgers skins, were accepted. And thoſe good Women, who
had noching to bring, did, yet, Ipin with their
hands, and brought
that which they had ſpun, and they alſo were accounted, and re-
corded among the Contributers. What private Chriſtian is there,
who can afford Nothing ? They who ſubliſt by the labour of
B B B 2
their
How may
Serm. 12.
Private Chriſtians, be moſt helpful,
their hands ſhould ſpare ſomething for works of Piecy, and Cha-
rity, Eph. V. 28.
To excite, and encourage you, to comply with this Direction,
I ſhall lay before you, ſeveral Examples, which will thew you,
how Practical, and Acceptable a work, this is. (1.) Private Chri-
ftians were helpful to our Lord Jeſus Chriſt himſelf, in his preach-
ing of the Golpel, in the days of his fell), upon Earth. Tho all
things were made by him, and he upholds them by the Word
of his power, and ſo the Earth is His, and the fulneſs thereof,
yet, for our fakes, he became poor, and was pleaſed to receive
proviſions, for his ſubſiſtence from ſome godly women, who mi-
niſtred to him of their ſubſtance, Luk. viii. 1, 2, 3. (2.) The Apo-
ſtle Paul records it, to the praiſe of the Philippians, That they
were careful of him, and made proviſion for him, not only, when
he laboured among them, and when he was in Bonds for preach-
ing the Goſpel, (And I heartily wiſh, that all private Chriſtians,
among us, yea, and ſuch as glory in their profeſſion, would keep
pace with them, ſo far, ) but alſo, when he was employed in the
ſervice of the Lord, among ſuch as were, then, ſtrangers to Chriſt,
and the Goſpel, Phil. iv. 15, 16. Now ye Philippians, know alſo, that,
in the beginning of the Gospel, when I departed from Macedonia, no
Church communicated with me, as concerning Giving, and Receiving,
but ye only. For even in Theſſalonica ye ſent once, and again, to
my neceſity. . (3.) St. John drawing up the fair character of Gaius,
a private Chriſtian, placeth this, as a beautiful flower in his gar-
land, That he was hoſpicable, and liberal to thoſe who for Chrilts
names fake, went forth ( preaching the Goſpel) among the Gentiles,
taking nothing of them, 2 Ep. John ver. 5.6,7. Let private Chri-
ſtians take notice, that the name of Gaius, and his Charity, are
regiſtred in the ſacred Scripture, and it their diſpoſition, and
practice, be like to his, theirs alſo Thall be written, in Chriſts
book of remembrance, Mat. x. 41, 42. He that receiveth (and ſo
he that encourageth ) a Prophet, in the name of a Prophet, Mall
receive a Prophets reward. (4) Take notice, that it ſtands as a
Blot in the Eſcutcheon of the Corinthians, that they were
altogether for evez périov didi manov, Gratuitum Evangelium. A Goſpel
that ſhould coſt them nothing. Corinth was the moſt conveni-
ent, and ſo the moſt frequented Port, for Trade, in all Greece.
The Inhabitants are ſaid, to have been very Wealthy, Proud,
and Voluptuous. They had abundance to ſpend upon Themſelves,
but could find nothing for Paul, while he reſided among them,
and preached the Goſpel to them. For this, the Apoſtle makes
a very mild, but a very cloſe reflection upon them, enough to
make their Conſciences to ſtart, if they had any Spiritual life,
and ſenſe; and their faces to bluſh, if they retained any ſparks
of Ingenuity in them, 2 Cor. xi. 8,9. I robbed other Churches, taking
mages
Serin. 12.
to promote the Entertainment of the Goſpel.
306
wages of them, to do you Service ; For, when I was preſent with you,
and wanted, I was chargeable to no man, for, that which was lacking
to me, the Brethren which came from Macedonia ſupplyed. It is a fad
word, but too frequently experienced ; That a faithful Miniſter of
Chriſt may Labour, and yet Live in want, in a wealthy City. And, I
think, it cannot be rationally ſuppoſed, that ſuch as ſuffer thote to
want, who labour among them, will be very forward, with their purſes,
to aſſiſt them who preach the Goſpel to Infidels, in the remote parts of
the World.
Upon this Head, give me leave to ſay a little, as I did upon the for-
mer. London doth outſhine Corinth in Trade. God grant that it may
ſtill flouriſh in wealth, and yet be preſerved from thoſe Vices, which
are the uſual Attendants of it. May London ever have the Corinthians
advantages, and the Philippians ſpirit. It will be, I hope, to the praiſe
of God, and of many of Londons Citizens, to Recollect what hath been
done here, to help on, the propagation of the Goſpel, in New-England;
and I hope alſo, that the care of that work is not extinct, but will re-
vive, as there may be a neceſſicy, and opportunity for it. When I
ſhewed how private Chriſtians might he helpful, to promote the
Goſpel, by their Prayers, I made a Requeſt to you, that ye would not
fail to befriend thoſe who preach it at home, with your prayers, that
they may receive grace, and affıſtance from God, and be blefled with
Succeſs. And now, I ſhall take the liberty, to preſent another, to you,
in the behalf of many, who preach the Goſpel among us ; your Contri-
butions for Wales, and the Collection inade at Pinners-hall, for the en-
couragement of ſeveral poor Miniſters, in the Country, liath afforded
matter of rejoicing to many: And, I doubt not, have drawn forth many
praiſes, and prayers to God, on your behalf; and let me beleech you,
be not weary of well-doing, in this Inſcance. The Apoſtle found, that
Profeſſors are as likely to faint, and tire, in works of Charity (eſpeci-
ally if they be frequent) as in any Chriſtian duty whatſoever, and
therefore, he fixeth his Counſel, and Encouragement there, Gal. vi.9.
And let us not be weary of well doing, for in due ſeaſon, me shall reap, if we
faint not. Bear with me, if, in ſpecial, I commend to your care, thoſe
whom the Providence of God hath diſpoſed of in goodMarket-Towns,
and Corporacions. Poſlibly, ſome may think, that ſuch are well enough
provided for. But many find, that the Corinthian temper hath not left
the World. Even in good Towns, Miniſters may Preachi, and want.
I think, I ſhall not ſpeak beſide the purpoſe, if I Mut up this with,
1 Tim.y. 8. He that provideth not for his own, is worſe than an In
fidel.
This may ſuffice to have been ſpoken touching the ſecond means,
whereby private Chriſtians, ( who live remote from ſuch places, as
have not entertained the Goſpel) may be helpful toward the bringing
of it, among them.
3. The third way, wherein private Chriſtians ( who live far from
thoſe
ܪ
How may Private Chriſtians, be moſt belpful,
Serm. 12.
thoſe places, where the Goſpel is not entertained ) may be helpful, to
promote the admiſſion of it, among them, is to uſe their intereſt in
thoſe, who on ſeveral occaſions, may go to ſuch places, by importunate
perſwaſions, and pertinent directions, to excite them, to carry a Love,
and Zeal for Chriſt, in their own hearts, and from that principle, to act
to the uttermoſt of their capacity, for the ſpreading of his Goſpel, and
the enlargement of his Kingdom. It was (I think) a good deſign of
Hugo Grotius, who ( as he tells us ) wrote his Book, Of the verity of
the Chriſtian Religion, for the uſe of his Country-men, who Sail to the
i uttermoſt ends of the Earth, to furniſh them with proper Arguments,
which might leave a due impreſſion thereof, upon the hearts of the poor
Heathen. Private Chriſtians may alſo write to their friends, who live
abroad, to endeavour to convince the miſerable Captives of Satan,
that their Idols are vanities. This courſe did the Prophet Jeremy take,
to excite, and direct the Jews, who were in Babylon, how they ſhould
deal with thoſe among whom the providence of God had caſt them,
Jer. x. 11. Thus ſhall ye ſay to them; The Gods who have not made the Hea-
venly and the Earth, even they ſhall periſh from the Earth, and from under
the Heavens. It is obſerved by learned men, that this verſe is written
in the Chaldee tongue, tho the reſt of the book be written in He-
brew, whereby, he doth, as it were, put the words into their
mouths, that they might ſpeak to them, in their own language, ſo as
to be underſtood by them, and by this, he doch inſtruct us, That it is
not ſufficient for the worſhipers of the true God, to keep themſelves
from the pollutions of Idols: but they muſt do more, for they muſt
make Profeſſion of the true God, and his worſhip. The like courſe
may private Chriſtians take, to promote the converſion of the Igno-
rant, Earthly, and Profane, at home, with whom they have no perſo-
nal converſe, and that is, To ſtir up others, who have that advantage,
to deal with them, about the everlaſting concernments of their Souls.
Thus I have ſpoken ſomething touching the caſe of ſuch private Chriſti-
ans, as come within the firſt Circumſtance, viz. Such as live remote
from the places, where the Goſpel is not entertained, and in what ways
they may be helpful in order to their reception of it.
2. I proceed to conſider the caſe of ſuch private Chriſtians, as oc-
caſionally, or providentially, are brought among thoſe people, which
have not entertained the Goſpel ; and to ſhew, how they may be
helpful, in bringing them into acquaintance with the Doctrine of Sal-
vation. Let none pretend, that becauſe this work doth, ſpecially, be-
long to the Miniſters of Chriſt, that, thereupon, private Chriſtians, are
exempted, or diſcharged from that which Cod hath made their Duty.
Let none think to excuſe themſelves, by ſaying, They are not learned:
for they are a Reproach to Chriſtianity, who have not learned the Ef-
ſentials of their Religion; and the enforcing and inculcating of theſe,
muſt lead the way in the Converſion of Infidels. Let none ſay, They
bave enough to do, to mind their own buſineſs: For, I doubt not, buc
if
Serm. 12.
to promote the Entertainment of the Goſpel.
307.
1
if they minded the Intereſt of Chriſt more, their own would proſper
the better. But if they drive on any Deſign, that is contrary to the
Faith, or Precepts of the Goſpel, it will be found their Ducy, and
ſafety, to extricate themſelves out of it, as ſoon, as they can. If they
ſuggeſt, that it would be a vain thing for them to expect, or attempt to
do any good among Infidels: That will be found to be only the ſlug-
gards Plea ; There is a Lion in the way, Prov. xxvi. 13. He who hath no
heart to an undertaking, will not fail to lay, in his own way, huge
Mountains of inſuperable difficulties. But, to prevent, or remove all
Evaſions, it Thall be proved, that among private Chriſtians (if we may
judge by circumſtances, or viſible appearance) few or none, (if they
really be ſuch as they profeſs themſelves) do labour under ſuch diſad-
vantages, or improbabilities of ſucceeding in their attempts of recom-
mending Chriſt, and his Goſpel, as many of thoſe were under, whom,
yet, the Lord made uſe of, and eventually bleſſed, in communicating
the knowledge of Himſelf, to ſuch as were, before, ſtrangers to him.
To manifeſt this, I ſhall produce four Examples; two out of the holy
Scriptures, and two out of Eccleſiaſtical Hiſtory. Out of the holy
Scriptures, one ſhall be out of the Old Teſtament, the other out of the
New. Out of the Old Teſtament, it is ſurprizing and aſtoniſhing to
obſerve what a glorious work, the Lord brought about, by the Inſtru-
mentality of a little caprive Maid, whom the Syrians had brought out
of the Land of Iſrael. Read 2 Kings v. 2, 3. to verſe 19. The brief ſum-
mary whereof is this; The poor, little Girl, waiting on her Lady,
dropt a few words, [Would God, my Lord were with the Prophet in Sa-
maria! for he would recover him of his Leprofie.] Another takes up choſe
words, and reports them to Naaman. Many ſuch Diſcourſes are brea-
thed, and expire in the fame mon ent. The more wonderful is the
conduct of Gods Providence, who worketh all things according to the
counſel of his will. I may accommodate to this caſe, what was fpo-
ken upon a very different account, James jii. 5. Behold, how great a
matter, a little ſpark kindled! For, by various ſteps, the Converſion of
Nanman was, at laſt, accompliſhed; and, conſidering his Character,
and Intereſt, we may probably conjeciure,that his Example,and Coun-
fel might prevail with others alſo, io turn from Idols, and to ſerve the
living and true God. We cannot well paſs by this ſtrange, and re-
markable Inſtance, without ſtaying ſo long as to obſerve, (1.). That
this little Girl appears to have been ſeaſoned with the knowledge of
the True God, and to have been acted, in what ſhe ſaid, by a prin-
ciple of Faith. This ſhe ſhewed by lier confidence, That God would
work a miracle, by his own Projher, and Servani Elijha; for it was
He whom ſhe intended, as the ſequel diſcovers. Samaria was then,
like Athens, a City wholly given toldolatry, therein had Abab built
an Altar, and an Houſe for Baal, and he had four hundred, and fifty
Prieſts to attend his Worhip. The Inhabitants inay, well be ſuppo
ſed to have been, generally, of the Court-Religion, only ſome few re;
ſorted
V
I
How may Private Chriſtiaxs, be moſt helpful,
Serm. 12.
forted to Elitha, and they, it's likely, in a more private way. We read
of the good Woman of Shunem, 2 King. iv. 22,23. that was one of his
Diſciples; and this Girl ſeems to have been of that way. Happy are
thoſe young ones, upon whom the Fear of God, makes early imprel-
ſions. (2.) God opened the way to Naamans Converſion, by a little
Maid. The weaker the Means, the more is Gods Power glorified.
(3.) A few good words dropt occaſionally, may operate very ſucceſs-
fully, eſpecially when they are ſuitable, and ſeaſonable, Prov. xxv. 11.
Let private Chriſtians mind this. ( 4.) A poor, little Maid carried in-
to captivity, opened the way to the Converſion of one of the
greateſt Perſonages in the Countrey. It is very lamentable to hear
lo frequently of Men, and Women, Boys, and Girls, carried away cap-
tives, by Turks, and Tartars. But who can tell, whether God may
not, in his own good time, by ſome or other of them, convey the
knowledge of Chriſt to ſome periſhing Souls ? This may ſuffice touch-
ing the Example produced out of the Old Teſtament.
The Example out of the New Teſtament, ſhall be of thoſe who
were driven out of Jeruſalem, in the perfecution that followed the
Martyrdom of Stephen, of whom ye may read, Aits viii. 4. (Therefore
they who were ſcattered abroad, went every where preaching the Word) in
the ſtrange countries whither providence led them, and a wonderful
bleſſing went along with them, as ye may ſee, Acts xi. 19, 20, 21.
Now they who were ſcattered abroad upon the perſecution, that aroſe about
Stephen, travelled as far as Phenice. Which when they were come to
Antioch, ſpake unto the Grecians, preaching the Lord Jeſus. And the hand
of the Lord was mith them; And a great multitude believed and turned un-
to the Lord. Theſe were private Chriſtians, for any thing that
appears
to the contrary. And, what they did, was no more, than every private
Chriſtian Regularly may, and, in duty, ought to do, if the Criticiſm of
the late learned Annotator, be allowed, who faith, That tho duggeri-
laadu and unpuosos do Materially ſignifie the ſame thing : Yet, perhaps,
they differ in the manner. For diyyenilectou, is a work that lies in com-
mon; any Chriſtian may publiſh the glad tidings of the Goſpel, and give
a Relation of our Lord Jeſus Chriſt, bis Doctrine, Miracles, Sufferings,
Reſurrection, Co. Which was permitted to be done by Women them-
ſelves. But zuguccev, to proclaim the Goſpel, as Heraulds, appointed,
and authorized thereunto by Jeſus Chriſt. This is proper to the Mini-
fters of the Goſpel,and belongs to their Office. Upon this, I ſhall leave
one Reinark only, That it were greatly to be wjihed, that all ſuch as
for their adi erence to the Goſpel, are, by perſecution, driven from
their Habitations, and Countries, were perſons of the fame Spirit
with thoſe who were ſcattered abroad from Jeruſalem, ſuch as bring
the Grace, and word of God with them, whitherſoever they come;
ſo would they prove great Bleſſings to all that receive them. This may
ſuffice to have been ſpoken of the New-Teſtament inſtance.
To the examples, taken out of the Holy Scriptures, I ſhall ſubjoin
.
two
*
Serm. 1.2.
to promote the Entertainment of the Goſpel.
308
.
two alſo, out of Eccleſiaſtical Hiſtory. The one is related by Ruffinus,
who gives this account of the Converſion of the Kingdom of the Ibe-
rians to the Faith. There was, faith he, a certain poor woman, who
had been taken Captive, and lived among them. She was, at firſt,taken
notice of, for her Sobriety, and Modeſty : and then, for her ſpending
ſo much time in Prayer. Theſe raiſed a great admiration of her in the
minds of the Barbarians. At laſt, they brought to her a ſick child,
which, upon her prayers, was reſtored to health. This ſpread her fame
abroad, ſo that the Queen of the Country was brought to her, and by
her prayers recovered. Whereupon the King, and Kingdom were
won over to Chriſt, and the King ſent to Conſtantine the Great, for
ſome to inſtruct thein farther in the Chriſtian Religion. Ruffin. Hift.
Eccl. l. 1.c. 10. The holy Converſation, and the ardent Devotions of
private Chriſtians are excellent means to recommend the Goſpel, and to
repreſenc it, as moſt amiable, and deſireable.
The other is of Frumentius & Aedeſius. Theſe being Chriſtians,
were left young in one of the Kingdoms, of the Inner India, and were,
after ſome time, for cheir excellent parts, and unſpotted life, honour-
ed, and employed by the Queen of the Country, during the Minority of
her Son. In proceſs of time, ſome Roman Merchants came to traffick
among them. Then Frumentius, underſtanding that there were ſome
Chriſtians among them, invited them to reſide with him, and provided
a place for them, where they might offer up their prayers to God, after
the Chriſtian manner;and himſelf, having obtained leave of the Queen,
went to Athunafius, in Alexandria, requeſting him to ſend fome Bilhop
to that Kingdom to promote the farcher entertainment of the Goſpel
among them, to which they were well inclined, and diſpoſed for the
reception of it. Athanafius ordained Frumentius hinſelf, who returned,
and by Gods bleſſing, met with wonderful Succeſs, Ruffin. Hiſt. Eccl. i.
1. c. 9. Socrat. Eccl. Hiſt. l. 1. C. 15. Sozomen.l.2. c. 23. If providence
thall bring theſe lines to the view of Chriſtian Travellers, Merchants,
and Mariners, who come among the poor Heathen, ler the examples
laid before them, excite, and encourage them to uſe their endeavours
to bring them to the knowledge of Chriſt, and the entertainment of
the Goſpel.
Thus much touching the caſe of thoſe private Chriſtians, who occa-
fionally, or providentially may come to, or be brought to thoſe places,
where the Goſpel is not entertained as yet.
3. Such private Chriſtians as live, in a more ſecled way, among the
Indians, and other Heathen Nations, and were placed in the third rank,
or order, come to have cheir cafe to be conſidered. How they may be
moſt helpful, to promote the entertainment of the Goſpel ?
To alliſt thoſe whoſe hearts the Lord ſhall bow over to mind this ex-
cellent work, I ſhall lay before them two Directions. (1.) They must
carefully avoid all thoſe things, that have a proper tendency to alienate
their minds, and affections from the Goſpel, or to exalrerate them a-
CCC
gainſt
How may Private Chriſtians, be moſt helpful,
Serm. 12.
gainſt it. ( 2.) They muſt endeavour to uſe ſuch means, and to take
ſuch courſes, as have an aptitude to beget in them an eſteem, and vene-
ration for the Goſpel, and ſo diſpoſe them to embrace it.
1. They who deſign, and endeavour to win upon others, and to
diſpoſe them for the Reception of the Goſpel, muſt carefully avoid all
ſuch things, as have an aptitude to alienate them from it. I ſhall exem-
plifie chis Direction in ſome inſtances ; as,
1. Private Chriſtians muſt prevenc, or ſuppreſs all bitter contenti-
ons among themſelves. It is ſad to obſerve, That differences among
Brethren are uſually managed with ſuch mutual accuſations, and re-
proaches, as make the name of Chriſtians deſpicable, or odious, eſpe-
cially to thoſe, who are prejudiced againſt them. Contentions and Ani-
molities among Chriſtians break out, on two Occaſions. (1.) There
nay Quarrels ariſe, about Earthly things. What can Heathens think
of theit, when they ſee them to malign, and worry one another, for
ſuch things, as their own Philoſophy hath taught them, to make little
account of Abraham was very apprehenſive of the evil conſequences,
that migit have attended the ſtrife between his, and Lots Herdſmen,
probably, about their paſturage, or watering-places, and therefore hé
would not inſiſt upon ſuch pleas as he might reaſonably have alledged
on his own ſide, but ſtifled the contention, and ſought an amicable
compoſure, becauſe he dreaded the ſcandal which would have been
given to the Heathen, by their brabbles. This is ſuggeſted, Gen. xiii.
8,9. The Canaanite, and the Perizzite dwelt in the Land. The Con-
tentions, and wranglings of the Corinthians, about things that appertain
to this life, and their going to Law for them, eſpecially the bringing
of their ſuits before Heathen-tribunals, was to caſt reproach on the
Chriſtian Religion, as the Apoſtle incimates, 1 Cor. vi.1, 2. How can
Chriſtians, without bluſhing, and confuting themſelves, perſwade o-
thers, To embrace the Goſpel, which teacherh them to ſet their affecti.
ons on things above, and not on things on the Earth. To have their
hearts crucified toward the world, and yet, for the ſake thereof to vio-
late all the precepts, and to deſpiſe all the Promiſes of the Goſpel ?
And i like Dogs, that fight about a bone ) to tear out one anothers
throats, in their rage and fury? we may then conclude, that men, in
whom a worldly Spirit is predominant, are very unfit to reconimend
the Goſpel unto others. (2.) The Croſs-ſentiments which men
eſpouſe, and vindicate in things wherein Religion ſeems to be con-
cerned, have begotten the widelt breaches, and the moſt furious con-
tentions that were ever found among Chriſtians. If we enquire, what
fpark hath kindled this raging fire? We ihall often find, that this Ear-
nelt contending is not for that Faich, which was once delivered to the
Saints, but a diſpute who ſhall be greateſt; or, it may be, about ſome-
thing that is dark, doubtful, or unneceſſary : or about ſome undeter-
mined Mode. Or, poſlibly, as in ſome great conflagrations, we ſee the
fire preys upon, and devours all, and yet we know not, who kindled
it,
:
Serm. 12 to promote the Entertainment of the Gospel
309
:
it, or how it began. This is, and muſt be for a Lamentation. Once, I
am ſure, the diviſions among Chriſtians, and the bitter zeal which
manageth their controverſies about Religion, is a mighty impedimenc,
and obſtruction, that ſtops the progreſs of the Goſpel. In the writings
of the Ancients we find that the Heathen fortified themſelves in
their infidelity, and reſiſted the arguments and perſwafions of thoſe
who recommended the Faith of the Goſpel to them, with this Ob-
jection ; Ye Chriſtians are not agreed among your ſelves,ye are broken
into many Sects, and Factions,ye confute, and condemn one another ;
therefore it is more adviſeable for us, to continue as we are, than to
leave our preſent ſtation, before we know, where to fix with any aſſu-
rance that we are in the Right. All that I am able to do, at preſent,
for the removal of this ſcandal, is to beſeech private Chriſtians, in the
bowels of Chriſt, To value, love, and follow after the things that
make for peace, Rom. xiv. 19. For, I fear, the Goſpel will hardly get
ground in the world, until the Spirit of Love, reigning, and acting the
hearts of thoſe that profeſs it, do open the way for it
. In the firſt planc-
ing of it, the Concord of believers, ( Ažts ii. 42. ) did greatly con-
tribute to its entertainment. It became a Proverbial ſpeech touching
Chriſtians, Ecce quàm fe diligunt invicem! Behold, how they love one
another. This is a Subject, that cannot be too much inlifted upon,
nor too zealouſly inforced. I account them excellent, and happy perſons
indeed, who have a right to bear that Morto, Beati Pacifici
. This
may ſuffice touching the firſt obſtruction, that hinders the entertain-
ment of the Goſpel.
2. It is apparent, that they do not promote, but obſtruct the
entertainment of the Goſpel, who would obtrude on thoſe, whom
they perſwade to embrace it, ſuch things to be believed, or pra-
ctiſed" (as a part of their Religion) as are no where to be found
in it, much more, if they be directly contrary to it. e. gr. The Go-
ſpel doth exprefly determine, that God only is to be the Object of
religious worſhip, Mat. iv. 10. How then, can they recommend the
Goſpel, who tell their Proſelites, that they may admit mere Crea-
tures, to be Tharers with God, in that worſhip which is appropri-
ated to him ? The Goſpel faith, That there is but one Lord, Me-
diator between God, and Man, I Cor. viii. 6. 1 Tim. ii. 5. And yet,
there are theſe, who pretend to win over men to the Goſpel, who
tell them, they muſt conjoin Angels, and departed Saints, with
Chriſt in his Office, and Work of Mediator : The Goſpel ſevere-
ly chargeth all thoſe who believe it, to flie from Idolatry, I Cor.
x. 1 1. I Joh. v. 21. which is the enforcement of the ſecond Com-
mandment [ Thon halt not make to thy ſelf any graven Image, &c.]
What then, can they whom they are to inſtruct, think of it, when
they ſee them, in profound devotion, to creep to, fall down before,
and worſhip Images ? eſpecially, when, upon that very account, it
is notorious, that Jews, and Mahometans, abhor the Goſpel upon a
ССС2
ſuppo,
How
m.uy Private Chriſtians, be moſt helpful,
Serm. 12.
.
on.
fuppoſition, that the worſhip of Images, is either Taught, or allow-
ed therein. If I may have leave to declare my apprehenſions, I
muſt fay, That the Goſpel propounded in its own Native puri-
ty, and ſimplicity, as our Lord Jeſus Chriſt delivered it, and as
they who were divinely inſpired, have recorded it, without any
Additional ſupplements, or forreign mixtures, is the moſt effectual
way, that God hath appointed, and promiſed to bleſs, for the fub.
duing of the world, to Jeſus Chriſt. And I ſhould beſeech thoſe
who endeavour the Converſion of Heathens, to preſs nothing upon
them ( except the preſuppoſed Light, and Law of Nature, right
Reaſon, and Diſcipline, to cultivate, civilize, and prepare them)
ſave the naked Truths, Ordinances, and Rules, of the Goſpel, in
all plainneſs, and fimplicity. So much for the ſecond ObBructi-
3. To ſymbolize, or comply with thoſe, whom we would per-
ſwade to embrace the Goſpel, in their Superſtitious Cuſtoms, and
Obſervances, is not the way, to promote the entertainment of it,
but to obſtruct it. Under the name of Cuſtoms, I do not com-
prehend, the uſing of the ſame Diet, or wearing the ſame Stuff,
or Faſhion in Apparel : for, poſſibly, the Temperature of the Cli-
mate, and other conſiderations may make them Neceſſary. Nor,
do I mean, meerly Political Cuſtoms, which are ſubſervient to pub
lick order, juſtice, and tranquillity: But I intend Superſtitious cu-
Itoins, and obſervances, wherein ſomewhat of Religion, or fancti-
ty is placed. There are ſome things, which may paſs in the rank
of indifferent, in their own nature; which, yer, become Superſti-
tious, when men place Religion, or Holineſs in them. It is well,
known, that Tertullian wrote his Book, De Coronâ militis, to juſtifie
the practice of a Chriſtian Souldier, who refuſed to wear a Crown,
or Garland of leaves on his Head, becauſe the Gentiles were wont
to go ſo adorned, in their Solemnities, and Proceſſions, accounting
it a Religious Rite. But, in regard that the Jeſuites, are reported,
to practice, and applaud their Method of Compliance with their
Converts ( as they call them ) in India, or China, and other places,
ſo far as to allow them to retain their Pa-gods, and to worſhip
them, with ſome Mental reſervations, and the right direction of
their' Intentions; it will be neceſſary to ſay ſomething more of this,
becauſe I have mentioned it as an Obſtruction, that hinders the en-
tertainment of the Goſpel. I ſhall therefore, briefly, ſet before you,
(1.) What we may collect from the Authority of the Scripture,
touching the caſe we are upon. (2.) What have been the Senti-
ments of ſome, in after-ages.
1. What the Scripture hath determined, touching the compliance
of the people of God with the ſuperſtitious cuſtoms of the Heathen,
whether it be in way of approbation or allowance of them, or of
ſymbolizing, and conforming to them, tho under the pretence of
taking
Serm. 12.
to promote the Entertainment of the Goſpel.
310
}
i
taking that courſe, to gain them over to the true Religion, e.gr. I ſup-
poſe, that none will deny, That it was the duty of the Jews, to endea-
vour to proſelyte others, to the Faith, and Worſhip of the true God.
Let us, then, obſerve, what God did preſcribe, in order thereunto.
Did he allow them, to imitate their Rites, or Cuſtoms ? No; but
quite contrary, He ſeverely chargeth, That, in no wiſe, they ſhould
ſymbolize with them, left they ſhould be entangled, or corrupted
with their manners, Deut, xii. 30, 31. Learned men have beſtowed
much ſtudy, and diligence, to find out the Reaſons of many Injuncti-
ons, and Preſcriptions, which God appropriated to the Jews. In fome
of them, they have clearly diſcovered a Typical uſe, that they prefigu-
red Chriſt, or his Church. In others, they find Vertue, and Morality
to be inſtilled. In others, Proviſion to be made for Health, Decen-
cy, cóc. But for feveral of them, they have reſolved, that God'impo-
ſed them on purpoſe, to ſet them at a greater diſtance from Idolaters :
and to guard them from thoſe evil impreſſions, which the Fainili-
arizing of their cuſtoms, might make upon them, as, they might not
wear a garment of linnen, and woollen wrought together, Deut. xxii.
11. becauſe (as is ſaid ) the Egyptians uſed ſuch. So, they were for-
bidden, To round the corners of their head, or, to mar the corners of their
beard, Levit. xix. 27. becauſe Idolaters, and particularly the Egypti-
ans were ſo triinmed. It ſeems alſo, that other nations, who offe-
red
up
their hair to their Demons, out of devotion, were polled after
ſome ſuch manner. It is undeniable, as might be argued, fron
theſe, and ſeveral other reaſons. That it was utterly unlawful for
the Jews, to ſymbolize with the heathen; in their Superſticious
Rites. Neither is there a greater latitude for Chriſtians under the
Goſpel. They are, certainly, obliged, to nie as far from Idolatry,
as the Jews were. Some, indeed, in the Church of Corinth, took
too great a liberty in their compliances with Idolaters, for they
went, with their friends, into che Idols Temple, and feaſted there
with them, on the Remainders of the Sacrifices which had been
offered to the Idols. And, it is probable, That they pretended, that,
by ſuch a condeſcention, in a thing indifferent, they deſigned to en-
gage their friends affections, the better to recommend the Chriſtian
Religion to them. But the Apoſtle doch ſeverely cenſure fuch
Temporizing, I Cor.viii. 10,11. with chap. X. 20, 21. Thus, ye have
had a short account of the Scripture Authority, reſolving the Cale.
2. Let us, nov, hear, what have been the Sentiments of ſome,
in after-ages. They were of opinion, That, to adopt ſome heds
thenith obſervances, into the Chriltian worſhip, was not only war-
rantable, but alſo commendable; provided, that care should be firſt
taken, to deal with them, as the Jews were to treat thole captive
heachen-women, whom they intended to marry, and that was, co
Thave their heads, and pair their nails, Dent. xxi. 11, 12. Thus they
convertede many Heatheniſh Rites, into Chriſtian Ceremonies, when
they
..
How may Private Chriſtians, be moſt helpful,
Serm, 12,
(C
66
CG
they had cleanſed, and varniſhed them, as by changing their Object,
End, or Mode. For inſtance ; A learned man of our own, hath
proved, That the Invocation of departed Saints, was nothing elſe,
but the old doctrine of Demons revived. (Mr. Foſeph Mede's Apo-
ſtacy of the latter times.) Let not any one ſurmize, That this is
an undue Reflection, or a falſe Inſinuation, ſeeing a very learn-
ed Engliſh Prelate hath written, a ſmall Tract, to thew, “That the
“Eccleſiaſtical Government obſerved by the Britiſh, and ancient
“Engliſh Pagans, they being converted unto Chriſtianity, many of
the Paganith Ceremonies, and Uſages, not contrary to the Scrip-
ture, were ſtill retained in their Chriſtian policy. By means where-
of, tranquillity, and peace were preſerved, and the alteration in the
ftate, leſs dangerous, or ſenſible. ( Biſhop Andrews his learned
Diſcourſe of Ceremonies retained and uſed in the Chriſtian Churches.)
How far thoſe reaſons did influence fome, when we departed from
Popery, I know not. But I ſuppoſe, ſome things were retained,
which ſeem not to have been deſirable upon any other account,
than, to make the change leſs ſenſible in its ſelf, and leſs dange-
rous to the State. As for the Thing it felf; For ſome Centuries
before the Reformation, there was ſo much borrowed from Fews,
and Pagans, and lodged in the Church, that, at laſt, the Chriſtian
Religion, became much like to that of the Samaritans, 2 Kings xvii.
24. to verſe 35. A compound of the worſhip of the True God,
and of Idols blended together. So that the Church of God groan-
ed for a Reformation. Much was done at firſt by our Worthies,
poſſibly as much as the Times could then bear. What they could
not do, they left to be compleated by their Succeſſors. And, what
litele reaſon we have now to think to ingratiate our ſelves with
the Pagan-Chriſtians ( as ſome think they have ground enough to
ſtile the Papiſts.) I would rather ye ſhould hear from a learned
Doctor, than from me, who delivers this, among his Documents
(as he calls them.) “Seeing we are ſo well aſſured, that the Papacy
“is the Kingdom of Antichriſt, or that City of Babylon, wherein the
“people of God, were held captive, we ſhould leave no ſtring, or tal-
lel of our ancient captivity upon us, ſuch, I mean, as whereby they
may take hold on us, and pull us back again into our former Bon-
dage: but look upon our ſelves as abſolutely free from any tie to them,
more than in endeavouring their Converſion, and Salvation. Which
we knowing ſo experimentally not to be compaſſed by needleſs
ſymbolizings with them, in any thing, I conceive our beſt policy,
is ftudiouſly to imitate them in Nothing: But for all indifferent
things, to think rather the worſe of them, for their uſing them.
As no Perſon of Honour, would willingly go in the known garb
of any lewd, and infamous Perſons. Whatſoever we court them
"in, they do but turn it, to our ſcorn, and contempt, and are the
more hardened in their own wickedneſs. [Dr. Hen. More, Divine
Dialogues,
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f
311
they hear thoſe, who pretend, that they have a deep veneration for
Serm. 12. to promote the Entertainment of the Goſpel.
Dialogues, Part ii
. pag. 398. ] How eaſily ſoever Pagan Rites
were admitted into the Chriſtian Church, I am ſure many of them
have taken ſuch deep root, that it is very difficult to eradicate,
and purge them out. So much for the third Obstruction.
Fourthly, They who deſire to be helpful in promoting the en-
tertainment of the Goſpel, muſt not, unneceſſarily provoke, and
exaſperate thoſe, whom they would win over to it. Mofes refu.
ſed to permit the Ifraelites, to facrifice to the Lord, before the fa-
ces of the Egyptians, left they ſhould be enraged thereupon, and ſtone
them, Exod. viii. 25, 26. They muſt not, indeed, forbear to do
that, which, under all due circumſtances, God hath made to be
their preſent duty. Yet even, in ſuch caſes, they ſhould remem-
ber my Text, [Walk in wiſdom, toward them that are without. ] And
learn what that meaneth, I will have Mercy, and not Sacrifice.
They muſt declare againſt their idolatry, and endeavour to convert
them to the true God, as l'aul did, Aets xlv. 15. We preach to you,
that ye ſhould turn from theſe vanities unto the living God. And his ſuc-
ceſs therein was wonderful, as Demetrius teſtifies, A&t. xix, 26. More-
over, ye ſee, and hear, that not only at Epheſus, but almost throughout
all Aſia, this Paul hath perſwaded, and turned away much people, Jay-
ing that they be no Gods, which are made with bands. But this muſt
not be done with revilings, reproaches, and inſultations : but with
judgment, tenderneſs, and meekneſs, 2 Tim. ii. 25, 26. In meekneſs
inſtructing thoſe that oppoſe themſelves. ] We may conclude then,
that it is none of Gods way, from whomſoever men have learnt
it, ) to convert Heathens by robbing them of their Goods, and
Eſtates, and butchering their perſons, which was the method that
the Spaniards took to Goſpellize the Indians, or to ſend Dragoons
as Miſſionaries, to torment thoſe, whom they call Hereticks, there-
by to reduce them to their Catholick Church. That's the fourth
Obſtruction.
Fifthly, They muſt religiouſly avoid that which is the greateſt Ob-
ſtruction of all. The profligate, and flagitious lives of fome that call
themſelves Chriſtians. If men were prompted, and employed by the
Devil himſelf, they could not take a more effectual courſe, to make
the Goſpel to be abhorred, than by living as ſome Chriſtians do.
How can it be expected, That the poor , ignorant Heathen, ſhould
have any reverence for the great, and Sacred Name of God; when
him, to Reproach, and Blaſpheme it: They will conclude, That men
do but prevaricate, when they tell them, That Chriſt gave himſelf
for us, to redeem us from all iniquity, and purifie to himſelf a peculiar peo-
ple, zealous of good works, Tit. ii. 14. and yet live ſo, as if Chriſt died,
only to procure for them a Licence to continue in ſin, or to purchaſe
impunity for them that do ſo. Will they believe thoſe that tell chem,
Chriſt was made manifeſt, to deſtroy the works of the Devil, and that
they
.
How may Private Chriſtiaus, be moſt belpful,
Serin. 12.
they act under him as the Captain of their Salvation, while they ein-
ploy all their time, parts, and power to eſtabliſh, and defend Satan's
Kingdom ! Can ye perſwade men, That ye believe there is an Hell.
and eternal Flames prepared for che ungodly, and impenitent, and
that the wicked ſhall be caſt into it, when they obſerve thoſe that
fay, They believe this, to run poſting, ſporting, and laughing unto
it ? They will never apprehend, That the Heaven, which they are
told the Goſpel promiſeth to the Faithful, and Holy, is any other than
a Poctical Elyſium, ora Mahometan Paradiſe, while they perceive that
ſuch as call themſelves Chriſtians, do prefer the world, and ſenſual
pleaſures before it. Can any man convince them, Thac the Saints
are ſuch excellent Creatures, when they ſee thoſe who call them-
felves fo, to live like Bruits, or Devils? It is a vain attempt to per-
ſwade others, To believe, and obey the Goſpel, until they who
pro-
fe fs it have learnt better, what it teacherh them, Tit. ii. 11, 12. To
deny ungodlineſs, and worldly luſts, and to live Soberly, Righteouſly, and
Godly, in this preſent world.
Theſe are ſome of the ſtumbling Blocks. which are to be removed
out of the way, before any ſucceſsful perſwalions, Motives, Induce-
ments, or other Means will prevail, to diſpoſe, and incline, thoſe
who have not received the Goſpel, to embrace it.
2. But theſe Obſtructions being removed, what ways are to be ta-
ken, to help on the Entertainment of the Goſpel? To anſwer that
Queſtion, I îhall recommend unto you ſome Few, among many,which,
I conceive to be moſt obvious, practicable, and effectual, e.gr.
1. Private Chriſtians ſhould endeavour to oblige thoſe whom they
would perſwade, by Civilities, Kindneſs, and doing good Offices for
them, that they may be aſſured, that they love them, and ſeek their
real, and eternal good. Our bleſſed Saviour, who beſt underſtood
what Attractives were moſt proper, and powerful to draw men to
receive Him , and his Goſpel, took this Method, A&t. x. 38. He
ment about Doing good. He did Good to mens Bodies, that he might
do good to their Souls. The Miracles which he wrought, were gene-
rally, of Beneficence, and Obligations, as, To heal the Sick, To give
Sight to the Blind, c. It's true, He had a ſuperior Aim, and End in
working Miracles; which was, To ſhew forth his Glory, to confirm
his Doctrine, to ſtrengthen the Faith of his Diſciples, &c. Joh. ii. 11.
and xx. 31. yet ſecondarily, it was, To teſtifie his Kindneſs
, and Com-
paſſion toward thoſe, whom he deſigned to perſwade, to believe on
him, Matth. xv. 32. I have compaſſion on the multitude and there-
upon, he wrought a Miracle, for their Refreſhinent , ver. 36, 37, 38.
feeding Four thouſand Men, beſide Women, and Children, with
ſeven Loaves, and a few little Fiſhes. And, to this we may add the
Apoſtles advice, Gal. vi. 10. As ye have opportunity, let us do good unto
all men ; even to ſuch as are not of the houſhold of faith;i.e. tho they be
Infidels. Very pertinent hereto, is that remarkable paſſage in Euſebius,
wh
.:
Serm. 12.
to promote the Entertainment of the Goſpel.
312
who acquaints us, That the Chriſtian Religion gained a very high
eſteem among the Infidels, upon this occaſion; when Famin, and Pe-
ſtilence raged extremely, in the reign of Maximinus, the Chriſtians
ſhewed a tender compaſſion to the Pagans, when they were neglected
by thoſe of their own Superſtition, for they Buried their Dead : ac-
tended, and miniſtred unto their Sick : and every day, diſtributed
Bread, to thoſe who were ready to periſh; and lo, by their works,
declared themſelves to be the crue worſhippers of God, through Jeſus
Chriſt, Eufeb. Hift. Eccl.l. 9. c.8.
2 Private Chriſtians must be very juſt, and punctual, in their Ne-
gotiations, and Traffick, with thoſe whom they would perſwade, to
embrace the Goſpel. They muſt inviolably keep their word, and
promiſe with them, and take no advantage of their want of Skill, or
Experience, thereby to over-reach, and defraud them. Mr. Terry,
that was Chaplain to Sir Thomas Rom (as I remember) Ambaſſador
at the Court of the Great Mogul and hath written of thoſe Countries,
hath this paſſage, which cuts to the quick, That when the Indians of-
fered a Commodity in Sale to a Chriſtian, & he bade very diſpropor-
tionably to the price demanded, they would uſually repiy, Do you think
that I am a Chriſtian? intimating thereby, That they made no con-
ſcience in Buying, and Selling, but thought all gain lawful,which they
ſtuck not to purchaſe, by Flattery, Lying, and Unrighteouſneſs. If
then they ſhould meaſure the Rules of the Goſpel by the Practice of
ſuch as Profeſs it (which is very ordinary) they would deſpiſe it, as
falling ſhort of their own Philoſophy, or Morality,which were greatly
refined about Matters of common Right, and Juſtice.
3. Private Chriſtians ſhould abound in the exerciſe of thoſe amia-
ble Graces, the Evidences, and Effects whereof fall under the notice,
and obſervation of Others. Such as are mentioned, Gal. v. 22.. But
the fruit of the Spirit is Love, Joy, Peace, Long-ſuffering, Gentleneſs,Good-
neſs, Faith, Meekneſs, Temperance. They who are Strangers to the
Goſpel, underſtand not the ſublime Myſteries of Faith: But they can
judge of things, that fall under the perception of Senſe, and Reaſon.
They underſtand not what a man’s notions may be in Speculation; Buş
they can tell, when a man is juft, ſober, humble, courteous, &c. and
when thoſe excellent Qualities do ſhew themſelves, they may be
brought, to enquire into , and to admire thoſe hidden Cauſes, that
produce ſuch rare, and deſirable Effects.
4 Private Chriſtians ſhould labour , to maintain, and diſcover an
even, and undiſturbed frame of Spirit, under various revolutions of
Providence: neither over-joying their Comforts, nor Over-grieving
their Croſſes. I Cor. vii. 29, 30, 31. But this I ſay, Brethren, the time
is short. It remaineth, that both they that have wives, be as though they
had none : And they that weep as though they wept not, and they that re-
joice, as though they rejoiced not : and they that buy, as though they polleſſed
not : And they that uſe this world, as not abuſing it. What a convin-
D D D
cing
.
How may Private Chriſtians, be moſt helpful,
Serm. 12.
cing Argument muſt this needs be, to one who is acted by no higher
a Principle, than Fleſh, or Nature , to behold a Chriſtian , to live
above the Gaieties of the world, as having more pure, ſpiritual, and
heavenly Enjoyments to entertain his Soul withal ? And to obſerve,
That Croſſes, and Afflictions, do not abate his Love to God, his Re-
verence, which he hath for God, or his Joy in him.
5 Private Chriſtians ſhould make themſelves remarkable, and con-
fiderable in the faithful diſcharge of Relative Duties. With theſe,
they are frequently, and earneſtly charged; and that upon this parti-
cular account, becauſe the Honour, and Intereſt of the Goſpel, is ſo
much concerned in them, I Tim. vi. 1. Let as many Servants as are un-
der the yoke, count their own Maſters worthy of all honour, that the name
of God, and his doétrin be not blaſphemed. It is evident, that Heathen-
Morality was greatly defective, in the regulating of Domeſtick Offi-
ces; and therefore, the Rules, and Direccions given in the Goſpel
concerning them, muſt highly advance it, in the eſteem, and judgment
of all conſidering perfons.
6 Private Chriltians ſhould order the whole courſe of their lives
and converſations, ſo as it becometh the Goſpel of Chriſt, Phil. i. 27. that
thereby,they may adorn the. Do&trine of God, and our Saviour, in all things,
Tit. ii. 10. when men ſee ſuch glorious rays of Holineſs ſparkling, and
fhining in the whole tenour of a Chriſtian's converſation, they muſt
needs be convinced, That the Goſpel doth furniſh them with chofe
Principles of Light, and Grace, that infinitely tranſcend thoſe ob.
ſcure, and broken notices of Good, and Evil, that are found in Lap-
fed, buc Unrenewed Nature.
Theſe Inſtances, among ſeveral others, that might be mentioned,
may direct private Chriſtians, How they may be helpful to promote
the Entertainment of the Goſpel. Which was the Enquiry,at firſt pro-
pounded, to be anſwered.
Application. And now, After that all this hath been ſpoken, It
is likely, That ſome Private Chriſtians, who mean well, may think
this whole Diſcourſe very remote from their concernments, and that
it tends but little to their Edification, and thereupon infer, That the
Subject was ill chofen; and that ſomething more profitable might
have been pitcht upon. But I would entreat thoſe, who have enter-
tained any ſuch prejudices, before they paſs their cenſure, maturely
to conſider, what it is, that hath been inſiſted upon, and then I hope,
that they who are ſincerely Godly, and Prudent, will not think them-
ſelves unconcerned, in that which ſo nearly relates to the Glory of God;
the Sanctifying of his Name, and the enlargement and Proſperity of
the Kingdom of our Lord Jeſus Chriſt.Such prejudices being removed,
There are two things, that I would earneſtly recommend to godly
private Chriſtians.
1. Charge your Conſciences with this, as a neceſſary, excellent, ho-
nourable, and comfortable Duty, That ye ſtand obliged, in all ways
preſcribed
Serm. 12. to promote the Entertainment of the Goſpel.
313
preſcribed by God, according to your circumſtances, to be helpful
toward the promoting of the entertainment of the Goſpel. Look
upon your former failings, as ſinful, and to be repented of : and, for
the future, apply your ſelves more vigorouſly, and chearfully to this
bleſſed work. To move, and encourage you hereunto,
1. Excite your Faith to receive, and reallize thoſe many glorious
Promiſes, which are made to Chriſt, as Mediator, touching the Eſta-
bliſhment and Enlargement of his Kingdoin in the world; as Pfal.11.8.
Ask of me, and I fall give thee the heathen for thine inheritance, and the
uttermoſt parts of the earth, for thy poffeffion; with abundance inore of
the ſame import.
2. Conſider that the Preaching of the Goſpel is the ordinary means,
whereby ſubjects are gained to Chriſt, and brought under his Govern-
ment, Rom. x. 14, 15, 17: If ye then promote the ſpreading of the
Goſpel, ye enlarge the Kingdom of Chriſt.
3. Tenderly picy, and compaſſionate the many Millions of the Sons,
and Daughters of Adam, who were hewn out of the fame Rock and
dig'd out of the ſame hole of the Pit with your ſelves, who, as yet,
lye in thraldom under Satan , and are Members of his viſible King-
dom : It would, doubtleſs, be very grateful to you, if your aſſiſtance
might contribute any thing toward their deliverance out of that mi-
ſerable bondage : and the means to procure it, is to help on, as far as
ye may, the bringing of the Goſpel among them; for that is God's
appointed way to effect it, Luk.iv. 18. The Spirit of the Lord is upon
me, becauſe he hath anointed me to preach the Goſpel to the poor , he hath
ſent me to heal the broken-hearted, to preach deliverance to the captives.
Acts xxvi. 17,18.--and from the Gentiles, to whom I novo ſend thee,
To open their eyes, and to turn them from darkneſs to light, and from the
power of Satan unto God, that they may receive forgiveneſs of Sins , and
an inheritance among them which are ſanctified
4. Remember, That Grace, when it hath its freedom of exerciſe,
will draw you off, from centering in Self, and raiſe in you a ſpirit of
freedom, and nobleneſs to ſeek the good of others, eſpecially to ad-
vance the Glory of God, in the Salvation of Souls. Take heed, that
ye be not found in the number of thoſe, of whom the Apoſtle
ſpeaks, Phil. ii. 21. For all ſeek their own, not the things, which are
Jeſus Chriſt s.
5. I hope ye do not deſire to be excuſed, or excluded, from bear-
ing any part, in that honourable and glorious work, of being employed
by Chriſt, (in your Stations, and according to your Capacities in the
affairs of his Kingdom : but that it would grieve you at the very
heart, to be laid alide, as a deſpiſed, broken Idol; when all this is
recollected, and maturely pondered, where is that godly private Chri-
ftian, that will deliberately ſay, I am not concerned, to be helpful,
in ſuch ways as are proper for me, in promoting the Entertainment of
the Goſpel
DDD 2
Secondly,
2
How may Private Chriſtians, be moſt helpful,&c. Serm. 12.
Secondly, As for thoſe godly private Chriſtians, whoſe hearts are
ſincerely willing to be ſerviceable to the Lord Jeſus Chriſt and would
exceedingly rejoyce to contribute all the aſſiſtance, that they are able
to afford, for the Converſion, and Salvation of periſhing Souls; but
complain, That the work in which this Diſcourſe would engage them,
lies a great way off
, and is out of their reach. But could they be em-
ployed about any thing of that nature , within the compaſs of their
ſphere of activity, they would moſt gladly embrace it, and vigorouſly
beftir themſelves in it. If that be, really, the Caſe of any, Then, Í
fay to fuch, Up, and be doing, and the Lord be with you, to direct,
help, and ſucceed you ; for ye will find enough to do at your own
doors, and, probably, in your own Houſes. Briefly and plainly then,
the matter ſtands thus: There are many, who have entertained the
Goſpel, as far as a general, ignorant, cuſtomary Profeſſion will go:
but are ſo far from admitting
the ſpirit, life , and power of it, into
their hearts, that they are not only utter ſtrangers to it, but are full
of bitter enmity againſt it. Will ye be helpful, now, to prevail with
them to receive it, with Faith, Love, and Obedience ? It will be as
acceptable (and, I fear, ye will find it as difficult) a work to bring a
wicked, hard-hearted Chriſtian, to believe in Chriſt, to the Salva-
tion of his Soul, as an open Infidel to make profeſſion of the Goſpel
.
Ye will find many as ignorant of the very Eſſentials of Chriſtianity,as
the very Pagans ; as froward, perverſe, and oppoſite to all means of
Inſtruction, as Indians; many that love their Luſts, and hold them as
falt, as any in the world. The Barbarians are prejudiced againſt our
Religion, becauſe they underſtand it not, or have had it miſ-repre-
ſented to them: but the more plainly, and truly, it is ſet forth before
prophane ones, at home, the more bitterly do they hate it, and diſco-
ver the greater averſation to it. So ye fee, That cho'the Scene of the
Queſtion ſeemed to be laid afar off, yet the purport, and deſign of it
reacheth us at home. And I believe, No godly private Chriſtian
will ſay, that he is not concerned to ſeek the Converſion and Salva-
tion of the ignorant , ſenſual, prophane , and ungodly ones, among
whom they live. If ye ask me then, How may we be helpful there-
unto? I anſwer, That generally, the fame Methods are to be niade
uſe of, chat have already been infilted upon. As, To endeavour, in
our ſeveral Stations and Capacities, That ſuch may be employed, and
encouraged to Preach the Goſpel, as are themſelves feaſoned with
the Spirit, and grace of it, and zealouſly ſeek the Converſion, and
Salvation of Souls. To Pray more fervently for the pouring out of
the Spirit, to make the Preaching of the Word ſucceſsful. To remove
all Impediments and Obſtructions, as far as we can, out of their way.
To aſſiſt them with what help we can, by obliging', inſtructing, and
perſwading, and walking exemplarily before them. But I ſhall not
proceed farther in this, becauſe it would draw out the Diſcourſe to too
great a length: and I think it would be for your Edificacion, to review
over
Serm.
Chriſt is to be followed as our Example.
314
over again, what hath been already infifted upon, and then, upon fe-
cond thoughts, ye may diſcover more, than fell under your notice,
in the firſt curſory reading. I ſhall conclude all with Fam.v. 19, 20.
Brethren, If any of you do err from the faith, and one convert him, Let
him know, that be which converterhobe Sinner from the error of his way,
Shall ſave a ſoul from death, and hide a multitude of ſins.
Queſt. How Chriſt is to be followed
as our Examples
SERMON XIII.
1 Pet. 2. 21. lat. part.
Leaving us an example, that ye ſhould follow his ſteps.
XXXWHE Perfoos to whom the Apoſtle wrote this Epiſtle ;
*** Pre in the beginning of it, Ityled Strangers. So they
T
were, becauſe diſperſed and ſcatter'd in ſeveral King-
en dons of the Gentiles; and they were Pilgrims and So. Azi upeces 24v
XXI juiners in the Earth it ſelf ; being regenerated and yn wives
JEN, Joh.3.7.
*** barn from above ; and minding a better Country ; than
was to be found here below. The Apoſtle endeavours
to ſtrengthen their Fairh, to enliven their Hope, to fix their hearts
upon the incorrup!ible and undefiled inheritance : and to keep them in the
may chat leads co it.
In this Chapter, where my Text lies, He admoniſhes them to ab-
ſtain from freshly lujts which war againſt the foul : he exhorts them to a
converſation, that would glorifie God, convince the World, and
adorn the Goſpel: their Zeal ought to be ſo great of thoſe works that
are good ; that they ſhould not think much to ſuffer for well doing,
Bona agere, á mala pati; to do good, and to hold on in ſo doing,
though very ill required for it ; this is high and noble indeed; this
is an honour not vouchfafed to the clock Angels ; who are not capable
of
ki
Chriſt is to be foliowed as our Example.
Serm. 13:
WI-
t
that ſounds very harſh to fleſh and blood. But the Apoſtle bids us be-
of ſuffering ; this is to be a Chriſtian in truth and eminency: and to
reſemble Chriſt himſelf who ſuffered for us; leaving us an example that
we ſhould follow his ſteps.
In the words which I have read, you may take notice,
1. Of one end of Chriſt in Suffering; and that is, that he might leave
us an example. To ſay that this was the principal end of his paſſion ;
to deny his fatisfa&tion, as if it were impoſſible or needleſs; is here-
tical in a very high degree; to deny the Blood of Chriſt to be the
price of our redemprion, is to deny the Lord that bought us : And truly
the only propitiatory Sacrifice for Sin being rejected; there is no
other remaining; but a certain fearful looking for of judgment,and of fiery
indignation which ſhall devour the Adverſaries. And yet chough Chriſt
bare our fins in his own body on the tree; He is not only our Redeemer,
but our Example. He hath bequeathed Bleſſings never enough to be
valued, in his Teſtament : he has alſo left us an incomparable Exam-
ple. The Greek word iary equipos, which ſignifies Example , is either
taken from excellenc Writing-Masters, who ſet a fair Copy for their
Scholars to write after ; or 'tis taken from Painters, who draw a cua
rious Maſterpiece , for inferiour Artiſts their Admiration and Imi-
tation
2. They were remarkable ſteps that Chriſt took when he was here
in the days of his fleſh : and among them all he did not take one wrong
He was made of a Woman, made under the Law; and he did not
in the leaſt tranſgreſs the Law. He came upon this Earth to do his
Father's Will; Heb. 10. 7. Lo, I come (in the volume of the Book, it is
written of me) to do thy will, o God. And never did he any thing that
was in any degree contrary to it.
3. The Steps of Chriſt are to be followed. Good men in Scripture
are our patterns, whoſe Faith and Patience we are to follow, Heb.6.12.
That ye be not flothful, but followers of them who through faith and patience
inherit the promiſe. The Cloud of witneſſes is to be minded, and the
bright ſide of it gives a good light unts our feet: but there is a dark
ſide of the Cloud which may make us cautious : we muſt take heed
of reſembling the beſt of Men in that which is bad, in their falls
and infirmities. Abraham is renowned for his faith; yet not to be
imitated, in the carnal ſhifts he made for the ſaving of his life. Bara
nabas was to be blamed , for being carried away by Peter's diſſimula-
tion. But Chriſt is ſuch an example; as to walk according to it;
and to walk by the ſtricteſt rule is all one: for our Lord did whatſo
ever became him ; and exactly fulfilld all righteouſneſs.
4. Here is a ſpecial intimation, (as appears by the context) of a
Chriftian's Duty patiently to bear injuries , and to take up the croſs.
Though the Goſpel be the gladdeſt tidings, yet Suffering is a word
hold Chriſt in his Sufferings and not think much of our afflictions,which
were
one.
+
pri
..
Serm, 13
Chriſt is to be followed as our Example.
315
were but a drop, compared with His, which were a vaſt Occan.
The Sufferings of Chriſt the Head, were unconceivably greater, than
thoſe which any of his Members at any time are called to undergo.
And indeed when he drank the Cup his Father gave him : he drank
out the Curſe and bitterneſs of it ; ſo that it is both bleſs's and ſweetned.
to the Lambs followers who are to drink after him.
5. The Sufferings of Chriſt and his Example, being joyned toge-
ther in the Text : here is a ſignification, that by his Death he has
purchaſed Grace to aſſist and enable us to follow his example. Our Lord
knows our natural impotency; nay, averſeneſs to follow him, or ſo
much as to look to him. His death is effectual therefore to kill our
Sin ; and to heal our depraved Nature : his pomer reſts upon us that we
may tread the Path in which he is gone before us. I am able to do all
things, ſays the Apoſtle, through Chriſt ſtrengthning me.
I am deſired this Morning to ſpeak of Chriſt as our Example : and
to thew how Christians are to follow him. This is a Theme that com-
mends it ſelf to you; by its excellency ; uſefulneſs; and ſeaſonableneſs,
in ſuch an Age; wherein there is ſuch a ſinful, fad,and almoſt univerſal
degenerating from true and real Chriſtianity. Glorious Head! had ſt
thou ever on earth a Body more unlike thee than at this day. How few
manifeſtly declare themſelves the Epiſtles of Chriſt written by the Spirit of
the living God! Few Profeſſors have his Image, who yet bear his
ſuperſcription.
:
In the handling of this Subject ; I ſhall,
I. Premiſe ſome things by way of Caution.
2. Shew you in what refpečts Chriſt is an Example to be followed.
3. Produce ſome Arguments to perſwade you to the imitation of him.
4. Cloſe with ſome Directions how this duty may be done effečtually,
In the firſt place I am to premiſe ſome things by way of Caution.
1. Think not as long as you remain in this world, to be altogether
free from Sin as Chriſt was. He indeed was from his Conception in the
Womb, to his Aſcenſion far above all viſible Heavens, altogether im-
maculate and without blemiſh. Some have fancied ſpots in the Sun ;
but ſure I am, in the Sun of righteouſneſs there is none. The Sins of all
that are ſaved were laid upon him: but no Sin was ever found in him,or
done by him. The Apoſtle tells us, that he was holy, harmleſs and unde-
filed, Heb. 7. 26. You are indeed to imitate Chriſt in Purity; but
perfect Holineſs you cannot attain to ; while you carry ſuch a body
of Death about you, and are in ſuch a world as this. It may comfort
you, to conſider; after the fall of the firſt Adam, and the fad conſe-
quences of it; how the ſecond Adam ſtood and conquer'd, and kept
himſelf unſpotted from the world, all the while he converſed in it;
But as long as you remain on Earch, fome defilement will cleave to you i
ta
Chriſt is to be followed as our Example,
Serm. 13.
c
ratos, illitera-
to admoniſh you where you are, and to make you long for the heavenly
Jeruſalem. More and more holy you may; and ought to be ; but to
be compleatly holy; is the happineſs not of Earth, but Heaven.
2. Think not thae Chriſt in all his actions is to be imitated. There
are Royalties belonging to our Lord Jeſus which none muſt invade.
He alone is Judg and Largiver in Zion : and that worſhip is vain which
is taught by the Precepts of Men. Chriſt is all in all, he fills all in all,
Eph. 1.23. When the Fathers of the laſt Lateran Council, told Leo the
Tench, That all Power was given to him in Heaven and Earth: As it was
blaſphemous flattery in them to give ; ſo it was blafphemous pride and
right Antichristian arrogancy in Him to accept the honour. When
our Lord was upon Earth; there were ſeveral acts of Pover which
he exerced, as, giving fight to the blind, raiſing the dead, and ſuch like ;
Elegit Apoſto- which Chriſtians now muſt not think of doing. I grant that the power
los bumiliter of working Miracles was communicated to the Apoſtles and others;
natos, inhono. but it was Res unius ætatis,a ching that laſted little longer than One age.
Theſe Miracles were neceſſary when the Goſpel was firſt to be plant-
tos; ut quic-
quid Magnum ed in the world; but now they are ceaſed : and if there were but a
éſſert & face. general exactneſs and exemplarineſs, in Chriſtians lives and practiſes ;
yent ; Ipfe in
this might be majus omni miraculo, a great deal more than Miracles to-
eis eflet • fz-
ceret. Aug. de wards
the Goſpels Propagation.
3. Think not that your obedience can be meritorious, as was the obe-
dience of our Lord and Saviour. The Apoſtle tells us, that by the obe-
dience of One, i, e. the ſecond Adam; many are made righteous; and to
this obedience is owing, that abundance of grace which believers re-
ceive; the gift of righteouſneſs; and alſo reigning in life eternal,
Rom. 5.17.19. The Merit of our Lord Jeſus is to every way fuffi-
cient ; that Believers Merit is as needleſs; as all things conſiderd,
'cis impoſſible. It was very Orthodox Humility in Jacob, when he
confeſied he was leſs than the leaſt of ail mercies. And Nehemiah though
he ſpeaks again and again of the good deeds he had done : was certainly
very far from the opinion of Merit. As appears, Neh. 13. 22. Remem-
O my God, concerning this alſo ; and ſpare me according to the
greatneſs of thy mercy.
4. You muſt not imagine that your greateſt ſufferings for the ſake of
righteouſneſs; are in the leaſt expiatory of (in as Chriſt's Sufferings
were. Chriſt was deliver'd for our offences, and by one offering he has
perfected for ever them that are ſanctified, Heb. 10. 14. the offering was
but one; the Sacrifice of himſelf : and it was offer'd but once : other
Sacrifices are unneceflary; 'tis unneceſſary that this ſhould be again
offer'd. Our Lord upon the Croſs with his laſt breath , cryed out,
TETÉRESOU, It is finiſhed, Joh. 19 30. q. d. All is done, all is undergone
that was needful for my Churches acceptation with God; and the
full remiſſion of all their Treſpaſſes. Underſtand; that oo Sufferings,
that you can undergo for Chriſt's fake, are ſatisfactory for your ini-
quities : do not by ſuch a thought offer to derogate from Chriſt's
compleat
C. D. l. 18.
C. 49.
ber me
Serm, 13.
Chriſt is to be followed as our Example.
316
.
:
compleat ſatisfaction. We read of ſome that came out of great tri-
bulation ; but did the blood of theſe Martyrs juſtifie them? no ſuch
matter ; they waſhed their robes, and made them white in the blood of
the Lamb, Rev. 7. 14.
In the ſecond place, I am to Thew you in what reſpects Chriſt is an
Example to be followed.
1. Chriſt is to be followed in his great Self-denial. It had been a
great Stoop in the Son of God ; if his Deity had been veiled with the
Nature of Angels: a greater Stoop, it would have been to be made
Fleſh; though he had been born of an Empreſs; and had been as
glorious a Temporal Monarch, as the Jews fancied he would be. But
this is exceedingly amazing to behold Him that thought it no robbery to
be equal with God, making himſelf of no reputation , and taking upon him
the form of a Servant, Phil
. 2.7. He did not abhor a poor Virgins Womb;
nor afterwards to be laid in a Manger. And though he was Lord of
all, yet for our fakes he became poor, that we through his poverty might be
rich; 2 Cor. 8.9. thus he pleaſed not himſelf. Rom. 15. 3. neither did
he ſeek himſelf and his own honour, but the honour and glory of him
that fent him. Joh. 7. 18.
How can he be a follower of Chriſt who is ſo utterly unlike him in
being ſelfiſh? Our Lord knew the prevalency of ſelf-love ; and how
oppoſite 'tis to the love of God, and care of the Soul: therefore he
ſtrictly requires Self-denial. Luk. 9. 23. If any man will come after me,
let him deny himſelf, évacunod JW. ŠRUTTY, ſeipſum abdicet, as Beza tranſlates
it. Self-abdication is called for; a man muſt have no regard to him-
ſelf, to his own ends and inclinations, as they are oppoſite unto, and
lead him away from God, and from his Ducy. Oh, act as new Crea-
tures, and as thoſe that are not your former ſelves! ſeek not your own
things. Let nothing be done through vain glory; be ever diffident, and
jealous of your felves. Self is the Enemy that is always preſent; and
moſt within us, and that has the greateſt power to ſway us : We are
not our own, we are bought rrith a price; we ſhould glorifie the Lord that
has bought us, as thoſe that are Debtors, not to our Yelves, but of our
ſelves to Him.
2. Chriſt is to be followed in his Patient enduring the worlds hatred;
and the flights and contradi&tion of finners. It was the Fathers and the
Sons.love to the world, that brought Chriſt into it: and he came not
to condemn the world, but that the world through him might be ſaved,
Joh. 3. 17. Yet what ſtrange kind of uſage from the world did he meet
with! The world was mad upon Sin,venturous upon Hell and wrath :
and with contempt and hatred rejected the only Saviour. His Perſon
they are prejudiced againſt ; his Doctrine they contradict ; and his
Deſign they oppoſe , though their Deliverance and Salvation was
deſigned.
**
E E E
Chriſtians
Chriſt is to be followed as our Example.
Serin. 13.
Chriſtians ſhould not think it ſtrange ; that they meet with hard
and unworthy uſage from the world. Cain did quickly thew his
enmity againſt Abel his Brother, becauſe his own works were evil,and his
brothers righteous, 1. Joh. 3. 12. If the world hate you, fays Chriſt, ye
knom it hated me before it hated you; if ye were of the world, the world
would love his omn; but becauſe ye are not of the world, but I have choſen
you out of the world,therefore the world hateth you, Joh. 15. 18, 19. Now
as Chriſt was unmoved by the worlds Malice either from doing his
mork, or from looking to the joy that was ſet before him; ſo ſhould
Chriſtians alſo be. Conquer the world by contempt of its fury;
overcome its evil with good : and as Chriſt made interceſſion for the
tranſgreffours, that cryed, Crucifie bim, crucifie bim; ſo do ye love your
Enemies ; bleſs them that curſe you ; do good to them that hate you ; pray
for them that deſpightfully uſe yout
, and perſecute you, Mat. 5.44.
3. Chriſt is to be
followed in his reſiſting and overcoming the Prince
of darkxeſs. Satan aſſaulted the firſt Adam, and was too hard for him.
He was ſo bold, as to ſet upon the ſecond Adam ; but was foil'd by
the Captain of our Salvation. If you read the Hiſtory of Chriſt's Temp-
tation, Mat. 4. you may perceive that nothing from the tempter fa-
ftens upon our Lord Jeſus. The ſubtlety of the old Serpent was in
vain ; and by the Sword of the Spirit, all his force was repelled.
Chriftians are to look upon the Evil one; as an Enemy that Chriſt
has conquer'd, and this ſhould encourage them in their conflicts with
him: they are to deſpiſe bis offers; they are not to be perſwaded by
bis miſapplication of Scripture to any thing that is unjuſtifiable, and
irregular. The Word of God ſhould abide in them; that they may be
ſtrong; and overcome the wicked one, 1. Joh. 2. 14. The Head always re-
fifted; ſhall the Members yield to this Deitroyer? Let not your hearts
be filled with Satan ; let not your heads and hands be employed by him ;
who works in the Children of diſobedience.
4. Chriſt is to be foilowed in his contempt of the worlds glory, and
contentment with a mean and low eſtate in it. Never was the world so
ſet forth, in ſuch an alluring dreſs; as when the God of it in a moment
of time, ſhew'd unto our
Lord Jeſus all the Kingdoms of the world, and
all the glory of them, Luk. 4. 5. yet the heavenly Mind of Chriſt is
not taken with the ſight ; he knew he ſaw nothing but what was Va-
nicy : and his Kingdom which was not of this world, was a far better
thing, than the worlds beſt Kingdom. Inſtead of purſuing, he flees
from a Crown ; which the people were ready to force upon his head.
Ambition and covetouſneſs after worldly grandeur and gain ; which
make us ſo unlike to Chriſt; ſhould be far from us. If the world be
the great thing with us; Mammon will have us at command ; and
Chriſt will have but little ſervice from us. Why ſhould that be high
in the elteem and affection of your hearts, which Chriſt ſo little
minded? Love not the world, neither the things that are in the world,
I Joh. 2. 15. Set your affection on things above, not on things that are
72
on
Serm. 13
317
Chriſt is to be followed as our Example.
on earth, Col. 3. 2. If you have the worlds riches, let not your minds
be high, nor your hearts ſet upon them; and be rich in good works; if
you are in a meaner eſtate, be ſatisfied ; remember who ſaid, The
foxes bave holes, and the birds of the air have neſts; but the Son of man
hath not there to lay his head. The beſt men in the world ; that have
done moſt good in the world, have leaſt cared for the world, and
have been moſt willing to leave the world ; and go to a better.
5. Chriſt is to be followed in his living a life ſo very beneficial ; doing. +
good being his perpetual buſineſs. The Apoſtle Peter, who was one of
his greateſt and moſt conſtant attendants, ſays, that he went about doing
good, Act. 10. 38. to do thus was meat and drink to him. How great
was his Kindneſs and Compaſſion to Souls; how much Mercy does
he thew to the Bodies of Men !
You that are Chriſtians,be very active in the beſt ſence, the true
Members of Chriſt have the Spirit of the Head in them, whoſe fruit
is in all goodneſs, and righteouſneſs, and truth, Eph. 5. 9. What have
you Faith for, but that it may workby Love? Why are you created in
Chriſt Jeſus, but that you may be employed in good works, which God
hath before ordained, that you ſhould walk in them? Eph. 2. 10. Be
ſure to do juftly; be injurious to none ; render unto all their dues :
and do not only conſult the dues of others; but their needs allo; and
love to be merciful, and let the periſhing Souls, as well as the diſtreſſed
Bodies of others have a great thare in your Compaſſions. As you
have opportunity do good unto all men ; and good of as many ſorts, as
may, bez cſpecially 10 the homfhold of faith, Gal. 6. 10. The Apoſtle
ſpeaks with great authority and aſſeveration, when he preſſes Chri-
ftian practice. This is a faithful ſaying; and theſe things I will that
thou affirm conſtantly; that they who have believed in God, might be
careful to maintain good works; theſe things are good and profitable unto
men,
Tit. 3.8. A Chriſtian by Profeſion, who lives wickedly, is
not a true Member ; but a Monſter in the Church; and will not be en-
dured long, but is near to be cut off and deſtroy'd. It's a true Saying,
Yoxlu sovcil 6 ir cihinavou dnaco xexos bio. Death does not deſtroy the
Soul; but 'tis an ill Life that ruins it.
6. Chriſt is to be followed in his moſt profit able and edifying Coma
munication. We read, Pſal. 45. 2. That grace was ponred into his Lips :
the racious words that proceeded out of his mouth, were the wonder.
of the hearers, Luk. 4. 22. Exact truth always accompanied his
Speeches : he never ſpake a word that was offenſive to God, or in-
jurious to any man. Was he chargeable with guile ? or when he
was reviled did he revile again? No, no; he gave a better example:
he ſpeaks words to awaken Sinners; to fearch Hypocrites; and
how does he comfort the mourners ; calling all the weary and heavy
laden to come to him for rejt? He takes occaſion almoſt from every
thing; to diſcourſe of the heavenly kingdom. His parables of the
Jower, of leaven, of the Merchant_man ſeeking goodly pearls, and ſuch
EEE 2
likes
A
Cbriſt is to be followed as our Example.
Serm. 13.
:
like; plainly ſhew that the moſt ordinary things may ſpiritually be
improved unto great uſefulneſs.
All Profeſſours ! and eſpecially you of London! ſet a watch be-
fore the door of your lips, and let your words be like the words
of Chriſt Jeſus. Your lying and corrupt communication ; your
flanderous and backbiting words; your paſſionate and angry
ſpeeches and revilings ; are theſe like Chriſts language ? An unbridled
tongue, though it utters many a falfhood; yet it ſpeaks one certain
truth, chat your Religion is but vain, Fam. I. 26. Let Conſcience be
tender , and purpoſe with the Plalmiſt, that your mouths ſhall not
tranſgreſs. Let the word of Chriſt be more in your Hearts; for
out of the abundance of the Heart the mouth ſpeaks. Let your
Speech be always with Grace, Col. 4.6. Diſcourſe as thoſe who do
believe, you are debtors of edifying words one to another ; that
idle words are heard by him that is in Heaven; and an account
muſt be given of them in the day of judgement.
7. Chriſt is to be followed in his manner of performing holy du-
ties: never was He negligent in an Ordinance. His cries were ſtrong,
his tears many, Heb. 5.7. and how does he wreſtle with his Hea-
venly Father?
Chriſtians ſhould take heed of doing the work of God deceit-
fully, they ſhould te fervent in Spirit when ſerving the Lord, Rom.
12. 11. Look to your Hearts in all your performances, for Gods
eye is fixed upon them : and if they are not preſent and righe
with him ; your duties are but dead duties; and dead duties are
really dead works : fo far from being acceptable ; that they are an
abomination. When Chriſt was here upon the Earth, as he taught
in other places, ſo he went to the Temple, and to the Synagogues ;
though there was much corruption in the Jewiſh Church. Chriſtians
fhould learn ſo much moderation, as to own what is good even in
them in whom there are mixtures of much that is bad, and there
thould be a cauſe that will paſs for juſt and ſufficient at the great day ;
before they reſolve upon a total ſeparation from their Brethren.
8. Chriſt is to be followed in his great humility and meekneſs,
Mat. 11. 29. Take my yoak upon you, and learn of me, for I am meek
and lowly in heart, and ye ſhall find reſt unto your Souls. Pride over-
came the firſt man; he affected Divinity, and would needs be as
God: but behold the Lord Jeſus, who is the Eternal God, and he
humbled himſelf and became Man. Humility was the conſtant at-
tire and ornament of the Man Chriſt Jeſus.
Though this great Redeemer be the chief of all the ways of
God; though more of God is viſible in Him than in the whole Crea-
tion befides: Though he glorifies his Father more than all the Chea-
tures in Heaven and Earth put together: and though he is exalted
far above all Principalities and Powers, and Might and Dominion, not
only in this World, but in that which is to come : Yet our Lord ne-
Yer was in the leaſt High-minded.-
Humi.
:
;)
*****
Serm. 13.
318
V
Chriſt is to be followed as our Exumple.
Humility is one moſt remarkable feature in the image of Chriſt;
therefore reſemble him in being humble. Be not proud of Ha-
bit, Hair, and Ornaments, 1 Pet. 5.5. The Tapety Opesot'vlu eyrou. Caouts.
Etymologiſts derive the word from xóußes
, which ſignifies nodus, a
knot. Be cloathed, or be knotted with Humility: I will that other
knots were leſs, and this which is incomparably most becoming; were
more in faſhion. Let not your Estates puff you up. Riches are
not always to men of understanding ; and there may be a great deal
of Gold in the Purſe, where there is no true Wiſdom in the
Head, no Grace at all in the Heart! Let not your natural parts;
your acquired endowments ;, your ſpiritual Gifts, though never lo ex-
cellent ; make you to look upon others with contempt ; upon your
ſelves with admiration : you owe all Glory to that God from whom
you have received all. Let Humility look out at your Eyes; a
proud look is one of the ſeven things mhich the Lord hates, Prov. 6.
16, 17. Let Humility expreß it ſelf at your Lips; let it attend you
in all your addresſes to God, and beautifie your whole behaviour,
and converſes with Men. The more humble you are, the more
of every other Grace will be imparted to you ; the more Reſt and
Peace you will have within your ſelves ; and ſince you will be ready
to give him all the Praiſe ; the Lord is ready to put the more bo-
nour upon you in making you uſeful unto others.
9. Chriſt is to be followed in his love to God; great care to
pleaſe him; and fervent zeal for his Name and Glory, Joh. 14.
31. The World may know, ſays Chriſt, that I love the Father, and
as the Father gave me Commandment even ſo I do. He obeyed that
firſt and great Commandment, and loved the Lord his God, with all
bis Heart, and Soul, and Mind, and Strength. Chriſts love made
him do whatever his Father pleaſed, Fob. 8. 29. He that ſent me
is with me ; the Father hath not left me alone, for I always do thoſe
things that pleaſe him. Chrifts love was ſtronger than Death; 110
Waters, no Flouds, could drown it; neither could the Baptifin of
blood quench it. Chriſt was conſumed with Divine and Holy zeal',
and he matters not what befal him ; ſo he might but glorijie. bis
Father; and finiſh the work which was given him to do.
Oh let us bring our cold and careleſs Hearts hicher, to the Con-
fideration of this Great Example; that the froſt may melt ; cue may
be awakened ; and there may be ſomething in us, that may deſerve
the name of Warm zeal for God. Let us be importunace in Prayer,
and reitleſs, till we feel the conſtraints of the Love of God force-
able; till we find really the greateſt delighe and pleaſure in do-
ing that which pleaſes him; and, aiming at his Glory; we think
not much of labour, difficulcy, and hazzard; that this our end may
be attained.
IQ. Chriſt is to be followed in his Sufferings and Death; and
unto this my Text has a more particular reference. Chrifts Fairla-
+
M.
Chriſt is to be followed as our Example.
Serm. 13.
1
mas ſtrong; though he was under a diſmal Deſertion. The Sun of
Righteouſneſs did ſet in a dark cloud. He ſubmitted to his Fathers
will; and being confident of a joyful Reſurrection, he endured the
Croſs, and deſpiſed the jhame.
When Chriſtians come to die, their Faith ſhould be moſt live-
ly; as being near finiſhing ; it ſhould by no means fail when there
is moſt need of it. Though he pay me, ſays Job, yet will I truſt
in him, Job 13.15. Chriſtians ſhould ſubmit, when the Lord of
time will grant no more time to them ; and they ſhould gladly
encer upon a holy and blefled Eternity: When the body is about
to be foron in corruption; hy Faich they fhould ſee that its lying
there will be to advantage ; for it will be raiſed in Incorruption
and Glory, 1 Cor. 15. 42, 43. Let Death be more natural, or vi.
olent; it is yours in the Covenant; if you are true Believers,
I Cor. 3. 22. Fear not to follow our Lord Jeſus through that dark
paſage into the Houſe not made with hands, eternal in the Heavens,
And all the while you remain on Earth, ftudy a Conformity to
your Lords death, by crucifying the Fleſh, and dying to the World:
The more dead you are with Chriſt in this ſenſe ; you will live
to the better purpoſe, and die in the greater Peace.
In the third place, I am to produce ſome Arguments to per-
ſwade to the imitation of our Lord Jeſus.
1. Conſider the greatneſs of the Perſon that gives you the Exam-
ple. Chriſt has this Name written on his Veſture, and on his Thigh;
King of Kings, and Lod of Loids, Rev. 19. 16. A Roman Hi-
Velleius Pater- ſtorian commends a Prince who is maximus imperio, exemplo ma-
culus. l. 2.
jor, greateſt in authority, and yet greater by his example. Every
thing in Heaven, and Earth, and under the Earth does bow, and is
ſubject to the Lord Jeſus, and yer whoſe obedience ever was ſo
exact as his was? He gives us precepts, and he himſelf is the great
Pattern of performance. Claudian the Poet has a notable paſſage
concerning the examples of Monarchs; and what a mighcy influ-
ence they have:
Tunc obfervantior aqui
Fit populus ; nec ferre yet at, cum viderit ipſum
Autorem, parere ſibi; componitur Orbis
Regis ad exemplum ; nec fic inflectere ſenſus
Humanos ediéta valent ; quàm vita Rejentis.
Kings have many obſervers, whio very much Eye them, and their
high eſtate both ames and allures their Subjects to the imitation
of them. If they keep within the bounds of their own Laws, their
Subjects will be the more unwilling to tranſgreſs them. Chrift
is the univerſal Soveraign who commarids both Heaven and Earth ;
and has the whole Creation at his beck. He has kept the Laws,
he gives his Church: ’ris duty, 'tis intereſt, 'cis reaſonable, 'tis bio-
nourable to reſemble him in obedience.
2. Re-
C
Serm. 13
Chriſt is to be followed as our Example.
319
2. Remember the Relation, wherein you that are Saints do ſtand,
unto the Lord Jeſus. You are eſpouſed to Him; and ſhould you not
conſent to be like to him, who has betrothed you unto himſelf in
Loving-kindneſs, Mercy and Faithfulneſs for ever ? Hof. 2. 19, 20. Nay
you are members of his body. Therefore you ſhould grow up into
Him in all things which is the Head, even Chriſt, Eph. 4. 15. You
ſhould diſcover ſuch a mind as Chriſt had ; you ſhould manifeſt the
ſame Spirit ; and act as he acted when he was here in the World.
3. Conſider, that God did fore-ordain you that are Believers to a
conformity to the Lord Jeſusz
. Rom. 8. 29. For whom he did fore-knom,
be alſo did predeſtinate to be conformed to the image of his Son; that
he might be the first-born among many Brethren. If you would ap-
pear with Chriſt in Glory, you muſt be now changed into his
Image ; Holineſs, and patient ſuffering will make you like him, and
is the decreed way unto his Kingdom.
4. Walking as Christ walked will make it evident that you are in-
deed in him, I Joh. 2. 6. He that ſaith be abideth in him, ought to
prove what he faith, and himſelf ſo to walk even as he walked : To
be in Chriſt, is to be a new creacure. And theſe new Creatures
do all reſemble him; for he is formed in them. Naming the name
of Chriſt will never demonſtrate your Chriſtianity; unleſs you de-
part from iniquity, which makes you ſo unlike unto your Lord.
But likeneſs to him, will prove you His in Truth. And an
evidence of this ; what strong conſolation will it afford ? If you are
in Chriſt; how ſafe are you? you are ſecured from the curſe of
the Law; the stroke of indićtive Juſtice; the wrath of the Deſtroy-
er, the bondage of Corruption and Sin ; the ſting of the firſt Death,
and the power of the ſecond. If you are in Chriſt ; His God is
your God, his Father your Father, Joh. 20. 17. You are loved as He
is loved, Joh. 17.23. That the World may know, that thou baſt ſent
me, and haſt loved them as thou haſt loved me. And v. 26. That the
love where with thou haſt loved me, may be in them, and I in them,
You are joint-heirs with Chriſt unto the ſame incorruptible inheri-
tance; how firm and ſure is your cicle ! how certain and ſoon will
be your poſſeſſion ! and after poflellion is taken: you ſhall not be
diſpoſleſs'd unto Eternity.
5. Your foilowing the Example of Chriſt very much honours Him;
and credits Chriſtianity, 'tis a lizn, that Chriſts death, has a mighty
vertue in it, when it makes you to die to Sin ; and to be un-
moved by the biggeſt oiters, that Mammon makes to you. 'Tis
an argument that He is truly Chriſt, when you are truly Chriſtians; chat
He is indeed alive, when he lives in you and makes you to live to him and
like him ; 'Tis a demonstration chat our i-ordis riſen indeed, when you
ric ni him, and ſeek thoſe things that are above, Col. 3. I.
Cirit is very much unknou:1, and being unknown, is undefired and
neglected ; becauſe to litile of' him is ſeen in Chriſtians converſation. How
few
Chriſt is to be followed as our Example.
13.
Serm.
*
few deſerve digito monftrari ; to be pointed at, and to have ſuch a Cha-
racter given them?
There go the perſons who diſcover ſuch a Spirit ; who talk, and walk too af-
ter ſuch a manner, that 'tis evident Chriſt dwells, and ſpeaks, and walks, and
works in them!
Be all of you prevailed with ; to honour your Lord Jeſus ; by ſhew-
ing the world, what he was when here upon Earth; and how power-
fully he works in you, though now he is in Heaven, Chryſoſtom with great
reafon does call good works συλλογισμός αναλιρρή
' τες, un an/merable Syllo-
siſms, and demonſtrations to confute and convince Infidels. The World
would flock into the Church; being ſtruck with the Majeſty and Glory
ſhining forth in Her ; if she were but more like unto her glorious Ficad.
But when they who are called Chriſtians, are ſo like unto the World;
'tis no wonder if the men of the World continue ſtill as they are.
6. Chriſt frequently ſpeaks to you to follow him; and obſerves whether,
and how you do it. His word is plain, that you ſhould learn his Doctrine,
and live after his example. And his eyes which are as a flaming fire : are
upon Profeſjours ways. His Omniſcience ſhould be more firmly believ-
ed, and ſeriouſly conſidered by the Church it ſelf, Rev. 2. 23. All the
Churches ſhall know that I am He which ſearcheth the Reins and Hearts;
and I will give to every one of you according to your works. I ſhall here by
a Proſopopeia, bring in our Lord Jeſus ſpeaking to you and himſelf pro-
pounding his own Example, that you may bear, and heed, and follow
the Lamb of God. To this effect Chriſt ſpeaks to you:
Look unto me, and be ye ſaved, all ye ends of the Earth! Look unto me,
and become like me, all you that profeſs your ſelves to be my Members ! What
Do you ſee in me, that in any reaſon ſhould turn away your faces or your
hearts from me ? Bleſſed is He whoſoever ſhall not be offended in Me.
The Father is well pleaſed in Me, and ſo ſhould you ; as yoli value his favour,
and would conſult your own intereſt. I never took. ſo much as one ſtep in the
ways of miſery and deſtructi on ; be you ſure to avoid them. I always trod
in thoſe paths which to you will prove pleaſantneſs and peace; though to fa.
tisfy for your deviations, and going aſtray; I was fain myſelf to be a man
of ſorrows and acquainted with grief. Conſider your Lord and Maſter;
VOL
that call your ſelves my diſciples. Many look upon you that will not look.
into my word, and will judge of Me by your practices. Be not ſo injurious to
Me; by miſrepreſenting Me; as if I allowed thoſe evils which you allow
your ſelves in. Why ſhould I be wounded in my honour in the houſe of my
Friends? Why Should you crucify me afreſh: And put me to an open
Thame?
When you yield to Satans temptations, are you like to me? When you are
cager after worldly wealth; the applauſe of men ; and fleſh-pleaſing delights;
are you like to me. When you are proud and haughty; bitter, envions andre-
vengeful; do you at all reſemble Mc ?iVhen you ſeek your ſelves
and pleaſe your
ſelves, and matter not how much God is forgotten and diſpleaſed ; Am I in
this your example ? O all yon upon whom my name is called, content not your
ſelves
Serm. 13.
320
Chriſt is to be followed as our Example.
3
ſelves with an empty name! Be my diſciples in truth; and lec the ſame mind
that was in me be in you alſo : be my diſciples indeed; live as I did in
the World ; to honour God, and to do good to man, let it be your buſineſs; for
I have left you an example, that you ſhould follow my ſteps.
7. Follow Chriſts Example, that you may enter into his glory. For if re
be dead with him, ſays the Apoſtle, we ſhall live with him; if we ſuffer
with him, we ſhall alſo reign with him,2 Tim.2. 11, 12. Be of good courage,
and conflict ( but do it in his Strength) with your Spiricual enemies ;
and you ſhall be conquerours, nay more than conquerours over them; and
hark what Chriſt promiſes to them that overcome : Nay to every one of
them ; Rev. 3. 21. To him that overcometh will I give to fit with me in my
throne, even as I overcame, and am ſet down mith my Father in his throne.
Conformity to Chriſt in his Humiliation, will end in a conformity to
him in his Exaltation : All in the next world thall reſemble in glory;
whom grace in this world has made to reſemble him, Col. 3. 4. When
Chriſt who is our life ſhall appear, then ſhall ye alſo appear with him in glory.
8. One word farther I would ſpeak to my ſelf and my brethren in the
Miniſtry of the Goſpel. We are under ſpecial obligations to follow Chriſts
Example. All the flock ſhould be like the great Shepherd; but eſpecially
the Under-Shepherds ſhould reſemble him,chat they may be able to ſay
with the Apoſtle, i Cor. II. I. Be ye followers of us, for we are followers
of Chriſt. How clear ſhould be the light in our Heads! who have ſpe-
cial inſtruction from him, in whom are bid all the treaſures of wiſdom and
knowledge, Col. 2. 3. With what authority ſhould we ſpeak, who ſpeak
irr his Name : Who ſpeak his words and preach his everlaſting Goſpel: and
what we bind on Earth is bound in Heaven! and what we looſe on Earth is * Memento voci
looſed in heaven!
How ſhould we have compaſſion on the ignorant, and them that are ont cem virtutis ;
of the way! How faithfully ſhould we warn the ſecure, to flee from
at operatie ver-
wrath! How earneſtly ſhould we intreat ſinners to be reconciled! How Cures prius fiz-
ſhould we long after Souls in the bowels of Jeſus Chriſt ! Phil. 1. 8. And cere quam doce-
ſince He thought not his blood too dear to redeem them ; we thould not re. Sermo qui-
think inuch of our Prayers, Tears, Study, Sweat and Labour for their
FAC.IX exein-
Salvation.
plumot operis,
How ſelf-denying ſhould we be! counting it far greater wiſdom to facile faciens
win Souls; than to ſeek great things for our ſelves? How exemplary ſhould fuadibile quod
webe in Word, in Converſation, in Charity, in Spirit, in Faith, in Purity * :
*. dicitur, dum
1 Tim. 4. 12. In all things we ſhould ſhew ourſelves patterns of good werks. b'le quod ſuade
monſtrat fatti-
That our Sermons being practiſed by our felves as well as preached; tur. Bernard,
njay be with greater efficacy upon others.
Enfi. 201.
And ſince our Lord Jeſus after he had preached the Kingdom of Paljone often-
God, was himſelf a Sacrifice ; we ſhould noc be unwilling to confirm ritate ſupliners.
the doctrine we deliver with our blood; nor refuſe if called to it to be refiereíticne,
offered upon the Sacrifice and Service of the Churches Faith, Phil. 2. 17. quid in æterni
.
This kind of Spirit made the Apoſtle like to Chriſt indeed, A{ts 20. 24.
Latefperare de
beamus, Aug.
But none of theſe things move me, neither count I my life dear to my ſelf, de C. 1). lib.
FFF
the dare vo.
*
bis concirant.
dein virus dan
ܪ
that 18.6.49.
Chriſt is tabe followed as our Example
Serm, 13;
..
that I may finiſh my courſe with joy, and the Miniſtry I have received of the
Lord Jeſus Chriſt, to teſtify the Goſpel of the grace of God.
In the fourth and laft place, I am to conclude with ſome Directions
how you may be able to follow the Example of our Lord Jeſus.
1. Let your unlikenefs to Chriſt be matter of your great humiliation.
It ſhould be your trouble, that you have been fo long learning, and have
learned Chriſt no better : That ſo much of the old Man remains
to be put off ; that no more of the new man is put on. Look
upon the paſſions and luſts of the fleſh as fo many foul blemiſhes, as
fómany deforming wrinkles of the Old Adam; the more of theſe, there
is in you; they make you the more unlike to him who is altogether love-
ly. Be humbled for your ſin, and hate it ; that's the way to be rid of it.
Sin cannot ſtand before a perfect hatred, but languishes and dies away;
whereas love to it is the life and ſtrength of it.
2. Study more the admirable excellency and fairneſs of the copy Chriſt
has ſet you. And how defireable it is ſtill to be growing up more and more
into him in all things. The beauty of Men and Angels is black to Chriſt's
fairneſs; to be like Him, is to have that which truly deſerves the name
of excellency:With open face and intentive eyes behold, as in a glaſs, the
glory of your Lord, that you may be changed into the ſame image ; and be-
come glorious your felves, 2 Cor 3. nit.
3. Being fenfible of your own impotency, live by Faith on the Son of
God. Remember 'cis in Him that you have both righteouſneſs and ſtrengthy
Iſa. 45. 24. Grace to be like Chriſt is from him. He ſtrengthens the
weak hands, he confirms the feeble knees, that we may work and walk
after his Example. If you ſhould attempt to do this in your own might;
that attempt would be, not only vain, but an argument of your pride
and ignorance. Can the branch bear fruit of it ſelf 'Tis from the Vine,
that Tapis communicated to it, to make it fruitful: You muſt be, and
abide in Chriſt, and ever be deriving life and virtue from Him; that
you may bear fruit worthy of Him, Joh. 15. 4, 5. Abide in me, and I
in yoll; as the branch cannot bear fruit of it ſelf, except it abide in the Vine,
no more can ye except ye abide in nie: I am the Vine; ye are the branches;
be that abideth in me, and I in him, the ſame bringeth forth much fruit ; for
without me ye can do nothing.
4. Give up your ſelves to the conduet of Chriſts own Spirit. How of-
ten is it ſaid, Hethat hath an ear, let him hear what the Spirit ſaith unto
the Churches? The Spirit glorifies the Lord Jeſus ; repreſents his amiable-
neſs, and anoints the eyes with eye-ſalve, that it may be ſeen. And where-
ever the Inage of Chriſt is ; 'tis this Spirit that has inft ampt it upon
che Soul. Live in the Spirit, and Walk in the Spirit ; fo your feet ſhall
not decline from the Steps of Chrift; you ſhall not fulfil the luſts of the
fleſh, Gal. 5. 16. 25. He will cauſe you to look unto Jeſus; and enable
you to follow him, without turning aſide, or drawing back: Till you
come to be where be is, and behold his glory; and then you will be ſatis-
fied ipith his likeneſs; and be for ever with the Lord.
The
1. The
Serm. 14.
321
;
The Caſe Propoſed.
Queſt. How may a luke-warm Temper
be effectually cured ? I add, in our
ſelves, and in one another.
The Reſolution given.
..NU
SERMON XIV. :
Heb. x. 24, 25;
Και καλανοώμου αλήλες ως παροξυσμός αγάπης και καλών έργων
Μη ευκαβαλαπονlες των Επισυναγωγών εαυτό, καθώς έθος τισιν,
αλλα αμκαλύνες και τσετο μάλλον όσα βλέπετε ευγίζεσιν των
ημέραν.
And let us conſider one another to provoke to love, and to good
works ; not forſaking the aſſembling of our ſelves together, as
the manner of ſome is : but exhorting one another; and ſo much
the more, as ye ſee the day (to be) approaching.
*
*:XXXXHE inſpired Author of this profound, ſublime,nervous
Epiſtle (whether St. Luke, or Barnabas, or Clement, or
XX Apollos, or the Apoſtle Paul, as I moſt chink, I here
T
** diſpute not) is evidently walking in the ſearches of the
great Excellency of Chriſtianity, as it was brought un-
* to us by, and took its denomination from, and ſerves
the purpoſes, and ſpeaks the Eminence, Únction, and
Prerogatives and Deſigns of Chriſt the Son of God. And this diſ-
courſe he here directech to the Hebrews, by whom we may under-
ſtand thoſe Chriſtian Jews that were in Syria, Judea, and principally
at Jeruſalem ; for thoſe that were diſperſed through the Provinces of
the Roman Empire, were commonly called Greeks. And thoſe indeed
who were Converted to the Chriſtian Faith were terribly perfecuted
FFF 2
by
How may a luke warm Temper be effettually Cured. Serm. 14.
::
by the Jems their Brechren, and aſſaulted by Seducers to work them
back again to their deſerted Judaiſm ; and much ado they had
to ſtand their ground. Whereupon this Author (mindful of what
his Lord had ſaid in Mat. xxiv. 9--13.) attempts to ſhew the Emi-
nencies of their State, and that Judaiſm was every way tranſcended
by Chriſtianity.. The Author of it was a greater and better Perſon
than Moſes, Aaron or Melchizedeck. The Doctrines were more myſte-
rious and ſublime. The Laws more ſpiritual, and moſt accurately
ſuited to the compleating and perpetuating of the Divine Life and
Nature in them; and to the advancing them unto all Conformities to
God, imnications of him, and intimacies with him : The Promiſes
were more glorious, rich and fuil ; and all the Conſtitutions, Furni-
ture, Services, Miniſtry and Advantages of the Goſpel Polity and
Temple, carried more glorious ſignatures of God upon them; and
were more eminently atteſted , patronized and ſucceeded by God,
than ever Judaiſm was, or than it could pretend unto. Why there-
fore ſhould it be deſerted, or coldly owned, or improved negligently
or defectively?
This Author having therefore gained his point, and throughly pro-
ved the dignity of the Chriſtian ſtate and calling, beyond all
of grounded Cavils or competition ; He next proceeds to ſhew theſe
Hebrews the genuine and juſt improvement of what he had demon-
ſtrated, Heb. X. 19.-39. xi, xii, xiii. ?--19.
The Caſuiſtical conſideration of the Text, beſt ſerves the ſtated
purpoſe of this hour. ' And that I may be evidently pertinent, clear,
luccinct, and proficable, let me now lay the Caſe and Text together,
and conſider them in their relative aſpects each toward the other.
1. Luke-warinneſs is the remiſsneſs or defectiveneſs of heat gaiavors or
Xncapítus, a middle thing betwixt cold and heat. When there is not heat
enough in ſubje£lo capaci, to ſerve the purpoſes, that ſuch a thing un-
der ſuch circumſtances ſhould ſubſerve. Now God and Chriſt expect
a fervent Spirit, burning and flaming Love; and in the Text, Love
is here reprelented as needing Provocation. Heart-warmth is nothing
elſe but love fuiting and accommodating it ſelf to worthy objects,
according to their apprehended dignity, uſefulneſs, or concerns :
Love is the endearing to our ſelves of apprehended Excellence or
Goodneſs, and our letting out our ſelves, or the iſſuings forth of our
pleaſed wills in correſpondent motions towards, repoſes in, obſe-
quiouſneſs to, and engagements for, what we adınire and affect; for
worth or excellence diſcerned, makes us accommodate our ſelves un-
to the pleaſure and concerns thereof,according to its nature,place, and
poſture towards us, and our affairs therewith. When therefore this
Affection, Principle or Grace (or Paſſion, if Love may properly be
called fo)is grown too weak to fix the will and to influence the life ſo
as to pleaſe its God, and turns indifferent, and unconcerned and varia-
ble as the winds and weather change ; this languor of the Heart and
n
18
Will
Serm. 14
How may a luke-warm Temper be effectually Cured.
322
is fervent, fixt, and genuinely fruitful, then is this luke-Warın temper
Will, and its eaſineſs and proneneſs to be drawn off from God and
things Divine, we call Luke-warmneſs; which is nothing elſe, indeed,
but the ſluggiſhneſs and dulneſs of the heart and will to ſuch a degree,
as that it is not duly affected with, nor ſtartled at, nor concerned inti-
mately about what is truly excellent and of great conſequence and iin-
portance to us. And hence our Author phraſes it by , zepzusuca'
; d'zed Tus,
in that Love may and ought to be ſmart and keen, heating and urg-
ing all the powers of the Soul to excite all their vigours and to per-
form all their Functions with ſtrength and pleaſure. Conſider well,
Cant. viii. 6.7. ii Cor. V. 14. i Theff. ii 8. Heart unaffectedneſs, un-
concernedneſs and inactivity, let Souls and their concerns, God's in-
tereſt, and the Matters of Chriſt's Kingdom, go and be as chey will,
Phil. ii. 20, 21. This is the malady to be cured.
2. It is not ſo much a ſingle inſtance of luke-warmneſs, as a tem-
per that the caſe ſpeaks of. Nor doth the Text intend an intermit-
tent Feaver in the heart; 'tis not a tranſient Paroxyſm, by fits and
ſtarts for hearts to burn ; but 'tis a ſtated frame that muſt be changed
and fixt. The Malady is a luke-warm temper, a frame and conſtitution
of the inward man, too weakly bent and byafled towards God and
heavenly things, to make them ſtatedly its predominant ambition,
buſineſs and delight, A£t. xi. 23. ii Cor. v. 9. A frame of Soul that fits
too looſe towards God to do, to bear, to be, to hope, to wait much
for him in the ſtormy and dark day.
3. It is the effectual cure hereof that the caſe aims at; and in this
Paroxyſm of Love and of Good Works the cure confifts. Hence,
Labour of love, Heb. vi. 10. i Thef. i. 3. Love abounding more and
more, in knowledge and in all judgment, that ye may approve things that
are excellent, that ye may.be ſincere, and writhont offence, until the day of
Chriſt ; being filled with the fruits of righteouſneſs, which are by Jeſús
Chrift, unto the Glory and Praiſe of God, Phil. i. 9.--1, wlien Love
cured indeed. Hence, zealous of good works. See Tit. ii. 11.-14.
4. How this (ure of ſuch a temper may be effectually wrought,
is the next thing to be enquired into ; and the great import of the
cafe before us; and a great cluſter of apt and percinent Expedients
doth the Text here entertain us with Such as, 1. Determining and
deſigning io enterprize the thing; here called Provocation to love and to
good works, ebevovos céza.zas i xenati égzwv* This is the great concern to
be eſpouſed, and the great ſcope of our intentions, reſolutions, and
endeavours. Love, and good works, are the great Cure of this Di.
ſtemper, to which we muſt direct our thoughts, words, deeds, pro-
vokingly. Col. iv. 5,6. Such a Diſtemper muſt not be ordinarily
expected to be cured by accident ; nor are their Labours likely to be
proſperous, who do not cordially deſign this Cure. 2. The mutual
Confiderations of Perſons. Conſider one another to a Provocation. So the
Greek. We muſt take into ſerious, deep and frequent thoughts, the
quality,
How may a luke-warm Temper be effectually Cared. Serm. 14.
quality, capacity, ſpirits, courſes and concerns of one another, and
ſee wherein they are defective, or exemplary and proficient in theſe
things; as alſo how to qualify our felves, and how to manage our
{pirits, ſpeeches and behaviour, to the procurement of this end, and
how to provoke our ſelves to Love, and to Good Works, by what
we ſee in others, and hear from them or concerning them, Pbil. iv.
8, 9. Rom. xv. 14. i Theff. v. 14, 15. for we are all of us obnoxious
unto very great decays in Chriſtian Affections and Behaviour (and
who is free throughout from guilt herein?) and equally concerned in
this healthful exerciſe and temper. 3. A&tual Endeavours upon confi-
deration to fix the temper and behaviour right ; for thoughts and purpo-
ſes are vain things till they be put in execution. Such as Mutual Ex-
bortation, attending on aſſembling of our ſelves together, and our
growthful progreſs in theſe things, under the reinforcements and fre-
quent repreſentations of the approaching day. Hence then conſider
we, 1. The Text. 2. The Caſe.
Firſt, The Text.
And here we have, 1. The objects to be conſidered ; one another.
2. The Duty here required as converſant about theſe Objets, Confider.
3. The End, Provocation to love and to good works. 4. The means and
manner of performing it to purpoſe, and with good Succeſs, not for
ſaking the Aſſembling of our felves together, as the manner of ſome is
, but ex-
horting one another. 5. The great inducement hereunto, ſo much the more
as ye ſee the day approaching. Improving the thoughts,belief and expecta-
tions of this approaching folemn day, and conſequently, our concerns
therein as the moſt awful motive and quickning encouragement of our
Preparatory State and Work.
And here I muſt premiſe, that the caſe here propoſed to our preſent
thoughts may and muſt be reſolved into two. 1. How a luke-warm
temper may be cured by us in our ſelves: 2. How to be cured in each
other. Now ſeeing we are all related to the ſame God, and under the
ſame circumſtances as to our capacity of pleaſing or diſpleaſing God,
of deſerting or adhering to our Chriſtian State and work ; and all of
us,as Chriſtians,under the ſame powerful and manifold obligations to be
found Right and Faithful in this day. And as all of us are determined
to ſolemn Judginenc, and an Eternal State, according to the temper
of our Spirits, and tenor of our Lives, as found to be when that day
comes. What can we ſay to one another, to provoke each other to love
and to good works, that will not equally concern our ſelves? Whatever
then we conſider in each other, is as conſiderable in our ſelves. What
ever we deſign hereby to provoke others regularly to, is to be equally
deſigned, and
enterprized, and promoted upon our felves. Whatever
we ſpeak to others, or plead with others, hath the ſame Errand to,
and ought deſervedly to be as cogent and prevailing with our felves.
We are all concerned in the helpfulneſs of preſent Affemblies, and
in the proceſs and reſults of the laſt general Aſſembly, and what we
propoſe
.
:
TAS
Serm. 14. Hou may a luke.warm Temper be effettually Cured.
323
propoſe or preſs by way of Counſel, Requeſt, Encouragement, C.
mult be as ſpoken to our ſelves. Taking it then for granted and
concluded, and needleſs to be proved and demonſtrated, 1. That
luke-warmneſs is an heart-diſtemper. 2. And that the formal Na-
ture of it lies in the remiſsneſs of due Affections onto their proper
worthy objects : and ſo in too mean reſentments, and diſtaſtings of
whatever is contrary thereunto. 3. That the Cure of this Diſtemper
formally conſiſts in the due fervour of provoked Love , invigorating
and producing its congenial Operations, and Effects (hiere called
Good Works, which are but anſwerableneſs of Practice and Beha-
viour to this Principle, or Grace.) 4. And that all theſe means and
courſes, which genuinely and ſtatedly relate hereto as divinely inſti-
tuted by him, whoſe Bleſſing is entailed hereon, to make them pro-
ſperous and ſucceſsful hereunto, are the moſt likely means to work
this Cure. 5. And that the purport of my Text amounts to this
and is it ſelf of Divine Inſpiration; and ſo of God's appointment for
this End. Taking, I ſay, theſe things for granted, for brevities fake,
I ſhall diſpatch the Text and Caſe together, in the cloſe Conſideration
of theſe three General Heads or Topicks of Diſcourſe.
1. The things to be provoked to, Love and Good Works; for herein
the Cure confiits.
2. The things that are moſt likely, and prepared to provoke hereto;
and ſo the Remedy or Means will be directed to.
3. The Courſe and Method of improving theſe moſt regularly;
and ſo the skilful, faithful management thereof will be conſidered.
1. The things to be provoked to.
Love and Good works.] Fervour and Vigour in the heart, to and for
its proper Objects, productive of their right Effects, are the Soul's
Health indeed; the very effe formale of this Cure in hand; for Know-
ledge ininifers to Faith in its Production and Proficiency, and in all
its Exerciſes and Deſigns. Hence, eſtablifl'd in the Faith, as ye have
been taught, Co. ii. 7. and 1 Joh. v.9.--14. for we muſt know whom
to believe, in what , and why; The credibility of a Witneſs, the
truſtineſ of a Promiſer and Undertaker, the valuableneſs and cer-
tainty of things Promiſed, and the way of acquiſition and attaining
what is promised, if Promiſes be attended with, and ordered to de.
pend upon any thing commanded by the Promiſer to be done by us;
theſe cauſt be duly known ere Faith can faften on them. Faith is no
blind, no inccofiderate, no raſh, no groundleſs act ; I know whom I
have believed, ii Tim. i. 12. And 'tis the evidence of things not ſeen,
Hebr. xi. 1. And Faith_works by love, or it is inwrought (and be-
comes Energetical) by Love; misis di dzams tvegy wife'n, Gal. v. 6. Building
your ſelves on your moſt holy Faith , keep your ſelves in the love of God,
Jude 20, 21. Faitlis proper work and great deſign upon the Heart or
Will, is to kindle, feed and keep this holy Aame of Love within,
and to direct and keep it to its due Expreſſions and Employments..
Thus.3.
How mar a luke-rrarm 'emper be effectualij Cured.
Serm. 14.
..
Thus Truths, and Hearts, are brought together, and fixe in their re-
ciprocal Endearments, ii Tim. i. 13. And then God, and the Image,
Incereit, Saints and things of God; are like the King upon his Throne
With all his lovely train about him. And then this Faith makes
Chrilt upon the Heart, and dwelling there, like Manoahs Angel,
working vonderously in theſe Aames of love; for now no faculty,
fence, or inember can be idle, languid or indifferent amidſt fuch glo-
rious and lovely Objects, when urged and provoked by ſuch power-
ful and buſie Principles, as Faith and Love to be imployed for God,
Truths, Ducy, Souls, and Glory. Let us then conſider it in its,
1. Objects. 3. Actings. And 3. Effects.
1. The Objects of this Love, towards which it is to move, for
which it is to act, wherewith it muſt converſe, and wherein at laſt it is
to reſt, and to repoſe it ſelf for ever ; and theie are the Name, the
Things, the Children of God, the good of Men; or rather God as in
bimelf, the eſſential ſource and abyſs of perfe&tion, bliſs and glory.
Of through, and to whom all things are ; who is God blijed for evermore.
Here ſtudy well theſe following Texts as ſhadowing forth that only
holy One; of whom comparatively the Univerſe, ( how vaſt in it's
Expanſions, how gloriouſly rich in Furniture and Treaſures, how va-
riouſly replenished with Inhabitants and how accurately framed and
governed, who knows?) is but as one ſmall hint. See I ſay, Exod.
XV. II. and xxxiv. 6.7. i Chron. xxix. 10, ----13. Job xi. 7,-- 9. Ifa.
vi. 3. i Tim. i. 17. and vi. 15, 16. i Job. i. 5. To name no more,
ſave only One chat pertinently tells us, That God is love, i Joh. iv.
16. Here, Love and Goodneſs are eſſentially in their incomprehenſi-
ble and immenſe perfection; from hence are all the Communications
of derived goodneſs, and all the iſſuings forth thereof, that all the
Creatures can any way receive; and of this boundleſs Ocean are
they all fivallowed up Eternally ac laft. 2. God in the ſallyings forth
of his communicative and endearing Name; and in all thoſe Mir-
rours and Teſtimonies of himſelf, which he affords us, R0711 i. 20.
A&t. xvii. 24. ----29. i Tim. jii, 16. Heb. i. 3. Eph. iv. 6.
what a Mirrour of Divine perfection is the vaſt fabri.k of the Uni-
verſe! How far doth it extend it ſelf! How richly bath it's Maker
furqiſh'd it with glorious Luminaries! vaſt in their bulk, beautiful
in their orderly Scituations, conſtant and regular in their courſes, and
highly uſeful, and as liberal in their diſpenſings of thoſe influences,
which ſerve more glorious, and various purpoſes than any man can
reach at preſent ; or perhaps in all the proficiencies of Eternity, if
ſuch things may with modeſty be ſuppoſed to be there. I wonder-
ful Power in its Production ! Wonderful Wiſdom in it's harmonious
contrivance, and compagination, and as great goodneſs in thoſe ſtores
and Magazines, which are ſo generouſly provided for, and accom-
modated to all the cap.cities and neceſſities, and concerns of the
whole frame, and of every part thereof. Is not Gods glorious Name
here
.
24. O
Serm. 14. How may a luke-warm Temper be effettually Cured.
324
our
here legible, and his kind Heart and Hand, as fully, and even ſen-
fibly diſcernible herein ? We are hereby both rendred and conſtrain-
ed to be his Witneſles that he is God, and the beſt object of
Love. Here therefore muſt our Love both look and fix: Should I
here ſpeak of God-Redeemer, in all the glorious appearances, per-
formances and diſpenſations of his Indwelling Deity in our Nature :
Or of what the Spirit is and doch ; of all the Scenes and Syſtems of
common and ſpecial Providence; of all the Conſtitutions and Ad-
miniſtrations of the upper and lower World, and of the Church
Militant and Triumphant. Or ſhould I ſhew you Man in his nacu-
ral State, as the workmanſhip of the God of Nature : Or in his
Chriſtian State, as in his Renovation by the God of Grace: Or in
his Glorified State at laſt, as the Eternal Temple of the Spirit of
Grace Should I lhew you the Angelical State, or all the excellen-
cies of the end, and of the orderly Means and Inſtruments which re-
late thereto; the Name, Seed, Things of God. You would ſee
with whom and what, Love hach to do. But to ſum up all; 1. God
is the Object of this Love, as conſidered in his eſſential Perfections,
Trinity of Perſons. 2. In his Creation of the Univerſe of Beings.
3. In his Relacions conſequent upon Creation, and avouchedly af-
ſumed by him. 4. In thoſe various Signatures and Explications of
his Name, that are upon the whole, and every part of his Creation;
according to the various Habitudes and States thereof. 5. And in
his relative deportments towards them, and Communications to
them, as they are capable of receiving them. 2. Jeſus Chriſt in all
his Mediacorial Excellencies, Dignities and Prerogatives, in his Rela-
tions, Offices, Unction, Performances and Acqueſts both for himſelf,
as one exalted now to his Fathers right hand: And for us, as our ex-
alced and engaged Head in all his Sympathies and Endearments.
3. The Holy Ghoſt, as God our Sanctifier in all thoſe Counſels,
Quicknings, Comforts, which he provideth for us, offereth to us,
and ſucceedeth in us and upon us. And 4. Thoſe that are near and
dear to God, according to the various meaſures of their Unction,
Stations, and Serviceableneſs unto God; and here comes in the main
deſign both ofiny Text, and Caſe, viz. That we Chriſtians, be ſo con-
ſidered each by other, as that Chriſtian Excellencies be obſerved to
mutual Infammations of Endearments where they are ; that Chriftian
Principles and Affections may be awakened, invigorated and advan-
ced, where they are dormant, idle or decayed, and that accordingly
thoſe Goſpel means and helps be valued duely, and pertinently ap-
plyed and improved, which may reduce us to, and keep us in the
fervours and vigours of our Chriſtian love, that ſo the love of our
eſpouſals may fix and center in the God of Love, and have its or-
derly and kindly Circulations and Diffuſions through the whole Bo-
dy, and every thing abhorred, reſiſted, and rejected, that ſhall or
would attempt a rape thereon. For towards theſe glorious and lovely
GGG
Objects,
How may a luke-warm Temper be effettually Cured. Serm. 14,
Objects, there ſhould be no indifference, nor cold affections, nor the
leaſt poſibility of a divorce therefrom, that we by any Diligence,
Providence, or Reſolution can prevent. Whatever as to Things and
Perſons, is really and evidently of God and for him, be it in us,
with us, or about us, muſt not ſit loofly on our Hearts, for it is the
Chriſtian Religion, as it imprinciples Souls for God, and Chriſt, and
forms them afcer God, and Chriſt, and keeps them faithful and pro-
ficient in their practical devotedneſs to the Divine deſign upon us,
that fits us for, and keeps us in the State and Spirit of endearment
unto God, ii Pet. i. 2. --- II. and that muſt imprinciple, and actuate
our reciprocal affections and endearments each towards other. See
i Cor. vii. 19. and Gal. vị. 15. and v.6. ii Cor. v. 16.-18. Parties
and Perſons, no nai excentrical Opinions, nor Magiſterial Impoſiti-
ons of dividing terms of Concord, in pretence and (iew, nor multi-
tudes of Proſelytes to our novel darling ſelf-conceited Notions ; ſuch
things as theſe cannot commend us unto God: why ſhould they then
be thought like-warm, whoſe fervours draw not forth themſelves up-
on ſuch pitiful, mean, unworthy things ? Rom. xiv. 17. --- 19. The
Kingdom of God, and Chriſt muſt be endeared to us, with all the
Subjects of that Kingdom, in all their univerſally holding Principles,
and Intereſts. And the great ferveurs, vigours and effects of Love
muſt be directed to, and ſetled upon theſe objects, proportionably to
their excellencies and poſtures towards us, and our concerns with
them, and Relations to them. This for the Objects.
2. The formal nature of this Love; and here I ſhall premiſe, that
it is beſt underſtood and known by its own exerciſed, and experien-
ced vigour. Senſation helps us to the cleareſt, and moſt lively ap-
prehenſions, the moſt accurate Definitions and Deſcriptions, that
can be given us by the moſt fagacious and exact Perſons can never tell
you to ſuch degrees of ſatisfaction in your information; what Health
or Sickneſs, Hunger or Thirſt, Pain or Eaſe, Light or Darkneſs,
Sweetneſs or Bitterneſs, c. are, as one hours experience of your
own will do. Men that are born blind, have not by all the advan-
tages of reading to them, or diſcourſing with them, ſuch clear dif-
cerning of light, as a little opening of their own Eyes will help them
to , Beauty and Melody are and juſt be ſeen and heard before they
can be duly underſtood; but as far as I am able, I ſhall adventure to
deſcribe it thus.
Love is the Pleaſure of the Heart or Will in the diſcerned and
valued excellency of its object. So as delightfully to make it accom-
modate it ſelf unto the Nature, Pleaſure, and concerns thereof. Or
it is the endearment of apprehended excellence, ſo as to ſweeten all
our contemplations, and elteem thereof; our motions towards it,
our repoſes in it, our ſufferings and adventures for it, and our repo-
fes and abode therein. Here we may briefly note theſe things. I.
When its Object doch evidently tranſcend our reach and pitch in ex-
cellence,
Serm. 14. How may a luke-warm Temper be effe£tually Cured.
325
cellence, then the formal Act of Love is a delightful Admiration of
Perfection. Infinite Wiſdom, Power and Goodneſs caſt us upon the
heighths and depths of wonder and aſtoniſhment, and entertain us
with the higheſt ſatisfactions in our ſevereſt, and moſt awful Contem-
plations thereof; cheſe raviſhing views or thoughts of the incompre-
henſible ſource and abyſs of Perfection, which is Eſſential Goodneſs,
and the very heighth thereof, (for what is Goodneſs but the
heighth of Excellency ?) affect us with the moſt reverend fence
thereof. 2. Where excellency appears as capable of being ſhadow-
forth by imitations and reſemblances, and challenges our Confor-
mities thereunto, the formal act of Love is a pleaſed attempering of
it ſelf unto its much valued and endeared object; joyfully loving and
endeavouring a correſpondency and agreement with all the communi-
cable excellencies and allurements of such a valuable and admired
pattern and exemplar ; thus love is an ambitious imitation of admi-
red worth, pleaſing it ſelf in all it's gradual apprcaches to it's Object,
in it's attainments of what moſt reſembles him, whoſe mirrours we
ſo much long and pleaſe our ſelves to be: Thus our Chriſtian love
( our Love to God, and unto Chriſt his Image) in it's nacure, it's
operations, and attainments is but the impreſs of Divine Perfections
upon our ſelves, with all the ſolaces, which ariſe in and from our
thus transformed ſelves. 3. When excellency appears upon the
Theater, thewing it's luſtre in exquiſite performances and Producti-
ons, bearing the Signatures of that Name, whoſe works they are, ( as
the Inviſible things of God are known, by the things that are made, even
his Eternal Power and Godhead, Rom. i. 20.) Then the formal Act
of Love is Pleaſure in our notices and obſervations of the eminen-
cies of the cauſe appearing in the effecis thereof, and in our delight-
ful ſearches thereinto. 4. When excellency appears upon the Throne
of Government, the formal Act of Love is our delightful acquiel-
cence and ſatisfaction in, and our chearful comporting with all the
Laws and Intereſts of ſuch Government: Thus I delight to do thy will,
O God, Pſal
. xl. 8. And this is love that me keep bis Commandments,
i Joh. v. 3. And this is my meat, to do the will of kiin tipot ſent me, and
10 finiſh his work, Joh. iv. 34. Authority owned, Laxs obeyed, diſ-
poſals reſted in, and all with cheirfulneſs. And then, s. When
Goodneſs appears communicative, deſigning and diſpenſing kindneſ-
ſes, directed and deſigned to the benefit, and welfare of the Recipi-
ents of it's Communications. The formal Act of Love in the thus
befriended l’ertons, is their thankful acceptances, clearful acknow-
ledgements, and faithful improvement, of what they thus receive in
the ſervice, according to the Pleaſure and Order, and to the praiſe of
him chat gives them; and as thele favours are of ſeveral ſorts and ſizes ;
Such as our beings, and their receptiveneſs of Divine kindneſſes; and
the kindneſs Thewed us to make us good, to do us good, and to capa-
citale us to do good to others, and to receive further good from God,
GGG 2
accor-
Miny
How may a luke.warm Temper be effectually Cured.
Serm. 14.
according to our different capacities, ſtations, relations, opportuni-
ties and advantages, conditions, and other circumſtances; fo hath
our Love it's diverſified actings, expreſſions and effects, according
to it's various objects, conſidered in their own proper Excellencies,
their ſeveral Relations to us, their poſtures towards us, and their
concerns with us, and ours with them, which I here cannot menti-
on, much lefs enlarge upon, even as they and we are related and con-
cerned with the eflential fource of all communicative Excellence or
Goodneſs, and therefore I leave it to the deeper thoughts and fur-
ther ſearches of becter Heads and Hearts than mine. 6. When Ex-
cellence eſpouſes evidently fome great Intereſts and Deſigns, ſuch
as the recovery of loft Souls, the reparation of declined Holineſs, the
Shaming and abandoning of all Sin, the utter extirpacion of Satans
Intereſt and Kingdom, the erecting of his Goſpel, Houſe and King.
dom, the Exaltation of his Son, and the Edification of his Children
in Chriſtian Knowledge, Holineſs and Comfort; and in all things fit
to make them acceptable to himſelf, and approved of men ; and to
make them regular and eaſie in themſelves. When God deſigns and
proſecutes the ſpreading of the Goſpel, the Sanctification of his Name
in and before che eyes of all, and the compleating the Divine Life,
and Nature in his own: What then can be the formal Act of Love,
hereto in us, but the endearment and eſpouſal of theſe things to us,
as matters of the higheſt conſequence and importance to the World,
the Church and us, and as things more valuable and delightful to us,
in our contemplations and purſuits thereof, chan all our perſonal In-
tereſts and Pleaſures in this World ? 7. When Excellence commu-
nicates it ſelf diſcernibly to others, then Love rejoyces in this Gift
and Grace to them. 8. When Excellence appears communicable
to others, and that through one another as appointed means and in-
ftruments for this end, then Love is ſo far thankful, and it covets, en-
terprizes, deſigns and proſecutes the thing, and ſo it grieves or joy-
fully Triumphs, as it diſcerns the matter to ſucceed or to be defeat-
ed or delayed; and it forms, and cheriſhes, and exerts it Sympathies
accordingly. 3. When Excellence is rivalld, confronted, and oppo-
fed, then Love turns Jealous and Enraged; and puts on fortitude,
and reſolution to ſtand by it's darling Object and concerns, in all the
Agonies of Contention for then, which they need; and notwith-
ſtanding all the hazards, coſt and difficulties which attend them.
And 10. It accounts, and uſes all as Friends or Enemies, as they appear
againſt or for it's Object.
3. The Genuine Practice and Productions of this love. Here they
are called Good Works; a correſpondent practice with this Divine
and Active, and diffuſive Principle. All Inſtances and Effects of this
delightful converſation with God and man, according to the Rules
and Principles of Chriſtianicy, muſt favour of, illuſtrate and ſubſerve
this Principle and Grace. Thus Love God, and keep his Commandments;
think
Serm. 14. How may a luke-warm Temper be effectually Cured,
326
think and ſpeak of him, addreſs your ſelves in your Devotions to him,
ſerve him, and walk before him, truſt him and depend upon him;
all that you are, and have, deſign and do, lec it be ſuited to, and
worthy of that Glorious and fearful Name, the Lord Your God;
whoſe eminent and perfect Name you love lowell, Hebr. xii. 28.
i Thefl. ii. 10--12. Rom. xii. 1,2. Mat. V. 16. 7oh. xv. 8. i Per. iv. II.
away with ſuch mean Things and Actions, ſuch flat Devotions, and
ſuch tantum non offenſive Converſations, and ſuch lean and ftingy Of-
ferings to God or actings for him, as muſt put Charity upon the Rack
to obſervers of you, for to conclude or think you love him, Mal. i.
13, 14. ii Pet. iii. 11. i Cor. xv. 58. nothing below that cluíter in
Phil
. iv. 8. and that in Tit. ii. 10--14. can eſcape its Mene Tekel in this
balance of the Sanctuary, rich in Good Works, i Tim. vi. 18. and rich
towards God, Luk. xii. 21. and fruitful in every good work, Col. i. 10.
actings continually towards God and for him, facing the Eyes and
Conſciences of all Obſervers with ſuch illuſtrious and large Chara-
cters and Signatures of this Divine Principle of Love, as to con-
vince even the moſt critical Obſervers of you, and co extort Confef-
ſions from them, that none could act and live as you do, did they not
love God dearly, and moſt entirely and conſtantly live to him, and
upon him, as their all, i Pet. ii. 12. and iv. 16. Hebr. xi. 13--16.' for I
fake not ends here, to import what may be barely Gord; but ſome-
thing generous and fit to ſtrike the Beholders Eye and Conſcience
with ſome aſtoniſhing Convictions, that what you do for God looks
too majeſtically great to come from any ordinary Principle, yea,
from any thing below your God enthroned in your beſt affections.
Love is the very Soul of Godlineſs, the very Heart of the new Man;
a Principle fo impecuous and charming, as that it (corns where it is
Regent, to be confined to, or ſignalized by any thing inean or baſe ;
Such objects and concerns in its moſt intimate and cloſe embraces, and
in its ſtated proſpect, and yet act ſparingly, fordidly, or ſneakingly
for God! Love burns and bluſhes at the thought. And Heuven it
ſelf ere long will irritate, exert and thew the Purity and generous
Vigours of this Grace, in ſuch a Itated and inviolable ſeries of
great and generous actions, fo full of God, and every way fo fully
for him, and ſo worthy of him, as that the life of God in glory hall
evidence the force and excellence of that ſpring and principle whence
ic proceeds ; and yet even here, even in this its Infant and Imper-
fect State, it groans and labours to have God's Will done on Eartlı
as it is in Heaven. Well, in a word, fuch muſt your Actions and
your Converſacions be, 'as that whatever you are converſant
about or with, the temper of your Spirits, and the fervours and vi-
gours of your love to God, his linage, Intereſt, Son, Spirit, Goſpel,
and all that do profeſs and own reſpects hereco) every ſtep you take,
and every thing you do ought to be great and exemplary , and im-
pregnated with what may ſpeak the greatneſs, largenels, cheartulneſs
and
1
How may a luke-warm Temper be effeétually Cured.
Serm. 14.
+
and energies of your enflamed, exalted, and invigorated Souls,
through love to GodChriſt, Souls and Chriſtianity. O to be ex-
emplary in all Converſation! to live each other into awakened Con-
ſiderations of Spiritual concerns, to dart forth all thoſe glorious rays
of Chriſtian Wiſdom, of which we are told in Jam. iii. 17, 18. to
make men feel, as well as ſee, the force and fames of Chriſtian Love;
to charm Exaſperated Paſſions down by all the ſweetneſſes of true
Wiſdom, Patience, Meekneſs, Gentleneſs, and every way endearing
Converſation with them; to have the Law of Kindneſs always in your
Mouths, the notices of true Friendlineſs in your Looks, the gifts and
proofs of generous Charity in your Hands, in conitani readineſs to
miniſter to the Neceſſities of the Saints, as God ihall proſper your En-
deavours in your lawful and regularly inanaged Occupations and
Employments to have your Dealings and Commerces each with
other accurately and ſeverely juſt, and yet ſufficiently ſecuring the
credit and concerns of Chriſtianity. And in a word, to be blameleſs
and harmleſs as the Sons of God without rebuke—thining as lights,
and holding forth the Word of Life to Univerſal Satisfaction and Ad-
vantage, wherever groundleſs prejudice and partiality do not prevail
and govern: and to fill up every relation, ftep, and Itation with the
fruits of Goodneſs, Rghteoutbets and truth : there are the good and
generous Works of Love, whereto we are to be provoked; For thus
We do not love in word and tong ve but indeed and truth, i Job.iii. 28.
4. The Inrenſeneſs of the principle and vigor of the practice, called
here (as the deligned effect of the preſcribed means) cosi a Pro-
vocation; the warmth and vigour wherewith Love and Good Works
are as it were to be inſpired; Zealouſly affected in a good thing,
Gal. iv, 18. zealous of good works, Tic
. ii
. 14. the Morive fo effectually
Cogent as to fix and fortifie the Principle; and the Principle 10 power-
ful as to go thorow with its great enterprize and concern. Principles
are the Springs of Action; and Love in porteth intimol); it is a Prin-
ciple rooted in the heart, and it lays its beloved objects deep therein ;
warmth it is eflential to it, and where it is perfect or conlidera-
bly grown, it is ſerious and fervent : It is a commanding thing, and
affects Regency over all the Accions Faculties and Paflions; ir is
peremptory in its Precepts, fixt in the Purpoſes and Concerns which
ic eſpoules; it is powerful in its Influences, preſſing in its Clainis,
diffulive of it ſelf through all that is performed by us ; Iinpatient of
Reſiſtances, Denials or Delays, and moved to Jealouſies, louignacion
and vigorous Contentions, when any Injury , Affront or Rape , is
threatned, attempted or purſued, that any way is prejudicial to its
object, and its concerns therewith ; it claims and pleads, it urges
and provokes to diligence, and to all eager prosecutions of what it
aims at, and endears unto it felf; and it entirely reconciles the whole
Man to all the coſt and difficulties of its Divine purluits. 'Tis never
well but in its motions towards, its actings for, its converſation with,
and
:
-
Serm. 14. How may a luke.warm Temper be effettually Cured,
327
and its repoſes in its Pearl of Price: and hence its actions are invigo-
rated ; it gives no faint blows in its holy War, it runs not in its Race,
it deals not triflingly in its Merchandize for God and Heaven; it is all
mettle, forticude, pacience, action, deſire and delight in every thing
relating to its grand Affair and Scope; and it makes all its actions and
performances to bear their Teltimony to its own fortitude and fer:
vours, and this is the Paroxyſm of Love and Good Works.
2. The things provoking hereto.
And here behold a Troop, as it was ſaid of Gad, Gen. xxx. 11.
How do inducements and incentments ſpring up in manifold and
mighty cluſters? What can we mention or fix our thoughts upon, that
may not kindle and increaſe this flame of Love, and its Eruptions in
Good Works? The things which we might pertinently and copiouſly
inlift upon, might be reduced to theſe Heads.
1. The objects of this Central Grace or Principle : 1. Things in
Heaven ; as God, Chriſt, the Spirit, Angels, the Spirits of Juſt Men
there made perfect; the glorious Furniture, Laws and Orders ; che
Viſions, Services, Miniſtrations and Fruitions of that State ; all the
Perfections, Prerogatives and Employments of that bleſſed World.
above; with all the accomplithments and accommodations which re-
late immediately therero, and all the Satisfactions and Advantages that:
reſult therefrom. 2. Things from Heaven ; God manifest in the fleſh,
i Tim. iii. 16. the Spirit, Works, and Word of God, the great Provi-
fions and Engagements of Divine Providence for us, all that we are,
or have, or meer wich, expreſs of God's merciful regards to us, and
his compaſſionate concernedneſs for our univerſal welfare. 3. Things
for Heaven ; The Spirit of Grace, the Word of Grace, all the Mini-
ſters and means of Grace, with all the Diſcipline and Encourage-
ments which Providence ſenſibly affords us : 'the Good and Evil
things of time, as ordered by God to fit us for , and help us to che:
Glory which we look for. The very Sons of men themſelves confi-
dered in the relacions which they bear to God, and their expreſſive-
neſs of his indearing Name, and all thoſe marks and notices which
they bear and give us in the frame, capacity and management of hu-
mane Nature, of God's iņcomprehenlible Wiſdom, Power, Good-
neſs, c. who can think hereon, and yet be unprovoked to Love
and to Good Works, when as God is ſo eminently and endearingly
.
diſcernible in all? for God by all this courts our love. And ſhould
I ſpeak of the Sons of God and Heirs of Glory, that Divine Work.
manihip which is in them, and upon them; the Impreſſions, Reflections -
and Refractions of the Divine Nature and Life; their capacity of
growing up to all the fulneſs of God, and to be eternally the beauti-
ful and delightlome Temple of the Holy Ghoft; all their relations to
the Holy Trinity, with all their obligations to him, their intereſt in
him, their buſineſs with him and for him, and all their imitations
and reſemblances of him in their actual and poſſible motions and ad--
yances.
How may a luke-warm Chriſtian be effettually Cured.
Serm. 14
.
vances towards him, and their Great Expectations from him. Should
I infift upon their memberſhip, with all the duties and advantages,
and pleaſures which ariſe there from; and pertinently illuſtrate and
apply ( as I could eaſily and quickly do ) what doth fo copiouſly occur,
in Eph. iv. 4.-6. as the Central articles and holding bonds of Union
and Endearments; would you and I conſider all theſe things, and all the
lovelineſs that would then be communicable or obſervable, could our
love want its provocation !
2. The formal nature of this love; 'tis fit to be a provocation to
itſelf, i Joh. iv. 16.-21. 7--12. This is the beauty, health, ſtrength, plea-
ſure, ſafety and renown of humane nature ; love is the aim and ſcope
Knowledge, the end of faith, the Spirit of hope, the life of
practice and devotion and the bond of
perfectneſs,and the true transfor-
mation of the Soul into the image of its God. No pleaſing thoughts
of God,Chriſt,Heaven or heavenly things, no chearful motions towards
eternity, no forecaſts of the higheſt bliſs, no warrantable claims
thereto, nor confident expectations of unſeen realities. No true and
laſting bonds of friendlineſs in ſervice and affections, without this Spi-
rit and ſtate of love ; this only faces God in his own beautiful and de-
lightful image; this only turns the notions of divinity into ſubſtancial
realities, and ſo exalts the man above the pageantries of meer for-
mal, outſide ſervice and devotions; and the truth is all that we ſay and
do for God, or with him, and all our expectations from him are but
the tricks and forgeries of deceitful and deceived fools, and the moſt
provoking Prophanation of the tremendous, holy name of God, and
an abuſe of holy things.
3. The ſervices which love inuſt do and the fruits it muſt produce to
God, to (hriſt, unto the Spirit, unto our felves and others. God him-
ſelfinuſt be reverenced, addreſt unto, ſerved and entertained like him-
ſelf, and walked with in all required and fit imitations of himſelf. And
all theſe cannot be wichout juſt valuings of and complacency in his
eminent perfections, near relacions and the admirable conſticutions and
adminiſtrations of his Kingdom. Chriſt muſt be duly thought on,
heartily entertained, gracefully acknowledged, and cheerfully obeyed,
ſubmicied and improved unto the great and gracious purpoſes of his
appearances,performances and Kingdom,and minded most delightfully
in all the Grandeurs of his Grace and Throne; the Holy Spirit muſt
poſleſs his Teniple to his full Satisfaction, and have the pure incenſe
of his graces in their fragrant, liberal and continual aſcents ; ( Praying
in the Holy Ghoſt, Jude 20. And be feaſted with the growthful and con-
ſtant productions of his graces, both in their blotloms and full fruits ;
and we muſt be continually fowing to him, if we hope to reap eternal
life of him, in Gal. vi. 8. We muſt poſſeſs our ſelves in God, and for
him, in our full devotedneſs and reſignations of our entire ſelves to
him. pleaſing our ſelves in this, that we are not by far ſo much, and ſo
delightfully our own as his, and that we cannot love our ſelves ſo well
ga
25
R
Serm. 14.
How may a luke-warm Temper be effectually Cured.
328
:
as when we find God infinitely dearer to us than we are to our ſelves.
And as for others, much muſt we chearfully do, and bear, and be, to
bring poorRenegadoes back again to God, to teſtify our great reſpects
unto, and pleaſure in the grace of God in our fellow Chriſtians, to ac-
commodate our ſelves to their edification & concerns;and to make our
beſt advantage of every thing diſcernible in thein : Helping our ſelves
and them in ípirit, ſpeech and practice. And can theſe things be brought
co paſs or our felves reconciled & ſuited to all our Chriſtian duties and
interests without provoked love? And for the folemnities, tranſactions
and reſults of the approaching day, what is chat day to thoſe who have
no love, or very great declenſions of it ? For all that come with
Chriſt from Heaven, come in the flames of love to God, co godlineſs
and Godly Ones: and a Cold Heart, will no way be endured there.
And as to fellow Chriſtians the Duties and Counſels of the Text,con-
fideration, adhering to the Aſſembling of our ſelves together, mutual exhor-
tations in the encouraging and quickning Proſpect of this day, can theſe
things be without love?
III. The management of theſe provoking things.
And here let us follow the method of the Text it ſelf. Where we
have theſe Topicks to inſiſt upon. 1. Perſons muſt be conſidered each
otber,and our felves.2. We are not to deſert the Aſſemblings of our ſelves
together, as the manner of ſome is. 3. We muſt exhort each other.
And ſo what one propoſes the other muſt Conſider, Entertain Accom-
modate and Improve, to the great ends and benefit of the exhortation
given. 4. And the actuaced knowledge of the approaching day muſt
quicken us to and in the more ſerious and intenſe performance of theſe
duties: Exhorting by ſo much the more, by how much the more as ye ſee the
day approaching. Let me but touch a little upon theſe things.
1. Let us conſider one another for this provoking work,or in order to
this Provocation. rulurowcfe. The word here in the Text imports ſtrict
obſervation of and great follicitouſneſs of thoughts about each other,as
to great matters for their Good. So that we have, 1. The Obje&ts; each
other. 2. The Act or Duty towards the:n ; Let us Conſider. 3. The end
and ſcope ; To a provocation unto love and to Good morks.
1. The objects. One another. 1. As to the great and Stated ends of
our Creation and Redemption. Such as the Divine nature, and Life,
and Joy.Gods image in us ſervice from us,and che delightful bliſsful (and
that ) eternal preſence with us in the glorious diſcoveries and Commu-
nications of himſelf to us in heaven.And as we are recovered & redeem-
ed by Jeſus Chriſt;So our loyalty,gracicude and fruitfulneſs to him, in all
acknowledgements and improvements of his kind Conduct, Govern-
ment, Providence and Grace, unto the Fathers Glory through him. As
we are related to the Holy Ghost it is our correſpondent Temper and
Practice with, Improvement of, and our fic returns unto, che Offered,
Accepted and Profelt relations of the Spirit and his Communicacions
to us, his Operations in us and his Effects upon our Spirits, chat he
HHH
might
을
​+
How may a luke-warm Temper be effettually Cured. Serm. 14.
might thereby ſuit us to the Concerns &Priviledges of ourChristian ſtate,
and that we might be built up, furniſht and pofleft as the Eternal Tem-
ple of the living God. Linked and laid together; and ſo, related and
obliged to each other, dependant each on other, and conſequently uſe-
ful and delightful, in being heartily and practically faithful each to 0-
ther unto the Edification of the whole in love; that ſo God ( three in
One) may be eternally and evidently All to Univerſal Satisfaction.
For we were made and bought, and are committed to the care of
Chriſt and of the Spirit; and we are accordingly entruſted with Goſpel
helps and means that we might hereby be the Mirrours of Divine Com-
municable excellencies and perfections, the Monuments of proſpe-
rous and rich Grace, and Inſtruments of ſpecial Service. For theſe ends
Cod Created and Redeemed us, and in reſpect hereto are we to be
conſidered each by other. 2. As to our capacity of ſerving and reaching
fuch Civat Ends and Purpoſes. The powers of our Souls, the members
of our Bodies, and all our natural accommodations for theſe Ends. For
we are men, and ſo have faculties and powers naturally capable of, and
formed to a propenſenels and appetite to the Supream Good, and
thereupon receptive of all the attractive influences of the firſt cauſe;
and were it not for our moral depravations, and Corruptions, and alie-
nations of heart herefrom which we have ſinfully contracted, eſpouſed
and indulged ; conſidering Divine Diſcoveries, Aſſiſtances and Encou-
ragements, procured for us and diſpenſed to us by Jeſus Chrift; what
hinders our return to God and unto thoſe reciprocations of Endear-
ments betwixt him and us, to which by our rational Frame and Conſti-
tution we are ſo admirably ſuited? Are we not capable of diſcerning
what may excite,enflame,preſerve and regulate our love and of the fixe
ing and managing it accordingly. We are capable of judgment, choice
and motion, and repoſes, right objects being ſet before us in their apt
illuſtrations and addreſſes. So that we cannot ſpeak to bruits and
ſtones as we may do to men. For nothing but ſinful ignorance, preju-
dice,negligence and malignity,or ſad deluſions and miſtakes, through in-
coulíderateneſs, and unreaſonable avocations and diverſions, can pre-
vent the return of our firſt love; and all theſe things may be redreſt by
our judicious,well adviſed and warm diſcourſes about theſe things duly
attended to, impartially conſidered, and prudently and pertinently
applied unto our ſelves.Thus miſtakes may be Rectified, known Truths
and Notions actuated, Hearts affected, Lives reformed, and Love re-
ftored to its regular Fervours and Productions of Good works. He
that is capable of knowing what he is to do, and why, and of doing and
being what moſt concerns and beſt becomes him, deſerves to be ac-
cordingly conſidered by us. 3. As to our obligations and advantages,
as we are Creatures, Subjects, Favourites. As we are redeemed to
God by Chriſt, ſo our obligations to the returns of Gratitude
ſhould be conſidered by us, ii Cor. v. 14, 15. We are Chrifts,
and Gods by him, and ſo he muſt be glorified in the whole man, i Cor.
vi, 20.
:
Serm. 14.
luke-warm Temper be effectually Cured.
How
mag a
329
vi. 20. And all the vaſt advantages of our Goſpel day, as they are ta-
lents and encouraging advantages put into our hands, muſt be conſi-
dered by us too, and
our ſelves and one another as Stewards entruſted
and accountable, ii Pet. i. 3, 4. i 4.11, So that we muſt regard each
other as under ties and bonds to God and Chriſt, and as greatly helped
and furniſhed to be provoked thus, if well conſidered, and managed
accordingly: 4. As to our Spirits and behaviour according to our
Chriſtian Claims and Helps, Relations, Obligations and Profeſſions.
Whether we foot it right or not, Gal. ii. 14. Whether profeſſours
value their Souls to their juſt worth or not, in keeping them intent
upon their great concern, & whether their furniture, diſcipline, temper
and behaviour bear evidently their fit and full proportion hereunto.
How Goſpel transforming and reforming work goes on with them.
Whether the Chriſtian name and intereſt, the Goſpel and its Patron
be credited and promoted, or diſgraced and hindred by us;and whether
our proficiency and improvements be anſwerable indeed to our advan-
tages, obligations and profeſſions. 5. Wherein our helps and hopeful-
neſs,or our dangers mainly lye; their Gifts, and Graces, and Encourage-
ments and Advantages on the one hand: Their Conſtitutions, Cuſtoms,
Callings, Company, Temptations and ſecular Concerns, and Hindrances
on the other hand are all to be conſidered.
2. The A&t or Duty towards theſe Objects. Kalavovə saße. Let us Confia
der. I. Bend your minds to obſervation of one another, that ye may
underſtand how matters are with one another ; concern your ſelves
about the right knowledge of the principles, tempers, actions, circum-
ſtances and concerns of perſons, To far as your duty towards chem
calls you to it. For this injunction doth not countenance what we
find elſewhere forbidden, ii Thef. iii. 11, 12. i Tim. V. 13. i Pet. iv. 15.
So far as you may do or get Good, prevent redreſs or allay evil, under
ſuch circumſtances, relations and advantages as may notify that God
then calls you to it, and ſo encourages your expectations and endea-
vours of doing Good, or preventing the lin and miſchief which God
would have prevented by you ; So far may others be inſpected,erquired
after, and oblerved by you. But when it is and evidently appears to
be to no purpoſe, to ill purpoſes, or to needleſs purpoſe, you muſt
not do it. 2. And then ſeriouſly pauſe upon, and duly weigh, what you
diſcern by your enquiry or your more immediate obſervation, and do
not partially, paſſionately, raihly, and cenforiouſly, form and fix your
meaſures. Give what you hear or ſee concerning one another, your ſe-
cond, ſerious and Impartial thoughts, that ſo matters of fact being duly
and truly ſtated, meaſures of prudence may be adviſedly and Tafely
taken up and fixe upon. So that when perſons, matters of fact, your
Chriſtian rules and work, and way of managing this great concern,are
duly laid in the balance of the Sanctuary, and all this fixed in its juſt
reference to this weighty end, you may proceed accordingly in the Sin-
cerity, Tenderneſs and Wiſdom of the right Chriſtian Spirit. And
HHH2
then
1
How may a luke warm Temper be effectually Cured. Serm.
14.
3
A
then 3. Be well adviſed about the moſt taking way of managing what
you thus inſtruct your felves about; the humour of the perſon, your
ways & ſeaſons of addreſſing your diſcourſes to him,& the preſerving or
managing of your intereſt in him, or at leaſt your own abilities to prove
what you accuſe him of, to demonſtrate what arguments you advance
and uſe, and to enforce the motives that you would preſs him with.
And Itudy your ſelves into a juſt meaſure of your own abilities, a tho-
row Maſtery and Command of your own Paffions, and good and clear
diſcerning of and inſight into the fitteſt ſeaſons and occaſions. And
well obſerve as far as may be mens Tempers, Intereſts, Ends, and In-
timates, that you may hereby, charm them, win and govern them
And if you would know men throughly, mind them ſtrictly in their
Truſts, their Paſſions, Intereſts, Companions, Surprizes and Neceſſities,
and let each other have ſerious thoughts herein. 4. And overlook no
good in others to leſſen it, deſpiſe it, diſgrace it, or neglect it, but
think diſtinctly upon all you fee:
3. The End and Scope of all muſt be this provocation to love and
to Good works, Eph. iv. 29, 15, 16. i Theſ. v. 11. the tongue of the wiſe,
uſeth knowledge aright, Prov. xv. 2. Therefore the mind and heart muſt
beintent upon right ends, Rom. xiv. 19. Not to let others know the
reaches of our thoughts, the furniture of our minds, the nimbleneſs of
our
Tongues, the neatneſs of our words or the briskneſs of our parts
or fancies, nor to ſpy faults, or weakneſſes, for our diſcurſive enter-
tainments : As the manner of fome is. Much leſs to make them pro-
felytes to our opinions, parties or perſwafions in lower matters, or vo-
taries to our particular intereſts
, or humours, , Phil. i: 27. ii
. 19--21 .
I wiſh Profeffours, Miniſters and others, would read theſe Texts, and
well conſider them. We muſt inſpect, obſerve and well conſider one
another; that where we obſerve warm hearts, and fruitful lives, we
might by our Commendations provoke them unto perſeverance and
proficiency therein; that where we diſcern a mixture of things Com-
mendable, and blame-worthy, what is divine may not be overlooked,
becauſe of what is culpable, nor what is faulty, imitated and Com-
mended, becauſe of what is there praiſe-worthy. And that where we
find our brethren overtaken with their infirmities and defects, they
may be dealt with in the Spirit of meekneſs, and ſo recovered from
their declenfions and defects : And ſo return to their firſt love. And
that we our ſelves may be provoked to and by their excellencies, and
grow more effectually careful to avoid all that did afſwage their holy
Warmth and Vigor. He that conſiders others, to glory over their de
fections and negleccs, to aggravate their ſlips and falls
, more to expoſe
their perſons to rage and ſcorn, doth what the Devil would adviſe him
to, were he confulted with. The truths of God and Soul concerns are
fixed things, and fervent hearts, and fruitful lives, are theSouls grand
affair. And he that minds his brother in the neglect hereof, hath a cor-
rupted and cold heart to purpoſe. To make each other all light abou
the
..
Serm. 14
How may a luke-warm Temper be effe&tually Cured.
330
the things of God and Chrift, all fervour in our love thereto, and all
regular and chearful vigour in the purſuit thereof, is what we muſt
deſign, and direct our perſonal conſiderations to.
II. Let us not forſake the allembling of our ſelves together, as the
manner of ſome is : Here note, 1. The thing not here to be deſert-
ed is, the émouvergogn exulov, Our aſſembling. 2. The thing relating here-
unto forbidden, is our forſaking it. 3. The tempting inſtance hereof,
propoſed by way of warning to us, is, that the manner of ſome is
thus to do.
1. The thing not to be forſaken, imports either, 1. Our own
Conventions for publick Worſhip; in the general, our open meeting
together, as an Organized Congregation: Or Aſſembly wherein
Paſtours and their Flocks aſſemble ſtatedly to ſpeak to God, and to
hear from him, and Sacramentally to eat and drink before him;
and ſo to recognize and repreſent our Chriſtian ſtate with all ſolemni-
ty in open view together. Or, 2. Doing this without dividing di-
ſtances and ſeparations each from other, under the notion of Jew and
Gentile, or of perſons differing each from other about difficult or
trilling things. 3. Or our gathering ochers unto the Church of Chriſt,
by our orderly and alluring Carriage, in this and other points of Chri-
ftianity; and ſo the additions, which hereafter. God will make here-
to. Or 4: The great Aſſembly of the compleated, and Triumphant
Church of Chriſt in the great day of his Appearance and Kingdom,
ii Thef. ii. 1. The only place that I remember in the New Teſtament,
beſides my Text, that this Noun occurs : And in that place the Word
( as here it is) being a decompound, it ficly may be rendred an after
Synagogue, or gathering, and how far thus rendring it in the Text
is countenanced by the laſt clauſe ; [ that day ] I here determine
But I will here conſider it in the firſt ſence, wave or lightly touch
upon the other two, and transfer the laſt to the Conſideration of the
laſt clauſe of the Text ; where it will be freer from Exceptions than
here perhaps it would be.
2. The thing here given in charge concerning it, is, That we for-
ſake it not. 1. In Thought, as judging it to be no Help or Dilty.
Heart, as not attempered, and reconciled to the ſolemnity, feriouf-
neſs, and great concerns thereof. , 3. In Preſence, as abandoning or
neglecting our perſonal preſence and attendance there.
3. The Snare, that we are warned of here, is, Our being influenced
into a deſerting ſuch Aſſemblies, by the practical declenſions and negle&ts
.
of others. Others do ſo, they uſe to do it; it is evidently their Cu-
ftom and Practice, 'tis poſſible for you to do the ſame, and to be
drawn thereto by their Example : But their Example cannot juſtifie
this practice, and therefore hould not influence you hereinto, and
this Caution may prevent it, and therefore ſhould accordingly be
conſidered and improved by you.; as being of ſuch manifelt and
mighty
.:
,,
not.
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:
2. In
;
How
may
a luke-warm Temper be effettually Cured.
Serm. 14.
mighty conſequence to your Love and Practice, both as to the warmth
and ſtrength thereof.
4. The Uſefulneſs of the worſhipping Aflemblies of Saints, and
Chriſtians, to this great and needful provocation muſt quicken us un-
to, and keep us in theſe Courts of God, Pſal.. xcii. 13. --- 15. Exod.
xx. 24. There God commands the bleſſing, even Life for evermore, Pfal.
cxxxiii. 3. There you have the openings of the Goſpel Treaſury ;
there are theſe golden Candleſticks, which bear the burning, thining
Tapers, whoſe light and heat diffuſe themſelves through all within
their reach, who are receptive of them : The Gifts and Graces, the
Affections and Experiences of Goſpel Miniſters are in their Communi-
cative Exerciſes ; there God the Father iets and keeps his Heart and
Eye ; there the Lord Redeemer walks by, and amongſt his Commiſ-
fionated Officers and Repreſentatives, diſpenſing warmth and vigour
through their Miniſtry to Hearts preſented to him at his Altar: There
doth the Holy Spirit fill Heads with Knowledge, Hearts with Grace,
and all our Faculties and Chriſtian Principles with Vigour. There My-
ſteries are unfolded, Precepts explained and enforced, Promiſes fulfil-
led, in Soul improvements ; Incenſe is offered up in golden Cenſers,
and foederal concernments are folemnly tranſacted and confirmed in
open
Court. And there through the Angel of the Covenant his mo-
ving upon the Waters of the Sanctuary, are Soul diſtempers and Con-
fumptions healed: And there you are informed, acquainted with,
and confirmed in, what may inſtruct you in, and encourage you un-
to this Provocation to Love and to good works : And there Prayer gets
fuel, and gives vent to Love, drawing forth all the Energies of Souls
and Thoughts towards God. And thus fervent Prayers, and love
quickning returns thereto, are like the Angels of God aſcending and
deſcending from and upon the Heart; while the deſerters hereof grow
cold thereto, and ſtarve their Love and practical Godlineſs thereby.
All there is known, obtained and exerciſed. There you may fill
your
Heads with Knowledge, your Hearts with Grace, your Mouths with
gun ts, your Lives with Fruitfulneſs, your Conſciences with
Conſolations ; and your whole felves with thoſe experiences of Di-
vine regards to Soul concerns, which may inflame your Hearts with
Love to God and Chriſt, to Holineſs and Heaven, and fit you both
to kindle and increaſe this holy flame both in your ſelves and in each
other. And indeed, what greater advantages can be derived into our
Souls, to make our Altars burn, than what our Chriftian Aſſemblies
duly managed will entertain us with? What underſtanding do the
Inſpirations of the Almighty here afford ? Such curious Explications
of the Name and Counſels of your God? Such large and full accounts
of all the endearing Grace of Chriſt? Such Critical diſlections and
anatomizings of the ſtate of Souls ? Such over-1hadowings of the Spi-
rit of God Such clear and full deſcriptions and accounts of the Di-
vine Life and Nature in all their Strength and Glory? How are de
fires
1
:
Serin. 14.
How may a luke.warm Temper be effettually Cured.
331
fires invigorated and twiſted to make them more effectual to our
felves and others! This Sanctuary Love is like the beſt wine, going down
ſweetly, and cauſing the Lips even of thoſe that are aſeep to ſpeak! Keep
then to theſe Aſſemblies, that you may duly know whom, what,
how and why to Love: and how to ſuit your felves in ſpirit, ſpeech
and practice towards God, your ſelves, and towards each other unco
this generous and noble Principle. Thus will you grow exceedingly,
both in the knowledge and favour of what is moſt conſiderable, and
moſt deſervingly affecting, both as to Things and Perſons ; for Chri-
ſtianity is contrived for Love and Godlineſs in all its Doctrines,
Laws and Ordinances, and in aſſemblies you have the Explications,
and Enforcements of thoſe Truths; which will compleat the Man
of God, as to his Principles, Diſpoſition and Behaviour. Flere you
may know your moſt holy Faith as to it's matter, evidences, and de-
ſigns upon you; and it's improvableneſs by you to it's deterinined
and declared ends and ſervices; That Faith which is to illuminate
your Eyes; to exerciſe your thoughts, to fix your holy purpoſes, to
form and cheriſh expectations, to raiſe deſires, to embolden prayer,
to fire your affections, and regulate them as to their Objects, Ends,
and Meaſures, and Expreſſions : And when you there attend, you are
in the way of Bleſſings. How oft, and evidently, are Divine Truths,
there ſenſibly ſharpened and ſucceeded by the God of Truth? Rom. i
.
16. Raul and Barnabas ſo fpake, as that a Multitude believed of Jews and
Gentiles, Act. xiv. I. And thither muſt you and I reſort, and there
attend for Doctrine, Exhortation, and Inſtruction, in Righteouſneſs.
The Prieſts Lips muſt preſerve Knowledge, how to ſpeak of God,
with him and for him ; there Goſpel luminaries are to diffuſé
their Light ; and there muſt we receive it, and know what is confi-
derable, eligible, practicable, and encouraging to love, and to good
Works. Why then thould we forſake that?
3. But let us exhort, (each other ; ] for conſideration and atten-
dance on Aſſemblies are for our own and others good; for perſonal
and mutual quickenings, to Love to good works. I know that, Thecret-
aðutes, and thence Facenanors, is ſometimes uſed more largely, for
any pleading of and preſſing home a thing purſuant to it's import
and deſign, whether by Counſel, Comfort, or ſometimes it
imports Confolation or Encouragement. This is too well ſeen,
and known to need its Scriptural Inſtances and Quotations. That
which is here intended, I offer in chis Paraphraſe.“ Draw forth all
" the Spirit and Strength, of what you know, and have adviſedly con-
“ſidered as to your ſelves and others; of what you have seen and
heard in your Aſſembling of your felves together, concerning your
obligations to attend them, tlieir fitneſs to advantage you, and all
the benefic derived or deriveable therefrom: Draw forth the vi-
gour of all your received Diſcoveries, Directions, Afliſtances and
luducements to do, and be what is required and expected from you,
profele
..
7
c
How may a luke-warm Temper be effectually Cured.
Serm. 14.
.
profeſſed by you, and of eternal Conſequence and Concernment to
you. Plead this throughly with your ſelves and one another, that
ſo your Chriſtian love be not extinguiſhe or abated, but wrought and
kept up to its genuine and juſt pitch of fervour and effectualOperations
and Eruptions in Good works, Drive home upon your ſelves ( by deep
and ſerious thoughts,and pertinent applications of them to yourſelves,
and warın debates about them with your ſelves ) the things which
God hath manifeſted and propoſed to you as.credible, acceptable and
practically Improveable. He that expects this flame upon his heart
muſt be a thoughtful man, ſeverely contemplative and follicitous a-
bout the things of the Kingdom of God, and the Name and Intereſt, and
Servants of the Lord Redeemer. How can that man be warm and
active, or zealous of Good works, whoſe knowledge is not actuated by
ſelf-awakening Meditations ; and whoſe furniture, Principles and Spi-
ric are commonly neglected by himſelf? What ! are divine Truths
Laws, Promiſes and Inſtitutions only to be with us, or in us, as empty
Speculations, or thin Noticns ? Have Divine Revelations and En-
dearings no Errand to our Hearts and Conſciences, and no buſineſs
there, and no practical Vigours to be exerted thence ? That thought-
leſs Idle Souls ſhould be luke-warm is no ſuch wonder or ſtrange thing.
The contrary would be ſtranger even to a miracle. And being thus
awakened and prepared your ſelves, drive all things home upon each
other, and plead the cauſe of every Duty, Truth and Motive throughly,
in free and frequent converſation each with other, Mal. iii. 16. Luke
xxiv. 32. i Theſ. v. II---15. Rom. XV. 13---16. Col. iii. 16. ii Thef. iv. 18.
Chriſtian conference well managed makes and ſpeaks warm hearts, and
leads, and helps to better lives. Men that rarely, tranfiently or tri-
flingly think upon or talk about the things of God muſt needs be cold
within, and when ſuch pray that God ſhould warm them, can they ex-
pect returns to prayer when neither hearts nor pains are after them?
And here : How many heart-warning Topicks of diſcourſe and edify-
ing conference might I now entertain you with ? but let the text ſpeak
for it ſelf, and though it here offer but one, yet is that one impreg-
nated with many. 1. It is the day ; 2. 'Tis an approaching day; and
3. They ſaw it thus approaching. 4. The ſight ought(becauſe ſo fit)
to quicken them to growthful care and diligence in this heart-warning
courſe and work. Whence,
4. Preſerve, and practically anſwer and improve a quick,deep,con-
ſtant ſence of the approaching day,i Thef. v. 1-11. ii Per. iii
. I.--14. and
Jude 20, 21, Col. iii. 2--5. Luke xxi. 34--36. xii. 35-40. Perhaps the
Reader will not loſe his time and labour in peruling and pauſing upon
theſe cited Texts : Nor find them impertinent nor inexpedient as to
the caſe in hand. See alſo, ii Pet. i. 5--13. How copiouſly and clofly
might all theſe paſſages be inſiſted on, did not the Preſs' ſtay for me,
and the ſtated confines of a ſhort diſcourſe reſtrain me, and the fruits
and labours of abler heads, and better pens,and hearts urge me ſeverely
becaule
***
.
.
A
Serm. 14:
How may a luke warm Temper be effe&tually Cured.
332
3
becauſe deſervedly, to give place thereto? Well, Sirs, Conſider the Ap-
proaching day, and repreſent it to your thoughtful and concerned ſelves
in all its Grandeurs, and Solemnities of Proceſs, and Reſults; and try
then if it do not warm your hearts and urge you pungently,and ſevere-
ly to Good works. As to the perſons here moſt Immediately con-
cerned, theſe Chriſtian Hebrews; There was a day of reckoning with
their malignant Enemies by Providencial Controverſies and Rebukes,
which alſo was a day of great Redemption and Eſtabliſhinent to
the perſecuted faithful Chriſtians. There was to be a day of great
Converſion and divine Atteſtations to the Chriſtian Faith, and to its
Profelytes, and what was more congenial herewith than this endea-
voured provocation to love and to good works? And they that are
provoked bereto are alſo fitceſt for a day of tryal.But I thall here con-
ſider it as the great day of Chriſts appearance and his Kingdom, ii Tim.
iv. 1. 8. i 18. That day of God, of Chriſt, of Judgment and Perdition of
Ungodly Men. That day of Revelation of God and Chriſt in their Ma-
jeſtick glory, that day of ſearches, ſentence, and full execution and ad-
juſtments in all the accuracies of governing wiſdom, holineſs and
grace. Who can contemplate this, and yet be Cold and Barren ? Then,
in the glorious ſplendours, ſolemnities, and proceedings of that day ſalí
it be evident who, and whoſe Son Chriſt is. What coſt and care he
hath been at to bring men to this warm and active courſe and temper,
and what an eſtimate he and his Father ſet hereon, by what they then
diſpenſe and teſtify by way of recompence of reward thereto Chriſt in
his threefold glory, Luke ix. 26. God ſending him forth and appearing
in him, by him, and for him, as his own dear Son, the Son of ſuch a
King, i Tim. vi 3--16. Father and Son making ſo vale a difference a-
mongſo the Sons of men by everlaſting punilhments and rewards as
they are differently found as to Chriſtian love and practice, Rom.
ii. 6-10. ii Cor. y. 9--]. Mat. xxv. 34--46. And all that vaſt
Aſſembly and Convention, applauding Gods proceedings and joy-
fully Congratulating the great endeavours and rewards of our pro-
voked and succeſsful love. Are not theſe warming thoughts?
Secondly, The Caſe.
And of this I have given you this textual reſolution. You have ſeen,
1. The Seat of this diſtemper, of a Luke-warm Frame or Temper, that it
is in the heart or will. 2. The formal nature of it. 'Tisa defect or chilness
of practical love and zeal, to and for God, and their concerns with us,
and ours with them. The things which claim and meric the higheſt
place in, and that should engage, and exerciſe our beſt affections, and
moſt active zeal, are, 1. Gods glory in the Church and World.
2. The life and growth, and the vivid Exerciſes, Profeſſion and Effects
of Godlineſs in our ſelves, Tit. ii. 11.-14. Rom. xiv. 17.--19. Jude 20,
21. ii Pet. 1. 3.--11. For we muſt begin at home and ſet our all in
order there. 3. The Power, Peace, and Progreſs of the Goſpel in the
World, Phil. i. 3.--11. ii. 19:21. That it may have its free courſe and
III
be
How may a luke-warm Temper be effettually Cured.
Serm, 14.
be glorified. 4. The Harmony and Proſperity of the Church of
Chriſt wherever this Goſpel is accepted and profeft. 5. The Caſe and
Circumſtances of particular profeffours as they variouſly are, and are
evidently conſiderable, as to their Growth, Tryals, Daties, Dangers,
Decays, Wants, or Weakneſſes, cc. 6. And the Sons of men as
Strangers, Enemies, Perſecutors, or any ways Endeavouring to ſupplant
the Goſpel intereſt, or to obſtruct it or diſcourage it. And theſe it con-
ſidered as reducible or incorrigible. Now heartleſsneſs, Neutrality or
Sluggiſhneſs of our affectionate concernednefs about theſe things is what we
call Luke-warmneſs. 3. The Cure hereof doth formally conliſt in our
Enflamed love, Exerciſed andExpreſt unto the life by conſtant activity
congenial with this principle. The practical accommodating of all the re-
gency & vigours of this principle of love to the concerns of Chriſtian
godlineſs; and of thoſe that are concerned therewith, purſuant to the
growth and proſperouſneſs thereof.When we ſo value theſe concerns,&
have ſuch Sympathizing with, and ſuch genuine adherence to, reſoluci-
ons and activity for, and ſatisfaction in the proſperouſneſs of the
things of God, and Chriſt, and Souls, and Chriſtian Churches, as that
nothing can ſcand before us, nor be regarded or dreaded by us, that
rivals or oppoſes them; then are we indeed effectually cured. Here
our thoughts naturally fix; and work, here our hearts cleave and Aame;
and hereunto our vigors, time, intereſt and treaſures, are moſt en-
tirely and cheerfully devoted. Where is there then the leaſt re-
mainder ofa Luke-warm Temper ; When we are wrought up to this
Frame and pitch ? 4. The way and means of working this great cure,
are, 1. Perſons conſidered. 2. Aſſemblies attended on. 3. What
there, and thence, and otherwiſe is, or may be derived, improved by
Mutual Exhortation. 4. And all this under the powerful influences
of, and in fit and full proportion to a quick and conſtant apprehenſive-
neſs and apprehenſion of the approaching day.
Now ſeeing the Text is Hortatory, Directive and Encouraging
hereto ; and hath as ſuch been treated on accordingly, I will wave all
further application, and only give you the Directions and Preſcripti-
ons for the curing of a luke-warm temper.
1. Love-quenching and abating principles Intereſts and Practices are
to be exploded and avoided. If once you entertain hard thoughts of
God, as if he were moroſe and captious, a barren Wilderneſs, or Land
of darkneſs; and only careful to ruine and diſtreſs his creatures upon
the meer accounts of Soveraignty, and the Prerogative of Dominion,
tho a poor penitent lye proſtrate at his feet for mercy, in tears and
fhame and ſelf abhorrence: or in a readineſs to do ſo, were there but
any hopes of merciful acceptance: If you ſhall repreſent him to your
ſelves, as if he were fo tenacious of revengeful purpoſes and of advan-
tages put into his hands for the full executions of ſuch deſerved re-
venges, through former crimes provoking thereunto; Alas how can
you
think upon him, or addreſs your ſelves to him with hope and plea-
fure !
Serm. 14may a luke-warin Temper be effectually Cured.
.
.
-
How many
333
fure! We find grace repreſented to us as Gods Image in his creatures.
we find that holineſs in creatures makes them the ſweeteſt of all
pers
fons in their diſpoſitions and deportments, and readieſt to be charita-
ble and abundant in benign, and alluring, and obliging remiſſions, con-
ſtructions and diſpenſations. Such are moſt backward to make rigid in-
terpretations and conſtructions of mens miſcarriages and neglects,when
they ariſe from rather infirmity than malignity; and from ignorance
and ſurprize, than from contrivance or perverſe reſolution. They hate
above all men, every thing that ſavours of fingineſs and of a ſordid
Spirit, and they like not to retain revengeful purpoſes to ruin or
difturb thoſe criminals who ſeriouſly and pathetically implore their
pardon, and beg admiſſion to their' now much valued favour. And
doth grace make ſuch perſons better than their maker; and is that
Gods Innage in them which hath nothing in God correſpondent here-
with? Or can we think that the Image can exceed its Grand Exemplar?
Such black and diſmal thoughts of God can never kindle love in us to
him. Did I not know and think that God is love, how could I ſeek to
him in hope, and love him? For my part, I verily believe God ſent
his Son into the world, to convince us of his love and goodneſs, and
to invite us to himſelf, under the power of this alluring principle of
Truth, That God loves us dearly, and that he will reje&t no finner whoſe
heart is touched with ſuch love to him, as makes it reſtleſs and uneaſie in it
ſelf, till it obtain kis pardon, image, fellowſhip and preſence. See Heb. xi. 6.
And as for Jeſus Chriſt, the livelieſt Image, and the trueſt and moſt glo-
rious Mirrour of the Inviſible God, that ever any Eye beheld, or can be-
hold. How ſweet, indulgent, humble, gracious, and endearing, was
he unto all ? and how ready to receive all that come to God through
him? O! do not then miſtake his grace, deſign, or temper. Love can-
not live and do its work, where Chriſt is not duly repreſented in his
lovely Excellencies.
And yet on the other hand, repreſent not God below himſelf, as
fond in his reſpects, partial in his dealings, flack and eaſie in his pro-
ceedings, apt to favour us, cho' neglected by us; as one ready to in-
dulge us in our ſins, and to connive and wink at our miſcarriages; or
one that we may trifle with, and fondly think that we can at any time
procure his favour, and extinguiſh or evade his anger and diſpleaſure,
by ſome trifling applications to him, or flattering Elogies of his name
upon the knee, or a copious, verboſe declaiming againſt our ſins and
felves in our ſtared or occaſional addreſſings of our ſelves to him,
when pangs of Death, horrours of Conſcience, or the taſts and ex
pectations of his Wrath make us uneaſie to our ſelves: as if by comple-
ments, and petty obſervances of God in lower matters, we could turn
and toſs a ductile nature into any aſpect, Ihape or poſture that may
ſerve our private turns, and pleaſe our arrogant and preſumptuous hu-
mours; and court God to ſtrip himſelf of all the glories of his Name
and Throne, and profticute his Intereſt and Honour, Laws and Majeſty
III 2
unto
:
How may a luke.warm Temper be effe&tually Cured.
Serm. 14.
unto the fond conceits of fools and ſinners: for this is blaſphemy and
preſumption to the height, both fit and fure to be puniſht by the
Judge. Could God be Love, or lovely in the eyes of ſober and dif-
cerning men, were he thus facile, ſo as to be influenced by the con-
ceits and humours of finners in their dotages? He that would not ſig.
nifie one thought of mercy to our revolted Parents, before he had
repreſented himſelf inoſt awful in his Judiciary Proceſs, and that ſo
guarded both his laws and Throne with awful Majeſty and Sanctions;
and that exacted ſo ſevere a ſatisfaction from his Son; he ſurely nei-
ther wil, nor can debaſe himſelf, and tempt his creatures by unfic re-
laxations of his Laws and Courſes to think him deſpicable, even by
ſuch unfit deportments of himſelf towards them. That fool which takes
Gods mercies and indulgencies to be at his commands, ſo as to ſin and
pray; and that makes ſuch eaſie pardons and redreſſes, the continual
encouragements of ſinful practices and hopes ; that fool, I ſay again,
that is of this perſuaſion and deportment, is no way likely to be cu-
red of his luke-warm temper, Deut. xxix. 19, 20. For ſo eaſie pardons
and redreſſes would evidently and effectually mortifie the Spirit, and
defeat the glorious deſigns of Divine Government amongſt men. See
Heb. xii. 25--28, 29. X. 26--31. Roni. ii. 6--10. Gal. vi. 7--9. i Sam. ii.
2, 3--29, 30 ii Chron, xy. 2.
And if
if you take your Chriſtianity to be a ſtate of drudgery and dif-
conſolateneſs; if you degenerate into worldlineſs, luxury or volup-
cuouſneſs, (as in Fohn ii. 15--17. James iv. 4.) If you grow fo tender
of your ſélves as to be ſwayed more by what affects the outward than
the inward man: If you give way to partiality, co jealouſies, heats and
ferments, to a cenforious, jealous and detracting Spirit; or to the Spirit
of domination and diviſion; or if you form your principles, intereſts
and actions according to the meaſures and concerns of this vain tran-
fient world, and of the animal life : This malady will prove incura-
ble.
2. Heart-warming objects are to be contemplated. Such as the glo-
ries of Gods name: The Grandeurs of his Majeſty and Throne, the
Accuracies of his Government in all its Conſtitutions and adminiſtra-
tions. The Stores and Treaſures of his Goodneſs with all their provi-
dent and yet generous diſtribucions, unto all his creatures: the riches
of his grace in his kindneſs to us by Jeſus Chriſt, the exhibition of his
Son and all the amiable excellencies and endearing aſpects and ad-
dreſſes made to us by him: the life that is in Chriſt, the grace and pro-
miſes that are given us by him, ſo great and precious: all the fellow-
ſhip and intimacies that we are hereby called and admitted to: Goſpel
Treaſures and Proviſions to bring and keep our God and us together
in order to all the Solaces and Satisfactions of Steady, Full, Eternal
Friendſhip; the eminent importance of his Goſpel, Intereſt and King-
dom in and to the world, the Church and us; the lovelineſs and vi-
gours of his Intereſt and Image in us, as formed fixt and actuated, and
poflefled
+
* Hotel
1
Serm. 14.
How may a luke-warm Temper be effetually Cured.
334
its
ܪ
poſſeſſed by his eternal Spirit, to his eternal praiſe by Jeſus Chriſt: the
ſolid pleaſures, peace and uſefulneſs of regular zeal for God, Chriſt,
Chriſtianity and all that are near and dear to God, with all the com-
forts and renown which this well fixt and ordered zeal prepares us for.
All that we are ſaved from, by, to, through the effectual cure of this
diſeaſe. All the ſolemnities of Chriſts approaching day; and our great
concerns therein. All the good that is in, that attends upon, and that
iſſues from the proſperous Succeſſes of the Goſpel, the holineſs and
and peace of the Church, and the health, the uſefulneſs, the poſſeſſion,
the Conflicts and Conqueſts of a well cured Soul, and all the Honours,
Eaſe and Bleſſings that attend our glorious Goſpel. All this, and much
more deſerves deep thoughts, and all the fervours and acknowledg.
ments and Services of love. And the plain truth is this : Weare both
conftituted of, and ſurrounded with enfaming objects of this love.
And the great object and attractive ſhines even moſt gloriouſly in all
.
Nacure in all its Harmonies, Stores and Beauties; Providence in all its
illuſtrations of its excellencies and exactneſs, ſuicing it ſelf in all the
Articles thereof to every thing and being and concern in Heaven and
Earth. The ſacred Scriptures every way entertaining us with what
may exerciſe and enrich the mind of man, heal and compoſe his Con-
ſcience, enchroning it as Gods vicegerent to inſpect the principles, de-
ſigns and practices, and State of men, to make and keep them orderly,
ſafe and eaſy, and ſo to affect the heart and life, as that we may be
lovely in the ſight of God, the bleſſings of our Stations in our genera-,
tions and a moſt comfortable entertainment to our felves. Our very
ſelves are moſt provoking objects unto love. So many faculties in our
Souls ! So many paſſions and affections to be ordered and exerciſed
aright ! So many ſences for reception! So many Organs and Inſtru-
ments for the commodious pronioting and ſecuring of our own Good!
So inany Objects, Employments and Acqueſts to be engaged vigorouſly
about and orderly converſant with all continually! And God in all
this eminently beaming forth thoſe perfections which are ſo fit an
worthy to take endearingly with us ! How inexcuſeable is cold heart-
edneſs whenas it may ſo eaſily be cured by ſerious Contemplations of
theſe objects! Light and Colours, and beautiful proportions to the
eye: Words and Melodies to the Ears : Food to the taſt, and all the
objects, exerciſes and entertainments of every ſenſe, afford our very
minds and hearts their delicacies to feed on, and urge us to love God
and Man.
And let me add this alſo, the beauties and delightfulneſs of holineſs
and practical Religion as exemplified in holy perſons, thoſe excellent
ones in whom is my delight. faith David, Pſal. xvi. 3. O to obſerve them
in all their curious iniitacions and reſemblances of their God, in the
Wiſdoin of their Conduct, the fervours of their Spirits, the ſteadineſs
of their purpoſes, the evenneſs of their tempers, the uſefulneſs and
blameleſsneſs of their lives, the loftineſs of their aims, the placed gra-
vity
How may a luke-warm Temper be effetually Cured. Serm. 14.
.
vity of their Looks, the favour and obligingneſs of their Speeches,
the generous largeneſs of their Hearts, the openneſs' of their Hands,
the impartiality of their Thoughts, the tenderneſs of their Bowels,
and all the ſweetneſſes of their Deportments towards all. Such things
are really, where Chriſtian Godlineſs obtains indeed. Tho meer
pretenders, or real Chriſtians in their decays and (woons, may re-
preſent Religion under its eclipſes to it's great diſadvantage and re-
proach. When therefore we contemplate all theſe excellencies, (and
many more not mentioned) will not our Hearts take fire and burn
with love of Complacency, where theſe things are viſible ; and with
the Love of benevolence, and beneficence to that degree, towards choſe
that are receptive of, but want them, which ſhall enrage Deſires,
and Prayers, and quicken us to diligent endeavours after what by ſuch
may be attained unto, were they but cloſely and warmly followed
by us, and brought to the diligent purſuits thereof. Thus you fee,
deep thoughts about lovely Objects will get up love, and cure lukea
warmneſs in us to the purpoſe. Let this then be done.
3. Heart-awakening and Love-quickning Truths are to be duly and
intimately conſidered. And this is indeed in part, to trut bifie in Love,
if I may make an Engliſh Word to expreſs the valor of the Greek
Word, dand diormes igenn, Eph. iv. 15. The exiſtence and excellence
of the great Jehovah, the Trine-Une Fioly one, the care which he hath
taken, and the expenſive coſt he hath been at to cure this Malady by
the fore-mentioned means and helps. The critical Inſpections of his
Eye into the Heart of Man, and his making this the telt and balance
of the Sanctuary, to try us by, counting and judging us more or leſs
fit for Mercies, and Judgments, Heaven, or Hell, Service or to be
thrown aſide as refuſe, as our Hearts ſtand affected. No exact ſound-
neſs in our Spirits, no ſafety in our State, no real eaſe and chearful-
nels in our Souls, no evidence of our acceptance with our God, no
Duty well performed towards God or Man, no Sins ſubdued, no
Trial bravely managed and reſulted, no Talents uſed fully to the
Maſters Satisfaction and Advantage ; nothing profeſt, performed, en-
dured or obtained without this Love. And according to it's Ebbs and
Flows, it's Inflammations and Abatements, ſo doth it fare and go
with all our Chriſtianity and Concerns. The Truth is, all the con-
cerns of Souls and Perſons, in Life, Death, Judgment, Heaven and
Hell, are hereupon depending. Theſe Articles of Truth conſidered
well, will make us ſerious, fervent, refolute and induſtrious in the
things of God.
4. Heart-warming Duties are to be performed throughly, in Pub-
lick, Private, and in Secret, Eccl. ix. 10. Rom. xii. 11,12. Pray hard,
read frequently and ſeriouſly, hear diligently and impartially ; medi-
tate cloſely and concernedly upon all you read or hear relating to the
great concern. Be much in Chriſtian conference, in the due Spirit,
and to the genuine deſign and purpoſes thereof; be much in Praiſe,
Thanks,
Serm. 14.
How may a luke.warm Temper be effeétually Cured.
335
up to
:
14
Thanks, Self-obſervation, Government and Diſcipline: Look
Heaven for help, and improve faithfully what you thence obcain.
And I do take the Supreme, Eſſentially, Infinite Good, to be diſho-
noured and degraded by us in our Thoughts and Walk; if any Crea-
cure Intereſts or Excellencies do ultimately terminate our Affections
and Intentions. For my part, I take converſes, Employments, Inge-
nious Recreations, and even ſenſitive Entertainments to be moſt de-
licious and grateful ; when they occaſion or provoke me to thoſe Ob-
fervations of God in all, which carry up my thoughts through, and
from them to him, with Thanks and holy Wonder. And when theſe.:-
thoughts do as it were return again from Heaven, to ſet us more de-
lightfully and ſtrenuouſly to our needful work on Earth; for Heaven
and for the moſt generous and true ſervices, to the great benefit of
the Church and World: O what a Sea of Pleaſures and Advantages,
do Love and good Works caſt us then into, and keep us in ! How
often have the delicate compoſures of grave and ſprightly Muſick
well managed by the ſweet and skilful Voice or touch, provoked and
urged my Soul to admire the chief good, and the Eternal ſource of
all communicated and communicable ingenuity and expertneſs in that,
and in all ſorts of Arts and Sciences ! The delicate compoſure of the
ear to renderit receptive of melodious ſounds, the uſefulneſs of the
Air for the conveyance of them to the prepared Ear : The pregnan-
cies of humane Souls and Fancies for the endleſsneſs of various com-
poſitions ! The command that the Soul hath over the Animal Spi-
rits, to order and command the Voice or Fingers, the rules of har-
mony, and the particular gracefulneſs, of reliſhes, and flouriſhings,
and humourings of ſome particular Notes and Touches. And the
different tempers that God hach made, whereto the varieties of ſounds
have their as various degrees and ways of gratefulneſs; theſe things
with all the Myſteries of ſounds and numbers. O what is their cry?
How lovely is the Eternal God, that gives us ſuch Abilities and En...
tertainments! How lovely are the Souls of Men, that are receptive
of ſuch things! How lovely are thoſe Labours and Deſigns, that
are with Wifdom, Diligence and Faithfulneſs, directed to the Cul-
tivation, and Salvations of ſuch Souls ! O how beautiful and lovely
are the feet of thoſe, and low deſerving of our Prayers, and uni-
verſal helpfulneſs are chey themſelves, who lay out all their Time and :
Strength, to get each other, and as many as they can, in readineſs
to bear their parts, and take their ſhare in the Melodies and Enter-
tainments of that Triumphant ſtate of Love and Holineſs in the Hea-
venly Glory! The cry of all is, Love, Love. Theſe are things and
objects, that require and deſerve our Love in it's moſt urgent vehe-
mencies, to promote their Intereſts; this noble flame is deſecrated
and proplaned by us, and uſed to it's own prejudice and reproach,
when it is not directed to, and diligently converſant about Objects ::
and Services truly worthy of it ſelf, Gal. iv, 18. I ſhould have thought »
my, v
:
Haber
How mawi a luke-warm Chriſtian be effe&tually Cured. Serm.14,
L
my Thoughts and Heart not only Fæculant, but in a fort prophane ;
had I applyed my Studies, or this Sacred Directory in my Text, to
the promoting of fervour, noiſe and ſtir about things much below, or
repugnant to the weightier chings, and matters of Chriſts Goſpel
Kingdom, Judgment, Mercy and Love. Mat. xxiii. 23. The love of
God, faith Luk xi. 42. Wo worth, that Papal zeal and diligence, that
is for the promotion of an univerſal Viſible Headſhip; wherein chey
pretend that all the Church Militant muſt be united ; into whole
Arbitrary and bold dictates it muſt reſolve it's Faith, according to
whoſe Edicts it muſt form all it's practices, and to the ſupports where-
of in all it's ſecular Grandeurs, Pageantries, and uſurped Preroga-
tives, it muſt devote and ſacrifice it's all. Is He luke-warm in Gods
account, that will not Anathematize, traduce, diſtreſs, de&troy,
Souls, Perſons, Families, Churches, Kingdoms, and the choiceſt and
moſt uſeful Perſons; who will not abſolutely devote himſelf here-
to, and 11:ew his zeal in deſolacing fames and ſlaughters ? Such Zeal,
we know by whom it was called Madneſs, A&t. xxvi. 9.-- 11, Phil.
iii. 6. Wo worth Malignant and Cenforious zeal, that overlooks
inuch excellence in others, and that envies or deſpiſes all deſerving
Services, Gifts and Graces, if not ſeated in, and performed by them-
ſelves. Wo worth dividing zeal, that intimately eſpouſes particular
orinions, modes, forms and humours, and then makes theſe the
main, or the only terms of Peace and Concord; that lays out all it's
Time, Strength, Intereſt and Fervours, to gain Proſelytes and Vota-
ries hereto; and to defend their own Fictions, and quarrel with, and
keep at ſinful diſtances from Perſons better (perhaps ) than them-
ſelves, becauſe their Schibboleth is not pronounced by them. Wo
worth partial zeal, that meaſures things, and Perſons, by their dif-
cords and agreements, with our own Intereſts, Parties or Perſwaſi-
ons. Every thing is Idolatry, Superſtition, and rigorouſly to be deale
withal, that falls not even with our ſentiments and ways. Wo
worth ſelf-conceited zeal, that lays it's quarrels upon this cauſe and
bottom, that others will not reverence and yield to us, as wiſer and
better than themſelves. And wo worth all zeal, that lays the Chri-
fian Intereſt, Peace and Welfare on Covenants, Subſcriptions, or
any terms too mean and narrow to ſuſtain them. In all never value,
vindicate, practiſe, ncr endure that zeal which bears not all thoſe
Characters of God, mentioned in Jam. iii. 17, 18.
Poſtſcript.
Nd now Reader, let me beſpeak thy Candour. I am very ſenſible of
very great inaccuracies and defects in this Reſolution of ſo great a
Cafe: It became my work under unuſual diſadvantages, not fit to be menti-
oned here. I have expoſed my firſt draught to an obſervant Generation,
The
Serm. 14.
How may a luke-warm Temper be effeétually Cured.
336
hand, writing is the moſt tedious part of my work) to correct my firſt com
the Truths contained therein are Gods, and the Diretions offered, are for
the ſubſtance of them according to the Doctrine of the Scripture of Truth.
May they but proper to the care of luke-warm hearts, I can the better ſpare
the praiſe of men, and bear their · Cenfures and Contempt. It is the
de fire, endeavour, and deſign of my poor Soul to think as meanly of my ſelf
as others can, I have no time ( and through the infirmity of my Right
py, which entertains me in the peruſal thereof, with many ſuperfluous ex-
preſſions to be retrenched, many inaccuracies of Phraſe and Method to be
rečtifyed; many defects to be made up, as to that matter which the full Re-
ſolution of the Caſe requires : Many hints and heads which might more co.
piouſly have been inſiſted on ; yea and ſome paſſages in the Text it ſelf, I
find upon
review might have been more fully and nervouſly improved to the
exa&ter Reſolution of the Cafe. Much more I could have ſaid, and much
more than that, can a Multitude of my Brethren ſpeak, were they to under-
take the Subječt; and handle it, according to the Grace and Wiſdom, which
God hath more copiouſly given unto them, than unto me : Tho I will leave
this Teftimony to his Great and Gracious Name upon record, that he hath
ever helped me, and had done more for me had I not unworthily obſtructed.
the Current of his kindneſſes to me : My Books and helps are nothing to me
without him, it is Ignorance of our ſelves, and of God that makes us proud;
but our ſenſible approaches to Eternity and to himſelf will make us ſneak,
and lay us in the duſt before him, we being hereby made to ſee how little we
know can ſignifie, obtain, or do without him.
Some may perhaps Objeệt my miſtake, and miſapplication of this Text, in
that men, our fellow Chriſtians are the object of this Love and Service
here to be provoked unto. And I deny it not, but it is Gods Image, Intereſt
and Service, in and by them, in reference to the pleaſing of his will
, ſo good,
ſo acceptable, and ſo perfect, Rom. xii. 1, 2. that is the great induce-
ment to this love. And as theſe things are diſcernable in them, communica-
ble to them, and followed or negle&ted by them, ſo are they related to, and all
of us concerned in this Love and good Works, either as Agents or Objects, or
both; and of this Love and Service is God the Original Dirigent, and Ulti-
mate End.
KKK
QUEST
Serm. 15.
Queſt. What is the duty of Magiſtrates
from the higheſt to the loweſt, for
the ſuppreſſing of prophaneneſs.
SERMON XV.
Rom. 13.3.
;
For Rulers are not a terrour to good works, but to the evil.
XXX**Eligion, if right, doth excel all other things in the world
XXXX** upon the account of its univerſal uſefulneſs, and the
powerful influences it hath upon them that are true to
R
** it, for the promoting
of their preſent, future, and ever-
**** laſting happineſs. Of all other the Chriſtian Religion,
XX which we own and profeſs, is the beſt and moſt worthy
of our engaging in and immoveable cleaving to, being
pure and undefiled before God and the Father as the Apoſtle James ſpeaks,
Chap
. 1. 27.v. Unſpeakably profitable it is and advantageous to the
Kingdoms that receive it, and to the Perſons who are ſincere in it, and
ftudious of conforming themſelves to its holy Precepts and Rules. The
ſacred Scriptures drawn up and left by men divinely inſpired and in-
fallibly affilted, from which alone we fetch it, (not from Fathers or
Councils, whatever eſteem and Veneration we have for them, ) do
commend themſelves unto the judgments and conſciences of men, who
have not ſhaken hands with reaſon, and fetch ſo greata compaſs as to
contain and reveal, either in particular or general directions, all that
which is neceflary for us to believe or do in order to our full fatis-
faction and endleſs felicity in the next world, and our preſent ſafety
peace and comfort in this fooliſh and troubleſome one. David tells us,
Pfal. 119. 96. The Commandment is exceeding broad. It is long for its du-
ration being eterna veritatis, of everlaſting truth, not any thing ſhall
be diminiſhed or cut off from it, not any thing thall be chang’d or al-
ter'd in it, and it is broad for its uſefulneſs, extending to and ſpreading
it ſelf over all the occaſions of men, for it hath comforts Sovereign
and proper in all diſtreſſes though never fo piaching, together with
directions
Serm. 15.
What is the Duty of Magiſtrates, &c.
337
directions adapted to and fitted for all conditions and affairs, though
never fo difficult and abſtruſe.
The bleſſed Word of God will teach you how to order and demean
your ſelves in your perſonal capacities, and in your relative too ; how
to walk alone, and how to draw in the Yoke. It preſents us with the
beſt Ethicks, economicks, and Politicks in the World : Ariſtotles
and Machiavels are fooleries if compared with it. This precious word
being well attended to and obeyed, will make comfortable Families,
flourishing Kingdoms and States. Oh that all thoſe unto whom the
Lord hath in his goodneſs vouchſafed theſe Oracles would be ſo wiſe
as to make them their delight and Counſellors. Sure I am we ſhould
then be bleſſed with better Husbands and Wives, better Parents and
Children, better Maſters and Servants, better Friends and Neighbours,
better Miniſters and people, better Magiſtrates and Subjects. The beauty
of the Lord our God would be upon us, and that would make our faces
Thine.
Of the laſt mention'd Relation, viz. That between Magiſtrates and
Subjects, the holy Apoſtle Paul treats at the beginning of this Chapter,
and ſo on to the 8ch verſe. In the firſt verſe he iſſuech out his precept,
from which it appears that Chriſt is no enemy to Caſar, and the princi-
ples of Chriſtian Religion not inconſiſtent with thoſe of Loyalty. The
beſt Chriſtians will be
found (at long run to be ſure) che ben Subjects.
None ſo true to their Prince as thoſe that are moſt faithful to their
God, for what faith our Apoſtle? Let every Soul be Subject to the higher
powers
. Every one, Man, Woman, and Child, that is capable of under-
ſtanding what ſubjection means, and of expreſſing it. "Be he of what
rank and in what ſtation he will, high or low, noble or baſe, rich or
poor, of the Clergy (by the Popes leave ) or of the Lairy, as ſome love
to ſpeak, let him be Subject, not overtop, not exalt himſelf over that
which is called God, but be ſubject to the higher powers. Who are
they? the Civil Magiſtrates. Antichriſt hath pur in his claim here, but
he is juſcly non-ſuited by Proteſtants. It is the Civil Magiſtrate, whoſe
intereſt and right our Apoſtle here aſſerts and pleads : Kings, as he
ſpeaks in another Epiſtle, and all that are in Authority. Theſe we are
to pray for, to theſe we ought to be Subject, to theſe we muſt pay
tribute, theſe we muſt honour, ſupport and aſſiſt, theſe we are bound
to obey,not only for wrath, but alſo for conſcience fake,and that in all
things in which obedience to them doth not carry in the bowels of it
diſobedience unto God, whom the greateſt and higheſt of them are in-
finitely below. This precept he backs and binds upon Chriſtians with
ſundry arguments drawn,
1. From the Inſtitucion. Of Magiſtracy of what kind foever the Go.
vernment be, whether Monarchical, or Ariſtocratical, óc. Still Go-
vernment is of divine Inſtitution. It is Gods Ordinance and Appoint-
ment. There is no power but of God, the powers that be are ordained af God.
It is not of the Devil, who is an enemy to order and delights in contu-
KKK 2
fion,
----
What is the duty of Magiſtrates,
Serm. 15.
1
fion, nor is it only by the will of man, whatſoever they may and do
contribute toward it, nor is it only
of thoſe who poſſeſs the Throne and
fway the Scepter ; but it is of God who in his infinite wiſdom and
goodneſs to mankind, hath determined and ordered it ihould be ſo,
who according to the pleaſure of his will, without giving account of
his matters, putteth down one,and ſettech up another, and who hath in-
fuſed fuch an inſtinct and principle into men living together in a Com-
munity as powerfully and effectually leads to the electing of one or
more, and ſetting him or them over them, arming and intruſting
them with power and authority, for the adminiſtration of juſtice and
publick affairs, that by them common ſafety and good may be both
ſecured and promoted, and from them as from the head, vital and
comfortable influences may be conveyed to the whole politick body,
yea to the meaneſt and loweſt of its members who grind at the Mill
and handle the Diffaff.
2. From the ſin of thoſe who refuſe this required Subjection, and op-
poſe and reſiſt the Magiſtrate; v.2, Whoſoever therefore reſiſteth the power,
reliſteth the ordinance of God.He doth herein run counter andCroſs to the
all-wiſe God, and his declared will. He doth as it were, ſet his Wif-
dom and Will againſt Gods. Bellum cum Deo ſuſcipit, whatever he fan-
cies to himſelf, he undertakes and wages War with God. This man
ſinneth againſt God as well as againſt man, is a Rebel againſt the
Majeſty of Heaven as well as his Prince upon Earth refuſing the obe-
dience he ows to his Ordinance and Command.
3. From the evil and fatal conſequence or effect of Rebellion and
Reſiſtance, of which in the ſame verſe, they that refift ſhall receive unto
themſelves damnation. They commit ſuch a crime as ſhall moſt certainly
and feverely be revenged, they had better never have done it, for
pu-
niſhment will ſurely follow it, and it may be with a quick and ſpeedy
pace, either from the hand of the Magiſtrate, to whom the Sword is
committed, with which he is to animadvert upon all diſobedience, or
by the hand of God who will plead the cauſe and vindicate the honour
of his Lieutenants and Vicegerents ; ſo that ſuch Delinquents are ne-
ver ſafe, but in danger of a Temporal puniſhment here, as Korab and his
accomplices experienced, and ſo did that unnacural wretch Abſalom; or
an eternal one in Hell in caſe hearty repentance do not by an happy in-
terpoſal prevent it.
4. From the end of the Office, and the buſineſs incumbent upon
perſons called to it, which is ſingularly good and greatly neceſſary, be-
ing deſigned for and tending to the preventing of vice, and promoting
of virtue, and this is the argument uſed in my Text, for Rulers are not
a terrour to good works, but to the evil. O dezerles, Princes, Magiſtrates;
they into whoſe hand the Sceptre is put, or the Sword of Juſtice,
whether they be Supream or Subordinate, whatſoever place they hold
in the Political Body. Theſe are not pózo, a terrour, a ſcare a fright,
they ought not to be, it doch not become them to bež. It is no part of
?
their
Serm. 15.
for the ſuppreſling of prophaneneſs.
338
theirOffice and place to be:And ſo long as they act conſcientiouſly,wiſe-
ly, ſo long as they obſerve the rules given them, and carry in their ſe-
veral Stations as they ſhould, they will not be a terrourija.fovégzcão, to
good' works or to them that do them, whom they ought to defend by
their power, and encourage with their ſmiles; but only one renov,to thoſe
which are evil. It is the latter part of thefe words which falls under my
preſent conſideration;My work is to take a view of Magiſtrates, & to dil-
courſe about them as they ought to be terrours unto evil works, all
of them ſo far as they come to their knowledge and fall under their
cognizance. The Queſtion, which I am deſired to ſpeak unto being
this:
1
5
Queſt. What is the duty of Magiſtrates from the higheſt to the loweſt;
for the ſuppreſſing of prophaneneſs?
neſs.
In the handling hereof I ſhall obſerve this method.
Firſt, Enquire what is meant by prophaneneſs.
Secondly, What is intended by the ſuppreſſion of prophane-
Thirdly, Prove it to be the duty of allMagiſtrates to imploy their Au-
thority and power for that great and excellent end.
Fourthly, Propound and offer fundry means which they may and
ſhould make uſe of in order thereunto:
Laſtly, Shut up our whole diſcourſe with application ; and the
great God aſſiſt in the work, and bleſs that which ſhall be done
Amen.
Our firſt enquiry then will be, what are we to underſtand by pro-
phaneneſs. In anſwer whereunto we will conſider the word, which in
Latin is prophanus, and as ſome learned Criticks obſerve, is as much as
procul à Fano, far from the Temple or holy place, far from God; that
which is far from the inind and will of God, that which God doch not
approve, will have nothing to do wich, which ſpeaks thoſe that love
and practiſe it a company of perſons at a diſtance from God. The
word in the Greek is ceznaos. Now faith Alletius, Briaóv ſignifieth pure,
ſuch a purity as is in the ſtars of Heaven,or a ſerene Sky,and the ſyllable
Be doth change the ſignification and import of the word, and accor-
dingly we do well underſtand by it that which is unclean, impure, pol-
luced, filthy. So that prophaneneſs is uncleanneſs, of which there are
two ſorts.
Firſt, ACeremonial uncleanneſs. Thus we read of defiled hands and
cominon meats. Of the former, Mark. 7. 2. There came together unto him
certain of the Phariſees and Scribes, and when they ſaw ſome of his Diſciples.
cat Bread with defiled( that is to ſay, with unwaſhen hands ) they found
fault. Kortets gesoi, with common hands, impure ones
. That was counted
By them a profane action, which polluted the perſon that did it, and
ſo you read of common meats, Acts 10, 13, 14, Peter Sam Heaven o-
pened,
What is the duty of Magiſtrates,
Serm.15.
hini
pened, and a certain Veffel deſcending unto him, as it had been a great ſheet,
wherein were all manner of four-footed Beasts of the Earth, and Wild Beaſts,
and Creeping things, and Fouls of the Air ; and tbere came a voice to
Riſe,Perer, Kill and Eat;bur Peter ſaid. Not ſo, Lord, for I have never eaten any
thing that is common or unclean, Kouvdy si dvd sagtor
. There common is oppoſed
to holy ; it was a thing not fit for that holy people whom God had
called out from the reſt of the world & made his own peculiar. That
was common,unclean or prophane,which was lawful to the Gentiles, but
prohibited the Jews by the Ceremonial Law; as to inſtance Swines
Aeth. That Law is now aboliſhed ; with this ſort of uncleanneſs we at
preſent have nothing to do, as not being intended in the queſtion.
Secondly, There is a moral uncleanneſs, and that is it here meant.
That is ſaid to be profane, which is impure, polluted, foul, loathſome
and defiling; and ſo it may be, and, as we find in Scripture, it is applied
both to perſons and to things.
Firſt, To perſons. Thus in Ezek. 21. 25. when the Lord by
the Prophet ſpake to Zedekiah, it was in this language : Thou prophane,
wicked Prince of Iſrael. His prophaneneſs did ariſe from, or rather con-
fiſt in his wickednefs
, for he had grievouſly polluted himſelf with Ido-
latry and Perjury, with curſed perfecutions and the blood of the Inno-
cents. He was both a ſtranger and enemy to all piety, and puricy, he
ingulph'd himſelf in wickedneſs, and laboured with all his might to
draw others of his Subjects, both noble and baſe into the ſame practi-
ces, and to Plunge them as deep as himſelf. Eſau hath the ſame brand
ſet upon him, Heb. 12. 16. Left there be any fornicator or prophane perſon,
as Elau, who for one morſel of meat ſold his Birth-right. A prophane perſon,
qui nihil habet ſacri, who hath in him nothing Sacred, nothing of holi-
neſs, who violates, neglects, tramples under foot holy things ; who ſo
pleaſeth himſelf in filthineſs as to wallow in it; in whom the love of
the world is ſo predominant,& to pleaſures riches and honours he is fo
addicted, that he prefers them before the grace of God, and the King-
dom of Chriſt in himſelf and in the world. Such an one as valued car-
nal things above ſpiritual, earthly above heavenly and a ſmall fleſhly
enjoyment above lo great and advantageous a priviledge as the Primo-
geniture.
Secondly, Prophaneneſs is attributed to things. Thus in i Tim.
4. 7. Refuſe prophane and old Wives Fables,by which we are, according to
learned men, to underſtand, either the abſurd Jewiſh ſtories, or ſome
fuperftitious perſons forbidding to marry, and the uſe of ſundry forts
of mears ; or thoſe idle and fooliſh Doctrines which place the wor-
ſhip of God in ſuch low and pitciful things as external ſapleſsRites, and
Ceremonies, Forms, Modes and Geſtures. But further thoſe things are
plainly and notoriouſly prophane which are ſinful and wicked. Debau-
chery is prophaneneſs in Grain;a wicked life is a prophane life. To Lye,
and Swear, and Curſe and Whore are acts of prophaneneſs ; for people
to drive on their worldly Trades, to buy and ſell, in Houſes, Shops,or
:
Streets
Serm. 15.
for the suppreſſing of propbaneneſs.
339
Streets upon the Sabbath-day
are acts of prophaneneſs. This is a pro-
phaning
of that day which God hath ſeparated from the reſt of the
days, and fanctified and ſet apart for holy uſe, his own worſhip and ſer-
vice, and the good of Souls. In ſhort, all that which is contrary to the
Divine Law, thoſe excellent and bleſled Rules which God hath been
pleaſed in his Word to give out unto us, for the right managemenc
of our felves, and ordering of our Lives and Converſations in the
World;all that, I ſay,is prophaneneſs, whether it beImpiety or Immorality.
Our ſecond work is to enquire what we are to underſtand by the
fuppreſſing of prophaneneſs
.
To this I anſwer in general; the ſuppreſſing of it doth ſignify the
keeping ofic under. If prophaneneſs be not carefully look'd to, but let
alone, it will quickly grow to an head, and ſoon over-ſpread and over-
top all. It muſt therefore be kept down, and if through the negli-
gence of fome, and the impudence of others it be got to an height, it
muſt be knockt down.Such tough humours in the body Politick need
and call for ſtrong Purges, and Civil Magiſtrates, who are the State-
Phyſicians cannot be better imployed than about ſuch works as that.
More particularly, Iſhall mention two things, which the ſuppreſſion of
prophaneneſs doch carry in it.
A prevention of{1. The acts of prophaneneſs.
Firſt, There muſt be a prevention of the Acts of prophaneneſs. Pro-
phane principles in the heart of a man,lying ſtill,and as it were, dormant,
not breaking forth, are out of the reach of others; Neither the Magic
forates Sword, be it never ſo long, nor the Miniſters Word, if alone
and unaccompanied with the Divine Spirit, can reach it, or prevail
againſt it. That is the mighty and glorious work of the great Fehovah,
who alone knoweth the Heart and ſearcheth it,and can change,alter and
mend it. None but he that made the heart at firſt, can mould it anew:
None but he can caſt Salt into that Spring, none but he can graft ſuch
holy principles as to make a corrupt tree good. But wicked and pro-
phane practices in the lives, of men as are the wretched products, fruits
and iſſues of baſe and curſed principles, may be curb’d, reſtrain'd and
prevented: So that though the wickedneſs of the wicked will not de-
part from him, yet it ſhall not be committed with chat frequency and
boldneſs, and openneſs as it hath been,and to this very day is. Withiliar.e
and for row be it ipoken. In the Heb. 12. 15.Look diligently,leſt any manfail
of the grace of God,leſt any root of bitterneſsſpringing up trouble you. You may
underſtand it both of unſound doctrine & abominable practices, buclam
now only to deal with the latter Sin, luſt,corruption in the heart is a root
of bitterneſs, yielding that which is bitter to God; his Soul hates and
abhors it : And it is bitter to man in the ſad direful conſequences and
effects of it, which when the fooliſh ſelf-humouring finner comes to
taft he will certainly find worſe than Gall. Sin is his dainties, he rolls
it as a delicious morfel under his congue, but it will prove the poiſon
of
What is the duty of Magiſtrates,
Serm. iS.
tance. It is rex
of Alpes within him. Now it nearly concerns every one to endea-
vour the pulling up of this root in his own heart, let him ſec both his
hands to the work, let him lay che axe to it, and call God in to his affil-
you that root of the matter which holy job. ſpake of, than to have
this root ofbitterneſs in you. But then it ought to be the care of all,
ſpecially Governours, both in Families, Churches, Kingdoms and Nati-
ons, they hould look diligently to it, that this root do not pullulare,
ſpring up; if at any time it begins to peep and ſhew its head, oppoſe ić
with might and main, trample upon it with the foot of juſt indignati-
on, never ſuffer it to ſhoot up, bud and bring forth. Though men will
not be ſo good as they ſhould, do not give them leave to be as bad as
they would. It is not in your power to dry up the fountain, but it is a
part of your duty to dam up the ſtreams, and though you cannot era-
dicate mens vicious habics yet you muſt reſtrain their outward acts,
i Timothy 1. 20. Of whom are Hymeneus and Alexander, whom I have
delivered unto Satan, that they may learn not to blaſpheme. A ſtrange way
of cure, to prevent ſin by giving men up to the Devil, yet ſuch as God
preſcrib'd and proſperd. After the ſame manner, let flagitious Perſons
be delivered up to puniſhment, that ſo though they will not, virtutis
amore, for the love of virtue, yet formidine pæne, for fear of puniſh-
ment they may learn to bridle themſelves, and not to do any more ſo
wickedly as they have done. One great end of puniſhment being
the reclaiming and amending the offender if he be not part
hope.
Secondly, There muſt be a ſupprefſion of the growth and ſpread-
ing of prophaneneſs. I ſhall hereafter ſhew you a little more fully, how
that fin is like ſome unhappy weeds, that if once they get into a
ground, and be not timely dealt with, will in a little while run far
and near, and overſpread the whole, they do not need any encourage-
inent, it is enough for them to be let alone. Ofall Weeds this wicked-
nels is the worſt and moſt diffuſive of itſelf; a profane wretch is like
one that hath the plague, he is indeed a peſt, or common plague in the
place where he is, his very breach and touch,his diſcourſes, and actions
are infectious, he goeth up and down tainting thoſe with whom he
doth converſe, who are not of healthful conſtitutions of Souls, and
well antidored with the fear and awe of God. And this was one rea-
fon that the Apoſtle Paul gives in the forementioned, Heb. 12, why
he would have ſuch ſpecial care taken to prevent the ſpringing up of
any root of bitterneſs, left thereby many be defiled, maybavorpolluted,
beſpactered, made as filthy and naſty as the beaſts themſelves. If ſuch a
root of bitterneſs be ſuffered to ſpring up, many will be troubled at it,
and many will be defiled by it. It is the deſign and delight of wicked
men to make others as bad as themſelves, and to draw both Acquain-
tance and Strangers to caſt in their lot among them, and to walk hand
in hand with them in their crooked ways that lead down to the
Chambers
:
Serm. 15.
for the ſuppreſling of prophaneneſs.
340
Chambers of Death. Oh that the Saints and People of God were as
deſirous and induſtrious for the promoting of true Piery, as the Emiſ-
faries of Hell are for the propagating of prophaneneſs ! Oh that they
would be as diligent to perſwade men and women into the Faith and
Obedience of the Goſpel, as theſe are to make deviliſh Proſelytes ! In
a Word, that they would take as much care and pains for the carry-
ing others along with them to Fleavenas theſe are to allure and hurry
others to Hell. But to our ſhame, be it ſpoken, we are too dull,
heavy and unactive, we are greatly out-done by them; we are not a
quarter fo zealous for the reſcuing of poor Sinners out of the clutches
of the deſtroyer, as they are for the bringing them under his power.
But ſure I am, it is the Duty of all, ſpecially the concernment of
thoſe, who are by God inveſted with Power, to reckon it, and accord-
ingly to mind it as a very conſiderable part of their work, to look to
it, that this noiſom Plague be ſtay'd. And to that purpoſe, I deſire
them to conſider what was the Reſolution of David the man after
Gods own Heart, Pfalm 101.8. I will early deſtroy all the wicked of the
Land; it ſhould be one of the firſt things he did, to deſtroy them, noc
corporally by taking away their Lives, but civilly by a due and ſtrict
Diłcipline, and ſo cut off all evil doers from the City of the Lord. Where
this is not attended to, ſad and doleful experience hath made it evi-
dent to the World, that Hell will immediately break looſe, the
Flood-gates of Wickedneſs will be all drawn up, and an inundation of
the blackeſt villanies will follow and drown a Land, Fudg. 17.6. In
thoſe days there was no King in Iſrael. None that could Effectually
hinder Idolatry or any thing elſe, none that had a ſufficient coercive
Power, for the Judges did deal with the People rather by Counſel
and Perſwalion than by Commands and Puniſhments; and then faith
the Text, Every man did that which was right in his own Eyes, and you
need not doubě but a great deal of that was wrong and odious in
Gods Eyes.
But Magiſtrates by their Diligence in their places, acting up to
their truſt, and a due Execution of Juſtice may ſecure our Banks,
and ſet up a ſtandard againſt wickedneſs even then when it cometh in
upon us (welling and roaring like a Flood. God in Deut. 13.6. &c.
made this Law, That if any one ſhould offer to tempt another to
Idolatry, though the Perſon doing it were his Brother, the Son of his
Mother, or his
Son or his Daughter, or the Wife of his Boſom, or a Friend,
that was as his own Soul, let him be never ſo near, and never ſo dear,
yet if He ſhould ſay, Let vis go and ſerve other Gods, His Friend and
moſt intimate Relation being thus' tempted, ſhould ſurely kill him,
his hand ſhould be firſt upon him, and afterward the hand of all the
people, and they ſhould ſtone bim with ſtones till he died. And
now obſerve what was the end and deſign hereof. You have it fet
down in verſe 11. All Iſrael ſhall bear and fear, and ſhall do no more any
ſuch wickedneſs as this is among you. This will be in terrorem, it will
LLL
(care
$
What is the duty of Magiſtrates,
Serm. 15.
*
ſcare and fright the wretches, ſuch an Act of Juſtice will ring and
grow famous, it will be talkt of both in Town and Countrey, and
wherefoever the report comes it will ſtrike an awe upon men, ſo that
they ſhall not add to do the like.
The third thing which, according to the Method I propounded, I
have to do, is to make it plain and evident, that it is the indiſpenſi-
ble duty of Magiſtrates from the higheſt to the loweſt, to mind the
Suppreſſion of prophaneneſs as their buſineſs. For when I do in this
cale ſpeak of Magiſtrates, we are to underſtand it in the utmoſt ex-
tent, of Kings and all that are in Authority. All of them, one and
other, who have the Sword of Juſtice put into their hands, muſt
not drouze and loiter, nor ſuffer that Sword to lie ruſting in the Scab-
bard, but are obliged to draw it, and run it to the very hilts into the
Bowels of prophaneneſs. This I ſhall endeavour to prove unto you
by fundry particulars. Though I have looked upon a Sermon of this
Nature as more fit for another Auditory, than this which conſiſts of
private Perſons ; only my thoughts have been, that what in the preach-
ing did not reach ſome mens ears, may in the Print come to their
view, and if there were, as peradventure there were, any inferiour
Officers preſent, they might conſider what was deliver'd, and carry
it home with them, and be thereby excited to their Duty, and do
much towards the filling up of their places. But we proceed.
Firſt
, Magiſtrates are Gods Vicegerents, his Repreſentatives, they
ſtand in his place. As God teacheth by Miniſters, ſo he rules by
Magiſtrates, not that he needs either the one or the other, but it plea-
feth him to make uſe of both. He that at firſt, as the great Creator
of the World, inſtamped upon man that Image of his which conſiſts
in Knowledge, Righteouſneſs, and true Holineſs, hath ſince the fall,
as the wiſe Governour of the World, impreft upon Princes and Rulers
that Image of his which conſiſts in Honour, Authority and Power.
This is plain from the Names and Titles given them. They are cal-
led his Miniſters, Rom. 13. 4. He is the Minifter of God unto thee. A
Miniſter of Gods chooſing, a Miniſter of Gods appointing and advan-
cing; it was God that feated him in the Throne, that committed to
him the Truſt, that gave him his Office, and put the Power in his
hand. And faith Paul, He is a Miniſter of God for good. That is, ac-
cording to Pareus, i. For natural good to preſerve mens Lives, Li-
berties and Properties. 2. For moral good, to keep men from vice
and flagitious ſelf-ruining courſes. 3. For civil good, to hold up So-
cieties, and to promote Righteouſneſs and Honeſty. 4. For ſpiritu-
al good, to eſtabliſh and uphold the true Religion, and pure worſhip
of God. So that they are appointed for a great deal of good, all
which you may comfortably expect, and with ſome good confidence
Promiſe to your felves, whenſoever you ſee good men in the place
of Magiſtracy. Brambles will rend and tear, fire will go out of them
to devour, but the fruit of the Vine is chearing, and with delight
we may lit under it's comfortable fhadow,
Yea
du
.
Serm. 15.
for the ſuppreſing of prophaneneſs.
341
Yea they are not only called the Miniſters of God, but becauſe
they are in fo great place, and ſer about ſo good work, God hath
been pleaſed to put upon them his own Name, as we find in fundry
places of Scripture, Exod. 22. 28. Thou ſhalt not revile the Gods, nor
curſe the Ruler of thy People. Where the latter Expreſſion, the Ruler
of thy People, Is Exegetical and Explanative of the former, the Gods;
and accordingly the Chaldee Tranſlation renders it, the Judges
. So
again, Pſalm 82. I. God ſtandeth in the Congregation of the Mighty, and
judgeth among the Gods. 21717 By which ſome indeed underſtand
the Angels, as i Sam. 28. 13. When the Witch had raiſed up the
Devil, a fallen Angel, in the ſhape of Samuel, ſhe ſaid to Saul, I ſaw
Gods aſcending out of the Earth. And fo Pſalm 86. 8. Among the Gods
there is none like unto thee, O Lord. Though the holy Angels are no-
ble Creatures, excellent in Wiſdom, and mighty in Strength, yet
among that innumerable company not one can be found like God.
But others better underſtand hereby, Princes, Judges, and civil Ma-
giſtrates. And not only David a good man, a King, called them by
this Name, but Jehovah himſelf hath given ic them, he hath vouch-
ſafed to honour them with this Name, Pſalm 82.6. I have ſaid, Ye are
Gods, and all of you are the Children of the moſt High. You are my
Commiſſioners, you do Locum tenere, hold my place with my leave,
and by my appointment. Your Throne is the Throne of God, and
your Tribunal the Tribunal of God. I have given you an inviolable
Authority, take heed how you uſe it. I have made it your work to
do Juſtice, and to diſtribute Rewards and Puniſhments, ſee that you
do it. Now what ſhall we infer from hence? Certainly thus much
;
That Magiſtrates being Gods Vicegerents, they ought to Act like
him, and according to his will. Having their Commiſſion from him,
they thould ſtudy it and conform to it; bearing his Name, they
Thould be expreſſive of his Nature. Being cloathed with his Power,
they ought to imploy it for his Honour, and the promoting of his In-
tereſt, and againſt his Enemies, of whom Sin is the worſt; for men
are ſaid to be Enemies in their Minds through micked works. Are they
Children of the moſt High? And as ſuch admitted to a part of his judi-
ciary Power? Then it becomes them to be followers of hiin as dear
Children, and as well as they can to imitate him in the diſcharge of
that truſt which they have received from him, who is not a God that
bath pleaſure in wickedneſs, neither shell evil dwell with him; the fooliſh
ſhall not ſtand in his fight, for he hateth all the workers of Iniquity, Palm
5.4,5. But let us purſue this a little further.
Secondly, We have ſeen what is the place of Magiſtrates, it is ve-
ry high and honourable, but not ſupreme, there is one in Heaven
that is higher than chey, great men in Authority, are ſtill, as the
good Centurion ſaid, under Authoricy. Their place is a Vicegerency.
Now let us, but ſpecially let them conſider and remember what is
the work and buſineſs of their place. For that they ought to do, endea-
LLL2
vouring
i
What is the duty of Magiſtrates,
Serm. 15.
vouring to ſtand complear in all the Will
of God, as Men, as Chriſti-
ſtians, and as Magiſtrates, or Men in Office. It will by no means be
found enough for men to hold ſuch or ſuch a place in Church or
State, but it ought to be their deſire and endeavour to fill up the place
they hold. Which if men would ſeriouſly, think upon, there would
not be that ſeeking of and hunting after places as there generally is.
Places then would rather ſeek men than men Places. And as Perſons
in Authority and Power do, and will, and juſtly may expect and re-
quire that honour, revenue and ſalary which doth of right belong to
them upon the account of their place : The Prince will
not part with
his Crown, Scepter and Throne ſo long as He can hold them : Nor
the Lord Mayor with his Sword and Mace, no nor the Conſtable
with his Staff which is the badge of his Office : So they and all others
ought to fill up, as I ſaid, their places with the performance of that
Duty which is inſeparably annexed to them. A man had a great
deal berter never have been advanced to a place of truſt, than to be
careleſs, negligent, and remiſs in it. He that ſo advanced is not a
publick good is no better than a common nụſance. Honos and Onus,
together, Honour and Burden; and He doth not deſerve to med
dle with the Honour, who is not willing to take up the Burden.
Well, theſe places carry great work along with them, and that work
muſt be done.
Now if the Queſtion be, What is that work to the doing whereof
Magiſtrates are by their places obliged? I anſwer, To appear for
God, and to act for God. As God is the Author of their Power.
fo his Intereſt and Honour ought to be the matter of their deſigns, and
the end of their Government. This that good King Feholhaphai did
full well underltand, accordingly when he had ſec Judges in the Land,
through all the fenced Cities of Judah, City by City, he ſpake thus
unto them, 2 Chron. 19.6. Take heed what ye do, for ye rule not for men,
but for the Lord, who is with you in the Judgment. An excellent ſpeech
it was, a charge fit to be given to Judges, when to go their Circuits.
Judges, yea and others too as well as they, bad need be very Cautious
and Wary men, exceeding prudent and circumſpect, it concerns
them to ponder and weigh actions, how they carry, what Laws they
make, how they execute them, what Judgments they give, and what
Sentences they paſs. But what is the reaſon hereof ? Becauſe they
Judge not for men, but for the Lord, and fo they rule not for men,
but the Lord; and when they meer in Parliament they ſhould con-
fult not for men, but for the Lord. Though indeed they do manage
all moſt prudently for men, when they act moſt faithfully for the
Lord. And it is certain, it is not Officers own advancement and in-
richment, not their own Honour and Grandeur at which they ſhould
level and direct their Actions, none of theſe is the end of Govern-
ment, or of their being called to any part or ſhare of it, but the Ho-
nour of God, and his Glory as Supreme, and the good of men as ſub-
ordinate.
:
Serm. 15.
for the ſuppreſſing of prophaneneſs.
342
ordinate. And let not that be forgotten which Fehofhaphat added,
The Lord is with you in the Judgment. When you do well, and act
according to the Law of Righteouſneſs
, God is with you to own you,
to juſtifie you, to ſtand by you, tº comfort and encourage you, to
protect and defend you, to reward and bleſs you, as Perſons that
have been faithful. And you may be ſure, He is at all times with
you, in the Throne, and in the Senate, and upon the Bench, and
elſewhere, curiouſly to obſerve, and take notice of that which you
do, for by him actions are weighed. Magiſtrates and Officers of all ſorts
have many eyes upon them, more ſee them than they themſelves fee.
There are upon them the eyes of good men and bad, of Friends and
Foes, of Subjects and Strangers: And they have upon them one eye
more than, as I fear, ſome of them think of ſo much as they ſhould,
and that is the Eye of the great and moſt Holy God. He ſees what
is done upon the Throne, and at the Council-board, what in the Par-
liament houſes, and what in the Courts of Judicature, what Bills are
drawn, and what do obtain the Royal Aſſent, what Laws are enacted,
and how they are executed.
Now that the Puniſhment of Vice and Suppreſſion of prophane-
nefs is a ſpecial part of the work and duty of their place, is evident
from this, Rom. 13.4. He is the Miniſter of God, an avenger to execute
wrath upon him that doth evil. Let the man be what and who he will,
let him be cloached with what circumſtances he will, let him make
what Figure he will, if he will do evil he muſt ſuffer for the evil that
he doth. If men will take a lawleſs Liberty, the Ruler muſt take
vengeance, if they will do the evil of Şin, He muſt ſee to it that they
ſuffer the evil of Puniſhment. This is the work of his Office, He is the
Miniſter of God for this purpoſe, being altor iræ divinæ, and having a
vial of wrath put into his hand by the Soveraign Lord of Heaven and
Earth, which he is to open and pour out upon che Children of diſobe-
dience, who are, for their being ſuch, meritoriouſly filii iræ, the
Children of wrath.
Thirdly, Prophaneneſs is of that curſed Nature and Tendency,
that it is not to be tolerated, being contrary to the Light and Law of
Nature, and therefore hath been condemned and puniſhed among
Heathen Nations, ſpecially ſuch of themi as have been civilized, and
made any improvement of thoſe xorvalévvored, common Notions, and
Principles that had been iinpreſſed upon their Souls, and took
any
care to demean and carry themſelves according to the ducture and
guidance of them. How much more contrary is it to the greater and
inore excellent Light of Scripture and Goſpel revelation, which God
hath cauſed to ſo eminent a degree to thine ainong us, and which doth
fo exprefly and abundantly condemn, and denounce the Wrath of
God againit all ungodlineſs and unrighteouſneſs of men ? Who can ſuf-
ficiently tell how odious it is to Perſons who are moraliz’d, and yet
more to all them who have been ſavingly enlightned, and had their
blind-
*
What is the duty of Magiſtrates,
Serm. 15.
blindneſs cured by ſome of Chriſts eye-falve? And by conſequence
how greatly ought it to be abhorr'd, and totally abandon d in all thoſe
Places, Countreys and Nations, unto whom God hath ſent the mag-
nalia légis, the great things of his Law, and alſo the precious things
of the Everlaſting Goſpel; what Agreement is there, what Concord
between Light and Darkneſs, between Righteouſneſs and Unrighte-
ouſneſs, or what Communion hath Chriſt with Belial? Without all
peradventure this is a work of Darkneſs, and that is not a fit im-
ployment for them that dwell in a Land of Light. In Ephef. 4. 18,
19. The giving of themſelves over unto laſciviouſneſs to work all uncleannej's
with greedineſs, is ſpoken of by the Apoſtle, as the work of thoſe who
have their underſtandings darkened, and are alienated from the Life of
God, through the Ignorance that is in them becauſe of the blindneſs of their
Hearts, and altogether indecorous and unbecoming them who have
learned Chriſt, and been trained up in the Goſpel-School. Shall then
ſuch things be winked at, allowed, or countenanced in a Valley of
Viſion? No, no, ſay I, for as theſe are the fins, ſo they are the ig.
nominy and Thame both of thoſe that do them, and of thoſe that ſuf-
fer them. As Goſpel Truths and Ordinances and the ordering of a
Converſation aright in ſuitableneſs to them, are (as the dying Wife
of Phineas ſaid of the Ark) the Glory of Iſrael, ſo Immorality is it's
diſgrace. Both theſe we are aſſured of by Solomon in one verlé, Prov.
14. 34. Righteouſneſs exalteth a Nation, but Sin is a reproach to any Peo-
ple. The common opinion of men is, that the Exaltation of a Nati-
on is from the prudence of it's Prince, the wiſdom of it's Counſel-
lours, the valour of it's Commanders and Souldiers, the ſucceſs of
it's Armies, victory over it's Enemies, Forreign, Domeſtick, flou-
riſhing of Trade, abundance of Riches, the ſtatelineſs of it's Palaces,
and ſuch like; and it will eaſily be yielded, that every one of theſe
doth make it's Contribution ; but know that Righteouſneſs alone
doth more toward it, than all them put together. This, this was it
that made the faithful City, Princeſs of the Provinces, and the Land
of Canaan in Iſraels Poſſeſſion (ſo long as Iſrael walked with God)
a Land of defre, an beritage of Glory, Jer. 3. 19. Plato, a great
and excellent Heathen could ſay, Nenio rectè honorat animam ſuam, niſi
qui vitiis fugatis juſtitiam colit. None truly Honours his own Soul,
but he that bidding defiance to vice, Loves and embraceth Virtue.
The ſame may as truly be faid of a Nation. Righteouſneſs, Religi-
on is it's Glory and Defence. But,
Sin is a reproach to any People. Mark that, any People. Let a People
be never fo low, abject, conten:prible, Sin will make them lower
yet. And let a people be never ſo great, famous and renowned, Sin
will be a blot in their Eſcutcheon. It is a reproach to an Heathen
People, to Turks, Pagans Indians, but much more ſo to a Chriſti-
an People, to a people that profeſs themſelves Proteſtants and re-
formed, that call themſelves the People of God. O England! what
cauſe
Serm. 15.
for the ſuppreſling of prophaneneſs.
343.
.
cauſe then haſt thou co bluſh? How great is thy ſhame, O London!
who haſt had ſo many of Chriſts Emballadors ſent unto thee with the
Counſels of his Will
, ſo many bright Stars of the firſt magnitude ſhi-
ning in thine Orb, ſuch Plenty and abundance of means and ſpiritual
Mercies afforded to thee,as no Nation hath had more, if any ſo much?
Thou haft been exalted indeed, and lifted up to Heaven (like Caper-
naum) by theſe precious and ineſtimable enjoyments, and yet, I fear
it may be ſaid, no place hath acted at an higher race of contrariety
and deſperate Oppoſition to the Goſpel, no place hath expreſt a great-
.
er Enmity to Reformation and the Power of Godlineſs, no place
hath
ſo fuperabounded with prophaneneſs; in no place hath prophane-
neſs been more impudent and daring than in thee. Thy lewdneſs is
in thy Skirts. Oh how great is thy reproach! Now it is unqueſtiona-
bly the Duty of all among us to endeavour the Honour of the Na-,
tion, and to roll away this it's reproach. And if there be any Magi-
ſtrates, higher or lower, that will not heartily ſet both their hands:
to that work, let them know and think of it again and again, that,
that very thing will be to their reproach. Yea, fall out as much to
their reproach, as it was to the Honour of the Angel of the Church of
Epheſus, to have ſuch a Teſtimony given of him by the faithful and
true Witneſs who holdeth the ſeven Stars in his Right hand, Rev. 2.2.
That he could not bear them that were evil, i.e. Not with any Patience,
but reproved them, and did what belonged to his Office, either re-
ducing them from their extravagancies, and bringing them to Repen-
cance and amendment of Life, or otherwiſe if incurable cutting them.
off from the Body, and caſting them out of Communion.
Fourthly, Let men neglect or be remiſs about the ſuppreſſion of
prophaneneſs, and they will foon ſee the increaſe of it, for ill weeds
will grow apace, ſhoot and ſpread incredibly. Men do not need to i
beſtow time and pains, and care to houſe them in Winter, and water
them in Summer, for by a bare connivence and periniffion they will
flouriſh and abound. It is indeed a piece of great difficulty, and re-:
quires skill and labour to make that take and thrive which is good and
excellent ; ſuch is the nature of the ſoil ſince the fall; the Sin of man:
brought upon the very ground the curſe of God, ſo that Thorns and
Thiſtles it will ſend up by whole-ſale, but if a man will eat bread,
he muſt do it in the ſweat of his brows. So here the Heart of Man
is ſo miſerably corrupt and depraved, that there is ſcarce any thing
good that will proſper in it. That goodneſs which ſometimes ſeems
to be in fome, as to inſtance in Ephraim, is like the Morning Cloud,
and early Dew that pafleth away. That which is laſting and abiding
in Perſons regenerate is for it's continuance beholden to the mighty
Power and ſpecial influences of the Divine Spirit.
We ſee it often and often, the experience of too many years, of
ſome Generations doth ſadly prove how difficult a thing it is to bring
about a Reformation, which, one would think, ſhould commend it.
felt
What is the duty of Magiſtrates,
Serm. IS.
.
ſelf to the Conſciences of men that underſtand any thing of the mind
and Will of God, nay to do any thing toward it, or to reconcile moſt
Perſons to the Naming thereof, to perſwade them to break off from
unwarrantable Cuſtoms, to put off old Rags which are rotten and de-
filing, and to throw away thoſe things which have neither Marrow
in them nor Fleſh upon them, but are meer Bones
of Contention, and
to prevail with them to make a further remove from Rome, and ad-
vance toward Sion; I meana Goſpel-worthip, and Goſpel-order. How
difficult a thing is it to bring the debauched Perſon to a ſober Life,
or the ſapleſs empty Formaliſt to the power of Godlineſs, and a real,
hearty, thorough cloſure with the Lord Jeſus Chriſt and his Laws ?
But as for Sin and Wickedneſs, it needs not any endeavours to
promote it in the World, and commend it to the practice of men,
ic needs no incouragement, not becauſe it is ſo good, but becauſe men
are fo bad. The Devil himſelf may ſit ſtill and let his Servants alone,
they will be ſure to follow his work hard without having his Eye up-
on them. He might forbear and give over his Temptations, for
they can and will go, yea run alone in thoſe down-hill ways of Folly:
Their connace Principles of Enmity to God and Rebellion againſt
him, will of themſelves break out into hoſtile Actions, as natural-
ly as Hay ſtacke or laid up when Green or Moiſt will fire of it's felf,
and proceed to rage imore and more. Sin is like to a fire in a Town
or City, which, if it be not extinguiſhed, or at leaſt kept down and
ſtopt in it's furious Career, will march from Houſe to Houſe, and
ſtep from one ſide of the Street to the other, and never deſiſt ſo long
as there is any combuſtible matter for it to falten upon, and ſo till
it ſet all on a fame, and bury the whole in it's own Ruine and Aſhes.
Ler but a prophane wretch alone, and I dare confidently ſay, you ſhall
not find him long alone. He will, like a decoy, foon gather Com-
pany to him, and multiply them too, Eccl. 9. 18. One Sinner deſtroy-
eth much good. And ſo, being of his Father the Devil, and doing the
works of his Father, let him enjoy his Name, call him, Abaddon,
Apollyon, a Deſtroyer. He will call himſelf, an hundred to one elſe,
a good Subject; a good Churchman, but he is a Deſtroyer, that is
his right Name. If you would know how he doch deſtroy much
good, I anſwer in theſe two things; 1. He doth it impie vite meritis,By
the demerits and high provocations of his impious, ungodly Life. He
drawerh Iniquity with the Cords of Vanity, and ſo Judgment as with
Cart ropes. He is as a Fonah in the Ship; which raifech the Storms
that threaten us, and as an Achan in the Camp that arms and fuc-
ceeds the Enemies that come out againſt us. To whom do we owe
the Plague that harh conſumed our Iphabitants, and the Fires that
have devoured our Houſes, Towns and Cities but to him and his
Fraternity ? Ahab (pake very unhandſomely to one of the Lords Pro-
phets when he ſaid, Art thou he that troubleth Iſrael? But Elijah an-
fwered him truly and bravely, I have not troubled Ifrael, but thou and
thy
A
:
Serm. 15.
for the ſupprelling of prophaneneſs.
344
thy Fathers houſe, in that ye have forſaken the Commandments of the Lord,
and thou haſt followed Baalim, 1 Kings 18. 17, 18. It is the Idolaters,
Superſtitious, and Prophane that troubled Iſrcel, and that trouble Eng-
land, and will trouble the whole world, for they provoke God to trou-
ble us, and to diſtribute ſorrows in his anger. 2. They deſtroy much
good impiis confiliis exemplis. By their wicked Counſels and Exam-
ples, while they allure, intice and perſwade, and by their practices
draw others into the ſame courſes, the ſame exceſs ofrior. Theſe are
like Samſons Foxes with fire-brands faſtned to their tails, that ſpoil the
harveſt we hoped for as the joyful reward of our Labours. How comes
our youth to be tainted as they are? Who fills the eyes of Parents
with tears, and their hearts with forrow, who travailed in birth for
them that Chriſt might be formed in them, but now mourn and
weep bitterly over them as loſt, becauſe vitious and extravagant ?
Whence is it that our hopes as to the ſucceeding generation are loex-
ceedingly infeebled, but by means of many among us ſo notorious for
prophaneneſs who make it both their work and ſport to render ochers
as bad as themſelves? And if timely care be not taken to prevent it, we
can rationally expect nothing elſe but the leaving this pleaſant Land, the
Land of our Nativity to be pofleft by Sons of Belial, who will make it
mourn and groan, and fick to the ſpewing of them out. I deſire you to
lay this to your hearts,if you have any bowels of mercy and compaſſion.
A liccle ſpark is to be narrowly watch'd, where there is ſo much cin-.
der ready to catch.
Fifthly, Let this be ſeriouſly conſidered, if Magiſtrates Superiour
and Inferiour do not put forth their power and endeavours for the ſup-
preſſing of prophaneneſs,they will pull down upon their own heads the
guilt of all that prophaneneſs which is committed. And this I dare ſay
there is no man that liveth in the World, no not the beſt and moſt
holy, but he hath fins enough of his own, too too many, more than
he is able to bear or to anſiver for. His own follies and miſcarriages, if
bound upon him will be found ſufficient to break his back, and ſink.
him into the bottomleſs pic of miſery. So David tells us; and he ſpake
no more than what his own ſenſe and feeling did fuggeſt and dictate
to him, Pfal. 38. 4. Mine iniquities are gone over my head, as a barthen ;
they, (i.e.) His own iniquitics, his own head, heart and life ſins, are
too heavy for me. And as it was with him ſo it is with every one; and
therefore no man hach need to add to the load by heaping upon him-
ſelf the guilt of other mens ſins too. Though it muſt be confeft, that
notwithſtanding all which the wiſeſt and moſt circumſpect perſon can
do, notwithſtanding all the care he can take, he will hardly be found
altogether innocent as to this. Holy Auſtin, one of the beſt of the Fa-
thers, law fufficient,yea abundant reaſon for the purcing up this humble
Petition, Lord, deliver me from my other mens fins, and it may be feared
that no linall number of great men who have been yea and are in place
of
power and authority, will, when the all-ſeeing God comes to ſearch
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them,
What is the duty of Magiſtrates,
Serm. .
15.
si
them, be found deeply culpable and dreadfully chargeable upon this
account, and therefore others that do at this day poffefs the fame or
like places are very nearly concerned to look to themſelves. Felix quem
faciunt aliena pericula cuutum. Happy the man whom other mens fins
and dangers, falls and hurts make co beware.
That hath gone for currant as a certain truth, qui non prohibet cum
poteſt jubeti He that doth not forbid and prevent the commiſſion of
ſin' when it is in the power of his hand to do it, doth interpretativè,
Command the doing of it. He allows it who winks at it, he doth en-
courage it who ſtops it not. He doth ſo in the account of God who is
a righteous Judge. He had as good command it as ſtand by and ſee it
done, and ſay nothing. And if men will in this or any other way con-
tract guilt, they may expect to taſt the bitter Effects of it. If Rulers
will ſpare offenders, let not them think that God will ſpare them, A-
hab in a fooliſh kindneſs and pity let Benhadad go, whom God had ap-
pointed to utter deſtruction. Now obſerve what a thundering Meſſage
the Prophet brought him thereupon, 1 Kings 20.42. Thy life ſhall go for
his life, and thy people for his people. So that this kindneſs of Abab to
Benhadad was deſperate cruelty to himſelf andIſrael. And the caſe of Eli
is very pertinent to this purpoſe, and moſt worthy of obſervation. He
was not only Prieſt, but Judge armed with both Parental and Magiſtra-
tical power ; His Sons did not write after that Copy which he had ſet
them, but were Sons of Belial, wicked and prophane to a Prodigy, for
they Sacrilegiouſly robbed God, and filthily abuſed the women that
were aſſembled at the door of the Tabernacle, and by theſe means
made the offering of the Lord to ſtink, turn'd it to an abomination.
For this Eli their Father reproved them, but it was with very ſoft and
ſilken words,
Why do ye ſuch things? For I hear of your evil doings by all this
people ; nay my Sons, for it is no good report that I bear, ye-make the Lords
people to tranſgreſs. And here was all he did, but, Oh, how angry was
God hereupon! It made his fury come up into his face. Though Eli
was a good man, a Prieſt, one that God had cauſed to draw near to
him, though he had reproved his Sons, and given them good advice,
yet this was not enough, it would not ſerve his turn, God was greatly
provoked becauſe he did proceed no further; and ſee how dreadfully
he threatned him, I Sam. 2. 31. c. I will cut off thine arm, and the
arm of thy Fathers houſe, that there ſhall not be an old man in it, thou
Shalt ſee an enemy in my habitation, the man of thine that I ſhall not cut off
from my altar ſhall be to conſume thine eyes, and to grieve thine heart. And
the dream is doubled, the reſolution of God is fixed; this one threat-
ning that carrieth ſorrow and anguiſh enough in the bowels of it is
followed with another, 1 Samuel 3. II. I will do a thing in Iſrael, at
which both the ears of every one that heareth it ſhalltingle.. I will perform a-
gainſt Eli all that I have ſworn concerning his houſe, when I begin I will alſo
make an end. God would go thorow with the work, and not only be
diligent in the beginning of it, but likewiſe conſtant in the perfor-
mance,
1
Serm. 15.
What is the Duty of Magiſtrates, &c.
345
mance, and compleat in the finiſhing of it. For I have told him that I will
judge his houſe for ever. Such a puniſhment ſhall be inflicted, ſuch a bur-
den laid upon him as ſhall never be taken off, for the iniquity which he
knoweth, becauſe his Sons made themſelves vile, and he reſtrained them not.
Set a mark upon theſe laſt words, in which indeed the accent and em-
phaſis lies, there was the provocation, that was it that expoſed him to
the divine diſpleaſure, and brought him under ſo ſevere a judgment.
His Sons made themſelves vile, they defiled, debaſed and diſhonoured
themſelves, by their fins and abominable practices they had render'd
themſelves odious and loathſom in the eyes of God, and in the eyes of
the people. Eli was not ignorant of this, but was told of it, it raiſed
a great cry, many complaints thereof were brought to him, but he
RESTRAINED THEM NOT. He did not curb them. He was too
mild, and tender,and gentle, he carried the matter as one that was not
zealous for his God,but afraid to offend them, and unwilling to grieve
them. He did not affright and ferret them out of their prophaneneſs,
they ſtill continued what they were, and held on their former courſe,
and yet he did not draw the Sword of juſtice, he did not inflict upon
them grievous puniſhments, though they perſever'd in the Commifſi-
on of grievous fins, he forgot to act up to the Authority of a Father,
an High-Prieſt, a Judge, and therefore God will ſeverely puniſh him.
Elis Sons run deep in Score, and becauſe, he thus let them alone, God
would make Eli himſelf to pay the reckoning. Conſider of this and
tremble, you indulgent, fond Parents that hear and ſee your Childrens
Lying,Swearing, Looſeneſs and Debaucheries, but let them alone,& you
timorous Slothful Magiſtrates, chat will not make prophane perſons
ſmart, know and be aſſured that your ſelves ſhall. You let them go,
but Vengeance will hold you. But I proceed, for though Rulers own
concerns ſhould awaken and rouze them up, yet that is not all; there-
fore,
Sixthly, If Rulers will not take due, that is,utmoſt care to ſuppreſs
prophaneneſs in a Nation where their power lyeth, they cake a direct
courſe to pull down the wrath of God upon that whole Nation as well
as upon themſelves. Solomon hath theſe paſſages, Prov. 9. 12. If thou be
wie thou ſhalt be wiſe for thy ſelf, but if thou ſcorneſt thou alone halt bear it.
But we cannot ſay, if a Magiſtrate will not diſcharge his duty, but
fuffer wickednels to paſs without controul, he alone Thall bear it; no,
no, the burden may light, and lye heavy upon more ſhouldiers than his
own. His remiſsneſs and neglect may turn to the ſmart of the Land,
and people over whoin he is ſet ; the not ſhutting the foud-gates of
fin which let in a deluge of wickedneſs below, is no other than the
opening of the Windows of Heaven above for the lecting down
Showers and Storms of wrath chat ſhall drown and ſwallow upall. For
want of this, as you heard under the laſt particular, God did not only
with great ſeverity judge the houſe of Eli, but alſo threatned to do a
thing in Iſrael, or unto Iſrael, as ſome read it, at which both the ears of every
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!
What is the duty of Magiſtrates,
Serm. 15.
one that heard it ſhould ringle, 1 Sam. 3. 11. Ifany enquire what that
terrible thing was, I anſwer, it was no leſs than the delivering of the
Army of Iſrael into the hands of the accurſed Philiſtines, ſo that three
thouſand of them fell in bactel before choſe their Enemies, and which
was yet worſe,che Ark of God was taken before which they worſhipt,
and which was the ſpecial and delightful Symbol of the Divine pre-
fence with them. When the Sword of Magiſtracy lieth ſtill and dor-
mant in the inidſt of crying abominations, then God thinks it fit and
high time to awake himſelf to the Judgment which he commanded
and man neglected, and to draw his own, and how doth he then lay
about him, what blows doth he give, what ſtupendous work doch
he make! When one Jonah (that had been diſobedient to his God, and
being ſent by him upon a Meſſage to Nineveh, took him to his heels
ar.d run another way, when he I ſay ) was in the Ship, and lay in
peace, and at eaſe, the whole was in danger, nor did the ſtorm ceaſe,
though the Heathen Mariners called every one to his God, till the
guilty Criminal received his deſerved puniſhment in being caſt into
the Sea. That is a notable ſaying of Solomon, Prov. 29.4. The King by
Fudgment ſtabliſherh the Land. When it ſhakes and toiters he ſhores it
up, he ſeciles and confirms it again, and makes all ſure. But he that re-
ceiveth gifts overthrows it. Theſe do blind the eyes of men in place,
and bind or tie their hands, ſo that they ſhall not do the things they
ſhould. And he that receives them that will take bribes to ſtop the courſe
of Juſtice, doth overthrow the Land, be turns it upſide down, he de-
Atroyech the very foundations of it, and when he hath once done that,
where is the wiſe man that can tell me, what he will do himſelf; I can
expect no other but his own being buried in its ruins, yea probably, he
Thallgo firſt, and not live long enough to be a mourner at its Funeral.
Whereas on the other ſide,
Seventhly, Magiſtrates by a vigorous ſuppreſfion of prophane-
neſs may moſt happily both prevent the coming of thoſe Judg-
ments which are impending over a Nation, and remove thoſe which
are incumbent and heavy upon it. I hey may ſtay the hand of revenging
juſtice, when it is lifted up, as Abrahams was, and ready to give the
fatal ſtroke, and alſo they may take off the hand of God when ic lies
heavy upon a people, and preſſeth them fore, or, to uſe Davids ex-
preflion, they may remove the ſtroke away from it, and hold his hand
when it is about repeating of the blow. I ſhall ſpeak to both theſe
under this head. They may prevent a Judgment, and diſpel that Cloud
which threatens a ſtorm. Hence it was that when the people had inoft
grievouſly affended and provoked God by making a Golden Calf, and
then worſhipping it after the manner of Egypt, Moſes ſaid unto the
Sons of Levi who had gathered themſelves together unto him as Per-
fcns reſolved to be on the Lords lide, Exod. 32. 27. Thus faith the
Lord God of Iſrael, put every man his Sword by his fide, and go in and out
from Gate 10 Gale throughout the Camp, and fiay, every man bis Brother,
and
4
Serin. 15.
for the ſuppreſſing of prophaneneſs.
346
and every man his Companion, and every man his Neighbour. And the Chil-
dren of Levi did according to the word of Moſes, and there fell of he
People that day about three thouſand men. Obſerve his temper; He was
the meekeſt Man in the Earth, of a moſt ſweet and loving Diſpo
fition, knowing how to bear and forbear, but now he was all on a fame,
the Lamb was turned into a Lion, He was nearly and greatly con-
cerned for the Name and Honour of his God, and He accordingly
ſet upon the doing of Juſtice, and therefore made many a Sacrifice;
and when that was done he ſaid unto the People upon the Morrow,
ver. 30. re have ſinned a great Sin, and now I will go up unto the Lord,
peradventure 1 ſhall make an Atonement for your Sin. Now that I have
done the Duty of my place, now that I have vindicated the Honour
of God, now that there hath been this due Execution of Juſtice,
Now I will go up unto the Lord, and I will go up in hope, now I
have a peradventure to encourage me to think, that I ſhall inake an
Atonement for you. And let us not paſs over in ſilence, that which
you have in ver. 29. of the fame Chapter. Moſes had ſaid, Confecrate
your felves to day to the Lord, even every Man upon his Son, and upon his
Brother, that he may beſtow upon you a Bleſſing this day. The ſhedding
of Blood, of the Blood of Man, the Blood of an Iſraelite by the
hand of Juſtice, in a cauſe deſerving Deach, did not defile chem, but
conſecrate them. Acts of Juſtice are as acceptable to God as Sacrifices
the Blood of Sinners as the fat of Rams and abundantly more;and faith
Mofes, upon your doing this, the Lord may beltow a Bleſſing upon
you.
Lévi before by uſing a Sword of Injuſtice and Cruelty againſt
the Shechemites, loſt the Bleſſing. When their Father Jacob called
all his Sons together, ſpeaking of Simeon and Levi, Gen. 49. 5. He
ſpeaks of their inſtruments of Cruelty, calls to mind their Sin curſed
their Anger and Wrath, divided them in jacob, ſcattered them in Ifra-
el, but not a word of Bleſſing. That they had loſt. Now, ſaich M0-
ſese, do you quit your felves in this great piece of Juſtice, and you may
get a Bleſſing, and ſo they did, for God choſe the Tribe of Levi, for
himſelf above all the Tribes of iſrael, and appointed and imployed
them about his Sanctuary and Service, Numb: 3.6, &c. Bring the
Tribe of Levi near, and preſent them before Aaron the Prieſt, that they
may Miniſter unto him. And ver. 41. Thou ſhalt take the Levites for
me, I am the Lord, inſtead of all the firſt-born among the Children of
Ifrael.
And as this is the way to prevent Judgments when upon
their
way,
ſo to remove then when they are already come. For the proof here-
of you have a fam:us inſtance, in Numb.25. The Caſe was this: The
People did couble cheir Tranfgrellion, in committing Idolatry and
Whoredom at once. It is indeed no cauſe of wonder to ſee Spiricual
and Corporal Uncleanneſs going together in Company. This kin-
dled the Wrath of God againſt them, which roſe to that height that
it brake out into a Plague. The Plague did not ſtop the Sin; wicked
men
What is the duty of Magiſtrates,
Serm. 15.
men will harden themſelves againſt God, and run upon the mouth
of the Cannon, on the boſſes of his Buckler. Notwithſtanding the
Judgment Zimri, one of the Children of Iſrael, a Prince too that
ſhould have ſet a better Example, impudently and daringly brought
a Midianitiſh Woman in the light of Mofes, and of all the Congre-
gation of Iſrael, while they were weeping before the door of the
Tabernacle. While the Congregation was drown'd in Tears theſe
two Wretches burned in Luft. Phinehas was an eye-witneſs of it,
and his Heart was hot within him, upon the fight thereof he took
a Javelin in his hand, entred their Tent, and ran both of them tho.
row. With this remarkable Act of Juſtice and holy revenge God
was exceedingly pleaſed. As appeared by the happy conſequences,
which were two, healing Mercy upon Iſrael, with a Bleſſing upon
himſelf and his Poſterity. You may read what God himſelf faid up-
on this occaſion, Namb. 25. 10, 11, 12. The Lord ſpake unto Moſes, ſaya
ing, Phinehasthe Son of Eleazer, the Son of Aaron the Prieſt hath turned
away my wrath from the Children of Iſrael, while he was zealous for my
Sake among them, that I conſumed not the Children of Iſrael in my Fealouſie.
Wherefore ſay, Behold I give unto him my Covenant of Peace, and he ſhall
have it, and his Seed after him, even the Covenant of an Everlaſting Prieſt.
hood, becauſe he was zealous for his God, and made an atonement for the
Children of Iſrael. Do you ſtem the Tide of prophaneneſs, and in ſo
doing you will ſtop the Bottles of Divine Wrath. And then here-
upon it followeth,
Eighthly, The Suppreſſion of prophaneneſs is an excellent way for
the making Rulers an eminent
and choice Bleſſing unto the People;
over whom the Providence of God hath ſet them. By this means
they will indeed prove, as our holy Apoſtle ſpeaks in the verſe im-
mediately following our Text, Oiš dio'xovor cis no dzesov. Miniſters of
God to them for good. For it is a great deal of good that is miniſtred
and conveyed by them, golden Oil that is communicated by and
through theſe golden Pipes; the whole Land is the better for them,
every Mothers Child hath reaſon to riſe up and call them bleſſed.
Briefly thus.
By this means they confirm and eſtabliſh it. They are ſtrong ſup.
porters, while others are wicked and curſed underminers, Pſalm 75.
2, 3. When I ſhall receive the Congregation, i. e. The Government of
it, when I ſhall be once ſeated upon the Throne, I will judge upright-
ly, or Righteouſneſs, a vein of Righteouſneſs ſhall run through eve-
ry one of my Actions, they ſhall be done according to the Rule of
Equity. The Earth and all the Inhabitants of it are diſolved. The
Reins are now let looſe, there is a viſible, apparent diſorder both in
Church and State, all things are for the preſent in Confuſion, and
therefore running apace to Ruine and Diſſolution. I bear up the
Pillars thereof. Some do look upon Religion and Righteouſneſs as the
Jachin and Boaz, choſe great and mighty Pillars which uphold a Na-
tion,
.
ir
Serm. is.
for the fupprefling of prophaneneſs.
347
tion, and Magiſtrates are the Perſons appointed to bear up thoſe Pil-
lars, if thoſe be the Pillars, theſe are the Baſis upon which they ſtand,
and theſe bear up them by judging uprightly. In this way it is they
bear up the Fabrick, and keep it from crumbling into pieces, and fal-
ling to nothing.
And further, as by this means they bring unto a Nation, the Bleſ.
fing of Stability, ſo they alſo yield that other lovely and very deſirea-
ble Bleſſing of Peace. So that all good men ſhall (it under their own
Vines and Fig-trees, without others making them afraid, they ſhall
have a quiet and comfortable enjoyment of themſelves, and the good
things which God hath graciouſly vouchſafed to them. Unto this, I
fay, Magiſtrates both ſupreme and ſubordinate, the higher and inferi-
our Officers in a Kingdom do very much contribute by the Diligent
and Faithful diſcharge of the Work and Duty of their ſeveral places.
This is evident from that, Pſalm 72. 3. The Mountains ſhall bring
Peace to the People, and the little hills by Righteouſneſs. That Word
Peace is very comprehenſive, carrying in it not only a freedom from
War, Commotions, Quarrels and Diſturbances, buc Profperity too
and Happineſs, Plenty and Abundance of all good things, ſo that
there ſhall be no complaining in our Streets. This is to be brought to
a People, and ſure when it is they will bid it welcome; but who
ſhall bring it? The Mountains and little Hills. i. e. The Metaphori-
cal Ones, the Magiſtrates, the King and all that
are in Authority un-
der him, but it will come only in a way of Righteouſneſs : Gods
Peace always keeps Gods Way. This you learn from that of the
Prophet, Pſalm 85. 10. Righteouſneſs and Peace kiſs each other. They
meet and embrace, and ſo go hand in hand ; Righteouſneſs in the
Throne, in the Senate, and Courts of Judicature is accompanied with
Peace in the City, yea and all the Countrey over.
Lafly, A Conſcientious care for the Suppreſſion of prophaneneſs
in a Land, is the way to engage the great and Holy God on the be-
half, and for the good of thoſe Rulers in whom that care is found.
And this Argument will, I am ſure, ſignifie much with all thoſe,
with whom God ſignifieth any thing. As the place of Rulers is
high, ſo the work of their place is hard : It carrieth a great deal of
difficulty and of danger along with it. As wicked men are very fil-
thy, ſo the Pſalmiſt tells us, they are always grievous. They are like
the raging Sea which is continually caſting up Mire and Dirt, ſpecially
when there is a Storm upon it. Let there be endeavours uſed to put
a ſtop to them in their ſinful courſe, by a vigorous Execution of Righ-
teous Laws, their Hearts do preſently ſwell againſt thoſe that re-
ſtrain and puniſh them, and they break out into a rage, whereupon
they often ſtudy to avenge the quarrel of their ſordid and impetuous
Luſts upon thoſe Worthies, who would promote the cleanneſs of
their Lives, and the welfare of their Souls.
Upon this account it is no more than neceſſary for the Omnipotene
God
Wbat is the duty of Magiſtrates,
Serm. is
God to ſtand at their right hand, for the encouragement of their
Hearts and the preſervation of their Perſons. Now fee Pſalm 7. 10.
My defence is of God, who ſaveth the upright in Heart. When' men
are uprght in their Hearts and alſo in their way they may be confi-
dent. Solomon faith, The Righteous is as bold as a Lion. And well be
may, for though he may be faced and environ'd by many dangers
from men, yet his defence is of God. And that may well be rec-
kon'd enough to ſecure him from finkings and diſcompoſures of mind.
What matters it, though poiſoned Arrows and fiery Darts flie thick?
So long as God is a mans Thield, He will quench them all.
And as God will defend them, ſo he will put a Glory upon them,
and maintain their Glory, I Sam. 3. 30. Them that Honour me I will
Honour. He is reſolved upon it. Thoſe Perſons that Honour him
by the Holineſs of their walking. Thoſe Profeſſors that Honour
him by owning him and his Truths and ways in times of furious Op-
poſition and Perſecution, and thoſe Rulers that Honour him by a
faithful Execution of Juſtice, puniſhing thoſe that diſhonour him, them
God will Honour, and He will make them great and honourable in
the eyes of others. Their Government ſhall be highly commended,
their Perſons ſhall be greatly eſteemed, and their Memory ſhall be
bleſſed, whereas in the ſame place He tell us, they thiat deſpiſe him
shall be lightly eſteemed, not only by himſelf but by all.
Yea and God will ſee to it, that tbings shall go well with them,
as he ſaid, when ſpeaking to Fehojachin that wicked Son of famous
Joſiah, Jer. 22. 15. Did not thy Father eat and drink, and do Judgment
and justice, and then it was well with him? He began to Reign be-
times, when he was very young: But he began and went on well,
He was a Religious, Gracious and Righteous Prince, in his days Re-
ligion was in it's Beauty, and the Righteous did flouriſh, and it was
well with him, good for him, he taſted the ſweetneſs of it, and
reap'd the advantage. He did eat and drink, not to gluttony and
drunkenneſs, as is the faſhion of too many, but he did Reign in
Peace and Plenty. God furniſhed his. Table and filled his Cup. The
Lord bleit him, ſo that there was nothing wanting to the Comfort of
his Life, or the ſupporting of bis Royal State. He was not negli-
gent in his duty, nor God Iparing of his Mercy and kindneſs to him.
Thus I have given many Reaſons why Magiſtrates ſhould be careful to
ſuppreſs prophaneneſs.
I proceed to the laſt thing propounded, viz. To flew what means
ought to be uſed in order hereunto. In general I would ſay this,
thoſe that go about it, will certainly find that a liữle matter will not
do. "Wickedneſs is ſo natural to fallen man, and his Heart is ſo ſet in
him to do evil, and ofcentimes Sin is grown to ſuch a prodigious
height in a Land, and ſo exceedingly overſpread the face of it, and
thole who take pleaſure in committing it are arrived at what pitch of
reſolution and daring boldneſs, that it is no eaſie thing to give an effe-
ctual
Serm. 15
for the suppreſling of prophaneneſs.
348
ctual check. As the doing of it will be greatly acceptable to God,
and iſſue in the everlaſting Honour of Rulers, fo to let upon it and
go thorow with it, doth neceſſarily require heighth of courage, fixed-
neſs of Reſolution, ſtrength of Zeal, utmoſt induſtry and conſtant
care. And when they ſet Heart and Hand to it, they will find both
Heart and Hands full. But for the anſwering of this Queſtion, I
ſhall humbly propound and offer to the ſerious Conſideration and due
Practice of all thoſe that are in Authority, from our Dread and Dear
Sovereigns the King and Queen who ſit upon the Throne, to the pet-
ty Conſtables and Head-burroughs who walk up and down the
Streets, theſe following particulars, which I deſire may be minded
and done by all according to their ſeveral places, and thoſe various
parts of Power and Government with which they are intruſted.
Firſt, It will be highly conducing hereunto, if they all would in
their own Perſons and Converſations make it their buſineſs to ſec
good Examples. For that old ſaying doth carry a great deal of Truth
in it,
Regis ad exemplum totus componitur Orbis.
The inanners of the People are much ſquared by and conformed
to thoſe of the Prince. The experiences of inoſt, if not all Ages
and Countreys, do afford abundant proofs of this. Though you need
go no further than the ſacred Hiſtory of the Kings of Iſrael and fu-
dah. We ſee it to be thus in finaller Societies, Children will not
queſtion the doing of that which they have known done by their
Parents before them, and uſually Servants will conclude that lawful
which they have ſeen practiſed by their Maſters; and ſo the gene-
rality of Subjects will not ſtick at what they obſerve in the Life
and Carriage of their Sovereign ſo that it be not too high for them,
and out of their reach as perhaps ſome have found in chele Cities to
their coſt and ruine. All examples have certainly in them a very at-
tractive Power (exempla cogunt) ſpecially thoſe that are bad. The
worſt have the ſtrongeſt influence, becauſe they meet in others that
fee or hear of them with a wretched principle of Corruption that
likes and approves of them, a vile Nature which delights (requi
deteriorem partem ) to follow the worſt part
But of all bad Exam-
ples thoſe that are ſet by great Perſons are the moſt prevalent ; and
therefore it becomes them to walk circumſpectly, and be very curi-
The Lord Jefus was without controverſie che greateſt Perſon that ever
the World had, for he thought it no Robbery to be equal with God,
which thought was ne errour or miſtake, and St. John in Rev. 1. 5. calls
him the Prince of the Kings of the Earth. Now his whole Life was no
other than the ſetting of a moſt exact and excellent Copy, for the Chil-
dren of Men to write after, more particularly all thoſe that are cal-
led by his Name, and profeſs themſelves to be in the number of his
Diſciples
. And ſurely the great men of the Earth, chiefly thoſe that
NNN
:
Ous.
.
are
1
What is the duty of Magiſtrates,
Serm. 15.
are and would be counted Chriſtians, are obliged as in other his imi-
table Actions, fo in this to reſemble him; that they may be able
without any ſtinging Reflection to ſay to others in a lower Sphere,
Do as you ſee me do, and live as you ſee I live. Why will you pro-
phane the Name of God by your Oaths and Curſes, or the Day of
God by your Paſtimes and Sports, or abuſe the Mercies and good
Creatures of God to Gluttony and Drunkenneſs? do you ſee any ſuch
thing in me? It was a brave and noble Reſolution that holy David
took up betimes when he was ready to aſcend the Royal Throne, or
newly feated in it, Pſalm 101. 2. I will behave my ſelf wiſely in a perfet
Way, I will walk within mine Houſe with a perfe&t Heart. Obſerve how
extenſive his care was, reaching both to his Heart and Way. To his
Heart, as one that had to do with God, who ſearched it : And to his
Way, as one that had to do with Men who obſerved it. He would
do this, that, if it were poſſible, He might allure and draw others to
walk in the ſame way of Wiſdom and Holineſs as Himſelf had cho-
ſen ; but however he would do this, that none of them might have
his pattern to juſtifie and embolden any of them in their ways of
wickedneſs. Of all Perfons, Parents in a Family, Miniſters in the
Church, and Magiſtrates in a Kingdom ought to be very careful and
curious, they ſhould op Jonidiv, take heed to their way, and foot it right.
For thoſe that do not, prove publick peſts and miſchiefs, going up
and down to the infecting of many.
Secondly, As ſuch ſhould make it their buſineſs to Live prophane-
neſs down, ſo it will be an excellent thing for them to Frown it
down. Let them not beſtow their ſmiles upon thoſe that Practiſe
it, for thoſe ſmiles are miſplaced. Princes will do well not to ad-
mit them into their Courts, nor to make them the objects of their
ſpecial Favour. We find the Lord ſpeaking thus, Hof. 7. 1. When I
would have healed Ifrael, the Iniquity of Ephraim was diſcovered, and
the Sin of Samaria. I find ſome Expoſitors do by Ephraim there un-
derſtand the Court, for certain after the revolt of the ten Tribes from
the Houſe of David in the days of Rehoboam, Samaria was the Me-
tropolis or Capital City of the Kingdom of Iſrael. This being ſo,
we may by warrant of that Text lay down this poſition: If there be
Iniquity in Ephraim, no man hath any reaſon to wonder that he finds
Wickedneſs in Samaria, Sins in the Court will diffuſe themſelves,
and not be kept out of the City, no nor the Countrey neither.
Therefore holy David did not only reſolve to take ſpecial care of
himſelf, though it was his Wiſdom to begin there, that was be-
ginning at the right end, but he did not ſhut up his care within fo
narrow bounds : He did not limit it to himſelf, but would look
about him, and have an Eye upon his Domeſticks, all thoſe that
fhould live with him, Pfal
. 101. 3. A froward Heart ſhall depart from
me, I will not know a wicked Perſon. Afſoon as I have diſcovered ſuch
an one, and found him to be of an evil Temper and Life, He ſhall
away,
.
2
Serm. 15.
for the ſupprefling of prophaneneſs.
349
away, he muf depart from me if he be a worker of iniquity. I will
caſt him and turn him out of doors, my Palace ſhall be no place for
ſuch vermin. I will not know him. He ſhall be none of my acquain-
tance or retinue. And indeed there is very good reaſon why they ſhould
be out of credit at Court who are a diſcredit to the God they own,
and the Religion they profeſs. Marks of ſpecial favour are at all times
and in all places very unhappily beſtowed upon ſuch as do by their
Leudneſs and Debauchery deſerve the blackeſt brands of infamy. And
whatever other abilities and accompliſhments they may have, I think
it is very hard and hazardous to truſt them who do not fear God.
None are before the throne of God in Heaven but holy Angels, and
the Saints who have waſhed their Robes and made them white in the blood of
the Lamb, Rev. 7. 14. Evil ſhall not dwell with him, nor ſhall the
workers of iniquity ſtand in his fight. And then will things be well
indeed, when none but ſuch are ſuffered to ſtand before the Thrones
of earthly Princes his Subſtitutes and Vicegerents. The way of pro-
phaneneſs would not be ſo beaten a road as it hath been," but have far
fewer Travellers, when all ſhall ſee that it doch noc lead to prefer-
ment. To be ſevere againſt the wicked is a convincing argument of a
Princes.wiſdom, Prov. 20. 26. A wiſe King ſcatterech the wicked, and
bringeth the Wheel over them. And in this way he doth provide for his
own ſecurity, Prov. 25. 5. Take away the wicked from before the
King, and his Throne ſhall be eſtabliſhed in righteouſneſs
. When
Cardinal Julian was commended to Sigismund, he anſwer'd, Tamen Ro-
manus eft. Let ſuch or ſuch a man be commended for never ſo much,
if it may be faid, Tamen profanus eft, that ſhould be enough for a bar in
Thirdly, Another excellent way for the ſuppreſſing of prophaneneſs
is an oppoſition made to it by ſevere Laws; yea to every ſin that falls
within the cognizance of theCivilMagiſtrate,& runs upon the point of.
his Sword. And by thoſe Laws let puniſhment be provided for it ac-
cording to its nature and demerit.For all fins are not equal in themſelves,
and therefore there ought to be a diverſity in the punishment. Let
Rulers thunder moſt terribly againſt thoſe abominations that have the
loudeſt cry in the Ears of Heaven ; make the ſtrongeſt fence againſt
that ſin, which above all others threatens the Land with an inun-
dation, and be ſure to ſpend the moſt angry and formidable frowns
upon the boldeſt and moſt daring, outrages. Let Laws, Kingdoms
and Common-wealchs be ſure to look thoſe fins out of Countenance,
which are of all other moſt impudent, and look men in the face with-
out a bluſh, and walk up and down in our Streets at noon-day. This
to do is one part of the work belonging to our King and Parliament,
with whom alone is lodged the Legiſlative power, whoſe meecings
are to be for the publick good, with which they are intruſted, and
for the promoting whereof they were choſen and ſent. And as they
will anſwer for it to the Holy, Righteous, and Eternal God, who is
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}
his way.
-WA
ก
---
What is the duty of Magiſtrates,
Serm. 15
a Conſuming Fire, they are ſtrictly obliged, and that at their peril,
to take care that thoſe Laws which they make be not grievous, but
righteous, have not a malignant, but benign influence, and that by
them every mans Property may be ſecured, that Religion which is
warranted by Scripture, and ſo pure and undefiled before God and
the Father be not Diſcouraged, Puniſhed, and firſt driven into cor-
ners, and then ferreted out of them, but countenanced and pro-
moted ; and that all that, whatſoever it be, that is contrary toGodlineſs
and found Doctrine, as well as that which diſturbs the publick
peace, and creates uncivil diſorders may be kept down, and as far as is
poſſible, banilhed out of a Land. We read, Pſalm. 94. 20. of athrone
of iniquity that frameth miſchief by a Law. If there never had been ſuch
Thrones in the World, there would not have been that mention
made of them in the Scripture. But ſuch there have been : That of Je-
roboam was one, who would not ſuffer the people according to the
divine Command to go up to Jeruſalem to worſhip God, who had
there placed his name, but ſpread for them that went, nets upon
Mizpah, and ſet ſnares upon Mount Tabor, and ſuch Thrones there
have been ſince, too many of them. Well, Saith the Pſalmiſt, Shall
they have fellowſhip with thee? No, no, God keeps his diſtance from
them, thoſe that we call ſtinking dunghils are not offenſive to God
as Thrones of iniquity are, which ſhall neither be approved by him
nor ſecured. Stay a while, Chriſtians, and in patience poſſeſs your
Souls, for the World ſhall ſee that in due time he will overturn them
all. That, yea that throne Ihall have fellowſhip with God, which doth
puniſh miſchief by a Law.
We have had for ſome conſiderable time a great deal of diſcourſe
about Penal Laws, and men have been much divided in their fenti-
ments and apprehenſions concerning them; for my part, I think that
Nation is extreamly deficient which is altogether without them, the
Hedge of it is taken away, the Wall of it is broken, and it will
eaſily be troden down. But I heartily wiſh and pray that all Penal
Laws may be framed according to the mind of the Supream Law-
giver ; Let the ax be whetted as ſharp as it ſhould be, ſo that its edge
be once turn’d and always kept the right way. Spare neither odious
Idolatry, nor unfociable Popery, nor damnable Hereſy, nor deſtructive
prophanenels, but under your ſhadow letReligion, Truth and the Power
of godlineſs live, and a ScripturalReformation grow and be carried on
towards its perfection.
Fourthly, Let righteous and good Laws, that are made, have their
free courſe, and the Sword of Juſtice be drawn, and not fuffered
to lye.ruſting in the Scabbard, as it will certainly do when put into
the hand of a careleſs Gallio, or of perſons that allow themſelves in
the Commiſſion of thoſe ſins which the Law condemns, or in the
band of thoſe that have not ſomething of courage and a greatneſs of
Spirit
. Juſtice at all times, is not to be expected from a wicked and
debauched
:
Serin. 15.
for the ſuppreſſing of prophaneneſs.
350
.
debauched,Perſon or a Coward. A fearful Magiſtrate or CivilOfficer in
a City,Town or Countrey is as bad and as great an abſurdity as a timo-
rous and white-liver'dSouldier in the Field; for as the one will fly before
a Bullet, ſo will the other fall before a frown, and ſo while his heart
fails him,the hand of juſtice grows feeble.His fear will ſometimes keep
him from doing of that which is right, and at other times it will put
him upon the doing of that which is wrong. This was the cauſe of
Pilates miſcarriage and made way for the unjuſt condemnation and
Crucifixion of the beſt and holieſt, the greateſt and moſt glorious pera
ſon in the World, our dear Lord Jeſus. The Jems indeed were madly
ſet for his death, but Pilates wife ſent him this meſſage, Have thou non
thing to do with that juſt man. He himſelf ſaid that he found no fault in
him, which he thrice repeated, and when he ſaw the Jews were re-
folyed, he took water, and waſhed his hands before the multitude
rif that would have done ) ſaying, I am innocent of the blood of this juſt
Max. But when the people cried out, if thou let this man go, thou art
not Cæſar's Friend, he was afraid, and delivered him
up to ſufferings.
But I am guilty of digrelling. That wbich we were ſpeaking of is the
execution of righteous Laws. For to what purpoſe are they made ?
Surely not only to be read, or talked of, and lye by, or be ſet up as meer
ſcare-crows in Trees to keep Birds from Cherries, but to be made
uſe of as occaſion requires. There muſt be not only ſpeaking againſt fin,
but ſtriking at it, elſe it will not down. In Rom. 13. 4. The Apoſtle
tells us that Rulers bear not the Sword in vain. By the Sword, he
means that of Authority and Power, good Laws, together with all
the means and inſtruments of puniſhment, and they are not to bear
this Sword in vain. It muſt be brandiſhed, wielded and heathed in the
bowels of ſin. What are the beſt Laws but a Company of dead things,
unleſs Magiſtrates put life into them by a vigorous Execution?And it is
very ſad at any time when there is cauſe given of ſaying there is a Law
againſt prophaning of the Lords day, a Law againſt Swearing, a
Law againſi Drunkenneſs and Whoredom, but where is the man that
doth put theſe Laws in Execution ? There are many wretches that
break the Laws, but where are thoſe that will make them feel the
Fenalty? This is the honour of a City and the comfort of a People,
when it may be ſaid, here is a good Law againſt ſuch a vice, and ſuch
a vice, and here is a good Mayor,a good Juſtice of Peace, a good con-
ſtable that will execute it. Good Laws without good Magiſtrates and
Officers will never make a people happy.
Buc further, As there muſt be an execution of righteous Laws, ſo an
impartiality in that execution. Judgment ſhouldrun down as Water, and
righteouſneſs as a mighty ſtream, Amos 5. 24. In a conſtant current,
without interruption bearing down all before it, all private and little
conſiderations that would break it off
. As to thoſe Juſtice ought to
be blind, not ſeeing nor taking notice of them. And Laws ought not
to be cobwebs that catch the little flies, and let the great ones make
their
Wkat is tbe duty of Magiſtrates,
Serm. 15
.
)
to do evil. They grow audacious and deſperate, they are reſolved upon
their way thorough. The greater the perſon is that offends, the
greater
and more heinous upon that very account, is the offence which he
commics. His greatneſs is an aggravation, and renders his fin of a
much deeper dye. The nearer the offender is to the Magiſtrate, the
greater is the Magiſcrates honour in punishing him. It was the honour
of Levi and as ſuch it is ſet and left upon record, Deut. 33. 9. That he
faid unto his Father and to his Mother, I have not ſeen him, neither did he
acknowledge his Brethren, nor knew his own Children, for they have oba
ſerved thy mord, and kept thy Covenant. This refers to that Execution
which had been by them done upon thoſe who had worſhipped the
Golden Calf. And as this is a great honour to the Magiſtrate, ſo will if
ſtrike a great terrour upon by-ſtanders. Whereas that Officer who is
known to pardon a Malefactor upon this or that or the other by-re-
{pect, will noc himſelf know how to puniſh it in another. The very re-
membrance of that remiſsneſs and neglect would make his hand crem-
ble when he draws his Warrant or makes his Mittimus, Pfal. 106.3.
Bleſſed are they that keep Judgment, and be that doth righteouſneſs at all
times. Non abreptus affeEtibus, periculis, ſpe lucri, &c. Not byaſt, nor di-
verted by affections, fear of danger, hope of gain, or any thing of like
nature. Fiat juſtitia,ruat cælum. Let who will be diſpleaſed, and what
will follow, juſtice ought to be done. For want of this, prophaneneſs
and all manner of abominations will greatly increaſe and abound, ac-
cording to that in Eccl. 8. 11. Becauſe ſentence againſt an evil work is not
fpeedily executed, therefore the heart of the Sons of men is fully ſet in them
their way, they go on with a full fail to the Commiſſion of ſin. And if
che meer deferring of judgment will produce ſo bad an effect,
what will not the total neglect of it, or partiality in it
do
Fifthly, An excellent way therefore for the attainment of this ex-
cellent end, the ſuppreſſion of prophaneneſs, is the putting of the Sword
of Juſtice into the hands of good and faithful men. I do not go about
to make parties in the Nation: God forbid ! it is contrary to my prin-
ciples, there hath been too much of it in the Nation, and in the world,
and oh that there may be no more. Oh that God would in the great-
neſs of his goodneſs heal all our breaches and compoſe all our un-
brotherly differences, and grant that we may all ſerve him in the
beauties of holineſs with one ſhoulder and one conſent. Oh that I
might ſee it done. In the mean time I am verily perſwaded, that
among every one of the different parties in the Land, who hold the
head, and are found in the vitals of Chriſtianity, the main Fundamen-
tal.points of our Religion, there are to be found perſons fearing God.
And if I may have leave humbly to ſpeak my thoughts, I count it a great
pity that any of them thould be laid alide as Veſiels in which there is
po pleaſure, as perſons altogether uſeleſs and unfit to be truſted and
imployed, meerdy becauſe they diffent from others of their Brechren
S
in
Serm. 15.
for the ſuppreſſing of prophaneneſs.
351
mutta
in thoſe things which are acknowledged to be indifferent, buccannot
be by them
complyed with left they ſhould ſin againſt God, and wound
their own Conſciences, ſo long as they are found in the faith, ſet for the
glory of God, and for the honour of the King, and for the publick good.
Why, Oh! Why may not ſuch men be owned and incouraged, and
imployed in thoſe things of which they are capable? Are they fit for
nothing becauſe there is ſomething that they cannot do? I know and all
men muſt yield it, that there have been and will be as well as are, di-
verſity of Judgments, and by conſequence of practice. No man bath
his Judgment, Faith and Reaſon at his Command, and it is as poſſible
to make all men of a Stature as of a mind. But I muſt and do humbly
fubmit this to our Superiours, withal leaving particular perſons to
their ſeveral Sentiments, and to walk accordingly to that light which
they have received, and begging of God the haſtning of that day pro-
pheſied of in Zech. 14.9. Wherein the Lord ſhall be King over all the
Earth; and wherein there ſhall be one Lord, and his name one. Una
fides, es una Deum colendi ratio. One Faith and one Worſhip.
This I take for certain, Thar ungodlineſs is very unlikely to be ſup:
preſſed in a Nation, when the ungodly and wicked men of that Na-
tion are the men intruſted with and imployed about the ſuppreſſion
thereof. It is not probable that a Swearing and Curſing Magiſtrate
will puniſh another for his Oaths, or a Drunken Magiſtrate will in-
flict the Legal penalty upon another for the like brutilhneſs. Or an
unclean Officer make another ſmart for his Whoredom. While he is
going about it an hundred to one there will be a bitter Reflection, the
man will find a ſting within himſelf, his own Conſcience, if it be not ::
fear'd or in a profound ſleep, cannot forbear flying in his face, and
asking him in his ear this pinching queſtion, How canſt thou puniſh
that in this perſon which thou knoweſt to be thine own practice, Rom.
2. 22, 23. Thou that ſayeſt a man ſhould not commit adultery, doſt thou
commit adultery? Thou that abhorreft Idols, doſt thou commit Sacriledge ??.
Thou that makeſt thy boaſt of the Law, through breaking the Law diſhonour-
eft thou God ? Úpon this account it was that holy David reſolved, bis eye
ſhould be upon the faithful of the Land, Pfal. 101.6. He would expreſs
his ſpecial favour upon thoſe that were of known integrity, that would
faithfully mind and perform the duty of their place, and be true to
their God and to their truſt, and faith he, He that walketh in a perfeet
way,
he ſmall ſerve me, viz. in governing the Nation, and in ſeeing to it,
that good orders be kept. And I look upon that as a good ſaying of one,
Melior eſt Reſpublica & tutior, &c. That Commonwealth or Kingdom
is ſafer and in a much better condition, in which there is a bad
Prince, than that which hath in it bad Magiſtrates, Officers and Mini-..
ſters of State.
Sixthly, In order to the effectual ſuppreſſion of prophaneneſs it can
not but be owned as abſolutely neceſſary, to watch diligently and deal
ſeverely with the Nurſeries of it. For as.our Lord Jeſus, who is theking
ob
Wbat is the duty of Magiſtrates,
Serm. is
1
:
ofSion&Saints, bath hisSchools & Nurſeries for the inſtructing & training
up of perſons in ſound knowledge & true holineſs.Such are the aſſemblies
and congregations of his people, Iſa. 2. 3. Come ye, and let us go up to the
Mount ain of the Lord, to the Mountain of the Lord, to the houſe of the God
of Jacob, and he will teach us of his ways. So Satan, the Prince of the
power of the air, the Spirit that worketh in the Children of diſobe-
dience,
hach his Nurſeries, which he fills with curſed Temptations,
and his Inttruments with Venomous examples, in order to the alluring
of men to flagitjous courſes, and rendering them expert, ready and
compleat Artiſts in ſin. And do not all men ſee how our youths are
tainted and corrupted there, and how many of thoſe that once were
hopeful and thought to be plants of righteouſneſs have been there
blaſted, and curned into the degenerate plants of a ſtrange Vine, bring-
ing forth the Grapes of Sodom and the Cluſters of Gommorrah? All
that read theſe lines may eaſily underſtand my meaning, what houſes
they are at which I now point. And I would ask, AreStews andBrothel-
houſes fit to be ſuffered among us? I have not at all wonder'd, when
I have read and heard, how many of them are allowed in Rome, that
Mother of Harlots, who holds in her hand a Cup of fornication; we
muſt expect the great Whore will not fall out with the little Ones,
ſpecially when they are profitable to her. Bonus odor lucri ex re quali-
bet. In her Noſtrils the money ſmells well, come it from whence it
will. But it is an arrant ſhame that any of them ſhould be found in a
Land of Light, in a Nation of Proteſtants, in a City of righteouſneſs,
in a place where that Religion is profeſt and eſtabliſhed that condemns
all ſuch filthy practices. And as for Ale-houſes and Victualling houſes,
though ſome of them, poſſibly, are uſeful, yea and neceſſary, yet is there
need of ſuch multitudes, in which ſo many ſit many hours together
fuddling, and drinking away their money, their wits, their health and
their Souls, while their poor Wives ſit at home mourning, and their
Children crying, and perhaps all of them wanting and ready to ſtarve?
I am ſure, none ought to have Licenſes for the keeping ſuch houſes who
will ſuffer them to be places of licentiouſneſs, and not be careful to ob-
ferve good hours and orders.
Seventhly, Let all inferiour Officers be very careful and diligent
in their places. For their places are not dormitories, places to idle and
ſleep in, but to watch and work in. Church-wardens, Conſtables and
others liave a very conſiderable power and without doubt they have it
not for nothing. And as ic is given them for good ends, fo for thoſe ends
they ought to imploy it. That power is in vain which is not reduced
inco Act. The Staff which you Conſtables carry up and down with
you is for ſomething more than a bare and empcy ſign, and to tell
people what you are, and though you do frequently leave your Staff
at home, yet I pray,be ſure to carry your eyes and ear's along with you
to the fartheit bounds of your juriidiction. What a great deal of good
may be done, and what abundance of wickedneſs may be prevented
by
A
2
Serm. 15.
for the ſuppreſſing of prophaneneſs.
352
by one active perſon. And I think I am not miſtaken when I reckon
upon a curious inquiſition as one part of the work of your Office.
Surely it is not for you to ſit ſtill at home till you are alarm'd and cal-
led forth by riots and uproars in the Streets, or have men come with
their complaints rapping at your doors, but you ſhould take your walks,
and make enquiry after evil-doers, find out their neſts, and haunts;
See what Companies meet in publick houſes, for entertainment, and
what they do, how they behave themſelves when they are together,
and be ſure to diſſolve their wicked Clubs, and debauched meetings
and carry the Perſons whom you find ſo tranſgreſſing before thole
Superiour Magiſtrates whom you know moſt hearty and active in
their places. For, verily, when there are good and excellent Laws
in a Land for the regulating of things, and correcting that which is
amiſs, and yet ſin grows becauſe of a Male-adminiſtration, much,
very much of the guilt will be chargeable upon and lie at the
doors of inferiour Officers, more than they will be able to anſwer
for
Eighthly, Let thoſe Officers which are faithful in their places have
their due and full encouragement, and not be ſnibb'd, and brow-beaten
and taken up ſhort, and treated with abuſive Language and frowns as
they have been in the late times, when practices of Religion were
hated and puniſhed as the worſt of Crimnes, and a Company of wretch-
ed Informers that neither had a drachm of honeſty, nor were worth
a. Groat, were hugg‘d and entertain'd with welcom and applauſe, be-
ſides their part in the fines which they gaped for as the wages of their
unrighteouſneſs. Honeſt, vigilant and active Officers who are in the
diſcharge of their duty, and proceed no farther than the Law im-
powers them, ought to be commended, they that do well deſerve to
hear well, and not be counted or called buſy fellows ſo long as they
are imployed about their own buſineſs. Yea and they ought to be
affifted too. Where the Conſtables Staff will not do the work, let
the Juſtice of Peace draw his Sword. And when they have brought
the matter as far as they can, let them that have higher power ſet
their hands to it and carry it on further. It cannot but be a great diſ-
couragement to honeſt men, when they have found out and ſeized
upon Ranting, Roaring Debauchees, and brought them notwith-
ſtanding their Curſing and Storining their heats and huffs, before their
Superior, and then he ſhall receive them with one Complement, and
after the ſpeaking a few words of courſe diſmiſs them with ano-
ther. Such men as theſe may be aſſaulted by a Temptation to
grow cold and remiſs, but I do adviſe and deſire them not to yield
to that Temptation, for ſtill this may be their comfort, that
they have not been wanting unto their duty, and the other muſt
and ſhall anſwer for his neglect, poſſibly to the higher powers
below, or if not to them, yet for certain at laſt to that God who
is higher than the higheſt, and ſits in the Throne judging right,
000
and
.
What is the duty of Magiſtrates,
Serm. 15
>
and from whom every one ſhall receive according as his work hath
been.
Ninthly, An Orthodox and Godly. Miniſtry is a very choice and
excellent means for the ſuppreſſion of prophaneneſs. Surely this ill-fa-
voured Monſter, though grown up to a gigantick Stature and bigneſs,
is moſt like to fall, when it is oppoſed and ſet upon by the Magiſtrate
who bears the Sword of Civil power, and by the Miniſter too who
bears and draws againſt it the Sword of the Spirit, which hath been
by God coinmitted to him, and thoſe other weapons with which he
is furniſhed out of the divine armory, and which, according to that of
the Apoſtle, 2 Cor. 10. 6. He hath or ought to have in a readineſs
for the revenging of all diſobedience. And therefore I heartily wiſh,
that as a learned (and ſo much the better by how much the inoré
learned) Miniſtry may be kept up in the Land, both in Cities and
Countreys, and in order to that, ſufficient liberal proviſion made for.
them; So ſuch and only ſuch may be imployed in that high and ſa-
cred Function, as in the Judgment of rational Charity may be looked
upon as being indeed the Miniſters of Chriſt. And the two Kpetigid,
Marks or Characters by which ſuch may be known, are the preach-
ing of Chriſt and his Doctrine, their living of Chriſt and according to
his Rules, and their doing of both theſe will conduce and contribute
very much to this great end. This will be ſingularly promoted by
their preaching of Chriſt, not Ceremonies, but Chriſt, not impoſed
forms of prayer, but the power of Godlineſs, not only Morality but
true Piety, not the Croſs in Baptiſm, but crucifying the fleſh with the
affections and luſts, not bowing to the name of Feſus, but to the
Authority and Government and Law of Jeſus, not
a white Garment,
but the linnen of Saints, righteouſneſs and holineſs
. I do not at all
deny but Civility and Morality are duties, very Goodly Pearls, ne-
ceſſary and becoming. Oh that there were more of them to be found
among us! It is beyond all queſtion that they who would be Saints
muſt not be beaſts : I cannot think any fit matter for a viſible Church,
who are Devils incarnate. Nor do I deny but that many uſeful Say-
ings, good Precepts and Rules may be fetched from Heathen Authors,
Plato, Seneca, Tully, Plutarch, &c. But we need not borrow Jewels
of Egyptians, blefled be God, nor go down to the Philiſtines for the
ſharpening of our Mattocks. It is the Goſpel of Chriſt which is the
power of God to Salvation. There is no need of quoting a Philoſopher
when we have a Paul. What examples can we produce and propound
foexact and curious as is that of Chriſt, who did no fin, neither was
guile found in his mouth? He ſpake ſo as never man ſpake, and he
walked fo as never man walk'd. What arguinents can we find more
convincing than thoſe of the Scripture which are mighty for caſting
down the grouss, Imaginacions, Conceics, Keasonings of a carnal, vain
and proud mind? What inocives mors per alive and alluring
than thoſe of the Goſpel, which are indeed the cords of a man ? What
Thunder-
Serm. 15.
What is the Duty of Magiſtrates, &c.
353.
***
Thunder-claps can be thought of more terrible, or what Terrours more
amazing and affrighting than the Terrours of the Lord? What Promi-
ſes more inviting and encouraging than thoſe he hath given us, which
are exceeding great and precious ? Where, if any one can, let him tell
us where we thall ſee Sin fo clearly and fully in its deformity and ug-
lineſs, in order to a real and thorow averſation from it, or Religion,
Godlineſs and a Converſation order'd aright, more in it's lovelineſs
and enamouring
beauty, in order to our ſetting
our Hearts upon it, than
we do, or at leaſt, may ſee it in the Goſpel? When all is ſaid and done
that can be, it is the Grace of God, Tit. 2. 14. The Do&trine, the Go-
Spel of Grace, which bringeth Salvation, and bath appeared to all men. Jews
and Gentiles, men of all ſorts and ranks, it is that, yea it is that which
teacheth us, and all that fit under it, to deny ungodlineſs and worldly lufts,
and to live ſoberly, righteouſly and godly in this preſent World. Oh there-
fore that this precious and everlaſting Goſpel of God our Saviour may
be the main object of Miniſters ſtudy, and the Principal Theme upon
which they inſiſt in their ſeveral Congregations, therein imitating the
great Apoſtle of the Gentiles, who told the Corinthians, He determined
to know nothing among them but Jeſus Chriſt, and him crucified.
But this is not all. Miniſters ought not only to preach Chriſt, but
likewiſe to live him. What good are thoſe pretended Miniſters like
to do, in whatever Place, Countrey or Nation they are to be found,
who are ſcandalous and prophane? Grant that ſome of them preach
well, I would fain know whether that be enough, either to ſave them-
ſelves or thoſe that hear them. What ſuch men ſeem to build up
by their Doctrine, they pull down by their Practice. Let any ratio-
nal man judge, whether they are like to convince and perſwade others,
who do lead felf-contradicting lives. How can they prevail with
others to be ſober, who will fit and quaffe, and be drunk themſelves?
With what face can they perſwade others to poſleſs their veſſels in
Sanctification and Honour, who are unclean and filthy themſelves ? In
Thort, how are they like to lead others in the way everlaſting, who
do themſelves turn aſide to crooked paths with the workers of Iniqui-
ty? Oh that therefore care might be taken by all thoſe who are `in-
veſted with Power, and have the overſight of ſuch things as theſe,
that thoſe and none but thoſe may be ſer as fpiritual Guides and Lead-
ers over the ſeveral Flocks and Congregations in the Land,as may with-
out bluthing ſay to their hearers, Walk To as ye have us for an Example,
and be ye Followers of us even as we are of Chriſt.
Tenthly and Laitly, In order to the effectual Suppreſſion of
pro-
phaneneſs, I would and do heartily commend to all thoſe that are
in Authority over us diligent, yea and utmoſt care for the ſtrict ob-
ſervation of the firſt day of the Week, which is in Rev. 1. 10. Cal-
led mulées xuelx), the Lords Day, and ought to be kept as the Chriſtian
Sabbath to the end of time. A day ſanctified and ſet apart for the
ſolemn publick and private worſhip of God both in Churches, Fa-
000 2
milies
>
WO
What is the duty of Magiſtrates,
Serm, 15.
milies and Retirements, and for a ſweet, cloſe, and intimate Com-
munion with him, while we are deliver'd and taken off from thoſe
ſecular affairs, that upon the other days of the Week do neceſſarily
engage us, and cannot but divert us. A day not to be ſpent in any
thing, no not any, the most minute part of it, but the duties of Re-
ligion and works of Godlineſs, except thoſe works of Neceſſity and
Mercy, which God out of his Goodneſs and Pity to man doth allow;
for he will have Mercy rather than Sacrifice, ſo that when Acts of
Mercy are of abſolute Neceſſity, Sacrifice ſhall give place to it. This
is a day which God hath ſeen fit to uſher in with a Memento in the
fourth Commandment, Remember that thou keep Holy the Sabbath day.
As if the Lord ſhould have ſaid, I know your frailty, that you have
ſlippery and treacherous memories, and poſſibly may, yea certainly
will forget ſome, nay many other things, in which you are concern-
ed, but let this be faſtened as a nail in a ſure place, be ſure to think
of this, to be mindful of this. I charge and command you to remem-
ber it.' Remember the Sabbath day before it cones, ſo as to re-
jcice in the thoughts of it, to long for it, and to prepare for it, that
upon the day of Praiſe you may have on your Garments of Praiſe,
Souls in a right frame, and remember to ſanctifie and keep it Holy
when it is come.
We find the Sabbath was given unto Iſrael for a ſign between God
and them. So you have it in Ezek. 20. 12. I gave them my Sabbaths
10 be a ſign between me and them, that they might know that I am the Lord
that fančtific them. By this they were diſtinguished from all other
Nations. There were a plain and evident proof that they were the
Lords People, and that Fehovah was their God. This did loudly
proclaim Gods chooſing and calling them out from the reſt of the
World, and gracious ſetting them apart for himſelf, as his peculiar
Portion and Inheritance. And indeed, where there is no care of
fanctifying the Sabbath by Nations, Families or Perſons, it is a
plain caſe, it amounts to a demonſtration that they are unſanctified
Nations, Families and Perſors. It is an evident ſign of a people
eſtranged and alienated from the Life of God, of a wicked people
that ſavour not the things of God, but only thoſe things that be of
men; of a People that have not the fear of God before their Eyes,
that are not carried out in delires of honouring him and lifting up
his Name, or of enjoying Communion with him in the World. TO
prophane Sabbaths is a very great and notorious piece of prophane-
neſs. Sins willfully and out of choice committed upon a Sabbath are
Sins in grain, Scarlet and Crimſon-ſins. To mind worldly Affairs,
to fit brooding upon worldly Thoughts to follow the Trades and
Callings of the World, to open Shops, and buy and ſell upon a Sab-
bath day are God-provoking Sins, acts of prophaneneſs. Theſe are
lawful upon other days, in which God hath given you leave, nay
more, he hath made it your Duty to labour and do all that you have
3
to
Serm. 15.
for the ſuppreſſing of prophaneneſs.
354
to do of this Nature, but they are very ſinful upon the Sabbath.
Let me propound Nehemiah to the Conſideration of Magiſtrates
and Inferiour Officers, and his care and activity in this point, as an
example richly worth their Imitation. Take the account of him as
it is drawn up by himſelf, in Neh. 13.15, &c. He ſaw ſome treading
Wine-preſſes upon the Sabbath-day, and bringing in Sheaves, and lading
Affes, as alſo Wine, Grapes and Figs, all manner of burdens which they
brought into Jeruſalem upon the Sabbath-day; the men of Tyre aljo dwelt
there who brought Fiſh and all manner of wares, and ſold on the Sabbath to
the Children of Judah and in Jeruſalem. This was exceeding evil, and
one would wonder it ſhould be found among a people but alittle be-
fore come back to their own Countrey out of a ſore and tedious Cap-
rivity. Yet thus it was. But let us ſee what good Nehemiah that ex-
cellent Governour did hereupon, and how he beſtir'd himſelf. He
teſtified againſt them in the day whereon they ſold Vi&tuals, and he contendo
ed with the Elders of Judah, and ſaid unto them, What evil thing is this
that
ye
do and prophane the Sabbath-day? Did not your Fathers thus, and
did not our God bring all this evil upon them? And yet ye bring more evil
upon Iſrael by prophaning the Sabbath. And after this, He Shut the Gates,
and ſet bis Servants to watch, and would not ſuffer the Merchants and
Sellers of wares to lodge about the Walls, but threatned to lay hold upon
them, and did not deſiſt nor give over till He had prevented their
coming any more upon the Sabbath-day. Oh that there were many ſuch
Nehemiahs in the World among Chriſtian Nations ! Shall I gather
up what this Scripture affords and Theiv you what is to be learned
from it? Briefly thus. 1. Trading upon the Sabbath-day is a viola-
tion and prophaning of it. 2. It is ſuch a prophaning of it as is
highly diſpleaſing unto God, and will bring down his wrath upon a
People that are guilty. 3. It is the proper work of the Civil Magi-
ſtrate, not unbecoming the Supream to puniſh and prevent it. 4. In
order thereunto He will find it neceſſary to be very vigilant and
active. 5. It is not enough to begin well and do ſomething, but
there muſt be a going on till there be a thorow Reformation. And
let not any ſay, ſuch care as this would be Judaizing, and the Goſpel
brings along with it a greater Liberty, for though we have a blef-
ſed Liberty yet not a ſinful one. We are delivered from the Cere,
monial Law, which was an heavy and oppreſſing yoke, but not from
the Obſervation and Obedience to the Moral Law as it is, and ſtill
it is, and to the end of the World it will be a Rule of Life. And
Gods abounding in his goodneſs to us, whoſe lines are caſt in New
Teſtament-times is a very bad argument for an abating in our care of
Sanctifying his Name and his Day.
Time, my beloved, hath been when England, as well as our Neigh-
bour Nation of Scotland, was famous for the fanctifying of the Sabo
bath, and truly for theſe many years it hạch been, and to this day, io
is as infamous for the breaking of it, and upon that account and by
that.
What is the duty of Magiſtrates,
Serni, 15.
.
and appear
that means it hath loft much of it's Priſtine Glory. Do you not
fee, I am ſure with grief of Heart I do, how vile and wretched Per-
fons ſet forth cheir wares to ſale upon that Holy Day in our Fields
and Streets ? Do you not ſee how the Victualling and Alehouſes are
frequented and filled upon that day? Do you not ſee, or at leaſt hear
of Plays and Pattimes upon that day? As if the Book of Sports were
revived, and allowed. How many among us do make that their
Gaming day, and their Fuddling day, which God hach made his Ho-
ly Day? What! Oh, What is the macter? Where doth the fault
lie? We have ſomething of Law againſt this, bleſſed be God, and
what, have we no Officers to put the Law that is into Execution?
I earneſtly beſeech all thoſe who are concerned, as they fear God,
and as they have any Affection, Good will, and kindneſs for the
Land of their Nativity, that they would put on ſtrength,
vigorouſly on this behalf. For if you will tolerate the prophanation
of the Sabbath, you can rationally Promiſe to your ſelves no other
but a tremendous overflowing of wickedneſs all the Week after ; it
will be ſo through the Corruption of man, and the moſt righteous
Judgment of God, with whom it is far from unuſual to puniſh Sin
with Sin. Do but read Hiſtories, and if you have minded things,
conſult your own Obſervations, and you will find that according to
a peoples Holy care, or Vile neglect of keeping Holy the Sabbath-
day, Religion doth flouriſh, or Wickedneſs abounds and grows rank
and rampant among them. Having finiſhed the Doctrinal part, I pro-
ceed to the Application, and therein direct my ſpeech to all ſorts of
Perſons among us, and oh that it may be acceptable to them, and
come upon their Souls with Power, that ſo there may be ſome ſtop
put to theſe crying Abominations, and the wickedneſs of the Wic-
ked among us may come to an end, and they may come over, upon
this call from God, to a temperate, ſober and Religious Life, or if
not ſo, yet at leaſt their wickedneſs may not make ſuch prodigious
advances, nor riſe up to that height as it hath done for ſo many years, to
the diſhonour and provoking of God, the grief of all good men, and
almoſt the ruine of the Nation, and the pleaſing of none but a curſed
Company of the Antichriſtian brood, who made it their deſign and
buſineſs to introduce Popery at the door of Debauchery. Which in-
deed was the moſt likely way, for when Perſons and a People have
caft off the fear of God and run croſs to the Principles of that Reli-
gion which they profeſs, and by leading flagitious lives, offered vio-
lence to their Conſciences, they are in a frame ready for the baſeft
impreſſions, and to follow that Devil who ſhall firſt tempt them
and however it comes to paſs through the all-ordering and over-ru-
ling Providence of a wiſe God, who, when he plealeth, and as he
pleaſeth, chains the Sea, and reſtrains the lulls of men, ſo that though
they go thus far they ſtall go no farther, I ſhall not at all wonder to
ſee a Practical Atheiſt become a Doctrinal Papiſt, that fo his Religi-
3
on
Serin. 13. for the ſupprelling of prophaneneſs.
355
..
to the
*
on it's ſelf may ſpread his wing over his prophaneneſs. But I come
Application.
Ofe 1. Let me not by any be counted too bold, and going out of
my place, while I turn me to the great men of the Nation, and ſpeak
to them as Perſons not too high for the Counſels, Commands and
Exhortations of the Word of God, I mean, the King as Supream,
Nobles, Gentlemen, and all under him to whom any part of the Go-
vernment in this Nation is committed ; and theſe, all theſe from the
higheſt to the loweſt I do with all due Humility, as knowing my
diſtance from many of them, yet with utmoſt earneitneſs, I do be-
feech that they would awake unto Righteouſneſs, and ſee to it chac
they be found faithful in their place and to their truſt, filling up
every one the Province which God hath ſet them in, and trading eve-
ry one with their Talents, whether more or fewer, five or two; nay
let not himn that hath but one hide it in a Napkin, and bury it in
floth, but be abounding in this work of the Lord, that through your
care and induſtry Juſtice may run down among us like a Flood, and
Judgment like a mighty Water, for the waſhing away that loathſome
filth which is in our Streets.
All that know you, may it pleaſe your moſt excellent Majeſty,
know, that you have a great deal of important and weighty work
continually before you, which muſt neceſſarily fill your Royal Head
with Thoughts, and your Heart with Cares, that keeps your eyes wa-
king while others ſleep witliour Interruption or Diſturbance. There
is abundant reaſon for us all to pity your burdens, and to pray that
you may be counſelled by the God of Wiſdom, and ſupported by
the God of Power, and have the Arms of your Hands made ſtrong
by the Everlaſting Arms of the God of Facob, but no reaſon for any
Proteſtant among us to envy your Honour and other Præ-eminences,
which are juſt, though too ſmall recompences for the hazzards you
have run, and the Kindneſs you have Thewn, and the Thoughts,
Cares, and Pains you have taken for the ſaving of a People looked
upon as being within a very few ſteps of Ruine. None knows the
weight of a Crown but he that wears it. While it glifters it fits
heavy; yet, Great Sir, among thoſe other Affairs which do inceſſant-
ly engage yoii, let the promoting of Morality and Piery, the beating
down of Ungodlineſs and Prophaneneſs put in for and obtain a prin-
cipal llare, for they do deſerve it.
And oh that other Magiſtrates would contribute what in them
is to the promoting of the true Religion, the Power of Godlineſs and a
Scriptural Reformation, together with an hearty and vigorous Sup.
preliion of Prophanenets, remembring that it is the great and Holy
God who hath by the land of his Providence put into your hand the
Sword of Juſtice, tuicia vanhe not to ruit there, you muſt not bear it
in vain, but draw it wlien, and uſe it as need requires. And if the ma-
king
What is the duty of Magiſtrates,
Serm. 15.
king of good Laws, and denouncing of Judgments in the penalties
contained in then: be not fufficient to curb vice, and to keep men
within compaſs, lift up your ſelves as thoſe that know it is your part,
As the Miniſters of God to execute wrath upon them that do evil. If me-
naces will not do, there muſt be a proceeding to Execurion, and it
thaking the Rod over the Head doth not reach the end there muſt
be a laying of it upon the back, only be ſure that it is indeed upon
the back of them that do evil. And unto ſuch it doth concern you
to be a terrour, for that is the Will of God as my Text tells you.
It muſt and will be readily granted chat a pleaſant and ſmiling aſpect
is very grateful, becauſe lovely, and an affable, obliging carriage doth
exceedingly become and adorn great Ones, but ſometimes it is need-
ful for them to cloath themſelves with terrour, that they might make
the moſt ſtout-hearted Sinners to tremble. Magiſtrates thould not be
like Fupiters blocks for Vermin to skip upon and play with. An un-
due and fooliſh lenity will render them conteniprible, and the wicked
more audacious, ſo as to lift up their horn on high, and declare their
Sin as Sodom. When Juſtice and Mercy are mingled with a judicious
and skilful hand, they will conſtitute a Government of a moſt excel-
lent temper.
Uſe 2: I ſhall alſo be free to ſpeak a few words to my Reverend
Fathers and Brechren in the Miniſtry, of what Judgment and Per-
ſwaſion foever they are, about thoſe things which have been and are
matters of difference and controverſie among us. You would, all
of you be received, honoured and attended unto as the Miniſters of
the Lord Jeſus Chriſt. My requeſt unto you is that you would approve
your felves and convince all that you are ſuch, by your preaching
Chriſt up and Sin down, all manner of Sin, all ſorts of Filthinels,
both of the Fleſh and of the Spirit Spare none, neither ſmall nor
great. Be ſure that what offends you doth offend God as well as you,
and then bend your Bow and level your Arrows at it: But as for the
over-grown prophaneneſs of the Age, which you cannot but know
doth lo greatly abound in the midst of us, ſet your ſelves with all
your might, not only to lop off it's luxuriant branches, but, if pof-
lible to pull it up by the very roots. Do not, in the bowels of love
I beſeech you, do not rend and care one another, do not waſte and
ſpend your precious and ſwiftly flying time, your heat and ſtrength
about thoſe things which your Conſciences tell you are Adiaphorous,
or Indifferent, and ſome of you have by Word of Mouth and in your
writings owned and acknowledged to be ſo; and a zealous contend-
ing for them and ſtiff upholding of them will break the Peace both
of Church and State, as it hath done ever ſince the beginning of the
Reformation, but will never afford you folid Comfort and a well-
grounded Peace, when you come to lie upon a Death-bed, and the
King of Terrours with his grim and gaſtly countenance ſhall look you
in the face. But labour wich might and main againſt that root of
bitter -
Serm. 15. What is the Duty of Magiſtrates, &c.
356
:
7
bitterneſs, prophaneneſs, which, if you know any thing as you ought to
know, you cannot but know is of a damnable Nature, and will, if not
prevented and heartily repented of, caſt and fink particular Perſons into
the bottomleſs pit of Eternal Perdition, and alſo bring ruine upon an
whole Nation, ſo that though Noah, Samuel and Job Thould ſtand be-
fore God and plead for them, yet his mind could
not be toward them.
Do not you admit to the Table of your Lord filthy Swine that wal-
low
in the Mire of all prophaneneſs. Swearers, Drunkards, and others
of that black guard do not look like gueſts meet for ſuch a Solemnity,
not like ſuch as the Holy Jeſus will bid welcome. Do not you ſeal to
them an Intereſt in all the Bleſſings of that Covenant which they wic-
kedly violate, nor in the ſaving benefits of that moſt precious Blood,
which was indeed ſhed for Sinners, but is by them trampled under foot
as if it were an unholy thing, and had purchaſed for them a lawleſs Li-
berty or Licenſe to be Unholy. Do not you receive them to a diſtin-
guilhing Ordinance, who run with the herd, and are not by their lives
and actions diſtinguiſhed from the worſt and vileſt. Remember that
old ſaying, and very good one, Saneta San£tis, Holy things for holy
Perſons. And conſider what our Lord ſaid to the Prophet, Jer. 15.19. If
thou take forth the precious from the vile, thou ſhalt be as my mouth. He will
have his Servants ſever the good and the bad, giving his Promiſes and
Seals to the former denying them to the latter. He will have his Stew-
ards to be faichful,feaſting his Children with the dainties of his Houſe,
but not throwing them away to Dogs,and thoſe that do fo He will own.
Thus do ye,and by ſo doing you will come forth to the help of the ci-
vil Magiſtrate againſt thoſe mighty abominations which Domineer and
Reign among us. Conſidering the place you are in and that ſolemn work
you have engaged in, one would expect that all of you ſhould be holy,
not only by Dedication, but by a real inward Sanctification, at leaſt of
unblameable Converſacions, free from ſcandal, being without offence
though not before God,yet before men. A prophane wicked Miniſter is
a groſs Soleciſm,and deſerves to be counted a monſter,and to be driven
from among men as Nebuchadnezzar was when brutified, Dan.4. 25.
But while you do shine with the bright beams of Holineſs, and walk
according to the bleſſed Rules of the everlaſting Goſpel,which you ought
to preach, you may boldly and comfortably without any ſevere gripes
within & without any reproaches caft upon you from without bend your
utmoſt force againſt those extravagants who walk contrary to them.
Therefore,my Brethren,let us all ſtudy the Goſpel we preach and live it
as well as know-it, for knowledge will not be ſaving until it influence
Heart and Life, and be reduced into practice: Let us I ſay think with
our ſelves, and repeat the thought
ofcen and often, what manner of Per-
ſons we ought to be in all holy Converſation and Godlineſs, and then
may we life up our voices like Trumpets,and decry all the wickedneſs
we know to be acted. Herein will you do fingularly good ſervice both to
the great God in Heaven, and to our King and Magiſtrates upon Earth,
and to the whole Land. We read that in the fight wich Amalek, while
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What is the duty of Magiſtrates,
Serm. 15.
M
Iſrael was in the valley,Moſes was in the mount with the Rod of God in
his hand, which he lifted up. And when his hands were'weary, and ready
to fiag, Á aron and Hur were by to ſuſtain and uphold them. Aaron was
the Priest of the Lord,and Hur was a Prince of the Tribe of Judah. Let
this example teach all their duty, and excite and quicken them to the
performance of it. When the hand of Moſes,the Supream Magiſtrate I
mean, is lifted up with the rod of God againſt the Sins of the times,let
both Aaron and Hur, Magiſtrates and Miniſters come in chearfully and
ftrenuouſly to his aſſiſtance. For it is a thouſand pities that the Magiſtrate
ſhould work alone, when ſet about ſo great and good a work as this. Do
you back him, and afford unto him all the Affiſtance that you can.
Vſe 3. I thall now in the laſt place direct my diſcourſe unto thoſe
who are placed in a lower Sphere, for the preſent,
not put into any of
fice, nor clothed with any thing of Magiſtratical Power and Authority,
but altogether in a private capacicy. I would have you to conſider
what you have to do. For there is a Duty incumbent upon every one.
Though you are not to reach out your hands to works or acts of Office
neither in the State nor in the Church, yet you are not to lay aſide nor
neglect any part of that work which belongs to you as members of
both. And as there is not the leaſt and meaneſt Perſon in a Kingdom
but may do a great deal of miſchief, ſo there is not the meaneſt but if
he have an Heart may do some good. Solomon tells us, Eccl.9.14,15. of
a little City that had but fe v men, and was beſieged by a great King.
And there was found in it a Poor man, who by his Wiſdom deliver a
the City. And in 2 Sam 20. When Sheba roſe up in Rebellion againſt
David, and being purſu'd went to Abel, Joab with his Hoft caft
up
bank againſt it, and batter'd the wall, but a Woman ſaved it from ruine.
Every one may be initrumental for good. Since it is, then, the Duty of
Magiſtrates from the higheſt to the loweſt to act what they can toward
the ſuppreſſion of prophaneneſs, there are theſe two things unto which
I would exhort you who are in private ſtations.
Firſt, Set an high value and eſteem upon every one of thoſe Magi-
ſtrates whom you know or hear to be herein true to their truſt, and care-
ful to perform their duty. You may be ſure of this that they will find
diſcouragement enough & oppoſition from the ranting crew. The wic-
ked themſelves,at whoſe luſts they ſtrike,will hate them with an impla-
cable hatred,and curſe them,and drink to their confuſion,and with long-
ing deſire to be rid of them, and do whatever they can in order thereun-
to. I do not wonder to hear of the plottings and combinations both of
Atheiſts and Papiſts in ſuch a caſe. There is nothing that they hate more
than Reformation and Religion,nothing they will be more impatient un-
der than a reſtraint laid upon their luſts. Therefore thoſe that are pious
and ſober that fear God, and are friends to the Nation ſhould be exceed-
ing'dear over them,and prize them at an high rate and love them with
their liearts,and honour them,and willingly pay Tribute and bleſs God
for thein. We are leſs than the leaſt of mercies and ought to own them,
much more greater Mercieș.A goodServant in a Family is a bleſſing to it.
Laban
a
Serm. 15.
for the ſuppreſling of prophaneneſs.
357
시
​Laban confeſt it to Jacob, Gen. 30.27. I have learned by experience that
the Lord hath bleſſed me for thy fake. How great a Bleſſing then is a good
King upon the Throne, a good Lord-Mayor in the Chair, good Jultices
upon the Bench! Certainly theſe are Bleſſings with all thankfulneſs to
be owned, they are mercies, among temporal ones, of the firſt Magni-
tude, they do make an happy Nation and an happy People, unleſs that
People will be ſo vile and froward as to ſtand in the way of their own
happineſs. Thoſe that are Proteſtants in their Hearts, who while they
verbally profeſs that Religion are ſincere in chat Profeſſion, cannot buc
with delight look upon it as a choice and fingular Mercy for our gracious
God (in a day wherein there were great ſearchings & ſinkings of heart)
to ſet over us our King and Queen, a Proteſtant King and Queen, whoſe
hearts, we perſwade our ſelves, are ſet for the Maintenance
of the true
Reformed Religion, and we hope for the pulling down whatſoever is
contrary and bids defiance thereunto in its Principles and Precepts.
Love them for this let them be our dear as well as our dread Sovereigns.
and let us be ſure to be ſubject to them, not only for wrath, but like-
wiſe for Conſcience ſake,yea, and out of choice. And let us pray for
them, and plead for them and ſtrive both together and apart with God
for them, and bring down upon thein from Heaven all the Bleſſings we
can. This was done by the Jewiſh Church, Pfal. 20. The Lord bear thee
in the day of trouble. The name of the God of Jacob defend thee, ſend thee
help from the Sanctuary and ſtrengthen thee out of Zion. Remember all thy
offerings, and accept thy burnt offerings, Grant thee according to thine own
heart, and fulfil all thy counſels, and hear thee from his Holy Heaven with
the ſaving Htrength of his right hand. Thus they did bleſs their King in
his Exploits, and thus let us bleſs our King in his
. Yea, let the bleſſing
of Joſeph come upon him, Gen.49.25,26. Let the Almighty bleſs him with
the bleſſings of Heaven above and bleſſings of the deep that lieth under, bleflings
of the Breaſts and of the Womb, let his bleſſings prevail above the bleſſings of
all his Progenitors, unto the utmoſt bounds of the everlaſting hills, let them
be upon his head and the head of his deareſt Confort. For I hope, time will
make it further evident that He is a ſingular Inſtrument raiſed up by
God for the effecting of great and glorious things in the world, and for
the Church of Chriſt, which hath been in ſo many Places for ſo many
Years afflicted, tofled with tempelts, and not comforted. Yea, that he
is deſigned for an Avenger to execute wrath upon him and them,who
have been the Plague of the Chriſtian World, and have made it their
work and delight to deſtroy the Earth, and their deſign to erect to
themſelves a Monument of Glory out of the Ruins of Kingdoms, and
the Proteſtant Religion.
Secondly, Let me deſire you to facilitate the work of Magiſtrates,
and make it as ealie to them as you can. You that are Maſters of Fa-
milies, having Children and Servants under you, and underſtand your
work, and deſire to go through with it , find, that you have enough
to do in your narrow
and little ſpheres, your lirall Cock-boats call for
much care and pains. We that are Paſtors of Churches, have a great
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---
What is the duty of Magiſtrates,
Serm. 15.
deal more, e'en ſo much as makes our Heads and Hearts to ake, and
we cry out with holy, Paul, Tisinaupo, who is ſufficient for theſe things ?
People do little think thoſe many thoughts which gracious and faithful
Miniſters have both day and night, the multitude of thoſe cares which
they take, the burdens which often lie upon their Spirits, and the ma-
ny bitter ſighs and groans which upon various accounts they do utter in
their private recefles when they are alone with God. But yet, what is
this, all this, to that load which lieth upon the ſhoulders of our Sove-
reign, who ſits as Pilot at the Helm
of ſo great a Ship, and upon whom
comerla daily, not only the care of Three Kingdoms, but, as doubtleſs
I may ſafely add, of the whole Proteſtant Intereſt, which hath been ſo
deſperately ſtruck at; yea, and of all the Churches who have felt the
fury of Oppreſſors,that have put yokes of iron upon their necks. And
not only the King, whoſe Place is higheſt, and Province hardeſt ; but
others állo who are employed by and under him, do find they have
enough to do. The Lord Mayor, the Juſtices of Peace, the Petty Con-
Itables, Beadles, Watchmen have enough to do. How many avoca-
tions have they from their own Callings and particular Affairs, which
for their own and Families good muſt be attended to, and how many
Troubles and Vexations have they in the management of their Places?
I would therefore prevail with you to pity them and to help them,
and to take off from their burden all that you can. This will be an
argument of your being acted by a Spirit truly Chriſtian, and it doth
very well become all good Subjects.
When Fethro, the Father-in-Law of Moſes, came to the Camp of
Iſrael in the Wilderneſs, and ſaw all that Moſes did to the l'eople,
He ſpake thus to him, Exod. 18. 8. Thou wilt ſurely wear awa;, &c. for
the thing is too beavy for thee, thou art not able to perform it thy ſelf alone.
So I ſay, Our King will wear away, He is but a Man, His Strength is
not the ſtrength of Stones, nor is his Fleſh of Braſs. He is made of
fleſh and blood as well as others, and is ſubject to the ſame infirmi-
ties, decays and ſtrokes that others are, and truly his life deſerves to
be exceeding precious in our eyes, He is the breath of our Noſtrils,and
our Life and Peace, our Comfort and Happineſs is very much bound
up in him. And therefore we have, and I hope we ſhall more and
more ſee that we have a great deal of reaſon to contribute all that we
can to the lengthening out of his days, and making his life comfortable.
But the weight of Government is too heavy for him, I mean, as good
old Fethro did, He is not able to perform it himſelf alone.To deal with
England's enraged Enemies abroad, and with England's daring Sins at
home is too much for him alone; nay, may I not go farther? It is too
much for his Privy Council and Parliament too; yea, and for all infe-
riour Magiſtrates and Officers too. Take them altogether, and it is too
much for them alone.
I do therefore earneſtly beſeech you all to put your helping
hand to
the work, and yield them all the aſſiſtance that you can. We have,
as my Experience and conſtant Obſervation tells me, a Spirit of dif-
content
::
Serm. 15.
for the fupprefling of propbaneneſs
358
.
content and complaining very buſie and active, though indeed often
times not without too much cauſe : And the Lord grant, thoſe who
are now our Rulers may have ſuch a Spirit of Wiſdomn and Govern-
mene plentifully poured out from Heaven upon them that they may
never give good Men any, that thoſe who have an Intereſt in God,
and will certainly be heard at the Throne of Grace, may never be
conſtrained to go with their juſt Complaints. But how many are
there that do without cauſe fill their mouths with Complaints, and
call thoſe faults which are not, and throw dirt in the faces of Perſons
in place? But I will ask this one queſtion, what do theſe Complainers
do in order to the amending of that which is amiſs? Our Streets would
be clearer than they are, if every one would ſweep before his own
Door. And Reformation would happily become Univerſal, if every
one would be a Self-Reformer. And oh that you would be fo! Oh
that others would be ſo!Oh that all would ſay what Elihu doth in Job tell
us is meet to buid unto God, What I know not, teach thou me , and
if I have done iniquiiy I will do ſo no more. I ſhall yet divide this my
Exhortacion into two branches.
Firſt, I ſhall ſpeak unto those who are Governours of Families, and
have Children and Servants under their inſpection, apply to your Du-
ty there. Would you gladly ſee all things well abroad, as far as you
can, every one of you take care that they be ſo at home. You that
are Parents, muſt know and conſider that chat God who gave you
Children, hath committed to you the care and charge of their Souls.
And you that have Apprentices,ought likewiſe to know and conſider,
that the Souls as well as the Bodies of your Apprentices are commit-
ted to your care by their Parents or Friends, and are your charge like-
wiſe. And the ſame is true as to your other menial Servants, ſo long
as they ſhall continue under your Roof as ſuch: and accordingly you
are under a ſtrict Obligation for looking after them. That is not a
thing which you may do or leave undone, as you pleaſe; but you are
bound to it. You ought to be their keepers, for you are reſponſible
for them. And if thorough your neglect and careleſsneſs any of them
do eternally miſcarry, they will die in their Sins, but their blood will
be required at your hands.
Whereas your holy care as to them will be very pleaſing & acceptable
unto God, as is clear from his former dealings in this very caſe. He took
this fo kindly at the hand of Abraham, that upon the account thereof he
would reveal unto himn his purpoſe, Gen. 18.17. The Lordſaid, Shall I bide
from. Abraham the thing which I do? Shall I not communicate my Se-
crets to Abraham ; ſhall I do ſuch a Work as I am now reſolved upon,
and not let Abraham know it? But why did the Lord ask ſuch a que-
ſtion ? why might he not hide that, or any thing elſe from him or
another, if he pleaſed, being Agens liberrimum, a moſt free Agent, and
giving no account of his Matters? But what was the reafon of this his
ſo great condeſcention Or, what was Abraham, that God's Cabinec-
Council ſhould be as to any one particular unlocked and open'd unto
.
him?
.:
VWbrey..><t.
.
What is the duty of Magiſtrates,
Serm. I
him? God himſelf gives two reaſons of it, one in the 18th Verſe,
Seeing Abraham ſhall ſurely become a great and mighty Nation, and all the
Nations in the Earth ſhall be bleſſed in him. I have promiſed him great
Mercies and Bleſſings, ſuch as I have not promiſed to any man belides
in the whole world, and ſhall I after that conceal this from him which
is a great deal leſs - but the other reaſon to which I now refer
you,
followeth in the 19th Verſe, for I know him, that he will com-
mand his children, and his houſhold after him, and they ſhall keep the way
of the Lord. I know him, I am ſure he is my Friend , He loves me
dearly, His heart is ſet for my honour and intereſt, He will commend
me and my way to all that are under his charge, and He will lay his
Command upon them to love, fear and ſerve me, and keep my way.
God will manifeſt himſelf unto, and ſet a ſpecial mark of favour upon
thoſe that are ſtudious of promoting and poſteritizing Religion and
the Worſhip of God in their Families. Theſe are Men and Women
according to his Heart.
Will you then ſtudy & heartily apply to your Duty to this purpoſe ?
will you teach your Children and Servants the good knowledge and
fear of the Lord ? Labour to inſtil betimes into them right Principles,
and be dropping as they are capable of receiving. Will you be pro-
voking and ſpurring them on to their Duty by your warm Counſels
and Exhortations ? will you lay your ſtrict Commands upon chem to
do it as they would have your love and avoid your diſpleaſure. Allure
them by your own example, that is a ſtrong filken Cord which draws
ſweetly. The way to have them write well, is for you to ſet them
good Copies. Oh let them not ſee Irreligion in you,and Prophaneſs in
you, for an hundred to one but if they do, that will do them more
miſchief than all your Precepts and Counſels will do them good: Are
you in good earneſt when you tell them you would have them good?
then take care that you be good your ſelves. Be ſure to ſee up
and
keep up in your Families the Worſhip of God. There were indeed
Saints in Nero's Houſe, and an Abijah in Jeroboam's, in whoin there
was ſome good thing toward the Lord God of Hoſts, who can make
Flowers grow in Dunghils and Wilderneſſes, as well as Springs of
Water in Deſerts, but theſe are Rarities, there is no great reafon to
expect them, ſuch ſoils do not uſually afford them. Therefore do you
worſhip God, and Pray with your Families Morning and Evening, a
Duty I fear too much neglected by ſome who know better ; follow
you the pattern of good Joſhua in that excellent reſolution, that He and
his houſe would ſerve the Lord, not He alone, nor they alone, but all in
a Conjunction. Company is comfortable and deſirable in that which
is good. Keep a watchful eye upon them, do not cruſt them with
themſelves, for the Scripture tells you that Childhood and Youth are
Vanity and that Folly is bound up in the hearts of young ones; there
is an whole pack of folly in them, and if you do not look to them,
they will both add to the pack and open it. They bring into the world
with them a great deal of corruption, and that is juſt like Tinder and
Touchwood,
Serin. 15
for the ſuppreſſing of prophaneneſs.
359
Touchwood, that will quickly catch and be fired by thoſe ſparks of
Temptation which fly up and down thick in the World. Give unto
them all the encouragement that is fit for them. Children ſhould have
ingenuous and liberal Education, and Servants not be uſed like ſlaves,
not diſpirited and diſcouraged, chid and beaten into Mopes. Com-
mand mingled with kindneſs and love will be found to do beſt and
go furtheſt; but never let looſe the Reins of Government, hold them
ftrait , for where too much liberty is given , a great deal more will
be taken, by which means, if there be not care taken to prevent it,
that liberty will ſoon degenerate into licentiouſneſs, for it borders up-
on it already. I beſeech you therefore, Fathers and Maſters, Mother's
and Miſtreſſes, ftudy you to be good in your places : And ſince you are
to govern other, be ſure rightly to govern your ſelves. National Re-
formation will eaſily follow when Family-Reformation leads the way.
Secondly, I thall direct my Exhortation to particular perſons, every
one of you to whom I no v ſpeak, and every one of thoſe to whom
this diſcourſe ihall come, from the higheſt to the loweſt, of what rank
and quality ſoever they are, and in what place and ſtation ſoever the
hand' of Divine Providence hath ſet them. It is not ſo much matter
what you are for greatneſs, as what you are for goodneſs; not ſo much
in what Orb you are fixed (if we may ſpeak of ſuch a thing as a fixa-
tion in a tumbling and rolling world) as with what beams you ſhine,
I beſeech you all, one and other to look to your ſelves, and be very
circumſpect and careful of your ſelves, what you are, what you do,
and how you carry in the world. Every man is charged with himſelf ;
though not only with himſelf, yet with himſelf; every man is to give
an account of himſelf to God. None of you are ſo high as to be unac-
countable. It is your unqueſtionable Duty to keep your hearts with
all diligence, and to ponder the Path of your feet. You ought to be
conſiderate men,and curious and exact,and to weigh things propounded
to you before you cloſe with them, and actions before you do them.
Will you be perſwaded to apply to this Duty?will you do it?will you
walk circumſpectly, accurately, not as Fools, but as Wiſe, not as Beaſts
but as Men,not as Heathen-men, but as Chriſtians,as thoſe that have been
under Goſpel Divine teachings? will you endeavour to lead ſuch a con-
verſation as becomes thoſe who do really believe there is a God, ano-
ther Life and State after this, a Reſurrection from the Dead, a Judg-
ment, an Heaven and an Hell, unſpeakable Glory and Happineſs for
them that obey the Goſpel, and conform themſelves to the Law and
Rule of the new Creature, and everlaſting ſhame, contempt and tor-
ment for thoſe that are workers of iniquity. Know ſuch a life hath
admirable delights to ſweeten it in the way,and inconceivable rewards
to Crown it in the end. I earneſtly beſeech you to propound ſuch
ſerious and weighty Queſtions as theſe to your ſelves, when you do ei-
ther feel the ſtirrings and motions of Sin, or are affaulted by temp-
tations to it from without. Doth ſuch an action become me ? whether
will it contribute to or detract from my honour, intereſt or comfort?
Is
What is the duty of Magiſtrates,
Serm. 15.
Is a life of
Debauchery and Prophaneſs worthy of a man that hath an
immortal Soul, and do expect when I die and leave this World to
launch into the Ocean of Eternity? would I have my Lord, when he
cometh, find me ſo doing? Is not this that I am now inticed and in-
clined to contrary to the Law and end of my Creation, to the Goſpel-
Law, and to the dictaces of right reaſon? will this be for my advan-
tage either now or hereafter ? if this be the Seed I low, what will be
the Harveſt that I ſhall reap ? will Sin ever pay me for the coft I am
at upon it, and for the pains that I take about it? the Scripture tells
us the wages it gives its Servants are Death, and what Wiſe Man will
do hard Work for no better Wages? Suppoſe that it doth afford pre.
ſent pleaſure that tickles a vain carnal mind, will that pleaſure laſt?
Is there not a Sting to follow that honey, will it not be bitterneſs in
the latter end ? Certainly it will iſſue in ſhame and ſorrow. And
who will chooſe to walk in that way, though it be a Carpet one, that
will go down to and lodge the Traveller at laſt in the Chambers of
Death, and the Bed of Flames?
As for thoſe of you who have hitherto been vain and looſe and
wicked, and God knows there are too many of you, do not ſtop your
Ears to the Voice of the Charmers, do not, oh, do not hate to bere
formed. It is better for you to break off your Sins by a timely and
ſpeedy repentance, than to go on, becauſe none of you can tell but the
very next ſtep that you take you may tumble into Hell, ſince every
ſtep in Sins way takes hold of it. What Daniel therefore ſaid to that
proud and baughey Monarch Nebuchadnezzar, Daniel 4. 27. I will ſay
to you, Let my connfel be accept able to you, break off your fins by righteouſ.
neſs, and your iniquities by ſhewing mercy to the poor, if it may be a lengthen-
ing of your tranquillity; or, as you have it in the Margin of your Bibles,
an healing of your errour. If every one would mend one, how ſoon
Mould we ſee a lovely face and excellent beauty upon the whole ! nay,
if the generalicy or major part of the Inhabitants of England and Lon-
don would be prevailed with to come over to a Sober and Religious
Life, if Princes, Nobles and Gentlemen will be exemplary therein,
Sin and Debauchery would learn to abate ſomething of its Impudence,
and grow more modeſt than it is. In Itead of walking up and down
with a brazen face at Noon-day in our Streets, as ic hath done,it would
ſeek Corners, and hide it ſelf under the covert of darkneſs , as in the
Apoſtles times, when they that were drunk mere drunk in the night, 1 Theft.
5.7. Now that I might promote in all Perſons, according to their ſe-
veral Spheres and Capacities, a conſciencious care and endeavour to
fuppreſs Prophaneneſs', I ſhall cloſe this Diſcourſe with theſe few fol-
lowing Directions.
Firit, Pray for ſome of Chriſt'sEye-ſalve,that your Eyes being thereby
open'd, you may ſee the uglineſs and deformity of Prophanenels.Do not
give credit to that report which Sin makes of it ſelf, no, nor to their's
neither who are its fwornSlaves and Vaſſals. For what true Information
..can you expect to receive from them, who are under the power of
ſtrong
;
Serm. 15.
for the ſuppreſling of prophaneneſs.
*
3 to
ſtrong deluſions, who are ſelf-deceived and have their minds blinded by
the God of this World, and run away, with a lye in their right hand?
But do you ſit down and take the Word ofGod for your guide and coun-
fellor, and from thence your meaſures and ſeriouſly conſider, what beau-
ty can there be in that which hath defaced the v hole creation, that
was at firſt a moſt exquiſite and curious piece, and every thing in ic ve-
ry good? What excellency can there be after the moſt diligent enqui-
ry found in that, which is in itſelf contrary to the beſt and Supream
good, and makes every thing elſe ſo that is ſo? What deſirableneſs can
there be in that from whence have come all thoſe ſtings with which
man is tormented, and all the poiſons by which he is indanger'd ?
Oh! That you could look upon it with ſuch an eye as the infi-
nitely wiſe and holy God doth, and then I am ſure you would ſee it
to be out of meaſure ſinful, and ſo hate it with a perfect hatred, and
flee from it more than from the Devil, for it made him what he is,
and is worſe than He, who had it not been for ſin, would ſtill have
continueda glorious Angel. Oh that you would take a view of it
as it is reprelented to you in the Glaſs of Scripture precepts, which
do exprelly forbid it, and in the glaſs of Scripture-threatnings which
are moſt dreadfully thundered out against it, and in the Glaſs of thoſe
many tremendous and amazing Judgments which have been executed
up and down in the world, by which God hath reveald his wrath
from Heaven againſt all the ungodlineſs, unrighteouſneſs and wick-
edneſs of men, ſparing neicher People nor Princes, but hanging up
ſome of both forts, as it were in Chains, that they might be for the
admonition and warning of them that do ſurvive. Once more, look
upon it in the Glaſs of our Saviours blood, which had never been
Thed, no not a drop of it, had it not been for ſin, but that cauſed the
fhedding of it all, even his Heart, Life Blood. And it was abſolutely
neceſſary, according to the divine determination in order to mans
Salvation, that it ſhould be ſo, for without the shedding of bloud there
mould have been no remiſſion, Héb. 9.22. Had not the blood of Jeſus,
God-man been Ned, and made Satisfaction, as a propitiatory Sacrifice
to Divine juſtice infinitely provoked by the Sin of man, the offence
and diſpleaſure cauſed by ſin would have to all everlaſting remained
without any hope or as far as we know, any poſſibility of a Recon-
ciliation. The leaſt ſin is ſuch an anomy or tranſgreſſion of the divine
Law, ſuch an affront to the Divine Majeſty, gives ſuch a blow at the
Soveraignty and Government of God, and carriech in it ſo much of
malignity and provocation that there needs no more than it to ſink the
guilty perſon into the bottomleſs pit of endleſs miſery; I leave it then
to you to conſider, what there is in that prophaneneſs, and num-
berleſs number of God-daring aboininations which are to be found
in the midſt of us. In ſhort, this is that which I propound and deſire
of you, judge of fin by its utter contrariety to the great holy and ever
bleſſed God, and by the ſufferings of Chriſt who was his peoples ſurety,
and died a Sacrifice, the iniquities of them all being laid upon him,
QUQ
and
What is the duty of Magiſtrates,
.
and by the fatal conſequences of fin upon men and Devils, yea upon
the whole world, upon the face whereof ic hath thrown dirt and defor-
mity, and in the bowels whereof it hath cauſed Afflictive, Painful Ago-
nies and Convulſions.
Secondly, Be ſure that all of you get your hearts filled and awed with
the true fear of God. In which you oughc and are commanded to be
all the day, Prov. 23. 17. Lye down at night in it, awake and riſe in
the morning in it, and ſo walk up and down in all Places and Com.
panies, and about all your buſineſſes and affairs. No perſons in the
world are ſo audaciouſly and impudently vile as thoſe who have their
hearts hardned from this fear. That paſſage is very obſervable which
you find in Pſal. 36. 1. The tranſgreſſion of the wicked faith within my heart,
there is no fear of God before his Eyes. Sin bath a voice, it cries aloud
in the Ears of God, and it ſpeaks loud to men, to the hearts of good
men. It ſpeaks that which grieves and faddens them, it ſpeaks that
which informs them. So here. The tranſgreſſion of the wicked, his
viſible and open tranſgreſſion, the life he leads, which is flagitious, the
courſe he takes which is Leud, the Villanies he commits, theſe ſpeak
within my heart, faith David, they ſpeak to my mind and under-
ſtanding ; but what do they ſay ? Enough, ſo much as amounts to a
plain and full evidence, ſo much as is to me a ſufficient and firm foun
dation to build this concluſion upon, that there is no fear of God be-
fore his Eyes. Either he doth not believe that there is a God, or elſe
he believes that he is not a terrible God, a Conſuming Fire, and Ever-
laſting Burnings, but ſuch an one as himſelf, Pſal. 50.21. A God nor
to be trembled before, but to be trified and plaid with. One that did
not mind what is done here below, or that hath pleaſure in wicked-
neſs, as he hath himſelf.
What was the reaſon that Abraham, though a good man, eminently
good and ſtrong in faith, yet, was not willing to have it publickly
known that Sarah was his Wife when he ſojourned in Gerar? You have
the account thereof given in Gen, 20. 12. I thought ſurely, the fear
of God is not in this place. Here is not the worſhip of God, therefore
here is not the fear of God; but what did he gather from thence ?
What if there be not the fear of God? Then there is the fear of no-
thing they will ſtick at nothing they will have their will, they will
Hay me for my Wifes ſake. This is indeed a ſweet Place, a lovely and
pleaſant Countrey, ic wants for no earthly accommodations, but, as I
Conjecture, and that not without reaſon, the beſt and principal thing
is wanting, here is none of the fear of God, and where there is not
that curb to reſtrain men, they will certainly run wild, and their im-
petuous luſts will lurry them into the vileſt and moſt monſtrous
practices, Ubi non eft timor Dei, ibi regnant omnia vitia, All vices reign
and rage in thoſe places where the fear of God hath not a commanding
power. Whereas on the other ſide, no perſons do hate and oppoſe ſin
lo much as thoſe who do fear God mort, for this is that which doch
teach med, and that effectually, to depart from evil. Former Gover:.
nours
Serin. 15
for the ſuppreſſing of prophaneneſs.
361
nours did ſo and ſo, but faid good Nehemiah, ſo did nor 1, becauſe of the
fear of God. There was none like Job in all the earth, and it is ſaid of
him by the Lord himſelf that he feared God and eſchewed evil. He a-
voided and reſiſted it. This fear will ſet the heart of a man againſt fin,
and conſtrain him to lift up his hand againſt it, or his voice at leaſt,
when there is not any power in his hand. Whereſoever there is the fear
of God as the greateſt and beſt good, there will inſeparably accompa-
nyit the fear of ſin as the baſelt and worſt of evils, and that perſon
will be ſure to make an univerſal oppoſition to it whereſoever it is to
be found, both in himſelfand in others, at home and abroad, in enemies
and in Friends too, yea in them moſt. As a man that hath a natural an-
tipathy to a Viper cannot endure it lying in his boſom, nor lurking in
his Chainber, no, nor creeping in the high-way.
Thirdly, Pray that your Souls may be fill'd and fix'd with an holy
zeal for God. A zeal for his name, and honour, for his Law and Inte-
reſt. Cold, Lukewarm and baſeiy indifferent perſons will never be fa-
mous and renowned upon the account of any vigorous appearingsfor
God or againſt lin. A ſordid Spirit of indifferency ( greatly unworthy
of every one that is honoured with the Chriſtian name) doch evermore
carry along with it a Spirit of Slothfulneſs and Inactivity, let the mat-
ter benever ſo important, the concern never fo great. In Ats 18.
you read that the blind and hardned Jews with one accord made inſur-
rection againſt l'aul, and the Greeks took Soſthenes the Apoſtles Friend
and Companion, and beat him before the Judgment Seat, but Gallio ap-
pear'd neither againle the one nor the other. He cared for none of thoſe
i hings. He thought, what were thoſe things to him?I believe this wretch-
ed Spirit influenceth, and acts many, a great many among us. God is
greatly diſhonoared, his name is taken in vain,his precious Sabbaths are
openly and wickedly prophaned, Religion ſuffers in its honour and in-
tereſt, the Nation is indanger'd and expoſed to the diſmal effects of di-
vine indignation, young ones are corrupted, perverted, and drawn aſide
to their deſtruction, and wrath is pulling down apace; and who can tell
how ſoon a holy jealous,provoked God may unſtop his vials, and diſtri-
bute ſorrows in his anger ? But what is all this to them ſo long as they
can follow their callings, and enjoy theinſelves and gratify their proud,
vain, wanton humours, and go fine and fare well, and lay up money, and.
live in quiet, and mirch and plenty? But let me be believed by
you whileſt' I tell you, that if there were in you a zeal for the
honour and intereſt of God, you would judge and conclude that
this is ſomething to you, and this concerns you, and accordingly it
would go to your very hearts, and be as a Sword in your bones, as it
was in the holy Prophet's, which exrorted from him that paſſionate ex-
clamation; Is it not enough for you to weary men, but you will weary
my God aiſo? It was this holý zeal that put Eleazar upon that He-
roick act of taking ſuch ſpeedy revenge as he did upon Zimri and Cosbi.
God himſelf took notice of it, and imputed it to bis zeal,and was highly
pleaſed with it, and mention'd it twice, Numb. 25. 11. He was zealous
for.
!
M but is ibe duty of Magiſtrates, &c.
Serm. 15
for my fake among them. And again, v. 13. He was zealous for his God. His
heart did burn within him, he was all in a fame, and could not with
any pacience endure to ſee his God ſo unworthily dealt with and
diſhonoured. While I am writing of this I am informed of that excel-
lent precept againſt the prophaning of the Lords day, ſent out by the
Right Honourable, Sir Thomas kilkington, our preſent Lord Mayor,
which being of a more than ordinary ſtrain I look not upon as a mat-
ter of cuſtom, but an effect of his zeal, and let it be for his honour to
ſucceeding generations, and an embalming of his name, and let God
himſelf remember it for good to him both in time and to eternity.
One thing more.
Laſtly, Frequently & ſeriouſly call to mind that account which you are
at the laſt and great day to give of your lelves, and your power, and all
your actions to a better, greater and higher than any of ou, even to
God himſelf. He will, for certain, he will call you all to a ſtrict ac-
count, therefore awe and quicken your Souls with the thoughts of it. It
is but a little, very little time that the youngeſt and ſtrongeſt of you
have to ſpend in the World; Death will certainly come and ſummon
you hence. And when it comes it will not ſtay for you, till you have
inended faults, and ſupplied defects, poſſibly it will not allow you time
enough to ſay, Lord have mercy upon me. And then your places will
know you no more, and your power will know you no more, and your
comforts and enjoyments will know you no more. You that now fit
upon thrones and in Parliament-houſes and Courts of Judicature muſt
then ſtand before the divine Tribunal upon an equal level with the
meaneſt of the people,& everyone of you give an account of himſelf to
God, & of his trult & power,& bor he did carry himſelf, and manage
and in prove his power. And therefore if you have any kindneſs for your
ſelves, make it appear by your care ſo to live now, ſo to act and rule,
as that you may give up a good account with boldneſs and comfort,
and hear the Judge lay, Well done,good and faithful Servants, you have
been faithful in your little you have done your duty, and fill dup your
places, now enter into the joy of your Lord. Inhall conclude this Ser-
mon with ihat of the Apoſtle, 2 Cor.5. 10, 11. We muſt all appear be-
fore the Judgment Seat of Chriſt, that every one may receive the things done
in kislody, according to that he hath done, whether it be good or evil; know-
ing therefore the terrour of the Lord me perſwade men, ſo to live in the
World, ſo to order their Converſations, ſo to trade with thoſe talents
of intereſt and eſtates, of parts and power for the preſent, that then
they may be found faultleſs and preſented with exceeding joy.
Queft
.
Serm. 16.
400
Quest. How may we enquire after News not
as Athenians but as Chriſtians; for the bet-
ter management of our Prayers and Praiſes
for the Church of God?
SERMON XVI .
ACTS 17. 21.
For all the Athenians, and strangers that were there, ſpent their
time in nothing elſe, but either to tell or to hear ſome new thing.
I
N the Text choſen for me to ſpeak of, and for you to hear, I
do obſerve, and would have you alſo conſider, we meet with
a Concourſe
of people who pretended to be the Virtuoſi of that
Age; and for ought I do diſcern, may as well deſerve the
Character, as they do in our Age who ſpend their time in en-
quiring into ufelets Novelties.
If our Learned Men equal the Learning of theſe Athenians.
If Students from Foreign parts flock to us to perfect their courſe of Stu-
dies, as to Athens? If Merchants in equal Numbers, but with unequal
Riches, attend the Cuſtom-houſes, and fill the Exchanges with us as
with them? If there were ſome Travellers who came onely to fee, and
talk, who were the (or more põrmes Ekrol) Strangers there?' If each fort
had buſineſs of greater Importance to mind than to ſpend their time in
hearing what others could tell, or telling what others would be pleas'd
with hearing; which was the Folly, and Diſtemper of thoſe Athenians
and Strangers; the fame is the Epidemical Folly and Diſeaſe of our Age,
and of all forts of the Beaux-Eſprits, refineder Spirits with us. The Cure
of this Diſeaſe is the deſign of this Diſcourſe in this Cafe:
How may we Enquire after News, not as Athenians but as Chriſtians ; for
the better management of our Prayers and Praiſes for the Church of God?
He that Enquires to ſatisfie his Curioſity, or his finful Prejudices, or
malicious Wiſhes, and to boaſt and triumph in the Sorrows of the Church
A a a a
of
How may wc Enquire after News, Serm. 16.
of God; and He that Enquires not at all, nor concerneth himſelf with
thefe Works of God, do both highly offend.
The one rejoyce in the Deſtruction of Sion, as 'tis Obad, 12. v. The
other is at Eaſe in Sion, Amos 6. 1. and are not grieved at the Affliction
of Foſeph, Amos 6. 6. and each do provoke the diſpleaſure of the Lord
againſt themſelves. Amos pronounceth a Wo againſt the one, Chap.6. 1.
and an utter Extirpation is threarned againſt the other, Obad. 18. v. Such
careleſs ones as neither fear the Evil, nor hope for the Good of Sion ;
neither pray for its Deliverance, nor do praiſe God for his Salvation to
Sion, greatly Sin and are likely to be deeply Puniſhed, Ifa. 32. 9, 10,
That we may Eſcape both, the Caſe warns us Not to Enquire
Athenian-like, but to Enquire as becomes Chriſtians, and ſuitably Pray
for a Diſtreſſed, or Praiſe God for a Delivered Church.
In ſtating this unuſual Caſe, it will I think be beſt to draw it out into
ſome previous Propoſitions, which ſhall make way for the clearer Refo-
lution of it.
119
12,
1. The Caſuiſt doth grant that in fome Cafes me may Enquire what is the
News that is abroad. Whoſoever asketh Direction how to do an Action
is firſt perſwaded of the lawfulneſs of the thing he would do. How fhait
I come before God ? implieth that I may, yea ought to come before him,
Mich. 7.6. So here the Caſuiſt is of opinion we may Enquire, but is
ſolicitous leſt you ſhould with the moſt enquire amiſs, and therefore would
direct you the beſt way of doing what is lawful to be done. If there were
a doubt, the Cafe ſhould be firſt, May it be done not, How is it to be
done?
2. News which fpreads abroad in the World is of very different Nature.
1. Some Trifling Reports, below the gravity and prudence of a Man
to receive from a Reporter, or to communicate to any Hearer.
2. Others of a very particular, private, perſonal Concern; and among
fuch as are of mean and abject ſtate, which as they riſe among them to
'tis fit they ſhould die amongſt them; or if reported are of no more con.
cern to a Judge or Magiſtrate or the Publick, than a Counter-ſcuffle of
Boys in their Sports to a General and his Army.
3. There are other News of a Publick Nature, and which concern the
State or Church; which import ſome threatning danger, or ſome ſmiling
Providence; the approaches of ſomewhat more than ordinary for the Good
of Mankind or the Church of Chriſt. Such was the News of Joſeph, that
he was alive, Lord of Egypt, and that he had ſent to fetch Jacob and his
Family (the Church of God in that day) to preſerve a Seed alive. Such
was the News of Cyrus's coming to the 'Throne, favouring the Jews, and
iſſuing out the Edict of their Return, which made the Jews (Dreamers
like) think 'twas too Good to be true. Or when fad News alarms the
World, as when Rumors of Wars come one upon another, and threaten
the World with an univerſal Deluge of Blood.
In ſuch caſes, 'tis yet conſiderable,
How certain, or how dubious the reports are which we hear.
How
Serm. 16.
not as Athenians but as Chriſtians.
401
b
Obad. 21. V.
How near at hand, or how far off the Effects are which attend the
Good or bad News we hear.
How likely 'tis the evil may be diverted, leſſen'd or removed, or when
ther inevitable and growing great.
How probable, or ſure the hoped Good accompanying the Providences of
God in ſuch Cafes is, &c.
Of ſuch like News this Caſe ſpeaketh ; Tydings which do import great
Good or great Evil to the Church of God, call upon every Member of
the Church to Enquire into
3. In ſuch Cafesthe Perſons are of very different Capacity, who (as they
ought) do Enquire, and according to the different Capacity each is in, fo
each ought to Enquire what may be done by himſelf to prevent, leſſen, or
remove afflicting Evils, or what may be done to halten, increaſe, and
ſecure hoped or enjoy'd Good; this by ſuch perſons ought to be ſeaſon-
ably and effectually done.
The Divine Providence doth advance fome to places of the higheſt
Power, and Authority ; and entruſteth them with advantages of being
Shields of the Earth, Nurſing Fathers and nurſing Mothers to his Church, Pfal. 47.9.
Saviours upon mount Sion. They that are Defenders of the Faith, They Iſa. 49.22.
ſhould Enquire what Tidings for or againſt the Church, that they may
know what they are to do in repelling Violence and Injuſtice, or in pro-
moting the Welfare and Safety of the Publick. .The Enquiry ſuch make,
is,and ought to be much more Éxat,Conſtant, and Sulicitous; theſe ſhould
not only receive Intelligence, but ſeek it; maintain ſuch as from abrcad
are fit to give account what is framing againſt the Publick Good of the
Civil State, or againſt the Good of the Church of God: Neither of which
will be long in Safety, Peace, or Proſper if thoſe who are Watchmen, Ezek. 34.
and like Shepherds ſhould neglect to Enquire what ravening Beaſts uſually
haunt the adjoyning Woods, or Wilderneſſes. Now becauſe it would be
too tedious to mention the ſeveral ranks of Men concerned to Enquire
into News of a Publick Nature, as Counſellors and Lawgivers, Fudges
and inferiour Magiſtrates, Martial and Fighting-men, who are to turn
the Battle in the Gate.
Miniſters of the Word, and Spiritual Guides of the Church, yea and all
the Members of the Church, are to Enquire into what God is doing for or
againſt his Church, as they have in their preſent Station opportunity to do;
as Nehemiah did, who Enquired of them that came from Jerufalem, what
Condition that City and People of God were in.
They who have any ability and power in their hand to do good, to
help the Church of God, or any part of it under diſtreſs ; proportionably
every one of them are to awaken their Enquiries after the ſtate of the
Church, and ſet themſelves with diligence to releive it : And ſince we
may, (as 'tis our duty) Praiſe God for his Mercy ſhew'd to the Church,
and pray for Mercy when wanted, we ſhould know by Enquiry what is
our Duty herein. So then by this we may ſee 'tis the particular Office of
fome to Enguire, and ought to be the Care of all in their places to know,
what the Church needs, and they ought to do for it.
A a a a 2
But
Hom
may we Enquire after News,
Serm. 16.
$
were, loc.
But none may Enquire like the Athenians. Into which we muſt Enquire
now, and pray the Liberty of making diſcovery of this, by what helps
we can neet with, both from Human and Sacred Teſtimony, what they
Inccpit reg. 1. Theſe Athenians began to be a people about the year of the World 2496.
num Atheni about 1558 An. before Chriſts Birth; and when this was written it was
2436.ante C.N. the siſt. year of Chriſt. It was at that time a City 1609 years old under
1553.
Hortom. various changes, and grew up to great Trade for Merchants, and as great
Lexic. univerf
. Learning, for it was through a long courſe of years the Univerſity of the
ad voc. Atherise. World. And a place that wandring Wits delighted to viſit. Now among
fuch Capricio's, ſo many curious, and inquiſitive Humors, ſucceeding one
another, and inventing New things, and glorying in the invention; no
wonder that their Inquiries were Vain, or Řidiculous, or Miſchievous to
others. If fad threatning News were reported, they enquir'd into it;
they betook themſelves to their Antiquity, their Power, Wiſdom, and
their Idols, (e. So did Niniveh of old, fo did a City more Antient than
Nineveh, Nah. 2. 8, 9, 10. C. If Tidings affrighted Rome, the Pal.
ladium, the duration of the City, Roma aternum duratura, and ſuch like
are enquired after as the ſecurity they truſt in. Jeruſalem, though better
taught yet became ſo brutiflı as to Enquire after vain and helpleſs Refuges
againſt bad News: The Temple of the Lord, the Temple of the Lord, Jer.
7. 4. or elſe they contemn the Rod, and him that uſeth it. Can the An.
tient City, the Glory of the World be deſtroy'd ? Or ſhall the Courſe
of its Proſperity after many hundred years be changed into Miſery? This
were Athenian like to enquire into the Effects of New Cauſes. If new
Judgments threaten us for our old Sins, and we hear that they approach,
a Chriſtian Enquiry ſhould be, How we may prevent the Execution by a
ſpeedy return unto God.
2. Secondly, The temper the Athenians are repreſented to us in, will help
us to gheß what Engniries they would make upon New Emergencies. And
our own Reaſon will tell us that all ſuch Enquiries unbeſeem a Chriſtian.
Let us view the Athenians in their temper, as Plutarch, Varro, Polybius,
Ariſtophanes and Ariſtotle, &c give it us.
1. Very Suſpitious and Jealous. Now whatever other Abilities a man
may have to make right Enquiries of New Occurrences, this one Vice or
Diſtemper is enough to diſturb all; Jealouſie will take amiſs all that is
Good, and ſuſpect 'tis Evil; it will aggravate evil and make it worſe than
it is : No right judgment is made, or if a man of luch temper ſtumble
upon the right nature, tendency, and importance of unuſual things re-
ported, yet he cannot fix, or be conſtant in it.
2. The Athenians mere naturally prone to Anger, foon took Fire upon
what they heard, or faw, and thought to be worthy of their Anger, and
cermclurn this was a perpetual Anger. Now Jealouſie like a dark. Cloud darkens our
thoughts and Judgment; Anger like the Lightning that breaks out of that
Cloud, is of more deſtructive Fire, than of directing Light, and too
quick and imperuous to allow us time of thinking aright, or Enquiring, a-
right: if the News then diſpleaſe this Paſſion, the man cannot judge acight
RS:
till
Serm. 16.
not as Athenians but us Chriſtians.
402
Plutarch.
till he hath maſter'd his Anger, and can debate the whole calmly with
himſelf. Where this double Rage prevail’d, none could enquire into new
Occurrences in right manner, nor be an Example for us to imitate.
3. They were cloſe Diſſemblers, very Deceitful. Like Wounds healed varnos, ſub-
outwardly but feſtering; in whoſe Mind, ſeemingly healed of their An- doli; fallaces
perfidi. Plato.
ger and Diſguſts, there is undiſcerned Enmity, and Reſolutions to Re-
venge. Italianated men can ſmile when they intend to cut your throat. Zech. Bng an.
Affable to Enemies, and diſguiſe their Hatred in their commendations of Archai I Artic.
you to your Face; Salute with Mortal Embraces, and claſp you with
the Arms they unexpectedly will imbrew in your blood. Now what
Enquiry will ſuch temper'd Men entertain you with, upon any News they
meet with? They Enquire into particulars which may facilitate their re-
venges, that may ſatisfie their malice, and endanger an innocent, which
an honeſt plain-hearted reporter never dreamt of. Like foab enquiring
the News at Court, How Abner was entertain d, how long ſince, and
which way he went, what Company with him, &c. Which Enquiries
an honeſt heast would never have miftruſted came from a bloody Heart,
if Joab's bloody hand had not at laſt appear'd.
4. They were generally a People of an unbluſhing Countenance ; ſeldom
daſht out of Countenance, or diſcovered by a change of it.. Men of a
great Confidence, which in our plainer Dialect we ſhould be apt to call
Impudence; that dare ask any queſtion, and attempt to pry into Cloſets
and Cabinet Counſels ; that fear no rebuke for any fawcy Carriage, or
for any falſe lies they ſpread; that could either diſguiſe, leſſen or deny
any good news they heard, or could add to, and increaſe the bad; could xornos ápol-
perverfly Diſcourſe and Comment on all Occurrences. It was grown up
ειν εκ παντος
into a Proverb and fo uſed by the Ingenious Poet when he would expreſs
τρόπου .
επι σρgσωπου
a ſhamelets and bold fellow ready to contrive and execute any Miſchief. Esim Arxon
Such a temper'd People were the Jews, fer. 6. 15. Who rightly interpret- Basil. Ași-
ed nothing the Prophet told them, who Enquired indeed what News, but itp. Nutibas.
never enquired with an Humbled, Repenting, Reforming Mind.
5. They were very great Lovers of Praiſe, Proud, and Contemners of Science as
βλέμμα και
others; They accounted all other people unjuſt intruders into other Men's the schol.
Proprieties. They boaſted themſelves to be the onely Nation againſt ’Autox Soveso
which 110 Leaſe of Ejectment might be ſealed. All other were Barbari. Buded in verba
ans to thełn, as if they onely were the Men of Wiſdom, Humanity, and
Arts, and all others were Fools, ill-natur'd and as ill bred. The rank
imell of this you have in the Philofopher, who gave thanks to the Gods
that he was a Man, not a Woman; a Grecian, not a Barbarian ; and a.
mong Grecians that he was a Philoſopher, i.e. bred at Athens and born
there: Of ſuch proud ones we may fay(as David ſaid of them of his time)
God is not in all their thoughts, as for his Enemies he puffeth at them, Plal.
10. 4, 5, 6. All new Occurrences of Providence are Nlighted or per-
verted by theſe Men. They cannot enquire aright into the Works of God
nor into the Works of Men. All with ſuch men is turned into an ad
vancing of their own Praiſe and diſdain of others. In the Athenians an-
fwer to Gelon, offering them. Alfiſtance againſt Xerxes provided he might
1. e. κακουρού
How may we enquire ufier News,
Serm. 16.
>
celluerunt.
1. 1. C. I.
were better among them)
command either by Sea or Land; a modeſt propoſal for a King to make ;
who offered 200 Ships, 28000 Armed Men, and Proviſion for his own
Atbenienfes non and all the Grecian Souldiers during the Wars. But the Athenians orill not
affentientar- yield, who were ever eſteemed beſt at Sea, and for this prais'd by Homer.
ut pote qui
Thus the Pride of theie ſelf-conceited ones loſt the benefit of a good offer,
ſemper aliis
Græcis navali and turn'd away the News of ſuch help from themſelves, affail'd with an
apparatu ante Army, reckoned up to be 2641010, beſides Victuallers, Eunuchs, and
looſe Women that follow'd the Camp.
Pezelii Mellific.
Hiftor.
6. They were ſuch as were full of Enmity, and very prone to ſpeak, con-
'Alixněyntes. temptuouſly one of another ; fcurrilous and abuſive Diſcourſers of Perſons or
Things
. Hence many quarrels within themſelves, and Wars with their
Bellandi,Capidi- Neighbours
. Theſe Athenians took a liberty in this abuſive way of
ores quan jat
effet.
ſpeaking againſt any,but more particularly againſt the Chief, the Optimates
or Nobles among them, and took this Liberty at the Eleuſinian Fealts kept
Plutarch in in Honour to Ceres, when with a Vail caſt over their faces thefe lewd
Scyllo.Hely Scoffers did be patter all that paſſed by them, and reproached them with
chius.
all they had by chance or enquiry heard of their Betters.
Vid. Sigon, de 7. They were unruly and terrible to their Governours, which may eaſily
Republ. Arbeni. find credit with you if you conſult the various changes of Governments
among them. Avd Ariſtotle when he mentions ſome of their Rights as
extorted, forced from their Kings, fufficiently intimates this fierceneſs of
the people and their Terribleneſs to the Rulers, but when Kings were
referendis ra-
turned into Rulers for ten years, and made accountable, and this Decen-
tionibns obno. nial Rule after Seventy years dwindled into an Annual Rule, the People
xiun. Paxl27. grew more unruly in their deportment, and more terrible in their Difcan-
tents; and in their Rage many times punithed their beſt Governours with
-Non impro- the Oſiraciſm, that is, with Ten years Baniſhment; which Exile was not a
bitatis caftiga punijlment for Crimes, but an appealing of the Envy of the Common-people.
tio led vulgari-'When the Athenian Diſcontents employed them in diſcovering News of
fitæ invidir
the Government, and Governours, you will not need to be told how
placacio. Liraſm. they Enquired, or why; to be ſure fo as neither you or I may Enquire.
8. They were (as is obſerved) Malitions Obſervers of the deportinent
i ke Strangers mho fojourned among them. So that Strangers were never fe-
cure in their Perſons, Name or Affairs. Quick-lighted Malice prying in-
to the Temper, Deſigns and Actions of Students, Merchants and Tra-
vellers Sojourning among them, either did mit-repreſent all to others, or
received all mif-repreſented by others; and if Malice attain'd it's Ends
herein, it ended either in the Ruin, or great danger of the Innocent, who
were as far from Fear, as they were far from giving Cauſe of Fear to any.
To ſum up all in brief, ſince we are from good Teſtimony aſſured that
the Athenians were Suſpicious, Angry, Diffemblers, boldly Impudent,
Lovers of their own Praiſe, and as much Vilifyers of others, Quarrelſom
and Contentious, Unruly, Terrible to their Governours, and diſingenious
to the height of Malice againſt Strangers fojourning with them, (tho fome
por Enquire as the moſt of ſuch kind of men would Enquire. Such cannot
but offend in the Matter, Rules, Ends and Mamer of Enquiring after New
Things.
Hitherto
reruni Attic.
bus animis in-
!
Serm. 16.
403
not ws Athenians, but as Christians.
Hitherto we have conſulted Men in their Reports of the Athenian tem-
per : Let us now ſee what the Text and Context will afford us, for theſe
will be a moſt fure Rule, by which we may know how News-Mongers
there did pump one another : Theſe enquir'd,
1. With ſtrong prejudices againſt Truth, and with as inveterate Opinion
and Inclination to their own Errors: So here Citizens and Philoſophers en-
tertain the Gods of Aſia, Europe, and Africa hold this Polytheiſm, and
will not ſee into the Truth the Apoſtle preach't, one God, and their own
Altar fully own'd by its Inſcription, To the unknown God: In this they
might have ſeen St. Paul's Orthodoxy, and their own Error in a matter
of
great concern to all Mankind.
2. With curioſity more to know what other men believe and do in Religion,
than ſerious purpoſe to know mhat they themſelves ſhould believe, and do. Had
theſe Athenians enquir'd with ſober
and conſiderate Reſolutions to receive
Truth, it might have been an happy opportunity of converſion from dumb
Idols, to the Living and True God. Thele Enquiries came with
Ti år Jenos, ver. 18. Aurelusate yrõral; What wou'd this Babler have? And,
May ire know? Here's not one word of Enquiry that they might be ſaved.
Their fooliſh Hearts were darkned, while they enquire after Knowledge;
as Rom. I. 21.
3. They enquire with Pride and Contempt of the Perſons of whom they
enquire, fo did theſe philoſophers, before they throughly conſidered what
the Apoſtle preach't, and how he confirmed his Affertions; they do cen-
fure him as an empty Fellow, who talkt much, nimbly, and ſmoothly,
but that was all with them, as if there were no weight in his Argu-
ments, nor any thing of moment in his Doctrines: They deſpiſe him, and
give him, ver. 18. the moſt contemptable name of a Babler.
With unreaſmable partiality, they confeſs their own Ignorance. There
is a God unknown to them, to whom they had erected an Altar, and
offered Sacrifices : Now here comes a Man of a ſober Deportment, of
quick and ready Parts, clear Judgment, and a cloſe Diſputer, who offers
to inſtruct them, and tell them who this unknown God is , and how he
ought to be Worſhipped ; but Bruits as they were, they'l rather be lg-
norant ſtill, than learn by the Apoſtle: And though a patient, and atten-
tive hearing of the Apoſtle would have filled Athens with greater and bet-
ter News than ever was brought to their Ears; yet they who made it
their buſineſs to hear all News, make it their Sin and Folly to refuſe this
News.
5. With Reſolutions not to be perſwaded, though they were folenced, or
convinced: This appeareth partly from their contempt of his Perſon,
before they heard his Doctrine, and the reaſons of it; partly from their
obſtinate adhearing to Idols, and Worſhip of them, though the Apo-
ſtle had by cleareſt reaſon diſcovered the abſurdity thereof in his Excel-
lent Diſcourſe of the Nature of God, and his Worſhip, &c.
And partly by the effect his Reaſoning had upon Dionyſius the Areopa.
gyte, who believed, ver. 34. Now Dionyſius was of the number of thoſe
whoſe Fame was great at Athens for Wiſdom, Integrity, and Juſtice :
For-
How may we Enquire after {\ews, Serm. 16.
va Dæmonia.
For want of theſe Qualities, theſe Philoſophhers reject the Apoſtle , and
the new Doctrine which he preached.
6. Theſe Athenians did with Tumult and Violence make their Enquiry af-
ter the new things St. Paul preached. So the word in the Original ſeems
to ſignifie, and is ſo uſed, Luke 23. 26. Simon of Cyrene compelled to bear
the Croſs of Chriſt, and when the Captain of the Caſtle took Paul out of the
Jews hands, Acts 21. 30, and 33. in which places the ſame word is uſed.
Non fine manuun They apprehended him: Or, laid hands on him, as on aguilty Perſon. They
injećtione tan- enquire not as became Learners, or fober Diſputers. But,
quam in yeam.
7. They hurry him before the Areopagites Court, to anſwer it with his
Lorin. in Loc.
Life, for either denying the Athenians Gods, or endeavouring to bring in nem
Gods without the approbation of the Areopagites, both which were Capital by
Quia ingeret no- the Law, and had endangered many Heads, coſt ſome their Life; as
Socrates condemned to Death by this Court, in which Two Hundred
Lorin. in loc.
Eighty and One Votes concurred in the Sentence againſt him.
All theſe particulars laſt mention d are evident in this context from the
17 ver. to the 32 ver. and I leave it you to judge, whether this way of
Enquiry becometh a Chriſtian. Many Chriſtians begin their Enquiry in-
to new things with Prejudices, carry them on in Curioſity, Pride and Par-
tiality, and cloſe them with obſtinate adhering to old Errors, and refuſing
Truth new diſcovered; and in the tumultuouſneſs of a Rabble bring the
Publiſhers of Truth and Godlineſs into apparent Danger of their Lives?
This the whole progreſs of the Athenian diſpute with the Apoſtle , If you
remember theſe things, you will know what you ought not to do, and
I have hopes you will forbear doing that which you know too evil in a
Heathen, and more evil in a Chriſtian, and would be moſt evil in us who
have ſeen bloody Effects of News raiſed, aberted, witneſſed, and ſworn
by profligate, perjur'd Perſons, not before Areopagites, but before Judges;
raiſed to take away the Life of Innocents, and to condemn fuch, whoſe
Love, and Care, whoſe Power and Reſolution qualified them to be Pa-
triots to their Country and the Church.
8. The Athenians fpent too much time in telling and hearing News of any
fort, whether important or a trifile, certain or doubtful, so be, its News,
'tis that pleaſeth them: They ever have leiſure to hear it, nothing comech
more acceptably to them : This Diſeaſe hath deſcended from Age to
Age, and been moſt pernicious to the Great , Rich, Voluptuous, and
Proud Ports, Cities and Acadeinies of the World: A Diſeaſe the Wiſelt
and moſt Serious have complain'd of, but the vain and fooliſh would not
be ſenſible of, or cured. The waſte of time never to be recalld, Neg-
lect of our neceſſary Affairs, lofs in Trades and Employments, ſpreading
of falſe Stories of others, provoking diſpleaſure againſt others and our
ſelves on ſuch occaſions, endangering our lelves and
others by engaging in
Parties and Quarrels, increaſing Diſcontents amongſt thoſe we fhould
endeavour to unite, giving occaſions to Enemies, and falfe Accuſers to
lay to our charge things we know not, falling under ſuſpicion of Plotters
and Conſpirators againīt the Publick Weal.
A
All
Serm. 16.
not as Athenians but as Chriſtians.
404
All theſe and much more might be Arguments againſt an Immoderate
attendance on publick places of News amongſt us, where Wiſe Men
come and ſtay whilſt their neceſſary buſineſs calls and requires ; and Pra-
ting Fools continue till they fall
. Peſt of the Nation, and bane of Trades-
nien, common Nuiſances, and publick Miſchiefs in the Opinion of ſome
Wife and Good Men: But when the places are blamed; they that come
there too often, and ſtay there too long, are in the fault, and ſhould (I
think) be puniſht. I could wiſh there were a Redreſs of all the Inconve-
niences and Vices that ſpring up in Coffee-Houſes; but I believe that eve-
ry Man who frequents them, muſt mend his own faults herein, and not
expect Directions from a Pulpit, how often or ſeldom, how long or ſhort
a time, what buſineſs with Friends and Chapmen to wait for, or meet
there : Go not thither but on buſineſs thou canſt beſt do there, ſtay but
till it is done, and though many complain of the Coffee-Houſes, they
cannot condemn thee.
But I pafs on, to tell you how (in theſe places which ſeem to be Athe-
na Redeviva ; and the Company we meet there like Athenian News-Mon-
gers, all enquiring what is Neweſt) you may as Chriſtians ought, enquire
what News of Church-Affairs, that you may the better manage your
Prayers for the Church in trouble, or praiſe God for good wrought for it,
which is the Second Part, and Poſitive Part of the Cafe before us.
Firſt, Then a Chriſtian ought to make Enquiry into News that concerns
the Church, according to the Advantage and Capacity he hath more fully to
know both the Good and Welfare of the People of God, or to know the Sorrows
and Dangers that lye upon the Church: Some lye under an Incapacity of
knowing much of the Affairs of their own Countrey, and the Church in
it, who never heard any thing, ſo much as the Name of ſome of the Chur-
ches of Chrift, nor are they any way likely to know much of them; yet
theſe ought to enquire what they can, that their Prayers and Praiſes for
the Church may be ſuitable to what they know of the Church. Jeru.
falem muſt not be forgotten, ſhe muſt be pray'd for.
Such who know few but their Chriſtian Relations, or Neighbours, may
know the Sorrows, Dangers, Wants of theſe, and ought to pray for
them, as they are Members of the Church, and conſider the like 'State
other Chriſtians are in, and muſt be pray'd for, cc. We are to mourn with
thoſe that mourn, and rejoyce with thoſe that rejoyce: That we may the
better do this, we ſhould enquire the moſt we can into the preſent State
of the Church. But more eſpecially,
1. Chriſtian Kings, Princes, and Supreme Magiſtrates, as Nurſing Fa-
thers, Defenders, and Promoters of Chriſt's Kingdom and People, ought to
Enquire, and maintain Intelligences; whereby they may underſtand what
is the State of all the Churches of God, with which they and their Sub-
jects hold a Commerce, that ſo either Publick Prayers or Praiſes may
be
made for the Church. Mofes hath given us Example of this kind, Aits
7. 23, 24. who did deliberately conclude with himſelf, that he would vi-
fit his Brethren, the Children of Iſrael; and with his own Eyes ſurvey
their Condition, that he might ſuitably addreſs himſelf to help them, lup-
Bbbb
poſing
How may be Enquire after News, Serm. 16.
poſing they would know God would deliver Iſrael by Moſes. Some few
we meet in Hiſtory, who have concern'd themſelves for the Church of
Chriſt abroad, without their own Dominions now and then. A Conftan-
tine appears to defend the Church, and to mind a Licinius to forbear
pers
ſecuting the Church : Or, an Elizabeth to ſupport a Neighbour-Church:
Or, a Guftavus Adolphus to reſcue oppreſſed Churches :. Or, ſuch as we
have in our day ſeen raiſed to be a Father and a Mother to his People in
this Kingdom : It was well for us that God awakened them to Enquire
what State the Church was in here, and how it might be reſcu'd.
Secondly, Nobles and Counſellors about Chriſtian Princes and Kings, who
have opportunity to know publick Concerns of Churches abroad above
other Men, ought to Enquire more particularly and fully, That they may
the better advile Inferiour ones to pray for the Church, or praiſe God as
the Seaſons require ; and that they may imploy their Intereſt at home with
their own King, or abroad in Foreign Courts for the good of the Church :
Which way foever Mordecai firſt ſcented Haman's Plot He acquitted
himſelf in this point, gave not over the Enquiry, till he had done his beſt
to reſcue the Jews. Much of the fame temper was Nehemiah, who ac
Court in fullneſs of Honour, Riches, and Eaſe, could not forget Jeruſo-
Neh. 1, 2, 3.
lem; nor let ſlip an opportunity of acquainting himſelf with the Condition
of the Jews there, and addreſleth himſelf to rebuild and repair it. Had not
King James I. and his Nobles about him enquir'd into the Plot, the Church
and Kingdom had been ruin'd, though the Lord Mounteagle diſcover'd
what he knew of it.
Thirdly, Embaffadors in the Courts of Princes that are Enemies to the
Truth and Church, and ready to extirpate both, have advantage of Enguia.
ving what Dangers threaten the Churches under ſuch Princes Dominions,
and in ſuch cafe, they are fitteſt 10 acquaint the Prince who ſent them that
loves the Church, and is foſter Father to it; that by his Mediation, and
Intereſt, the Deſign of Enemy-Princes, and ferfecutors may be ſtopt
;
and endangered Subjects and Chriſtians may be ſecured. The French Ty-
rant had been at his Dragooning Converſions ſome years ſooner (as I have
heard) if on the News of his Deſign (communicated by Emballadour to
his Maſter, a Neighbouring Conquerour,) expreſs Orders had not been
ſent to the Embaffadour to require preſent and peremptory Or-
ders to recall the Marching Troops. . So much the ſafety of
the Church may ſometimes depend upon the Vigilance and Zeal of ſuch
Publick Miniſters of State: Wiſe Embaſſadors of our Neighbours I doubt
not informed their Maſters and our Friends what dangerous Plots were laid
againſt us and them, and all the Churches of Chriſt : So that now the Snare
is broken, and we are eſcaped; Pfal
. 124. 7. For the one many pray'd, for
the other more gave praiſe to God.
Fourthly, Chief Commanders in Martial Affairs who are Chriſtians, are
concern d'to enquire what State the Church is in among thoſe on whom they
are commanded to make War; ſometimes Multitude of Chriftians may be
within the Quarters, under the Power of the Enemy; ſometimes Chri-
Itians
Serm. 16.
not as Athenians but as Chriſtians.
405
ftians of an eminent Character, and highly valu'd by all that know the
Truth, and love it, may be threarned to be deſtroy'd by the Enemy : In
ſuch caſe a plain, brave; and peremptory Meſſage, that the Enemies Vio-
lence ſhall be retaliated, may lave many Lives: So many Chriſtians have
been preſerved from Turkiſh Fury, many Proteſtants from Popiſh Rage,
both in days paſt and of late. So Jeremiah's cafe was weigh'd by the
Chief Captain of the Affyrian Army.
Fifthly, Merchants, who travel imto far remote parts for their Trade,
and Gentlemen who travel for their pleaſure, and to ſatisfie themſelves by an
occular ſurvey of Countreys, and Cities (of which they often heard Re-
ports ſcarce to be believed on hear-lay:) Theſe have ſome greater advan-
tages to fee and hear the low and ſinking State, or the riſing and flouriſhing
Condition of thoſe Churches which are planted in fuch Countreys; and as
Chriſtians they are bound to obſerve, inform themſelves, and tell others
how 'tis with the Churches that Prayers and Praiſes may be offer'd unto
God for them : But this is very little minded by Merchants when abroad,
and leſs minded by them, when return'd home with Wealth (greater than
ever they hoped.) Though Religion decay, and Churches lefen in Num-
ber, Knowledge, Faith and Holinels; yet who of them out of their abun-
dance ſettle a tribute of Thankfulneſs to God, making Proviſion for the
fending and maintaining Preachers and School-maſters among them? Wo'd
the enriched Merchants remember their Duty to God, and what Thanks
they owe to the People who were kind to them in Travels and Trading,
there would be fome fertlements made to encourage ſuch as are fit and
willing to employ themſelves in promoting the Welfare of the Churches,
but Poverty and Low Condition in the World forbids them to do it on
their own Eſtate, and no due proviſion is made by others to ſupport them
in ſuch a work. Some few of this travelling diſpoſition (though poor) do
go abroad Tutors to fome young raw Gentlemen, who being ſo unexpe-
rienced, and imprudent among Strangers, and ever endangering them-
ſelves, if the Tutor be abfent; he can do little but attend then in every
place, and ſpend his time in viewing things that pleaſe young fancies, and
profit none but thofe that are Door-keepers, or Officers about the places :
One ſhort Tour of a Learned Man (now a great Prelate among us gives us Dr. Burnet,
aſſurance that Travels might give us good Intelligence of the State of the Biſhop of Sarum
Church, were there due care taken in this, by Perſons who could bear the
Expences of Prudent, Experienced, and Diligent Perſons, Lovers of
the Truth and Church, as well as Lovers of Knowledge, we might in a
ſhort time have a good account of the true ſtate of all, or moſt of the
Churches of Chriſt, and our Praiſes would be more feafobable and ſuitable.
Sixthly, There are the whole Tribe of Levi, Ecclefiaftical Perſons, who
live upon the Emoluments of the Church; Theſe above others Mould concern
themſelves for the Church. Theſe are to manage Publick Prayers and
Praiſes for the Church; theſe are to be Examples to othersto kindle the
Affections of their people to pray and praiſe as occafions require. They
are or ſhould be able to take account of the Church-Affairs written and
publiſht to the World in ſeveral Languages: They ſhould be diligent
Bbbb 2
Readers
:
How may we Enquire after News,
Serm. 16.
:
Readers of ſuch Books: They more than others ſhould underſtand the
Times and Seaſons of the Prophecies; and how the Wilderneſs State ends,
or the State of Return out of the Wilderneſs begins; eſpecially, under
fuch Revolutions as we now are, as whither the Witneſſes are riſing, or
whether any Vials, or how many are poured forth; whether we are to
encourage the People of God to hope for a ſpeedy Deliverance , or, to ad-
viſe them to expect and prepare for forer and longer Troubles : Theſe
and ſuch like Enquiries the Learned Clergy are much more fit to make
then the Layety, and I think they are bound to it more than others: But
in a more particular manner, thoſe of the Clergy who have preferments
which will bear the Charges of,
1. All forts of Books that concern this.
2. All ſorts of Ammanuenſes and Helps to read and give account to
them.
3. All ſorts of Intelligencies and Correſpondencies with Biſhops and
Paſtors of the Churches abroad.
4.
Entertaining and Converſing with all Exiles, Refugees, and. Travel-
lers that come from Forreign Churches.
5. Sending (if need be) particular Meſſengers to know the Truth or
fallhood of what is reported to them. Rich Archbiſhops, Biſhops, and
Deans might and ought to do thus or more for the Church of Chriſt. I
do not know how much of this work is ſet on foot, or whether none.
I can hardly think among ſo many and Learned Men, as have Great and
Rich Preferments in the Church of England, 'tis wholly omitted : They
do, I believe, receive Intelligences from abroad; and if theſe be as true
as thoſe that ſome of them have ſent abroad concerning the State of God's
Church here in England, no wonder they all grow worſe and worſe,deceiving,
and being deceived, as the Apoſtle faid of ſome other Men, 2 Tim.3. 13. In
giving all Intelligences to others, let us keep; and in receiving all from
them, let us deſire them to keep to the Apoſtles Direction: Inform
'Aandorte? ¿v djem., ſpeaking the Truth in Love. It is an inexcuſable
Crime to be malicious Slanderers one of another : And ſince the Doctrine.
of the Church of England in points of Faith and good Manners, the Re-
nunciation of Popery as fully as is required, are both ſubſcribed, and Al-
legiance to the Government aſſured by Oath or Subſcription, let none ſuch
be any more miſrepreſented as of no Principles in Religion, Friends to. Po-
pery, and Enemies to Monarchy and Government. Ingenuity and Truth
is much wanting both in Words and Writings of Men, that ſhould deſcribe
their Brethren to Foreigners ; inſtead of which, they decipher a Monſter.
of their own making, and ſet it up to be abhorred by all that fee or hear.
it. A Famous Profeſſor of Divinity in a Univerſity and City (with which
the whole Diffenting Party are often upbraided) knew not our State or
Cauſe for many years;. who when he was informed aright, wondred ex-
treamly at our ill ufage at home, and worſe repreſentation abroad. I am
Iconfeſs tempted to ſuſpect very great partiality and fallhood in Ecclefiafti,
cal Hiſtorians, both Antient and Modern; who have wrote with the Pre-
judice, Enmity, and Partiality of ſworn Vaſſals to a Party,
Were
Serm. 16.
not as Athenians but as Chriſtians.
406
***
Were there a Colledge of judicious, impartial,diligent, and able Hiſto-
rians imploy'd and encouraged to ſearch out the truth of all mif-reported
parties and tell the world their beſt, as well as their worſt hath been told
by others, it would (I think) be an Eccleſiaſtical Hiſtory far more de
fireable than any I yet have ſeen. Quis dabit Thuanum Ecclefiafticum!
After ſo long a Diſcourſe on the firſt Direction, Enquire as fully as your
capacity and opportunity can enable you.
II. If you would Enquire as Chriſtians ought, to affect your hearts in
order to pray or praiſe God for the Church, Let your Thoughts be much
upon the importance of what is reported to you. Weigh well what influence
the New things are likely to have on the good or evil, to the comfort or.
the diſcomfort of the Church-Catholick, or any particular Churches
near to or far from you. Nehemiah no doubt weigh'd the importance of
the News brought to him from Jeruſalem ; and it was thought reaſonable
that Ifrael in Egypt on the firſt appearance of Moſes, ſhould have confi-
dered what Importance it was to ſee ſuch a Man as Moſes was, how likely
he might be to bring them out. When the Edict for Iſrael's return out of
Captivity was firſt Ipread as good News to the Jews, none of them refent-
ed it aright who conſidered only his perſonal advantage by it. They pray'd
and prais'd God aright who look’t into the. Import of it to the whole
Church.
The News of the death of Ahaz, and Succeſſion of Hezekiah is not
enquired after till the certainty of the Reformation of Religion, and the
great change for the better in the Church is lookt into.
Julian's death was great and good newes to the Church,and called for
praiſe to God; but thoſe that conſidered not the influence it would have
upon the Church for good if God rais'd up a Chriſtian Succeſſor, muſt
needs fall very far ſhort in their prayer and praiſe. When the News of the
death of Edward the Sixth afflicted the hearts of Gods children in Eng-
land, and they mourn'd and pray'd as apprehenſive of the conſequences
of the death of a pious Prince, a Zealous Reformer, a Hearty Lover of
Truth and profeſſor of it ; whileft he lay ſick theſe conſiderations quick-
ken'd them of that Age to beg his life. So when the ſickneſs of Queen
Mary was the News on the Stage, and her death would be the ſafety of
the Church ; no wiſe Proteſtant enquired after the News without a
thought how much it would benefit the Church to loſe her..
III. Who Enguires as a Chriſtian in order to manage Prayer and Praiſe,
fhould I think Enquire of thoſe who can, and will inform him the beſt, moſt.
truly and ſincerely of any News he knoweth. There ever have been, and now
are perſons who abuſe the world with falſe Reports: to amuſe the more
fimple hearted, they dare.coin Lies, and cry out Wo! Wo! or, Peace !
Peace ! very unagreeably to the nature and afpect of Affairs. If you
have a Friend who dares not wittingly ſpread a Lye, nor deny a Truth,
and knows much of publick Occurrences; thou mayeſt rely fomewhat
on his word, thou mayeſt sith greater confidence pray for the Church in
deep
How may we Enquire after News,
Serm. 16.
deep Diſtreſs, and Praiſe God for bringing it out of its Diſtreis. When
we know the Church needs our Prayers, it is moſt agreeable to God that
we do pray. If when we praiſe God for the Church, in any particular,
if afterwards it appear we were deceived by falſe Reports the Enemy
fcoffs at us, we ſhould to the beſt of our knowledge pray and praile
fiitably to the real ſtate of the Church. It was a common practice in our
late Civil Wars upon a fight that both Parties kept Thankſgiving Days,
when 'twas not poſſible both ſhould have the Victory; this was highly
Scandalous, and each upbraided others with Hypocriſie. Let us as much
as in us lieth prevent ſuch a reproof; what we cannot be Eye-witnets of
but muſt take on Hear-lay, let us endeavour to be truly informed, that
both prayer and prailes inay be grounded on the Truth of things as they
proceed from Truth of Heart. Tragical Stories of Catholicks profecuted
in England when Garnet and ſome few others were executed for their un-
paralleld Helliſh Powder-Plot and Treaſon, ſet many a deceived Papiſt in-
to Tears and Prayers, who had they known the Truth of things would
have prais'd God for preſerving their King and Countrey, condemned
the Traitors and own d the Hand of God in the Diſcovery of the Plot and
puniſhment of Plotters. On the other ſide, when bloody Men imbru'd
their Hands in blood of many Thouſand Innocents in the Pariſian Maſſacre,
and the Iriſh Rebellion, deſtroy'd Innocent Proteſtants, by Hundreds of
Thouſands, it is palliated with falſe Rumors to lefſen the Horrour of the
Fact, the Barbarous Cruelty of the Actors; as if a few turbulent perſons
had been prevented, and fallen by the hands of Self-Defenders. Which
had it been a Truth, who could have found in their hearts to pray for
fuch? But with reſpect to all fuch bloody uſage of the Innocent Church in
all Ages paſt, and in this of ours we will pray with the Pfalmift, Let God
be known by the avenging the blood of his Saints, Pfal. 70. 10.
IV. Who Enquires. as a Chriſtian, muſt Enquire with a Compaſſionate
Affection to the ſuffering Churches of Chriſt ; or feeling their Wounds as
living Meinbers feel the griefs and wounds of the body in what part foe-
ver, preparing to help the whole and bear his own part ; as one who pre-
fers Jeruſalem above his chief joy, and can heartily rejoyce in her pro-
ſperity; as one whoſe heart is wounded with the ſame ſword that wound-
eth jeruſalem, and therefore bitterly bemoaneth, and heartily prayeth
for the bleeding Church. Give us an Nehemiah, who chap. 1. ver. 4. Sate
down, and wept when he heard ſad tydings, great diſtreſ, and long deſolati-
ons of Jeruſalem. When you Enquire
with Jeremiah's wiſh, Oh that my
head were waters and mine eyes a fountain of tears, Fer. 9. 1. To weep for the
flain of the daughter of my people. Such an heart doth as naturally pour
out it felf in prayers, as it doth into tears, and doth as naturally rejoyce
with the rejoycing Church, as it either wept or pray'd before. When
Chriftforefaw and foretold the doleful ſtate that Jeruſalem ſhould fall into,
he wept over her, and ſo muſt every Chriſtian weep over deſolate and
diſconfolare Jeruſalem when he hears her Sorrows, and prays for her Re-
lief. Among Natural Relations few there are who are not affected with
grief
yone
Serm. 16. not us Athenians, but as Christians.
407
grief for the Sorrows, and troubles of a Brother, there ſhould not be one
among Spiritual Relarious, but ſhould with hearty grief entertain the
News of Sorrows and diſtreſs upon the Church, and give God no reſt
till he make her a quiet Habitation, till he turn her Mourning into Joy,
till he take away the garments of her Widowhood, and cloth her with the
garments of his Salvation. When we hear the ſad Tydings with ſuch a
Heart as Fofiah heard the Threats of the Law read in his preſence i
2 Chron. 34. 27. ver. then we are like to do as he did to ſeek the Lord,
to return to him and make a Covenant with him to ſerve him that he may
turn away his diſpleaſure and ſpare his people, Joſiah heard the news, with
a tender heart, a melting heart, and ſent to Enquire of the Lord, that he
might know what was to be done by him and his People, to prevent, or
defer, or leſſen, the threatned Evil.
V. When you Enquire into the preſent News that concerns the Church,
that you may the better pray for the Church, or praiſe God on behalf of
the Church, Enquire into the fins of the Church with an humble, mourning,
and repenting Heart : So did Fofiah in reading the Law, and comparing
Judah's former behaviour, how that people had fin d againſt the Law of
God, and by this he diſcovered what Sins
1. Brought them into the danger of Captivity and utter Deſolation.
2. Which were likely to increaſe their danger or continue it,
3. Were likely to leſſen the deliverance expected and pray'd for.
4. Which God hath long born with, and at laſt pardon'd that he might
deliver a ſinful and unworthy people, though his own.
This will in all pro-
bability bring the Enquirers on their knees, to confeſs their own and
their fathers Sins; to be throughly apprehenſive what need of earneſt
prayers that the Lord would purge, pardon, deliver, and fully fave his
Churches. This will make them admire the Lords long-ſuffering, juſtifie
his Righteous Judgments, and give him praiſe due to him for leaving us a
remnant that at laſt ſhall fee his full Salvation.
1
VI. Would you as Chriſtians Enquire into the News of the prefent
times, the better to manage prayer and praiſes for the Church? Enquire
then what are the effects of tiiber Good and Welcome, or of Sad and Mourn-
ful News upon ſuch as ore nearest concern'd in both. Do Judgments awa.
ken and frighten Sinners in Sion from their Sins ? Do the puniſhments of
their Sins work them to deep Humiliation, to publick Repenting and
Reforming? Do they return to the Lord that fmiteth them? Or are they
as ſinful, ſecure, and as fearleſs as ever? What effect have Gods Mer-
cies upon his Churches ; Do his Mercies prevail with them not to Con-
form to the prefent evill world but to be transformed by the renewing of
their minds." Doth proſperity make them now ( as it did between 47. Roni. 12.1, 2
and 6), make profeffors) worldly proud quarrelſom, unjuſt, perfecut-
ing one another, irreconcileably divided one from another, enraged one
againſt another with that mad, unreaſonable fury as to venture the ruin-
ing of the whole Church to fatisfie the revenges of a Party? When I think
How may me Enquire afier News, Serm. 16.
on thefe and ſuch like fad miſcarriages I can ſee little caufe given by the
Church to Rejoyce, but much to Mourn. Here's need of prayer, little
matter of Thankſgiving in the deportment of the Church. Indeed we
ever ought to praiſe the Lord for his Mercies to his people, but we ſtill
want that proper ſubject of praiſe to God which a Reformed, United,
Holy, and Heavenly Church would be to us. When unexpected and
ſtupendious revolutions make the generality of Chriſtians to leave their
fins and return to God, and live more ſuitable to their Heavenly Calling,
and love one another as Chriſt commandeth: Then we have abundant
cauſe to bleſs and praiſe our God and continue our prayers for a people
near to a full Salvation.
VII. Would you a: Chriſtians better manage your Prayers and Praiſes for
the Church on any New Occurrences ? Then Enquire what is the Temper and
Deportment of the Churches Enemies. Are the Enemies of the Church,
1. Atheiſtical and Blasphemows, as he was who ſpake as contemptuouſly
of the Lord of Hoſts, as of the Idols of the Nations whom his Father had
deſtroy'd? Are they grown up to Sennacherib's height of Atheiſm and
Blaſphemy? Do then as Hezekiah, Iſaiah, and the people of Judah did.
It is probable the Enemy is near his fall, you near to the Anſwer of
your
Prayers, and the Church near to the days of Thankſgiving and praiſe to
God. Read the Story in 2 King. 18. 1. and 2 Chron. 32. and Iſaias
36. and 37. chap. Atheiſm and Blasphemy are the Temper and Deport-
ment of the Antichriſt, which we expect ſhall be deſtroy'd ; Rev. 13.
*], 5. ver.
2. Combined and Confederate against the Church? So was Moab, Am-
mon, and Amalek, Pfal. 83. 6. to cut off the name of Iſrael: So did Gog
and Magog, Ezek. 38. if that refer to Antiochus Epiphanes, or to any o-
ther already paſt. So will the Gog and Magog mention'd in the Rev. 20.
So hath the Antichriſtian Papal Kingdom done againſt the Church and its
probable ſuch a confederacy may be again made againſt the Church,
of
God. Now when rooting out of Iſrael is the end of the confederacy, the
Church is furniſht with many prevailing Arguments to uſe in prayer for
the Church.
3. Confident and proud, promiſing themſelves an aſſured Succeſ, an-
ſwerable to their preparations and reſolutions. So Sennacherib; as I
have done, ) I will do cc. and Gog and Magog, I will go to the unwalled
Villages, and I will take the spoil, &c. Ezek. 38. 11,
So will the pride and confidence of Babylon the Enemy of the Church ;
Babylon, that will ſay, I ſit a queen, I ſhall not be a widow, &c. Rev. 18. 7.
How ſeaſonably may the Church plead with the Lord to execute his juſt
Threats upon her,and bring her Sorrows on her in a moment ?
4. Cruel and mercileß, ſo was Babylon of old, fo is Babylon at this day;
this miniſtred occaſion to the captive Jew to pray, and move the God of
Mercy to remember their low and fad condition, and reſcue them from
thoſe cruel hands which delight in Blood. In the temper of thoſe who
have for inany Ages waſted the Church of Chriſt, and in theſe laſt three
I 2.
or
.
Serm. 16.
not as Athenians but as Chriſtians.
409
or four years have labour'd to deſtroy it in France, moſt unparallel'd cru-
elty hath been practiſed upon the members of Chrilt. How long holy and
true ? Rev. 11.
*
VIII. And laſtly, Would you as Chriſtians Enquire in order to the better
management of your prayers and praiſes ? then whatever News of Mo-
ment you hear concerning the State of the Churches of Chriſt, be ſure to
your beſt knowledge compare thoſe News with theſe things that are signs of
approaching deliverance, and fuller Salvation from its own fins and ſelf-
created troublesy and fron the furious rage of Enemies.
1. Compare the state of the Church and your News of it, with the Dia
vine Providences over the Church in the tike Circumſtances in times paſt.
Find out fome inſtance parallel to your preſent caſe in the Scriptures, and
in prayer plead it with God for the like, nay for greater help. The
various caſes of the Church recorded in Scripture, are glaſſes in which
we may ſee what troubles we muſt expect; and Gods Providences to his
people are exemplaries for us to conform our Hope and Confidence unto.
We may read his Deliverances, and in like caſes fay, This God is
our God, as theirs; he will lead us, preſerve, and deliver us, as them :
Hence it is you do to often find the people of God concluding and ex-
pecting Relief, becauſe he did in like cale hear prayer, and give his
people matter of praiſe in times paſt.
2. Compare the Ners you hear with the expectations of the Generality of
the obſervant, praying, meditating, Scripture-wiſe Chriſtians. Conſider
well what the body of theſe look for, whether good or evil
. A ſingle
Man, or a few of them, may eaſily miſtake in their Conjecture; but it
is ſeldom that the whole body of their mif-time their Expectation. Deli-
verance out of Egypt was expected by the beſt and wifeſt, by thoſe who
knew the promiſe to Abraham much about the time that God ſent Mofes ;
and therefore 'tis obſerved of Mofes that when he vindicated the injurd
Hebrew and flew the Egyptian, that he ſuppoſed they would have known
him to be the perſon God had ſent to deliver them. Near the time of
the return from the Babylonijh Captivity, many of the Jews expected
their Deliverance fome that were very Aged could reckon the number
of years by their own Age. And Daniel ſearched into the nearneſs of it
by Books, Dan. 9. 2. and we may now hope ſome great (perhaps the
laſt and full) deliverance from Antichriſtianiſm is near at hand, the gene-
rality of Gods people do expect, as well as pray for it. Fray ye as
3. Compare your great News abroad, when Kingdoms and States are
ſhaken, with the Threats that are denounced againſt the Enemies of the
Church. Conſult the Word of God in this thing You may diſcover
much of the Approaches of Mercy in deliverance of the Church by the
Executions of Threats againſt the Enemy. When Mofes and Aaron be-
gan to Execute Judgments upon Egypt, Ifrael might well conclude their
deliverance was near at hand, when the Rivers were turnid into blood,
Ifrael might hope their God was coming to avenge their blood. The
CCCC
Jews
they do.
How may we Enquire after News,
Serm. 16.
d. were to be until Three Hundred
Jews had good ground to conclude, when the Medes and Perſians began
the War againſt Babylon, that their Captivity drew on to an end ; and
when they read the Mans name who was the great Commander in that
Expedition, Cyrus, by name foretold the Deliverer of Gods Captives,
and builder of the Temple, if then they did not pray earneſtly, and praiſe
God heartily, they were inexcuſably ſtupid, and wanting to their own
Releaſe. It will much help you in prayer at this day if you will look
into the ſeveral Menaces pronounced in the Book of the Revelations againſt
Babylon, and obſerve which of them are in part Executed, which are
now Executing; which of the Trumpets we are under, and which of the
three woes are now Executing, óc. By this we might conclude the found-
ing of the Seventh Trumpet near, and the Kingdoms of the VVorld e're
long are like to be the Kingdoms of Chriſt.
4. Look.to Promiſes made to the Church for her Deliverance, when
you
hear of, or Enquire after any great News among the States and Kingdoms
of the World, among which the Churshes of Chriſt Sojourn, and among which
the Saints of God have and ſtill do fuffer. It needs not a particular proof
that there are many expreſs Promiſes that the Church ſhall be delivered,
that there is a fixed time for the beginning, progreſs and full accompliſh-
ment of theſe Promiſes, that their accompliſhments ſhall be gradual, and
ſuch as will clear it felf, and though we cannot ſay when the full accom-
pliſhment to a Day or Month or Year, yet by comparing Tranſactions and
Occurrences with Promiſes, we may without doubt diſcover fomewhat of
the Promiſe made good to the Church for which we ought to praiſe the
Lord, and all the reſt of the Promiſes ſhall be fulfilled, and for this we
fhould earneſtly pray to the Lord.
5. Compare the great News in the preſent Revolutions, with the Times
God hath been pleaſed to make known to us in his Word. By this you may
diſcern what Encouragement, and awakening Conſiderations are given to
us to pray and praiſe our God for what is already done, and for what is
doing, and what e're long is to be finiſhed. Here is work for learned
Men, for Miniſters, for Underſtanding Saints. There are in the Reve-
lations two diſtinct Numbers mention'd, which were they clearly unfold-
ed would enable us as very wife Chriſtians to receive, feek, and improve
the great News that is abroad in the World.
The firſt Period is that Rev. 9. 15. They, i. e. the four Angels bound
at Euphrates, i. e. the Turkiſh power were prepar'd for an Hour, and a Day,
and a Month, and a Year; . e. for Three Hundred Ninety Six Years,
and a very little more. Now from One Thouſand Three Hundred, in
which Oſman or Ottoman was Elected King of the Turks, they have been
Ninety Six Years were expired, i. e. till One Thouſand Six Hundred
Ninety Six, which will in likelihood end their Empire, and how great
Hope of this now? This calls us to pray for their Ruin.
The ſecond great Period is of the Forty Two Months, 1. e. One Thou-
fand Two Hundred and Sixty Years; the time the Beaſt was to perſecute
the Church, and then the Beaſt was to periſh, 1. e. the Papal Kingdom
ſhall
Serm. 16.
not as Atheniens, but as Chriſti.ins.
410
قوت
ſhall be deſtroy'd. Now theſe One Thouſand Two Hundred and Sixty
Years in likelihood began about Four Hundred Seventy Five or ſomewhat
fooner, and by this Account you may ſuppoſe the News you ſtill hear
of both Turk and Papacy, will encourage you to hope for a ſpeedy deliver-
arice of the Church from both.
It will be worth your while to read thoſe Excellent peices of Mr. Joſeph
Mede, who wrote his Key of the Revelation above Threeſcore Years
ago in Latin, I cannot ſay whether it be Tranſlated into Engliſh, having
alwayes kept my ſelf to the Latin Copy; but 'tis a Thoutand pitties it
ſhould be confind to Latin ; a Book fit to be publiſht in all Languages.
Of Mr. Jurien, Accompliſhment of Propheſies, Tranſlated out of French
into Engliſh.
Of a Nameleſs Author newly written in French, and tranſlated into
Engliſh, Printed lately under the Title of A Nem Syſtem of the Apoca-
I commend to you who would know the Importance of publick News,
How to pray and praiſe God; on hearing it, How to wait for Delive-
rances, to read diligently thoſe Books in which are greater and better
News than any Pacquets, then all Gazzetts or Coffee-houſes can yet
afford to you, when you have read theſe Books then Long for One Thou-
ſand Six Hundred Ninety Six, or One Thouſand Seven Hundred ; and
hope if you live to that day to hear Mahometaniſm in the Turkiſh Empire
deſtroy'd with that Empire. Wiſh for One Thouſand Seven Hundred
Thirty Five, or One Thouſand Seven Hundred and Forty; and remem-
ber I do not pretend to Propheſie, but I do diſmiſs with a conjecture that
between this time and that you'l fee great Deliverances to the Churches of
Chriſt, and as great Diſtreſſes and judgments executed on the Anti-chri-
ſtian Kingdom, it may be the total Ruin of that Kingdom which was to
laſt but One Thouſand Two Hundred and Sixty Years, and I think will
have out-laſted that period before One Thouſand Seven Hundred and
Forty.
lypſe, &c.
.
Сccc2
SERM
Serm. 17
.
Queſt. Wherein may we more hopefully at-
tempt the Converſion of Younger People,
than of others?
SERMON XVII.
.
O
Mnipotence can ſuffer no Difficulty, and that which is Immenſe, can
admit no Limits. Unto the Divine Power, all things are as per-.
fectly Eaſy, as they are certainly poſſible. And the Heavenly
Grace is fruitful equally, of all things conſiſtent with its ſpotleſs Purity.
God Creator did ſtrain no harder to make this great World , than to make
the ſmalleſt Atome of it: And God Redeemer ſaveth Mary Magdalens , as
well as Virgin Marys : Very Sampſon we are ſure, is in Heaven; Heb.
JL. 3?.
But , In reſpect of Things themſelves, and of their Appearances unto
us, all Effects be not of equal Facility, nor all Events to be alike hoped
for. Much eaſier is the bending of a Green Twig, than of an Old Oak:
More hopeful the cure of a Green Wound, than of an Old putrifid Sore.
There is more to be done to Convert a Man of Belial, than a Child of
Belial; and to Convert an Old Man, than any other Man : And we may
juſtly expect better Succeſs, when we call unto God the Boys and Girls
playing in the Streets, than when we call Old Men and Women that can
icarcely walk in them.
This I am deſired to thew: And I ſhall endeavour it in the beſt may, un-
to the beſt end; to wit, the promoting of Early Piety. I have fair and
full occaſion given me, if I can take it, from the Text which I therefore
commend to your Obfervation.
..
ECCLES. 12. I.
Temer: ber now thy Creator in the Days of thy Tonth : Or, as fume
read it, Remember now tły Creator in tke days of thy Choice.
HE Words are a Stricture of an Excellent Sermon. It :
was preached (as mine is to be) unto Childhood and Youth.
It begins at the Ninth Verſe of the former Chapter, and ends
at the Eighth Verle of this. The Spirit of God preached it
by the Wiſeſt of Men, and not the leaſt of Kings. And hath there-
by taught a pair of Truths, that I muſt with better learnt,
Ir. The
:
Serm. 17.
411
Wherein may we more kopefully attempt, &c.
1. The God of Heaven takes great care of our Children; and ſends the
Holy Ghoſt unto Young School-Boys, as well as Old Church-Members.
We have him here in his Sacred Oracles, preaching unto Boys and
Girls. Yea, and Bleſſed Biſhop Uſher was neither the firſt or the laſt that
was Converted by him at Ten years of Age; or earlier.
II. The greateſt Doctors need not think ſcorn in Chriſt's School to be Uſhers;
and to teach children the ABC of Religion.
Solomon thought not himſelf undervalued by it. And he that will look
on it as a Work below him, he ought to prove, that a greater than Solomon
is he. Immortal Luther preferr’d his Catechiſin above all his Work
But I return
This Sermon forepraiſed, conſiſts of Two Parts.
(1.) A Dehortation from ſinful Paſſions and Pleaſures: Which is edged
with a moſt emphatick Iromy, or Deriſion Preſſed with a Threat of God's
damnatorie Judgment. And ſbut np with a cooling conſideration of both
the feathery Lightneſs, and the winged Tranſitorinels of Youthful Euroy-
ments, Ecclef. 11. 9, 10.
(2.) An Exhortation unto the Choice and Profection of ſaving Relia
gion. This is in my Text : Wherein it is guarded with an admirable Prolep-
fis, preventive of all ſhifts and procraſtinations. And in the next Words and
Verles, is reinforced with numerous Arguments: Arguments, as many as
Old Age hath. Maladies, and as Unprepared Death hath Terrors. And
theſe all cleathed with Language, hardly to be matched in all the Sacred
Writings. But I muſt confine me to my Text, Wherein are obvious,
I. Tke Duty commanded to be done.
2. The Parties commanded to do it.
3. The Time wherein they are commanded to do it.
The Duty is Converſion unto God. Inchoative and Progreſſive Convera
ung. Entrance into, Continuance and Progreſs in, the State of Holineſs.
The State of Reconciliation unto, and Communion with God. With :
God the Father, Son, and Spirit ; all joyntly as One God; and each di-
ftirêtly as Three Perfons. Learned Men do judge this-latter to be here,
deſigned, by the Plural Number of the Hebrew Word. All Interpreters
acknowledge, that the required Remembrance imports no leſs than the
foreſaid Converſion: And it will be evident, if theſe things be conſider'd.
Words of Knowledge, Affection, and Practice, do ever connote one the other.
Becauſe the Faculties of our Souls, be like the Links of a Chain; fo uni-
ted, that they go all together : Draw one, all come. Wherefore when
the Holy Ghoſt Tummons all, he uſeth to name but one of them. Hone:
?
ver
Wherein may rye mire kopefully attempt
Serinl. 17:
us.
ver commands us to Know, Remember, Love, or Serve God, but he
commands us to do them all. Now to du all theſe, is to Converc. unto
God: And to do leſs, is not to Remember our Creator as he doth requirea
Beſides, The Connexion of End and Means is indiſpenſable. Where any
Means are required, it is certain the End of theſe means is alſo required.
And it is very plain thar the meer Hiſtorical Remembrance of God, is but
a Mean; Converſion forefaid, is the end of it: That End, without
which, the Remembrance of God, could only make us the more like un-
to the Devil : Who indeed doth never Forget , but doth ftill Hate his
Creator. And no mind can bear the thought of Gods requiring ſuch a
Remembrance. It muſt therefore be one, efficacious 'unto its End, that
is here meant : Nor is it unworthy of our Notice, Ehat the word (Crea-
tor] here is big with Argument : And ſuch as carrios Obligation unto the
very
utmoſt of the forefaid Converſion: For it fpeaks God's Intereſt in
Were we made by him? Then were we alſo made for him, and are
his ; and not our own. It expreſſeth alſo his ſpeciality of Intereſt in its ;
being (as we are elſewhere told,) he made us in his own Image: 'Iffo, he
made us unqueſtionably for his eſpecial Service It no leſs fetteth forth
his Preſervation of us too; for who but he who made us, ſhould have
Power or Will to maintain us? Eriefly, it manifeſts his power to deſtroy
us; and his very good Reaſon fo to do, if we do leſs, after our Apoſtacy
and his Proviſion for our Recovery, than thus Convert unto him.
The Parties here Commanded to Convert, are the ſame as are nomina-
ted, Eccl. 11. 9. Poffeffors of Childhood and Youth. Learned Mercer
Totam etatem faith all in a word; By Childhood and Youth the Holy Ghoſt intends the
florentes com whole flouriſhing Age of Life. The ſame Hebrew word ſignifying Youth
pultitu. and Choice, we take them all to be comprehended , who are yet in the
beſt and moſt deſirable forepart of their dayes. All, from them, whoſe
Morning doth but yet dawn, to thoſe whole Clock hath
ſtruck Twelve ,
and with whom its Noon. The little Creatures, whoſe Twilight doth but
juſt ſerve them to read the firſt Principles of Religion. The bigger
Children, whoſe Sun is riſen higher; and who can fee, and are ſet to learn
ſecular Arts and Trades; and are capable of learning farther the Art of
Living unto God. The Youth eminently ſo called, whoſe Day is come
on, and their Light, Heat, and Activity much exceed Childhood. Nor
exclude I them, whoſe Sun is at higheſt ; and who are (as Men will ſpeak)
in their Prime; upon whom the Afternoon begins to draw apace, though
they yet retain Morning Vigour; and preſerve the Name of Young. The
Original words of Age, are of fo large fignification. And, as, on the
other hand, all the Periods of breaking, declining Old Age muſt be judged
to come under the name of Evil Dayes: No reaſon appears, why all the
periods of the contrary Age ſhould not be put under the name of Youth-
ful, or Choice Dayes. All young Gameſters are here called to God.
Children, from their playing for Pins : Boys from their playing for Pence.
Young Men from their playing for Mony and Land: All from their ſeveral
Games of equal folly. The Games, in which invaluable Souls be loſt; and
the beſt that is got, is but Yellow Duft. Theſe Spritful, Sportive Peo-
ple
...
Serm. 16. the Converſion of Young People, that of others.
412
.
ple are all, called to play wiſer parts; and lay out their various degrees
of Strength, for the good that in weak Old Age, (in the laſt and worſt
Childhood, they will be as unable, as now they are unwilling to ſeek.
The Time, wherein theſe Tribes are, all of them, commanded to Con-
vert, is the preſent. Remember hath its Now exprefly added. Forbid-
ding, both your Delay until the Afternoon of your Life-day; and your
Delay unto any other Day, Hour, or Minute of your Forenoon : Re-
quiring that God's Tribute be paid as the Kings Tax is, upon ſight : And
that not the leaſt diſtance of time be admitted, between your diſcerning,
and your doing your Duty.
The Doctrine thus offers now it felf:
Preſent Converſion, is the Duty of Youths and Children; even the
very
Youngeſt that are come to Underſtanding. Or thus,
It is not for Young Men and Maidens, for School-Boyes and Girls, or ve-
ry Children in Hanging-Reeves, to put off their Converſion to God ſo much as
à Minute of an Hour.
This I ſhall competently demonſtrate, if I make good theſe two Afler-
tions, viz.
1. That theſe Young Folk are really bound to Convert preſently.
2. That they are fangularly engaged and encouraged by God ſo to do; and
are advantaged more for it than Older People are ; and than they themſelves
can be when they are Older.
And this I eſſay by theſe following very Intelligible and Invincible Rea-
fons. Hear them as for your Lives, you Young ones, to whom I di-
rect them? If you hear aright, you live; and Joy will be in Heaven by
and by for your new Birth. If not, . we deſpiſed Preachers ſhall ſhort's
ly hear you accurſing your cloſed Ears : Exclaiming much like unto Joſeph's
Brethren, Gen. 42. 21. We are verily guilty concerning our Miniſters;
in that we ſaw the arguiſh of their Souls, us hen they beſought us to convert
preſently, and we would not hear; therefore is diſtreſs, (and it inay be re-
medileis Damnation) come upon us. However'in Duty unto all, and in
hope of gaining fome, in God's fear I tell you :
R. I You are Commanded as truly as the Oldeſt People Living, to turn
unto God preſently: Therefore 'tis your Duty. The King of Babylon
would have Young Men ſtand before him : So would the King of Heaven.
He calls you, the youngeſt of you: And as exprefly, and frequently, and
more frequently, than he calls Old People: For he calls you conjunctly
with them, in moſt, or all Texts in the Bible ; and he calls you apart
here, and in other Portions of. Scripture by your felves: Ezek. 33. II.
Turn ye, turn ye: 'Tis not turn ya, O ye Old decrepit:Folk: But Turn ye
Indefinitely, that is, Univerſally, Oye of all Ages that hear the Word.
Pfal. 148. 12, 13. Young Men and Maidens, and (as Old Men) Chil-
dren, are called to Praiſe the Lord. [Nagnarim] little Children ; the
word indeed is put for foſeph in Egypt, Gen.41. 12. and Gideons Son,
Judg. 8. 20. But (as 'the Etymology carryes it) 'tis moſt frequently
ufed, to ſignifie New-born Children, jaft fhaken out of the Womb : And
often put to fignifie Children, juſt able to fpeak, and run up and.
down, 2 Kings 2. 23.
You
is very
:
"
Wherein may we more hopefully attempt
Serm. 17
You the Children of Believing Parents, have an Holiuets of Covenant :
Relation before you are born, 1 Cor. 7. 14. You have an Holineſs of
Solemn Dedication by and by after you are born, in Holy Baprilm
;
Col. 2. 11, 12. And, God requires your Parents and Miniſters to be
dealing with you as foon as you come to Underſtanding, for Holineſs of
Inhefion and Qualification. He faith there is a way of Holineſs, in which
every (Nagnar) little child ſhould go, and commands us to Catechiſe
and Train you up in it, Prov. 22. 6. Ephef. 6. 4. Nor doch he allow
you to delay the little that you can do for your Souls, any more than
he allows the Oldeſt People to delay any thing, that is in their power to
do. Now, nom, is his Word unto all Sinners, 2 Cor. 6. 2. And Now,
now, is his Word unto you. His: Command for Duity, andfor Haſt of
Duty, equally binds Children of tender Tears, and people of Fourſcore.
Remember iť Young People; if you be not commanded to come unto God,
and to abide with him, there is no Sinner in the World commanded to
Convert, nor any Saint in the Church commanded to Perfevere.
Need I tell you what án Authority his is, who doth fo command ? And
how infinitely' obliging? 'Tis ſuch an one as cannot be told you by
Man or Angel. Should God command you to cut off your Right hands,
or to run into the Fire, it would be infinitely your Duty and Intereſt pre-
fently to do it for fo Supream and Abſolute is his Authority, that he can-
not Comınand beyond his Right. And ’tis an Authority to conſtantly go-
verned by Infinite Goodneſs, that he cannot command us againſt our Inte-
z : So that it is as perfectly impoſſible for us, to Obey him, and not
benefit our felves; as to diſobey him, and not hurt our felves. In a
word: Could you ſee this Soveraign Commander, but as Moſes ſaw him,
Exod. 34 Or, as Iſaiah, Ifa. 6.or, as fub, Job. 42. Or, as St. Paul,
A£t. 9. Or, as St. John, Rev. 1. It would be no Queſtion with you, ,
Whether he were to be obeyed or no ? Or to be obeyed preſently, or
You would then think no Obedience grear enough; no Haſt ſwift
enough; no Grief for Converting no ſooner, heavy enough. O kom late
did I love thee, St. Auſtin exclaimed. Twenty years was 1 a bondſlave
to the Devil, cryed Mr. Jo. Machin; who was Converted in his Twen-
Remember not the ſins of my Touth, ſaid the Man, who knew
God's Heart better than to imagine that Youth was Lawleſs, Pſal. 25.
But,
R. 2. You are threatned juſt as Old People be, if you turn not unto
God preſently. Therefore 'tis your Duty. Sirs, as you are not Lawleſs,
fo neither are you lefs under the Menaces and Threats of the Law-giver
than other Folk be: Pſal. 9. 17. The Wicked ſhall be turned into Hell.
"Tis 1100 faid, Old Sinners ſhall into the place of Devils : No, 'tis unlimi-
tedly the Wicked, all of them. Wicked Parents, and wicked Children;
wicked Maſters, and wicked Scholars, or Apprentices : Every thing wicked,
every Minute that you delay your Converſion, that Threat ſtands ready
charged againſt your Breaſts. And who knows but God will ſhoot it off
this very moment, if you convert not this very moment ? Rom. J. 18.
The Wrath of God is revealed from Heaven againſt all Sin. 'Tis not
faid
reſt
Nam
no.
tieth year.
.
Serm. 17.
413
the Converſion of Young People, than of others.
8
2
faid againſt all Old Folks Sin. No, but without any reſtriction, againſt
all peoples Sin. And alas! for
And alas! for you; did you never with your own Eyes
fee God's Wrath cut off Young Sinners ? Did you never hear that in the
Flood of Old, Children and Young People were drowned with the Old ?
And in Sodom the Young and Old Folk burned together. And that Bears
tore in pieces Two and Forty little Bodies, for mocking an Holy Prophet,
2 King. 23, 24: The Spirit of Chriſt in the Old Teſtamené faith ex-
prelly, that for all your (unrepented) follies God will bring you Young
ones into Judgment of Condemnation, Ecclef. 11. 9. And in the New
Teſtament he doth not tell you, that except an Old Body be born again, he
cannot ſee the Kingdom of God. No, but that, except a Man, any Man
be born again, he cannot. Now in Scripture Language, whatever is born
of a Woman , is a Man, though he be but a Span long. Vengeance
muſt be taken on all that know not God, and obey not the Goſpel; all ſuch
muſt be puniſhed with Everlaſting Deſtru&tion from the Preſence of the Lord,
and from the Glory of his Power : Nor hath Childhood or Youth any ex-
emption; 2 Thef. 1. 8, 9.
Come read ye then the terrible hand-Writings of God againſt you; fo
fhall your malepert Countenances fall; your Marble Hearts break; the
Foynts of your Loins be looſed; your Knees ſmite one againſt another ;
and your doubt be fully reſolved, whether preſent Converſion be your
Duty or not. The Threat of a fiery Furnace made by Nebuchadnezzar
made all the Country, fave Three Children of God, to bow to an Idol.
What would God's Threat of ſuch a Furnace as Hell is, do, if it were
but duly conſider'd ? A Furnace of worſe. Fire; Fire of Extremity and
Eternity. A Threat of it by a Mightier Power, and more unchan-
geable Reſolution. Were theſe in your Eye, you would have much to
do to hold your backs turned on God. Your Converſion muſt be haft-
ned, or your Unregeneracy imbittered. You muſt be grievouſly tor-
mented till changed. You would ſoon, for your eaſe, crave Annihilation;
or a contrary poſture to that your Souls now ſtand in toward God. You
are fain to wink hard, and make your ſelves blind, to be ſo bold as to put
off your Converſion. Divine Threats would bore through your Hearts, if
your Lufts did not firſt bore out your Eyes.
Riſes now any thought within you, that God is very hard thus to preſs
upon you? And to deny you the pleaſures of Sin, for ſuch a moment as
is your Childhood, and Youth it felf? Beſides what will follow to ſhame
it, I tell you here right. I have heard of a Devout Soul, that uſed to
thank God for Hell. The thoughts of it had done him ſo much good.
So much good Service againſt Sin; 'twas to him a Wall of Fire againſt
Sin ; a worfe Evil than Hell, the worſt thing in Hell. No ſoonerfall
your Eyes be opened, to ſee what Sin is; and what need you have of being
by Fear driven from Sin; and what need of God's Threats to make you
fear it; but you ſhall ſtraightway think God infinitely kind in the earli-
neſs of his Calls, and in the terribleneſs of his Threats. I, and your
Hearts thall tell you, that the worſt, and all that God threatens, is vaſtly Omnis peccator
leſs than a minutes delay of Converſion doth deſerve from him.
citra condignan
Dddd
R. 3. Tox
ple.fitar. Sch.
Wher in may we more l.opefully attempt
Serm. 17.
R. 3. You have the Promiſes of as good things, as the Oldeſt People have,
if you do Convert preſently : Therefore 'tis your Dury. The very com-
mand of God, without a Threat, would have made it your Duty. And
ſo would his Threats, if no one Promiſe had been ſuperadded. But what
think you that all do make it ? Conſider ye here, God promiſes you Spiri-
tual, Temporal, and Eternal Bleſſings: And the very fame that he promi-
fes to Converts of the fulleſt Age. And alſo with as well confirmed
Promiſes; as well confirmed by his Oath, and by outward viſible Signs and
Seals; or Holy Sacraments, as the Church hath long called them. À Con-
ſideration, enough to make the leaſt Intelligent Babies fing Hoſanna's!
With Reverence to the Father of Mercies, I will ſay it ; He hath no better
or greater Bleſſings to give, than he doth this Morning offer to beſtow,
on all that will Convert this Morning. And on the very leaſt of you
all : Neither will he think Eternity too long for your Reward, if you will
not think your Life-time too long for his Service. A ſingle Minutes aver-
fion from it, deferveth Hell : But, ſuch is his Grace through our Redee-
mer, that in the very Minute of your ſincere Converſion, he gives you a
Title to Heaven. Young People; whatever is done by Old Adders,
pray do not you ſtop your Ears. I would fain have this day to be your
ſo it will be, if it be your Converſion-day. In Scripture
dialect you are Kings and Queens, the firſt Minute that ye be Converts :
Yea, and more Glorious ones, than any Unfanctified Heads that bear thoſe
Names. If the greateſt Earthly Kings and Queens, knew the Vanity of
their Thrones, they would gladly part with them for one Evidence of In-
tereſt at the Heavenly one. But, wot it: If any Convert upon the Earthly
Globe, did but know his Intereſt in Heaven, he muſt preſently live by Mira-
cle, or die for Foy. So weighty is the Crown of Grace it ſelf : So over-
whelming a Glory, unto us in the Body. You are ready to think, this
is too good to be true. But hear ye then the moſt ſure word of Pro-
pheſie. Act. 2. 39. The ſelf-fame Promiſe is to Fathers and Children. The
Covenant of Grace is but one for both. Of the fame Promiſes to them,
as of the fame Demands from them. And ask ye, what in this Covenant
is Promiſed ? I tell you, 2 Cor. 6. 16. God promiſes to be the God of eve-
ry Convert, i Cor. 3. 21. That all things (deſirable) ſhall be theirs.
Luke 15. 31. It is his own Word; and as large an one as Infinite Bounty
it felf can ſpeak, Al that I have is thine. Pardoning Grace and Purifying
is promiſed, Heb. 8. 10, 12. An Inheritance Incorruptible, reſerved in
Heaven, is promiſed, i Pet. I. 4. The Neceſſaries of the Life that not
is, are promiſed, enough to bear your Charge to Heaven. 1 Tim. 4. 8.
An entail of Bleſſing on your deareſt ones, is promiſed Exod. 20. 6. Rom.
II. 28.
The Promiſes of all theſe are by God confirmed unto you in your
Baptiſm. You have them Signed and Sealed by God's hand before you
know your right hand from your left. So very early God encourages you
to Hope in him, and Convert unto him. By Signed, Sealed Promile,
David, fayes, God did make him to hope when he was on his Mothers Breaſts:
And was his God from his Mothers Belly. I can underſtand him no other -
1
't
wile,
Serm. 17.
the Converſion of Young People, than of others.
414
wiſe, Pfal. 22. 9, 10. God foreſtalled the World and Devil
j
bound
David 'fo to him before they could come at him to entice him away.
Laid in that ſuperabundant ground of Hope and Engagement unto all Du
ty, beforehand, that as ſoon as he came to Capacity of Underſtanding,
he ſhould not want for Attractives of his Affection to Convert and Cleave
to God. And no otherwiſe doth God deal with you. You that know
what your Baptiſm means, do know ſo much. Now, no ſooner do you
Underſtand, Conſent unto, and Profeſs the Imports of your Baptiſm, but
God calls you to his Holy Table. There to confirm again and again
with great frequency, all the foreſaid Promiſes. O ye height, length,
bredth and depth of the Divine Munificence and Kindneſs! The Bleſſing of
Abraham, and every Iota of it, comes on every ſincere Convert, Gal. 3.
13, 14
Speak Sirs; is God ſo ill a Maſter, that no offer can perſwade you to
return unto him? Or, What is there more than God has offered, that
you
deſire? Or what further Confirmation and Ratification of his Promi-
ſes than he gives, do you crave ? Or, (which is that I liſten after; ) will
you now ſtraitway turn unto him? And here right, take on the Spiritual
Robe, the Ring, and the Shoes ! And make Joy in Heaven and in this
Congregation! I do hope, the Sun ſhall not go down, before ſome of
you
are reconciled to God.
I have heard of a ſinful Boy that offered to Convert preſently, if a
Friend of his could make it out to him, that he ſhould fare the better for it
in his Body and things of this Life. Which being done, he did Convert,
and lived and dyed an eminent Saint. I am aware there is much of that
Boys Spirit in all young People. And it likes me to try whether I
may ſo draw you with the Confiderations that drew him. Hear then
what I ſay to evince, that Converſion is a very Friend unto good Health,
Eſtate, Mirth, and Name ; that the ſtate of Grace, is, in reſpect of theſe
like the City Triocala ; one of Water-Springs ſweeteſt, Vineyards choi-
ceſt, and Rocks moſt impregnable. That when you once enter into Cove-
nant with God, your wants will be of nothing but things worſe than no-
thing, and wherever you are lodged, the worſt of your Wounds will
be but Flea-bites : Or however ye are wounded, ye can never be hurt.
Health,, is the Salt and ſweeteſt Sawce of Life. 'Tis Sin, (Peoples
own, or their anceſtors, or both) that ordinarily is the working cauſe, as
well as deſerving cauſe of ſickneſs. The Spirit, and Grace, and Service
of God, every way make for Health. Particularly, Temperance and
good Conſcience are the moſt benign of all things unto your Blood and
Spirits : And Converting Grace is not it ſelf without them. Go ask
Phyſicians, they will tell you; Luxury and Lechery do make them an
hundred Patients, for every one that is made them by Faſting and Prayer.
No Precept of Chriſt is for any Duty, (Faſting it felf,) unto Sickneſs; if
his precepts were obſerved, they would prevent more, than ever his Mi-
racles healed. If a good Man be at any time ſo weak, as to hate his own
he is not led to it by God's Spirit. He ought indeed to beat it
dopon, and keep it in ſubječtion to Gods Law; and from the Uſurpation of
Dddd 2
ſinful
V
Fleſho;
.
Wherein may be more hopefully attempt
Serm. 17.
finful Lufts. But withal, 'tis thoſe Lufts he is to mortifie, and not his Body,
A Convert's Body, is the Holy Ghoſt's 7 emple. And if ſo, be ſure God
will be kind unto it, and his Servants ought to be duly careful of it.
An Eſtate, is a very uſeful Hedge about you ; to keep off thole many
Proud, that will be trampling upon all that is Poor. And nothing raiſes
or keeps up this Hedge, like the Grace of God. For it fpirits you with
Diligence which gets Riches; with Humility, which hates ſuperfluity, and
faveth what is gor; with Charity, which puts out all to Uſe; and unto
that Lord who never pays leſs than an hundred Fold in this Life it ſelf.
Sin is this Hedge-breaker. Rags are moſtly Sins Livery. When 'tis
otherwiſe ; and Sin makes you a Hedge, it will be full of Snakes and
Snares. In the fullneſs of ſinful ſufficience, you will be in ſtraits. And
'tis odds, but the Straits will be long, and the Fullneſs a very little while.
On the other hand, when a Converts Duty to God makes him poor, it
makes him rather a Martyr than a Beggar. For he thereby teſtifies God's
Truth; and through the Truth of God to his Covenant, he abounds in
the middle of his wants. For God doth but prune his Vines; he burns
up
none but Thorns. By Poverty he may undo Sinners, but he ſtill enri-
cheth Saints. Do but Convert, you can never want what is truly good for
while God has it. The firſt Minute that a great Eſtate begins to be
good for you, you ſhall have it. And if you never have a Great one;
you ſhall ſtill have a good one. Whereas Unconverts can have but one
of theſe two; a vexing Adverſity, or (what is worſe,) aſlaying Proſperity.
One made of thick Clay, and deeper Cares.
Mirth and Comfort are the Hony and Sweetneſs of your Beings. Now
Converſion makes exchange, but no Robbery of theſe. There is in Africa
an Hony luſciouſly ſweet, but the Bees gather it from poyſonous Weeds,
and it affects with madneſs and Frenzy all that eat of it. He were no Thief
that ſhould
take that ſort of Hony from you, and give the moſt wholeſom
to you. Converſion deals no otherwiſe by you. Only what it gives, is
more ſweet as more wholfom. And the quantity greater, as well as
the quality better For, obſerve ye, God forbids not any one Kind or
Degree of pleaſures, but what is injurious. And what your very Nature,
Reaſon, and Intereſt do forbid you. I deny it not; Converts have Valleys
of Troubles ; but then they have doors of Hope. They are in Wilder-
neſſes but God prepares them Tables therein. Dryeſt Rocks yield
them Water; and in darkeſt Dungeons they have ſhining Lights: They
receive here their Evil things, and have their Hell upon Earth; but then
'tis a Heaven upon Earth, to think this is all the Hell they ſhall ever en-
dure. And as for the Wayes he commandeth Converts to walk in, they
are all of Pleaſantneſs. Myſteriouſly, yet moſt certainly, Godly forrow
is made a ſweet thing Every Week almoſt have I People
. crying for
more of it, than I think God allows them. O Youth, ſeies cum fies;
when thou art a Convert, thou ſhalt feel what I tell thee : No ſuch
Manna falls in Calabria ; none falls from Heaven, like that which feaſteth
the Camps of fincere Converts. The Convert ſtate hath of the Foy as mell
As of the Purity of Heaven; Unthuught of Delights: Such as don't Dye
in
Serm. 17. the Converſion of Young People, than of others.
415
ws
in the Enjoyment. No, but be stronger than Death, as well as ſweeter
than Life. Such as none of the Buſie-bodies of this World ever found in
the Mills of their Buſineſs, or the Circles of their pleaſure. Gilboa's
Mountains had not Rain or Dew.Unconvert Youths,havenot Joy or Peace.
Madneſs is theirs ; Mirth they know not. The three Hebrew Martyrs
were merrier in the fiery Furnace,than their Perfecutor was in his Palace.
Good Name and Honour be your precious Oyntments. The things that
make you cheerful in your ſelves, grateful and uſeful unto others. True,
I would rather my own Heart ſhould commend me than all the World's
Mouth beſide. Next to Gods own praiſe of us, the praiſe of a well in-
formed Conſcience, is the moſt deſirable. Nevertheleſs mens good eſteem,
good mens eſpecially, is uſeful to the foreſaid purpofes. And your Con-
verſion is requiſite thereto. For 'tis the King of Heaven is the true Foun-
tain of Honour; and he maketh Converts, and no others, Veſſels of Hon-
our. Honour, both below and above! Hypocrites know this; and there.
fore for the praiſe of men they make an outſide Converſion to God. Con-
verts do know this; and therefore by all the Reproaches of Men will not
be beaten off from the way of God. Plato could ſay, a wicked man was
the Earths vilest Dunghill; and a Religious one, its moſt ſacred Temple. Un-
der the Law, we know that God would have thoſe that touch'd a dead
Man, to be held unclean leven times as long as thoſe that touch'd a dead
Beaſt. So teaching, how debaſed and defiled a thing an ill man is, more
than a brute Creature. What need words ? who be thoſe that you ſee
earthly Potentates advance to Honours, but their true, zealous, and
active Friends ? Turn you truly, zealouſly, actively to the King immor-
tal ; .he ſhall forthwith love you more than any of his Angels can love him!
And that love it ſelf ſhall be a crown of Honour enough to make all the
Divels in Hell envy you ; many of the worlds Hypocrites wiſh themſelves
your ſtate ; and all the Saints of God with holy. Angels to prize you
beyond expreſſion, and without Flattery. Every convert, whether
he conſider it or no, hath a name greater than of Earls and Dukes. God
writeth them that give up their names unto him, Princes in all Lands and
Kings and Prieſts unto him for ever. Pſal 45. Rev.. 1. Indeed the world
counts them and tramples on them as dirt but God calls them and will
make them up as Jewels. See I Cor. 4. 13: with Mat. 3. 17. The
world's Duſts, be God's Diamonds. If then the beſt things of both worlds
can oblige, you ſee your felves obliged to Turn preſently unto God.
R. 4. You are convinced by your own Conſciences, as truly as other people
be, that you ought preſently to turn unto God. Therefore 'tis' Duty.
Young people ; God's Commands, Threats, and Promiſes do oblige,
whether you learn, and know, and mind them, or not. Your Negli-
gence and Unbelief cannot make them of no effect; though to your felves,
they may eaſily make them of very ill effect. But when the kindneſs of
God brings them unto your Knowledge and Thoughts ; when he fets
Conſcience which is his vice-roy, and Deputy in your Souls, to the work;
and makes it in your very Heart and Reins to Command his Commands,
10 Promiſe his Promiſes, and to Threaten his Threats : what think you,
then ?
in
*
.
Wherein
may we more hopefully attempt
Serm. 17.
then ? Believe it, then he accounts your Engagement to be heighthened
with your Advantage. And he ſtands up for the Honour and Reverence
of Conſcience; the Honour of which he takes for your utmoſt Honour
of himſelf, and Contempt of which he takes for your utmoſt Contempt
of him. And, if now it appear that his Vicegerent, Conſcience, hath
been contemned; and you have ſinned againſt the Edicts and Commands
thereof ; your ſin then is exceeding ſinful in his Eyes. Then have you
broken many, yea all his Bonds; and muſt be beaten with many, yea the
worſt of his ſtripes. The Conſcience then which you would not have to
be your Ruler, ſhall be your Tormentor. Sooner or later, it ſhall.
What plead you therefore? Which of you all can look me in the Face,
and ſay that your Conſciences are convinced of no ſuch thing? And there-
fore whatever Witneſſes I do bring, your Conſciences are none, unto
the Truth of my Doctrine. You are Men, and not Brutes. You are
Engliſh people too. You live where the Goſpel ſhines. And I muſt tell
you, I nothing doubt but the Holy Ghoſt beams in Light very early into
Engliſh Children. Light, convincing them of the Neceſſity of Converſion,
and of the Malignity of Procraſtination. I would be underſtood eſpecially
of the Children of Religious Parents; and ſuch as are carried to hear Mi-
niſters, that do underſtand and preach Chriſtianity, and not ſcoff at all
Regeneration beſide Baprifmal; and do not diſpenſe Stones for Bread, and
Serpents for Fish. But do give Babes ſincere Milk; deſigning to Édifie,
not to Amuſe them.
All ſuch as are like to Hear or Read my Labors, I would ask theſe
Queſtions. 1. Think you not, that your Minds, Wills, and practick Powers,
were given to you to Know, Love, and Serve your God ? 2. That you
are bound from your firſt Capacity, to exerciſe them thereunto ? That
in order to your fo Exerciſing them, 'tis incumbent on you, to go learn
the Goſpel-Covenant ; and Accept it's gracious offers and Rely on its
Promiſes; and Purpoſe, Promiſe and Vow, by the Grace of Jeſus Chriſt,
from this time for ever to be the Lords ? 4. That Haſte hereto is your
Duty, and Delay is Sin, very manifold Sin? 5. That preſent Converſion,
will be unto the preſent Pardon and Mortification of all sin; but the De-
lay of it, will keep every ſin Unpardoned ; Mortifie no ſin, but give a
growing ſtrength unto all? 6. That preſent Converſion is moſt Honour
to God, benefit unto your ſelves, joy to your pious Friends,&c. I am ſo far
from ſuſpecting the more grown of you, that I have ſatisfactory grounds
to believe, that moſt of five fix and ſeven years old, do, in their
hearts,
believe all. Yea, and have their Conſciences oft-times telling them theſe
things, as Parents and Miniſters are inculking of them. As St. Auſtin
ſaid of Seneca, I dare fay of moſt of you, youngeſt ones. You make
much of what you think nothing worth ; and declaim againſt that which
you do above all prefer in your heart.
However can you chuſe but fee, that you all who are convinced, are all
extraordinarily obliged to convert preſently? 'Tis infinitely the Duty of
all; but yours it would be, if poſſible, more than infinitely. No man
muſt tell me Regeneration is a great Myſtery, above Childrens reach ; and
there
3.
ܪ
:
Serm. 16. the Converſion of Young People, than of others.
416
therefore,for all my Confidence, I do miſtake them. Well I know,Regenera-
tion is a Myſtery, of the greateſt ; but I deny, that the Neceſſity of it is a
Myſtery. Thar is of the plaineſt principles. And I utterly deny, that fo
young Children as I have named, are uncapable of Underſtanding as much
of Converſion, as God will accept of from them. Know it, O little ones;
Give God your All, he will not reject it as little; give him your Beſt, he
will accept it as little good as is in it.
But oh greater and leſſer of you, hear and fear! Hell gapes for all de-
laying Unconverts. And, of any, is likeſt to ſwallow up thoſe, whoſe
delays are againſt Convictions. Peter Martyr lays, St. Paul dealt more
ſeverely with the Galatians than the Romans for the ſame fault. Becauſe
the Galatians had been fore-inſtructed, and finned againſt more Light.
In all the Bible, though it be an Hiſtory of more then Four Thouſand
Years, we read of but one that converted juſt before his Death. And we
do believe that he alſo did convert at his firſt convincing-call. Rarely do
any ſavingly Convert, who do not upon their first convictions Convert.' St.
Auſtin's ftifed Convictions coſt him dear. You that will make ſo bold
with Conſcience as Spira did, ſhould expect to roar for it here as he did ;
or hereafter to fare worſe than many hope him to do. They are conſider-
able Divines, who are not hopeleſs of his Salvation.
R. 5. You dye and go to Fudgment, as ordinarily in your young dayes, as
others in their older. Therefore 'tis your Duty to convert preſently. Come
ſtand forth the livelieſt Spark of you all, and tell us if you can, that no
body was ever known to dye at your Years. Or, if there did, your
Life is no ſuch Vapor, your Flesh no ſuch graſs as theirs. You know our
Weekly Bills of Mortality would ſhame you. And the great multi-
tudes of Graves of all ſorts every where. You do know your own vanity
in putting far from your Minds, the fatal day that cannot be thruſt off one
Minute from your Perſons.
It is an undenyable Truth; the day of Life and of Grace be not always of
a Length. And that if they were, that could be no warrant for delaying
the work of your Salvation. But one would think your Life's uncertainty
it ſelf, if conſidered, ſhould be of weight enough to prefs you unto haſt.
And make your wilful delay as impoſſible unto you, as 'tis Impious. For,
you are not Papists. And if you were ; Prayers for you after death, you
could not think regularly to obtain. They do not hold it lawful to pray for
any after their death that do not Repent and Convert in their Life. If you
dye unconverted, your Fathers and Mothers are taught to conſent to your being
damned. And the best Friends you have, be forbid to pray for your being
took out of Hell
, or your being cooled in it. You do not imagine, I hope,
that a cold crying, God be merciful to you, juſt before death, is a ſaving
Converſion. If it were, we might fay Heaven is the receptacle of the
moſt and worſt of men. And a great part of the Scripture is took up in re-
quiring our needleſs Labor. But, we are well ſure of the contrary.
Though you ought to be told alſo; that if it were really ſo, yet were
your delay ſtill a prodigious Folly. Being of your ability to utter thoſe
words at your death, you are as uncertain, as of any thing. And you
have
1
1
Wherein may we more hopefully attempt
Serm. 17.
OC
+
:
have little reaſon to think, that your preſent Obſtinacy ſhall not then be
puniſhed with (at leaſt) Impotency. « Oh Death, oh Judgment ! come
look you in the Faces of theſe fecure young folks! Shew your felves
unto them; ask them, whether upon ſight of you, they can think two
6 or three broken words preparation enough for your Terrors ? And
" that it can be time enough to think of peace with God, when Pain
" will not let men be able to think three thoughts together of him. I
knew an excellent Perſon that uſed to Exclaim, O Lord, Pain will not let
one think
upon thee.
R. 6. You, as much as elder people, are abſurd in your promiſes to Convert
hereafter. Therefore it is your Duty to Convert preſently. It is no eaſie
thing to aſcend to the height of Atheiſm ; in which alone you can dare fay,
There is no God; or, None that you are bound penitently to convert
unto : or, You will not, whatever follows, ever Turn to him. Where-
fore, you muſt be dumb or find ſomewhat elſe to ſay. Very many I ſuf-
pect to Harbor in them a dumb Devil; and to ſay little to themſelves a-
bout matters between God and their Souls. But many there are, in whom
Conſcience will not be fo eaſily muzzled. But will have ſomewhat ſaid, or
elſe give no quiet. For want of all things beſide, this is ſaid, Hereafter
I will convert.
But who has bewitch'd hearers of the Goſpel ? Neither Law nor Goſpel
it felf, knows any way to Heaven by a delayed Converſion. The Law
requires continuing, the Goſpel requires Beginning and Perſevering ; nei-
ther admit of Delaying. Gal. 3.10. Curſed be every one, (young and old)
that continues not in all things that are written in the book of the law to do
them. Did you not only Intend, but Begin ; and that this preſent minute;
not only to wiſh but to do; not only fome but all things of the Law ?
The Law for all this, would damn you without Mercy, for having ever
ceaſed to do all
. Glory be to God in the highest, for the bleſſed Goſpel! And
what ſays that ? Why, Ait, 16. 31. Believe on the Lord Jeſus, and thou
ſhalt be ſaved. Thou art a ſinner; a finner grievous againſt Law, Goſpel,
and Conſcience. But what then? Believe now on the Lord Jeſus ; Turn
to God by him dutifully, God will draw nigh to thee graciouſly: But
neither there or any where is it ſaid, If thou art not minded to believe
preſently, do but promiſe hereafter to do it, thou ſhalt be ſaved. Aud
for your lives, young People, conſider (after Law, and Goſpel ) but
Example and Preſidents. When Chriſt call’d his Diſciples, all'follow'd
him preſently: ÝVhen the Three Thouſand were preached to, and were
convinced, they were converted preſently. So the Jailor, Act. 16.
converted ſtraitway.
But look we a little into theſe your words, you will convert hereafter.
Fall they not into theſe two parts? 1. We will not Convert now.
2. We
will hereafter.
Firſt, you will not Convert now. That is, You will abide Rebels to
God, Devils to your ſelf, Vaſſals to the Devil, Idolizers of this vain
V.Vorld, 6c. This you will do ; though you know it. Onjust, Unſafe,
Unprofitable; Ungrateful, and all that is worſt, And though you would
1
think
Serm. 17.
the Converſion of Young People, than of others.
417
---
think it hard, if God ſhould hold you in ſuch a ſtate, againſt your Wills.
Or ſuffer Satan to keep you in it by force. This you will do, though
you kuow if God ſhould now uſe you like your felves, (that is, like un-
reconcilable Enemies, even againſt his very intreaties;) you muſt be ſent
quick to Hell
. Though you know too, that every ſin you commit,makes
Converſion harder, if ever it be made ; and Hell hotter for you, if it be
not made. This ye will do; of Choice you will. And becauſe you
will; without any Reaſons that you dare to produce, or let mortal Men
hear you ſpeak.
Secondly, You will Convert hereafter. Thy Power, Fooliſh Crea-
ture, thy Power! Where is thy Power, thy Will, or thy Reaſon !
Thy Power Man! Canſt thou live as long as thou wilt? Or, canſt thou
keep what ability God has now given thee for Converſion, and make it
inore when thou wilt ? Canſt thou ſave thy ſelf from Diſtraction? Deluſi-
ons of Satan, &c. Art thou able thy ſelf to ſupply thy ſelf with neceſſaries
Natural and Supernatural, now and hereafter? Well : if thou couldeſt;
ſay plainly what is thy Will? 'Tis a Will, not moved by Gods Threats
or Promiſes to Fear or Love him. If it were ſo, thou wouldſt Convert
now. And if it be not fo, what is thy Purpoſe, for all thy fair Promiſe ?
Doſt intend hereafter to turn unto a God neither Feared nor Loved ? Sure-
ly thou doſt not. Thinkeſt thou that thou ſhalt hereafter Fear and Love
him? I ask what ſhould make thee ſo think ? He will for ever be the ſame
God that now he is. Lay to thy Heart, what I tell thee, If God be not
juſt now worthy of Fear and Love, then he never was or will be fo ; for he
Changes not. In a word : VVhat if thou hadſt both power to Convert when
thou wouldeſt, and hadſt a real will to Convert hereafter to God; where
is the Reaſon, for ſtaying without and againſt God all the while? Thou
art Servant, he is Lord; thou the Child, he the Father. When Servants
run away and will not return to their Maſters : and very Children run
away, and will not come back to their Fathers ! No, though the Maſters
and Fathers call and ſend and promiſe; and do not need them, while they
all the while need their Maſters and Fathers. All people conclude there
is a cauſe of this : and a fault muſt lie ſomewhere in one of the Parties.
Either the Fathers Unnatural, and the Maſter Cruel ; or elſe the Child is
a Viper, and the Servant a Monſter. Speak, Man, and ſay now :
where is the fault, what is the cauſe that thou canſt not yet be prevailed
with to return to thy Lord and Father ? Thou muſt charge Him or
thy ſelf with moſt black and bloody faults. If thou lay'ſt it on God, thou
makeſt him worſe than the Devil ; and proclaimeſt Satan the better Ma-
ſter and Father of the two. If thou takeſt the blaine on thy ſelf, I ask
thee, how thou canſt endure to ſee, hear, or think of thy ſelf? A Crea-
ture hating it's God, that is all Love and all Lovelineſs! No words, I
think: no words of mine I am ſure, can expreſs how Blasphenions, or
how Self-condemned they are, all, that put off Converſion to another
time.
Alas, here is Life and all in the caſe. Converſion, is the Life of thy
Soul, Man. 'Tis Dying, till it Convert. 'Tis in Hell, till thou Con-
Ееее
*
--
Vert.
W bercin may we more liopefully attempt
Serm. 17.
poor Souls,
vert. And-is this a fit word, I will then Convert hereafter? Thy darling
Child drops into the Fire, and thou promiſeſt to come help it out to mor-
row. A very Kind creature thou wilt be thought, and as Wiſe an one.
Upon every account I may ſay of theſe Promiſes of Turning hereafter, as
was faid of Judas, It had been better they had never been born. And they
be Judafíes indeed; for though they Flatter and Kiſs, they Betray and Kill
R, 7. You, as plainly as elder people do dare God to damn you, all the
while you delay your Converſion. Therefore’tis your duty to convert pre-
fently. I have heard of a Man much accuſtomed to curſing in his health,
that could not utter any word but a curſe in his fickneſs. Could not pro-
nounce Yes or No; but as oft as he ſpoke, in ſeveral Months time, he
bid God to damn him. A moſt frightful thing, you will ſay! And yet,
young people, I take you to be in very like condition, all that delay your
Converſion.
For the Language of Practice is, with God and Men, as ſignificant as
any ! if not more.
If you practically bid God damn you, you are of the
fame ſpirit with them who verbally bid him ſo do. And, if I know any.
thing, Delayers do bid him in deeds, as certainly as any ſinners do in
their words. I appeal to your very own thoughts in the caſe;
You are corrupted with fin and condemned for it. The grace of God
calls you to come take your Pardon and your Cure. But tells you, Now
is your Time. Promiſes you no Breath of Life, but what's in your Noſtrils;
nor any offer of Cure or Pardon, after the firſt. In every Frecept, re-
quires preſent coming. Your Delaying, therefore, is running the 'Ven-
ture. And that adventuring is plain laying, “Lord, if now, juſt now,
“ be the time, I ſhall not take hold of it. Though I Burn, I will not
yet
Turn. Thou doſt not promiſe to ſtay longer for me ; but, if
“ thou wilt not, Damn and do thy worſt with me. I would rather thou
16. wouldſt change thy Word. Blot [now in the dayes of thy Youth] out
" of the Bible: Write [Remember thy Creator when thou art old and bed-
"ridden.] But, if this thou wilt not do, I will live under thy Threatning
« VVrath. And let its Vials fall on me, if they muſt; I am ſet againſt
u prefent Converſion for thy Peace.
Let me add but this, Sirs ! There is but one way poſſible to Hell ;
which is by Sin. For nothing elſe can incenſe God againſt You. He
cannot be in the leaſt diſpleaſed for ought beſide. But, fin is that which
he cannot but Hate and Puniſh. Now to go on wilfully, delightfully, and
reſolutely in fin, is in effect as if you ſhould kneel down on your knees, and
beg, and pray, with tears in your eyes, that you may never be ſaved. But may
be aſſured of a place in the loweſt Hell. The former, is interpretatively
the latter. 'O madneſs beyond compare! though not Admired, becauſe
fo much' Practiſed,
R. 8. Tou, as well as Elder people, do hate and rob God, and imitate and
obey Satan, till you do Convert." Therefore 'tis your duty preſently to
Convert. Young people, it may be you know not what you do; but
knowingly or ignorantly, theſe things you do do, till you Convert. You
hate
Serm. 17
the Converſion of Young People, than of others,
418
hate God; Interpretatively, you hate him. By, your actions, no other
can be judged of you.
If you deſired to expreſs hatred of him, you could
not take a more direct way for it, then that you are in. For you walk
contrary unto him. Comparatively, you hate him. If you have any love
to him, fure it's nothing, and leſs than nothing, in compariſon of that
which you bear unto your idolized things and perſons. Yea, Abſolutely
you hate him, as an holy and juſt Ruler and Judge. In his Government
you hate him ; and wiſh you could dethrone him. Deny it, if you dare.
In his Children and Friends you hate him. · Their Company is an Eye-lore
and Burthen unto you; his Image on them you cannot bear. If it were
otherwiſe, you could not but Convert unto him. You Rob him, yea,
and all his. You rob him of a Child, Chriſt of a Member, the Holy Ghoſt
of a Temple, the Heavenly Hoſt of a Joy, the Church of a Star, the
World of a Pillar. And in the mean time, what do you ? VVhy Satan is
the God of every unconvert Creature. Him in your Spiritual impuri-
ties, you Imitate'; in your bodily, you Obey ; in both, you Serve and
Gratifie. Horrid Servitude! Unendurable by Souls any jod leſs ſenſeleſs
than Plants, or leſs wild than Brutes !
R. 9. You, as elder People, do out-ſin Satan himſelf till you do Convert.
Therefore it muſt needs be your Duty to Convert preſently. Sirs, muſe
on it. 'Tis Sin, and the higheſt, to fiight the richeſt offers of Divine
Grace. You that Convert not, do ſlight ſuch offers as be the kindeſt
God ever made to men. And ſuch as he never did offer unto faln Angels.
Ye do not believe, that the Devils and damned ghoſts in Hell would ſlight
them fo, if God ſhould make the ſame offer unto them. I mean, provided
they were not under irrevocable damnatory Sentence, and alſo final Obdu-
ration, and implacable Malice; the which you are not under. You would
then think, that, if the Goſpel were preach'd unto then, they would not
ſay as you do virtually fay, every day of the week : ſc. « Lord we can-
not hearken at preſent to thy propoſals. VVe will, at ſome more con-
u venient ſeaſon. Or, if thou wilt not wait that leiſure of ours, then
“ will we go without thy offered Kindneſs. No, I ſuppoſe you would
think, that they would rather anſwer thus, which you have not yet done.
" Lord, our aſtoniſhed Minds never heard ſo raviſhing News. Our
cc enflamed Hearts cannot contain their Praiſe or Thanks. VVe are not
" able to utter faſt enough our Acceptation of thy Offers, or our Conſent
unto thy Demands. Ve would celebrate the Grace of both ; but who
can expreſs things Infinite? The Eloquence of Heaven is exceeded by
“ it’s Kings Mercy; &c.
Sirs; I muſt have you Convert preſently, or muſt have leave to ſay,
You are of your Father the Devil, and the works of your Father you will do ;
and worſe, if worſe can be. But though I thus ſpeak, I would by 110
means have you think any good to be in the Devil
. Only I would
have you know, there is much more evil in your felves, than you are
aware of. And that you can never know your Sin too much, if you do not
know your Saviour too little.
Saviour too littlé. VVherefore I add,
ec
0
co
Eeee 2
R. Ia
Serm. 17.
so
Wherein may we more hopefully attempt
R. 10. You, Young People, do fin beyond the meaſure of all Óld ones that
Convert not, if you put off your Converſion. Therefore it is your Duty,
and you
are ſingularly obliged to Convert preſently.
This Reafon gives me opportunity, to ſlide into the very heart of the
caſe propounded unto me. I do conſider with whom I have to do, and ſhall
thus plainly and even rudely make my way,
The meaſure of their fin is far greateſt , who do then fin, when the
Lions in the way of their Duty, be feweſt, and their Helps be moft, and their
Encouragements greateſt. But,
Young People, not Converting unto God, have this to be ſaid concerning
their fin: That it is committed then, when feweſt Lions, be in the way of their
Duty, when their Helps to it be the moſt of any Mens , and their Encourage-
ments greateſt. Therefore,
The
Sin of Young People not Converting is far greateſt. And ſo far from
boing to be extenuated and thought leſs of than Old Peoples, that it ought ta
be held, of the two the greater.
I ſhall ſuppoſe my Work here requiſite to be only this, viz. to ſhew
that Young People have ordinarily fewer Diſcouragements from going
about to Convert, than Old ones have. And have more Helps than they';
and greater Encouragernents than Old People now have; and then they
themlelves can have when they becoine Old. I ſay, Ordinarily. For
which Service, I advance theſe Seven Conſiderations. Directing them un-
to your felves, my Young Folk.
C. 1. Your God is not ſo angry with you, as he is with Older People, and
will be with you, if you Convert not before you are Older. He is indeed
angry with you; for Sin Original and Actual. Go rowl you in the Duſt
before him.' Yet, know for your Comfort, he is leſs angry, as I have
faid. For, theſe two Affertions are moſt true. Sc. (1.) Every day conti-
nued in refuſal of Subje&tion to his Authority and every wilful refo-.
fal of Obedience unto his Goſpel Precepts, do increaſe the Fire of God's.
indignation. (2.) Every laſt day of Unſubječtion, and every laſt
At of Diſobedience, do increaſe that Fire of God's Indignation more than
the former. As for the firſt, though it be Self-evident, and granted of
all Men, let me add this. A Command, ſuppoſes Authority in the Com..
mander, and Subjection in the Commanded. Obedience unto a Command
ſuppoſes Acknowledgment of Authority in him that gives, and Subjection
in him that receives it. God is Soveraign, we are subjects. He firſt
publiſhes his Authority, and requires our Subjection: Then enacts Laws,
and requires our Obedience. Our Orderly Duty is, to ſubmit us firſt to his
Commands
for expreſſing that Submiſſion. The Sin of the World
that incenfes God, is denyal of this Submiſſion to him, and of this Ex-
preſſion of it. Of this Denyal, the firſt riſe and beginning kindles his
Wrath; but the continuance, againſt his means of reducing us unto Sub-
jection and Obedience, doth more than continue it. Even greatly encreaſe
it. Nor is it wonder, being that the ſinful Denyal, continued under ſuch
conſtant means aforeſaid, dayly encreaſeth. And accordingly, barren
Frees have it counted to them a hom many years they have cumbred the
ground,
2
7
Serm. 17
the Converſion of Young People, than of others.
419
ground. But then, as to the ſecond particular: Therefore doth every
laſt days Unſubmiſſion and Diſobedience more exaſperate then the former,
becauſe they are againſt more Means uſed, and Patience exerciſed, then
the former. And they are as it were a Juſtifying , and an Approving of
all former Sin alſo. A virtual Ating over of all again.
There can therefore be no doubt but the degree of God's Diſpleaſure is
leſs againſt you, than againſt thoſe who have many more years Diſowned
and Diſobeyed him. And you
have leſs reaſon to fear the making of your
Peace with him, if you go ſeek it, then they have. And more ground
of hope to get it made now, then you can have hereafter if
you delay.
For you to ſay, I will not ſeek my Peace till I am Older, is as if a Cona
demned Man ſhould ſay, “ I will not go try to get my Pardon, till the
" King is a hundred-fold more angry with me than.yet he is. Matchleſs
c Frenzie!
C. 2. Your Enemy Satan, has not ſo much Power over you, as he hath
over Older People; and will have over you, if you Convert not before you are
Older. Sirs, Satan is an Enemy that you muſt Conquer, or be Deſtroyed
by. His power to Deceive, is very great. It was ſo from the begin
ning, and ſhewn in Paradiſe to be ſo, when he flew all Mankind in their
firſt Parents. Beſides, it is now much greater. In more than Five Thou-
ſand Years, he has learned much. And being now an Old, he is a more
Subtle Serpent. But it is not his Natural and Acquired Power, without.
that which is Judicial, that is the matter of our juft Fear. The Lyon in,
Chains fcareth no Child: 'Tis the I. yon let looſe that frightens the Town,
and doth the Miſchief. All Satans Power, is no Power as to us; if God
doth not judiciouſly let him looſe on us. God, as he is more or leſs angry
with Men, holds up Satan in a longer or ſhorter Chain. Being lefs Angry
with you, Young People; he ſuffers him not to fall upon you with ſuch
ſtrength of Fraud or Force, as upon Old Tranſgreſſors. So much reach at
you
God doth allow him, as maketh-needful your Watching and Prayer;.
and Warineſs of his Devices. But God allows him ſo very much leſs at.
you, than at others, that he may be repelled more eaſily by you, than
others :: And you have leſs reaſon to doubt of Victory when you fight
againſt him, than others have: And may be certain, that if
Unconvert in your ſins, and go on to incenſe God more againſt you, you,
ſhall then have a much more powerful Enemy of him than now you.
have. Now,
Would any General of an Army delay to Fight with his Enemy, till he.
himſelf were Weaker, and his Enemies ſtronger ? O do not any of you ſay,
practically, “ I will not yet fight for my Tranſlation out of the Kingdom
ic of Darkneſs; I will have the Prince of Darkneſs get an Hundred times.
more forces againſt me, and more advantagious ground, before. I will
66. encounter him How kind to Satan, are Delaying Children?
C. 3. Your Hearts, which are your Rulers under God, be not yet fobad.
within you, as Old Peoples be ; and as they will themſelves be ſure to be if
you now Convert not. Your Hearts; the Lord ſhew it you, are they that.
do moſt under God, for your Conquering, or your being Conquered by
Sing;
you abide.
06
Wherein may we morc hopefi:lly attempt
Serm. 17.
..
;
ners.
16 We
Şin, Death, and Hell. Thefe Hearts of yours be blind and fooliſh, proud
and perverſe enough; they be ſufficiently Unteachable, Untractable, Un-
faithful. The Lord humble you deeply in the deepeſt ſenſe of it. But ſtill,
they be not near fo bad as Old Sinners Hearts be. Believe it, there is a
ſenle, in which Nicodemus his words be ſmart: How can a Man be born
when he is Old? God has in his offence, departed farther from Old Men
than you. Satan in his long ſtay in them, has hammered them into a
greater hardneſs than he has yet brought you into. Actual Sins, have pup
more ſtrength into their Habitual, than into Yours. And they have more
Milftones about the neck of their Souls, than yet are about yours. Info-
much, that you have as much the better of them, as thoſe who have in
War a leſs unqualified Commander, have of them whoſe Leader is moſt
blind, moſt Lame, and moſt Lunatick it ſelf. Your Work is more eaſie,
and your Encouragement to expect Victory is more ample, than Old Sin-
And both fuch, as they will iiot continue unto you, unleſs you
now Convert unto God.
Which if you do not, you do like Soldiers that ſhould fay,
•£6 will have no Battel with our Enemy as yet : The Leader, whoſe Con-
• duct and Action are our Life or Death, will ſhortly be Stone-blind,
« and under the Dead Palfie. And we will ſtay till he be fo, before we
" employ him. O plotted Self-Deſtruction ! O Chofen Ruine! If this
Conſideration go for nothing with you, ye are blind againſt Sun-fhine,
and Deafunto Thunder.
C. 4. Your Bodies, the Inſtruments of your Souls Action, be not yet so
forry as Old Peoples be; and as yours will be most certainly, if you Convert
not preſently. Sirs, An Unfanctified Body is a Souls Unknown Enemy.
A Trojan Horſe, a Pandora's Box, a Forge of Miſchiefs. Your Young
ones are ſuch, that (almoſt proverbially) the Blood of Youth is Satan's
Tinder and Match. 'Tis ſeen, you have warm Bofoms for all Snakes.
Legions of Devils are a leſs formidable Army, than your own five Senſes
unhallowed.' Beware of the Fleſh. But withal, know ye, an Unruly
Horſe is more deſirable than a Dead one: He may be Bridled, and made
ſerviceable. 'Tis better with you, than Old Folk; if you will but well
uſe, that whereof they want the uſe. Health, and Strength in general;
reading Eyes, and hearing Ears, and walking Feet in particular. Old
Age is it felf, fay fome, a Diſeaſe; a very Hoſpital of all. Many
deprived of the means of Grace by Blindneſs and Deafneſs. Moſt, do
uſe them with much pain and great diſadvantage. None have ſo few
Clogs about them as you. So that great is your advantage for working
out your Salvation. Your Labour is leſs to read or hear an Hundred Ser-
inons, than theirs to hear or read one. And to go Twenty Miles for
Advice, than theirs to go Twenty Steps. Being that Sin, and fo Death,
came in at the Eye and Ear; and it is God's Will to drive them out at the
fame; and to tranſmit the Wiſdom that ſaves our Souls, through thoſe
Bodily Senſes; theſe are not inconſiderable things.
O that you had heard, but what I have done, of poor Old Creatures
Outcryes! Curſing the Courſes and Companies that devoured their
ſtrength. Wailing with ſighs and tears, their diſability to Read; diffi-
culty
are
>
Serm. 17.
420
the Converſion of Young People, than of others.
io
culty of hearing; and utterly loſt faculty of Remembring. The Memo-
ry ought to cut my Heart ; may the Notice fway yours! If you will yet
put off your Converſion, this is the Language which that Delay utters;
To I have a work given me to do that is for my Life Eternal. “Í
" have yet Eyes, and Ears, and Hands and Feet. I have Eaſe, and
« Strength. But theſe all have Wings, and will ſhortly fly and be gone
as others be. When gone, I cannot work, or, if I do, it muſt be
“ in the Fire as it were. Nevertheleſs, I will not fet to my Work till
my Sun and Moon and Stars be darkned. I will not ſtir one Foot for
." Heaven, till my other Foot is in the Grave. If my Peace be ever
" made with God, it ſhall be even at the Graves brink. When I am
és juſt come to the Mouth of Hell, and can ſcarce open my own Mouth
< to deprecate it, I will beſtow a wiſh for Heaven, if that may poſſeſs
me of it. Senſleſs Creature, that wanteſt nothing of a Bruit,
"but
Hair, and two Feet more !
C. 5. The World, another back friend of yours, hath not yet lain ſo many
Loads on your backs, as upon Old Peoples; and as it will lay on yours, if you
live longer, and live under its Power and Unſubjected and unconvert unto
God. This I ſpeak to you eſpecially of the Younger fort, Children, and
next to Children. I hope you have heard what an Enemy the World and
the things of it do make, to Converſion and Sanctification. Read the
Texts in the Margent. Read Eccleſiaſtes ; a whole Book of Sacred Scrip- 1 Jo. 2.15,16:-
ture took up in warning us againſt this faid Enemy. More or leſs Woe Jain. 4. 4.
is to every Dweller in it, becauſe of the Avocations, the Diſtractions and Matth. 6. 249.
Interruptions of this Old Adan's World. But here alſo you have the
better, ordinarily of Old People. For themſelves, or their more Belo-
ved Selfs, ) their Children, they are ſwallowed up of Deſignis,Bargains, &c.
Gains and Loſſes make their Souls a Sea of tempeſtuous Cares, knowing
little calm or quietneſs. You are yet free, comparatively; and Unladen
You may Contemplate and Act for next World, without the weights of
this depreſſing you. And go to Jeſus Chriſt, without Farms, and Oxen,
and Wives haling you back. Haling you , as they do hale away multi-
tudes before your Eyes ; and as they will ere long be haling your
ſelves.
If now ye will not come unto him,
have Life
3
if
you
will not now begin running your Race toward the Redeemer, what do
you do? Truly juſt as a Man, that is to run for his Life; but cannot be
perſvaded to ſtir a foot, till he has gotten many more Sheets of Lead
upon his back, and many more Fetters upon his feet. Riſe Sinner , rife?
If not, theſe Words ſhall be thy Souls Eternal Loads.
R. 6. The Providence of God lendeth you more Physicians and kinder
ones, than it doth lend Old Diſealed Sinners'; and then it will lend you, if
you lire much longır. Eſpecially, if you live Urcorvert. True it is Gods
Lov and Mercy unto all, is wonderful. God fends abundance of Helpers
unto all poor ſinful Creatures. Every Baptized Profeffor, is obliged to
be his Brothers Keeper. All Believers, are bound to be Charitative Mini-
sters unto cach other, Miniſters of Reproof, Counſel Comfort, In Chriſt's
Body,
that ye may
W kerèin may we more hopefully attempt
Serm. 17.
.
Body, no Member ſhould be all for himſelf; or for leſs than the good of
all. But a double Portion of Spiritual help, is ordinarily vouchſafed un-
to you Young People. Of Soul-Phyſicians, you have more than two
for Old Peoples one. They have Miniſters; fo have you, or may have
if
you pleaſe. They have Religious Friends, fo have you I hope. But
then you have Parents which they have not: You have Maſters and The
tors, which they have not. And be it conſidered, the Aged People have
few or none that will deal fo boldly with them, as almoſt all deal with
you. Miniſters and Friends, do moſtly either fear to offend, or deſpair
and think impoſſible to benefit old Sinners, with any Counſels. They think
it the ſame thing to give Advice to an Old Body, and Phyſick to a dead une.
And if they give any
'tis as cold as Elie's rebukes. But
both come more couragiouſly upon you. They lels fear your Diſplea-
ſure, and more hope your Reformation. And therefore with more fre-
quency and acrimonie deal with you. Beſides, your Parents Love, and
your Mafters and Tutors Intereſt, and the Comfort and Credit of both, do
engage them to follow you cloſe. And to do more than Miniſters and
Friends are ordinarily .capable of doing, for the Converſion of your
Souls. Upon all hands, 'tis beſt with you. You have the help of moſt
Phyſicians, in number; and of all the number, you have moft' of their
help. Incomparably more than Old Folk have; and then you muſt look
to have in your evil days approaching.
But you will ſtill delay, will you not ? I doubt many will. And will,
as 'twere in ſo many words, ſhew us this is their mind. Sick they think
themſelves; Sinners, they confeſs it, they are. A ſtore of Spiritual
Phyſicians now they have, they own it; But of theſe Phyſicians and Hel-
pers, fome will by and by die ; others decay; and none be fo helpful here-
after as now. Nevertheleſs, Live Soul or Dye, they will not till here-
after engage in any ſerious care of their Spiritual Cure and Recovery.
They will ſtay till they have Helpers fewer in Number
more. Chill in
their' Affection and Care, and leſs capable of taking pains for their Sal-
vation. Sad Infatuation! A wondrous Will to get out of Probability,
unto bare Poſſibility of Life; if ſo much!
C. 7. You have ſpecial Encouragements to Convert now, from all general
Obſervation and Experience ; ſuch
as Old People are paſt, and you will e're
tong be paſt. I muſt remember my bounds; and therefore will name but
three. One would think they ſhould be enough to move any thing not
twice dead. And to pull out your Folly, unleſs it be extraordinarily
bound
you. Young People,
1. God Regenerates the moſt of his choſen in Early Years. If that Early
Riſers were moſtly the Men that grew Rich, and lived long in the World,
who of you would not leave lying late in Bed? Truly, They that riſe
in the Morning of their Days, and turn unto God, be moſtly the Men
that ever overcome the Devil. They that continue in the Bed of their
fecurity late, are in danger of having their Bed in Hell for ever. А
Young Saint, and an Old Devil, is a Proverb, which was certainly hatched
in Hello God and Men, break Colts when they are Young.
3
**
up in
..
2. God
.
i
Serm. 17.
the Converſion of Young People, than of others.
421
th
2. God doth Regenerate moft eaſily, thoſe Souls whom he turneth early.
Know it, Sirs; Pain is neceſſary, thank Sin for it. Had not Sin entred,
never had we known Pain, Grief, Fear, or Shame. But now there is a
very natural neceſſity for it. Sin is a painful, grievous, fearful, ſhame-
ful thing : Nor can I ſee, how the Honour of God's Juſtice could pof-
übly have excuſed Repentance. Spiritually, as well as Naturally, we
are born in Sorrow. Both forts of Children cry before they laugh. All
New Creatures, be firſt Mourners. But, all are not in the fame degree
fo. Nor are all equally long fowing in Tears, before they do reap in
Joy. Some Sinners are Launced more deeply than others; and God
keeps open the Wounds of ſome of his Children longer than others; as
he pleaſeth. But ordinarily we ſee young Timothies be not ſtruck down
like Sauls : Or if they be, they be not kept ſo many days in frightful
darkneſs.
And is this a ſmall thing? Think of it, and ſay, “ If my Body had
a Sore, of eaſie and ſpeedy cure if the Chirurgeon were applyed quick-
" ly unto; I ſhould not ſuffer a little matter to hold me from him. My
« Soul, and Body, is all Spiritual Wounds. God alone can heal them.
• Thole he doth heal eaſieſt and fooneſt they be of firſt Comers, moſt
cc commonly.· Tardie and late Comers are healed rarely, and to as by
c Fire when they be. What ſhould ail me? Why ſhould I not pre-
6 ſently ariſe and go to my Father ? Why ſhould I buy dearly God's
CC hardeſt blows.
3. God doth honour Singularly, and Reward with Grace extraordinary
his Early Converts. If any, they be thoſe that have two Heavens ; Great
Service, and Sweet Aſſurance on Earth, and greater degrees of Glory alſo
than others above. Moſt Divines think ſo. Late Converts too much
imitate the Indians; that eat the Hony themſelves, and offer but the Wax
unto their Deities. They give God but the Bran of their Life when Sa-
tan has had the Flower, as ſome have expreſt themſelves. None ſo much
honour God, and none are ſo honoured by him, as thoſe who give Honour
to him, and accept it from him in your early days. Infer you then , my
Young Folk?
You muſt Convert preſently, or delay with Loſs: Even with certain
danger of Hell, and certain loſs of much of Heaven. And
And may I not
now ſuppoſe the Objections of your minds againſt my Doctrine, in good
meaſure removed? O that the Oppoſitions of your Wills were but as much
overpowred! I conclude that your own Hearts do tell you by this time,
(unleſs they be unpenetrable as the Leviathan's Skin,)
Converſion is your Duty and Wiſdom;
Converſion this very Minute made, is ſo ;
Converſion now made, is moſt Eaſie, moſt Hopeful, moſt Honourable ;
Converſion therefore is, of all People, moſt unexcuſably negle&ted, and
moſt encouragedly attempted by you.
Yet before I make Application, I would prevent or remove a peſtilent
Exception.
Too many may be ready to ſay, I talk as if Converſion were a Man's
own Work: yea, every Child's" it ſelf. And ſo Grace and Glory were very
Ffff
cheap
Wherein may we more hopefully attempt
Serm. 17.
cheap things. Not the Peculiarities of the Ele&t; but every Bodies that will
but lift up their hands, and take them!
I humbly deſire to ſpeak agreeably unto the Holy Scripture. Thence:
I learn Converſion to be both God's Work, and ours, and our Childrens:
too. Iſa. 27. 12. Thou haſt wrought all our Works. 'Tis God's Work,
and he promiſes it, Fer. 31. 'Tis ours, and he commands it, Ezek. 33. 11..
'Tis his, we ſay, as to its Riſe; he gives to Will and to Doe: 'Tis Ours.
as to the Ait it felf, we do it; and move, by him moved. The Holy
Word, is the Miniſtration of the Holy Spirit. Gospel Light, is accom
panyed always with ſome Spiritual Strength, and Ability to turn toward.
God. It is true that only ſpecial Light and Strength from the Spirit,,
avails to through and effectual Converſion. But the leſſer and common,
are Talents given to profit with, and may be put to uſe. And when they
are fo, (though God be not bound to give the ſpecial,) yet the goodneſs of
his Nature and the uſage of his Grace make it expectable. Eſpecially
conſidered conjunctly with the general Promiſe of it unto fome Seekers.
All I add is this : Act you up to the Light and Power you have received,
not daring to dream that Converſion is not the Duty of Children becauſe
'tis the work of God. And let not Satan make you think God a.
Tyrant in's Laws, or a Niggard of his Aids ; until you have diligently
uſed all his Means preſcribed, and implored his Bleſſing requiſite, and failed
of his Grace when you have done.
We are indeed certified from the Divine Oracles that God has his
Segullahs. His peculiar choſen ones. We aſcribe to himſelf and no other,
the Grace that makes us to differ. But 'tis alſo made as certain, that God is
not wanting to the happineſs of any Souls. Unblemiſhed goodneſs governs
his abſolute Soveraigntie it felf. His Decrees be as firm, as though no man
had a Liberty of Will: Yet we are all at our Choice as truly as if there were
no fore-determining Decree. Vult Deus nos libere velle. God ſuffers Men
to make a free Choice. And gives all Men that which they do ſupremely
and finally chooſe. He gives not to his Elect either Grace or Glory,
without their knowledge, and againſt their Conſent : And he doth not
utterly deſert or deſtroy others, till they harden their Hearts, and chooſe
Darkneſs rather than Life. Till they hate their Saviour, and Love Death.
Prov. 8. ult. The culpable cauſe of Mens Damnation, is certainly ſtark
wilful Unconverſion. The outcryes of every Sinner in Hell, are of his own
Will. I offer Grace and Glory but at Chriſt's own Rates, to my beſt
Underſtanding.
I am bold to call Young People thus to think. How juſtifiable would
God be in their Deſtruction, if in their Childhood he had took them up to
Heaven, and down to Hell. Had ſhewn them both, and offered them
their choice. Adviſing them to chooſe Heaven and Converſion the way to
it. Afſuring them, that Hell and Unconverſion ſhould never be theirs
againſt their Wills. And they ſhould never here or hereafter be able to
cry out, “O Lord, fain would I have Grace, rather than all the World.
"I cry, pray, wait, do all, and the utmoſt I can, and yet thou wilt not
"give me my Longing! Grace and Heaven are my Choice, but thou
i
66 de-
Serm. 17.
the Converſion of Young People, than of others.
422
“ denyeſt them to me. The Truth is, and one day will appear: God doth all
this in effect. In his Word he fets Heaven and Hell before
you,
ſhews
you what they are. Bids you chooſe whether you pleaſe. Adviſes you
to chooſe the beſt. Points out the wayes that lead unto both. Aſſures
you that the worſt home and way unto it ſhall never be yours againſt
your Wills. And if you long for the beſt home and way, you ſhall not
looſe your Longing. In a word; aſſures you that his Arbitrary Will ſhall
never be your Ruine, if your own ſinful obſtinate Will be not. Charging
you of all Enemies to beware of your felves, and of all in your ſelves to
beware of your Wills.
Theſe your Wills are inacceſſable and unmoveable, but through your
Minds. Unto which I therefore proceed to commend ſome of the Truths,
which reſult from our preceding Diſcourſe. Young People, you are
thoſe to whom I continue ſpeaking; and whofe regards I call for unto
theſe Ten Inferences. Even preſent regards, now while Time has Oppor-
tunity, and you have Ability. Delay never knew Weal; and haft unto God
never knew Woe. Never did the Youngeſt Saint lament his being one
ſo ſoon. But every true Convert, all his dayes lamenteth his Conver-
ting fo late. And, if they have any trouble in Heaven, 'tis this, that
they did not come ſooner into the way of Heaven. If nothing can make
you know what Delays Poyſon is, but the Draughts of it; and what the
Śwords be, but the Stabs of them; you muſt take your way, and God
will take his. And, Miniſters and Parents muſt be for God's Glory in your
Damnation, if you will not be for it in your Converſion. But come, I
have an Hope, and very Confidence I ſhall prevail with ſome of you.
Yea, all: Save ſuch as ſay in their hearts, God is not ; God cares not ; God
Cannot deſtroy Unconverts. Yea, and I would hope to prevail with ſuch
too, if I could make them but look upon the Frame of the World, look into
the Holy Bible, and look what's become of the moſt daring Atheiſts of former
Ages. This would looſen the Cords of Death and Hell; and make even
ſuch Spirits leſs furious downward, and more tractable upward. How-
ever I declare it, I caſt the Net, in a ſweet hope of a good Draught.
I do not believe my Prayers and Pains will be all loſt this time. Some of
you will fo fuck the Pipes of Knowledge now, that they will draw the
Breaſts of Mercy for ever. Some will drink in theſe following Truths,
and drink therein their Souls Everlaſting Health.
Inference 1. Your Unconvert State is a miſerable One. 'Tis not requiſite
to ones being a Miſerable Creature, that one ſhould be an Old one. Young
ones that Forget, or Unconverſively remember God, are truly miſerable
as the Devil: Yea, and are much liker to the Devil, than wicked Old
People. For Satan is not a cold, dull, feeble, decrepit, unactive Enemy
of God. No, he is as Youthful Simers be, ſpriteful, quick, ſtrong,
full of activity, and unwearied. A Young Sinner is the Devils molt
lively Picture. You ſee in my Text, your State is one that God judges
an ill one, and calls you out of it, and charges you to make all poſſible
ſpeed out of. Many wiſh themſelves in a state of God's Wrath, when
they ſay, Oh that I were in but fo good a Condition as this or that Child !
They
Ffff 2
Wherein may we more hopefully attempt
Serm. 17*
you will
They know leſs than many Catechiſed little Children, who know not this:
Such'is an Unconvert State, that Chriſt himſelf cannot ſave a Soul in it.
The Lord makech you all to feel, the words that I can make you but
hear. My father in all his Letters to me uſed to write, O Child, bet-
ter never born, than not New Born.
Infer. 2. Your Miſerable State, is one Alterable. Would God call
you
out of your damning forgetfulneſs, if there were no return poſſible?
Would he call you to a ſaving Remembrance, if there were a fixed gulf,
and unpaffable between you and Bleſſedneſs?" Tis fin and madneſs for the
worſt of Sinners to ſay they are Reprobates. No Man alive can know him.
ſelf to be ſo. And the worſt Man Living muſt make himſelf ftill, worſer,
by concluding fo. Young People, your Unconverſion hitherto, has kept
you unreconciled to God but hitherto. You are not now. Unreconcileable;
if now ye be not Obſtinate and Unperſwadable. I praiſe him, who when
Satan tempted him to deſpair of Salvation, thus anſwered : For ſhame San
tan, Say not there's no hope of me; thou mighteſt be ſaved thy ſelf if thout
could'ſť Repent!
Infer. 3. God is willing your miſerable State ſhould be altered, and that
ſpeedily too. Would he otherwiſe call you, and ſo call you, as you have
heard? Or, can you tell what should make him unwilling? True, he
needs you not : But you need lim, and he delights in Mercy, if
believe him. Forget not this, of God and his Son. God (wears by his
Life, he deſires not a Sinners Death. Conſequently, he muſt deſire their
Converſion. And as for his Son, your Blefed Redeemer ; as he ſhed his
Blood to ſave Sinners, ſo he ſheds Tears over them when they refuſe his
Salvation 'Tis Satan, not God, that is the Herod deſirous to ſay you,
Children! And be confident of this; if he now moves you to Duty, he
ſurely means you Mercy.
Infer: 4. You your ſelves can do more towards your Converſion, and perfe-
Etive Alteration, than all the World can do. This is hence gathered ; from
God's ſetting his Miniſters, and your parents, and Friends all, upon your
ſelves. He bids us 110t go to any others, and tell them they muſt go new
form your hearts. No, but charges us to apply unto you, and call on you
to make you new Hearts, and new Spirits, and Convert unto him, and Remem-
ber him to right purpoſe: 'Tis therefore certainly moſt in the power of
your own hand, next to Gods. God has committed you more to your own
kceping; than unto any meer Creatures. And given you more power over
your felves,than any other Creature hath. Wherefore, neither can beſt An-
gels benefit you, or worſt Devils injure you, as you can benefit or injure
your felves. And it leſs concerns you dayly to enquire, what all the
World has done for you, or againſt you: Then what you your ſelves
have done for or againſt your felves. Would you know what is the juſt
extent of this power; what it is you can do, and what it is you cannot do
toward your Converſion ? Others have anſwered more largely; I ſay this
briefly, Try and you ſhall know. Do all the good you can, and you shall know
what good you can do. To lie idle, and do nothing, becauſe you know
not how much you can do, were a folly, like Ezekiels Infant wallowing in
its own Blood.
Infer, si
Serm. 17. the Converſion of Young People, than of others.
423
Infer. 5. Your Tempters from preſent Converſion, are Hells black Legion.
I infer it thus. It is only Hell that oppoſeth Heaven. Divels, that fight
againſt the Command of God. Black Devils, that withſtand his expreß
Commands. But 'tis his Command, and moſt expreſs one, that you now
prefently do Convert. Wherefore as oft as any man difſwades you
from it, tell him, you find by his Lip, he has a Cloven Foot. And you
ſee Satan is grown idle and impudent, and leaves off the trouble of trans-
forming himſelf into an Angel of Light! Tempting Company, is the open
eſt Mouth of Hell in all this World !
Infer. 6. Your way unto Salvation, is one and the ſelf-fame with other
folks. If not, why ſhould it be preſcribed in the ſelf-Janne words, that
the way of all others is preſcribed in. Sc. Remembering God. Deut. 8. 18.
Jer. 51. 50. There be many about you, that will thew you young peo-
ple a ſhorter cut to Heaven.' And there is much within
catch at it greedily enough. But the Lord give you to receive your
fight ; you will then as eaſily believe there is one God for you, and ano-
ther for old people, as that there is one Religion for you, and another for
them. Verily there is but one narrow Gate for the Entrance, and one
ſtrait Way for the Progreſs of both of you. Bleſſed are both thát find it,
Miſerable both that mils it! I know not how he himſelf ſhall be faved, that
prompts young people that they may be fo, without Underſtanding,
Owning, and Living ſincerely according unto their Baptifinal Engage-
ment! May the weight of Mat. 5. 19. never lye upon any Soul dear
unto me?
Infer. 7. Your greateſt Danger, is of delaying to Convert. Why elſe,
are you twice warned thereof in the Text ? Why required to Convert
in your Youth before you are Old ? and juſt Now, before you are a minute
Older. Death ſtands before Old Mens Faces, and one would think they
ſhould not venture to put it off. It is ſomewhat farther out of your fight
indeed; but, fo ſwiftly it oft comes, that it is of wonder you your ſelves
fhould be fo daring as to do it. But, alas,both of you are daily ſeen full of
your Delays. Full often in my Pulpit I think, what a number ſhould i
Convert this time, but that my old Folk think they may as well Convert next
Week; and my young ones think they may Concert next Year ; both think
they may Convert another time. And what fayes my trembling Heart?
Plainly thus, ".Oh Delay, Delay! thou bond of Iniquity, thou bane of
Piety, thou bar of Converſion, Satan's great Barge into the Lake of
“ Fire and Brimſtone, be gone and deſtroy not this Congregation! Sirs,
Remember it; down-right denyal of Converſion, is nothing near ſo like to
ruine
you, as dallying Delay of it. 'Tis Delay, is the Element of Un.
regeneracy, as Unregeneracy is the Element of Hell.
Infer. 8. Touthful Unconverts are the worſt of Demoniacks, and break
molt bonds of God. For, as you have heard, you have ſpecial Obligati-
ons on you. Though God makes your days choice and good, yet cleave
you will unto the worſt evil. Though you have on you, the Reſtraints
which old ſinners have long ago had took off from them, you fin as they.
The Spirit of God that has done ſtriving with many of them, ſtrives ftill:
with
60
{
Wherein may we more hopefully attempt
Serm. 17
:
with you. Conſcience, that is feared in them, is yet of fome ſenſe in you.
Parents and other Reprovers that have done long ago with them, are ſtill
plying you. And yet, as they, you ſay unto God, Depart from us, we
de fire no Communion with thee. With more violence than they, you take
the Kingdom of Hell by force? The path to Hell, is harder unto your
Feet than theirs.
Infer. 9. It is your Duty to ſhame your Unconvert Fathers and Mothers.
For, obſerve you; you ſhame them, if you remeinber, and they forget
God. If you come to Chriſt, and they either come not, or come behind
after you.' God, Angels and Men, will pronounce you Wiſe and them
Fools.' But what then? Would God have you ſtay for them, and
not Convert until they do? By no means. He commands you to
Convert juſt now; and conſequently to ſhame them, if they have
not, and do not.
By ſo ſhaming them, ſome Children have been the
bleſſed Inſtruments of Converting their parents. Of Spirirually Begetting-
their Natural Fathers. The only way this ſeems, wherein a Child can
require a Parent. For if a Beggers Child win a Kingdom and give it his
Father, his debt to him is too big to be ſo paid : But if he Converts him,
he pays him in broad Gold, methinks. Parents, think ye of this. . And
Children, this know ye ; 'tis therefore I do not caution you againſt all
finful ways of ſhaming your parents, becauſe well I know, Becoming
dutiful to God, you cannot but honour and love your Parents next unto God
himſelf
. That which I fee of many Parents in City and Countrey hath
extorted this Inference from me.
Infer. 15. Your Preſent dayes are your precious and beſt. So the Word
in the Text, and words following ſpeak plainly. Sirs, your young
Dayes, be but Dayes; and of Short Continuance, yea and dubious. Some
are Old, as we ſpeak, ſooner then others. Their Flowers fooner fade,
and their Graß inore quickly withers. But when ever your Evening
falls, you ſhall with it again Morning with you. If nothing elſe will do
it, Old Age will convince you of the Excellence of Youth. It was wittily,
that by fome Tine was thus pictured of old : Time to come, had the head
of a fawning Dog ; Time preſent, the head of a ſtirring Lion; Time paſt,
the head of a biting Wolf. So teaching, that though filly Souls fancy ſtill
that their beſt days are to come; yet, if they beſtir not well themſelves in
their preſent ones, they will be very miſerably bitten and torn in their
future. I ſadly remember ſometimes, the Tears, and Words of a very
ancient Gentleman to my ſelf and my School -fellows, in our Childhood.
“ Children, ſaid be, Your Age is good for every thing that you can
« deſire to get; mine is good for nothing but to ſpend whatever one has
“ got. A thouſand Worlds I would give for a few of your learning,
“ getting dayes again. Of all things prize your time and of all time your
young, which is your Sowing-time. 'Tis upon Eternities account,
that any thing can be judged Excellent. Nor doth ought make for our
bleſſed Eternity, but vital Piety. And ſurely, for that, there is no ſea-
fon like to Lifes Morning. Poets ſay, 'tis a friend to the Muſes ;
Divines muſt proclaim it the Friend of Graces.
For
Serm. 17. the Converſion of Young Pcople, than of others.
424
For why? as incongruous as Atheiſtic Vermin do conceit Youth and
Religion, 'tis plain as Noon-day Light, that Religion is ſpecially framed
for Youth, and Youth for Religion. Ler Shame be their Portion who are
ready to drop the Italian Proverb upon every Religious young head ;
Tanto buon
This Puritan Youth is ſo good, that he is good for nothing.
Young people remember the ſeven Stars in your Firmament; and tell me
how fit they are for Religion, and Religion for them ?
Quick Wit and Fruitful Invention. What are theſe for, but Religion,
and what appearance makes Religion without theſe ? Age will make
you
Lame and Barren, in Mind as in Body.
Tenacious and Prompt Memory. What is this Treaſury for, but Reli-
gion? and how Poor muſt Religion live (if Live) without it. Age will
dry your Brains, and make Sieves of your Memories.
Lively and Stirring Affe&tions. VVhat are theſe Horſes for, but the
Chariot of Religion? and how heavily muſt the wheels move (if move,)
without them? Age keeps no ſuch Horfes; nor Travel old Souls but upon
Crutches, and the pace of Snails.
Flexibleneſs and Self-denial. VVhat are theſe Spiritual Joints for; bur
Religious bowings ? 'And how little can the moſt profoundly Religious
Soul ſtoop to its Maker without them? Old Age, has ſtiff joints, of Soul
as well as Body.
Amatoriousneſſ, and Love of Love. V Vhat is this Soul of the Soul for;
but Religion ? And how is Religion her felf, if her Soul has loſt it felf?
Love, is all the Religion that I know of. But Old Age layes your Souls:
in Froſt and Snow.
Alacrity and Cheerfulneß. What is this Godlike quality for, but Re*
ligion toward God? and what likeneſs has Religion to it ſelf without it?
For God taketh all things, not cheerfully given; as forced Spoils rather
than free Gifts. Now Old Age's Clouds do fo return after the Rain, that
it admit's little of this Sunſhine. Rarely 'tis, that old Sarahs bears
Iſaac's.
Vigor and Strength of Body. What is this for, but Religious Service:
to him, whoſe the Body is as well as the Soul ?' And how little can the
Soul while 'tis in this Body do without it? But where's the Old Body that
can let the Wind blow on it ? at leaſt where is the Head of Gray Hairs,
that has a Body of Braſs for a Soul of Gold ? Sirs, in a word; The
Truth I beg deepeſt engravement of upon your Hearts, is this of the
Matchleſs Excellence of your preſent days. Verily, fo fit is Youth, the
beſt of Life, for Religion, the beſt of Employment; and fo Uſeleſs, yea
Harmful, are the endowments of Youth, without Religion ; and ſo poor
and unlovely an aſpect has Religion without the uſe of Youths Endow-
ments; that it is a pity but Youth and Religion ſhould Marry, and Unite.
Al time, is too good for Satan : but if he muſt have any, let himn not
have the beſt, which is your Youth. But, Cynthius aurem.
I was ininded to wave all particular Exhortation, and remit you unto
my Call unto Sinners; in which I have faid the things which you do moſt of
all need; and with more Plaineſs and Brevity, then I have diſcerned any
where
Wherein may we more hopefully attempt
Serm. 17
where elſe. But ſecond thoughts bid me give you theſe Directions to im-
prove my Doctrine. And the rather, becauſe they are of experienced
Uſefulneſs.
Direction 1. Chuſe each of you a Spiritual Guide in the affairs of your
Souls. There are Men ordained by God to be Eyes unto the Blind, and
Feet to the Lame, and Fathers to all that would be Gods Children. Re-
fuſe not Eyes and Feet for your Souls; nor live you Orphans, when you
inay have Fathers. Go unto fome one or another of them; tell him, you
hear that Chriſt's Miniſters are his Repreſentatives. And, that Chriſt's
Word without his appointed Miniftry of it, may not be expected to
cleanſe a Young Mans way; nor any others. Get a Promiſe from him to
lend you his beſt Direction to thorough Converſion. A Youth without a
Paſtor, is a Child without a Nurſe.
( Direct. 2. Ofe him whom you chufe your Guide for your Soul; and follow
him as far as he follows Jeſus Chriſt. Hear him ordinarily; a Child's own
Parents Milk is commonly beſt for it. Write after him; the Heads of his
Sermon, I mean, and his Chief Notes. Incomparable King Edward the
Sixth, uſed to write Sermon Notes. Go often to his Houſe, and always
to ask things worth his time and your own. Little reſt give him, till
Grace has bleſt his labors to fit you for the Lords Table. Plainly tell
hin; you ſhall count ſmall good gotten by the Word, till you are qualified
for the Sacrament. And that it is to you a dolorous thing, to have but a
Place in Gods Houſe, and no Room at his Table. It looks as if you were
but a Dog, and not a Child.
Direct. 3. Look, alway and adhere cloſely unto God's Son and Spirit.
Without theſe, the Holy Bible can no inore make you wiſe unto Salvation,
than the Fables of Alop; that Papiſts dare compare it to. The Word of
Life, is a Word of Death to you, without theſe to make it beneficial.
Theſe, without whom you can expect no more Edification from the beſt
Miniſter, than from a blind Harper. In all things, ye want Jeſus Chriſt
for Acceptance; in all, you want the Holy Ghoſt for Aſiſtance; in all
things, and at all times. Without right uſe of them, no Soul can fetch
a Breath of Divine Life, or take a Step of Holy Walk. Nature indeed
{hews you an Heavenly Father, and ties all of you unto him. But, 'tis
3upiter, 9. Ju. only ſpecial Revelation, reveals a Redeeming Son of God, and an Holy
Sanctifying Spirit of God. And 'tis much Grace, and that much uſed
too, that can keep you cloſe unto theſe. VVithout which, you may be
great Socinians, but no Chriſtians.
Direct. 4. Beware of ſetting againſt each other, Gods Mercy, Chriſts
Merits, Holy Faith, and Good Works. VVe cannot ſay to either of them,
we have no need of thee. All are truly neceſſary, and unſpeakably. But,
in the Countrey I ſaw it, and in this City I ſee it; moſt people do fix on
ſome one of them, and cry it up to the Excluſion of the reſt. To the
virtual Excluſion.' Of fo Epidemical and fatal a hindrance of Converſion,
>
th
Vans Pater.
beware you.
The
Serm. 17.
the Converſion of Young People, than of others.
425
.
The Mercy of God! All the Rhetorick of Heaven cannot praiſe enough:
but wo be to you, if you expect the Pardon of the leaſt Sin by it, othera
wiſe than through Chriſts Merits.
The Merits of Chriſt ! Theſe, without queſtion are infinite. But you
are undone, if you dream you ſhall have the faving benefit of them, Liv-
ing and Dying without Marriage unto him by Faith.
Holy Faith! Is a Grace moſt Precious; by God moſt highly honoured ;
and, of all, moſt honouring God; Honouring him in ſome reſpects, more
than Adam's perſonal Obedience did before the Fall
. But mortally you
erre, if you look to put off God with it, without Obedience. And night
good VVorks, as Supererogations.
Good Works! Are the bleſſed Fruit of God's indwelling Spirit, and the
very end of our Election, Redemption, and Converſion. But what then?
they be neither acceptable to God nor profitable to us, but through the
Gift of the Mercy, the Purchaſe of the Merits, and the Means of the
Faith aforeſaid. If you reſt on VVorks, and imagine them otherwiſe
good, your Eternal Lodging will be among Evil-workers.
Young people, make your Paſtor ſet you well at rights about theſe
things. And let the Excellency, Connexion, Order, and Neceſſity of them,
be judged worthy of your frequent and ſerious thoughts.
Direct. 5. Be'very Critical in the Choice of your company. Be fowre
and unkind unto none, Affable to all
, but pleated with Fem; to wit the
Beſt, Which are thoſe that will either beſt teach you, or beſt learn from
you. Companions of Fools are doomed to deſtruction. But where ere you
are walking with wiſe Meri, you are on your way to Heaven ; Prov.
13. 20. Souls the moſt thoughtful of Eternity, are ſtill the moſt careful
of their Company. And it is certain, the Company of your Choice in
this World, is both that which you would have, and ſhall have in the
next.
Direct. 6. Beſides the Holy Scriptures, read ye ſuch good Books as ſhall
be commended to you by your Paſtors. 'Tis not every good Book, that is for
you good. Nor every one that will hereafter be good for you, that is
good Now. Your Paſtors can judge beſt which are moſt futable.
I think it Soul-Felony for you to be without the Weſtminster Aſſemblies
Catechiſins. And I ſhould think it as little needful to commend Mr. Bax-
ter's Call, or Mr. Alleyn's, or Mr. Hom's (very Jewel) of Yielding unto
God; or Mr. F. Filler's Words to give Wijdom, with his piece of Repen-
tance and Faith; or Mr. Lawſon's Magna Chartă. England is bleſt with
the beſt in this World; and I do not light upon any that excel, or equal
them in England. You muſt ſearch farther than I have done, young
people, if you find things better worth your moſt careful reading. Books
be dead things; but God makes them oftentimes Lively Preachers. Theſe
ſeveral laſt years,many have acknowledged to me, that they have been
bleſſed Stars to lead them unto Chriſt. Yet do not, for your Lives, ever
neglect reading the Scriptures. Take forne portion of God's Word, as
daily as you eat of his bread 'Tis very honourably that I do remember
a poor Soul who fometimes burned the Thatch of her Houſe to read her
Bible
G g 88
W bercin may we more hopefully attempt
Serm. 17.
.
Bible by the Light of it. And no leſs a Saint than Mr. Richard Fairclough,
told me, ſhe died a glorious one, It was Luther's ſaying, The reading of
the Scriptures is the terror of Devils.
Direct. 7. Examine often the ſtate mf your Souls. Scrupulow.neß it ſelf,
is as much more ſafe, as 'tis leſs ſweet than Audaciousneß. But humble
and careful Inquiſitiveneſ is (fine navo Venus;) as unſpotted a Virtue,
as the ſtate of Grace is adorned with. Humility, one calls, the Violet of
Graces ; of ſweeteſt ſcent, though loweſt place. And Care, is the com-
manded Fear of falling ſhort of Gods reſt, Heb. 4. 1. The Exertion of
humble Cúre in heart-learches doth anſwer many Goſpel-precepts. And
when it is much and often, it is not the leaſt Evidence of trueſt grace. For
Bankrupts can no more endure much looking into their Count-books, than
fore Eyes can bear long beholding of Sun-ſhine. And as impatient be Hypo-
crites of very much conning the Scriptures, and their Hearts !
But I conclude. Young people; Mahomet gat the Turkiſh Empire, by
making extraordinary haſt. And Alexander Conquered the World, by
the ſame Policy ; Never Delaying. Go you and out-do them : Conquer :
V Vorld, Fleſh, and Devil; And take by violence the Kingdom of Heaven li
by your hafting to Remember, and Convert juſt now. VVith great Rea-
fon our Law makes it Death to conceal High Treaſon, ſo much as four and
swenty hours. I am ſure God's Law requires you to Confeſs and For-
fake your higher Treaſon againſt Chriſts Crown, without ſo much as a
Dlinutes delay. And with much more Reaſon and Equity.
I thought I had done. But I am ſenſible how little I have done. And
therefore before I make an end, I muſt try to ſet two ſorts of People a
doing more for poor Unconvert young ones. Two very concerned ones
in the caſe. Two, that my Text hath ſurely ſomewhat to do with. I
niean Parents, and Miniſters. Surely Natural and Eccleſiaſtical Fathers
are all bound to joyn me in preaching of this portion of Scripture.
To you Natural Parents, I firſt Addreſs. * Befeeching you, that you
go ſtudy what you have to do, and do all that you shall know, for your Chil-
drens early Converſion. I am of the inind, that gallant Language ne’re did
Gods Work. And do find it what you call Wild Note rather than ſet Muſick,
that I can ever move you by. VVherefore plainly I tell you, we may
thank you for Earth's becoming thus unlike Heaven, and like to Helí.
VVe may thank your Negligence, and worſe, for the ruin of more Chil-
dren than ever Herod ſlew; or the Lyar and Murderer of France himſelf.
VVe may thank you, that Children be fo generally Beaſts before they are
Young Men; and young Devils before they are Old Men. VVe may thank
you for vitiating the moſt numerous, the moſt ductile, and the moſt hopeful
part of the V Vorld. For robbing God of his Firſt Fruits in the VVorld.
I beſeech you by Gods tender Mercies, repent of your Cruelties. And
I charge you before God and the Lord Jeſus Chriſt, reform ye ftraitway;
and do as aforeſaid. The Light of Nature that guides you to help your
Children to go, and to ſpeak, and to do what is neceſſary for this Life ;
guides you alſo to help them for the Divine Life. Nor can you doubt but
Gods Ordinance in the old Church for the appearanee of the Male-children
before
.
:
Serm. 17.
the Converſion of Young People, ihan of others.
426
.
before him thrice in the Year, was to bring them to an early Acquaintance
with himſelf. And, there is ſtill both need and obligation to keep the
ſubſtance of that precept now under the Goſpel. O let it not be ſaid any
longer, that your care is more for your Childrens Cloaths, than their Souls.
For ſhame, Sirs, for ſhame, let them not be wicked without your pisy,
nor Converted without your pains! Think ye daily of both the Advan-
tages and Engagements to do it.
Your Advantages
. You do Love your Children beſt ; do you not:
And you are beſt Beloved by them. You are Neareſt unto them; and
have moſt Authority over them. You do know their Capacities, and
their Tempers. Výho can ſuit them as you ?
Your Engagements. Their ſore Needs do engage you. And ſo do the
fore Evils that (however undeſignedly) you have done them. Who
brought Adam's Sin upon them and into them, but you ? And who dares
fay, that your own perſonal Sins have done them nó wrong?
Dying Dr. Harris faid, He had made his Peace with God : And told A Miniſter
his Children, that his Sins ſhould not hurt them therefore, unleſ they made of the Chorch
them their own Can you ſay ſo, if you were now to dye ? Well; 'very
of England told
me, he had re-
Nature alſo engages you. Ay, and Equity binds you. For your Chil- fuſed to Bap-
dren are God's, more than yours ; and ſure it is to him, and for him, tize ſome of
that you ſhould educate his Children. Truth alſo engages you. For you hisPariſliioners
promiſed you would fo educate them, when you had them Baptized; Children, be-
cauſe, as he
did you not?
faw,they would
The Fear and Love of God, if any be in you, do engage you. And not afterward
ſo doth your own Intereſt alſo. Yea laſtly, Shame engages you. For 'tis breed them up
a ſhame, is it not ? To teach Children to honour and ſerve you, and not to Chriflianity.
to honour and ſerve their God and yours. I have bid many Children ask
you, whether if they were too young to be bound to keep Gods Com-
mands, they were not alſo too young to be bound to keep yours ? Liſten
not to the White Devils that will ſuggeſt. If your Children take not to
Religion of themſelves without your ado, your pains will do but little
good. Do Horſes or Camels tame themſelves ? Do Men tame Beaſts of
the Wilderneſs, and you not tame the Children of your own Bodies and
Families ? But all in a Word ? Does God ſet yon a work, and promiſe
you Succeſs, and you dream it to no purpoſe to fet about it? Read you
Prov. 22.6. & 23. 13, 14. ( 29. 17, 15:
As for you, Church-Fathers, may I humbly aſſume to ſtir up your
Minds but in way of Remembrance? You know, if the Lambs be loft,
the Lord of the Flock will with great anger ask, Where were the Shepherds
all the while ? What were they doing? Nor will our higheſt feeding of the
Sheep, compound for the loſs of his Lambs. And I doubt it will not fuffice
to ſay, “Lord, we were the while digging for profound Notions, or
“ Diſputing Nice Questions, or ſtudying polite Sermons ; for people,
< whoſe Peace and whoſe Praiſe we could not have cheaper.
Brethren, for the Lords Sake let us all do ſomewhat weekly, and fer
the Parents of our Congregations doing foinewhat dai'y, for young peo-
ple's Souls. And let both ſet to it Hopefully, for the Reaſons foreſaid.
G88 8 2
The
Wherein may we more kopefully attempt
Serm. 17.
coine,
The Difficulty and Impoſſibility, as to our Endeavours, be left but to
drive us to Diligence, and Dependance on him to whom nothing is Dif-
ficult or Impoſſible. . The more we do look for ſucceſs, the more it will
Let not Catechiſing, that is praiſed by all, be Unpractiſed by a-
ny. And in Preaching, let none of us make need where we find
none,
to shoot over young folks heads; and uſe a Language, we muſt needs
know they underſtand not. Love of God and of them would make us
willing, rather to be trampled under Scorners feet for our Faithfulneſs,
then to ride over their heads in Figures of Vain-glorious impertinence.
The which, wife Hearers do no more commend, than weak Hearers do
Underſtand. Neither be it any more grievous to us than it was to St.
Auſtin, to have now and then an Ad vos Juvenes. To call and tell them,
Young people this is for you! I would be glad to ſee wanton Wits have leß
Samce, and weak Souls have more Meat in all our Sermons. And to diſ-
cern that our pains in making Converts, did exceed the Papiſts in making
Proſelyres ? For it muſt be owned; 'tis an uncolourable Profaneneſs, to
Baptize Infancy, and not teach Youth; or but Nightly. Becauſe otherwiſe,
we ſhall ſtarve the Nurſery; and then what becomes of Jeſus Chriſt's
Family?
The good Lord awaken us all! And fet Miniſters, Parents, Young
people themſelves, all, a doing, and well doing. Our Churches then ſhall
be Beautified, and Joyed, and Strengthned with abundance of young Me-
ditating Iſaac's ; Young Jacob's, ſeeking the Bleſſing; Young Solomon's,
chuſing Wiſdom ; Young Obadiah's, fearing the Lord; Young John's,
lying in Chriſt's Boſom; Yea, Young Children, crying Hoſannah; ſtilling
or ſhaming at leaſt, and baulking God's Enemies, and ours. Origen's Fa-
ther Leonides, would ſometimes uncover his Breaſt as he lay aſleep; and
folemnly Kiſs it, bleſſing God that had given him to be a Father to fo Ex-
cellent a Child. And to fhall many of us have warrant to do. Upon
our Houſes, Schools, and Churches, it ſhall be writ and read of all, Jehon
va Shamma, the Lord is there. Amen and Amen.
f
i
SER M.
Serm. 18.
427
c
Queſt
. What Repentance of National Sins
doth God require, as ever we expect Na-
tional Mercies ?
SERMON XVIII.
HOSEA 10. 12.
Sow to your ſelves in Righteouſneſs, reap in Mercy : break up
your fallow ground : for it is time to ſeek the Lord, till he come,
and rain Righteouſneſs upon you.
T
HE Prophet joyneth Counſel with Threatnings; Amend-
ment is that he calleth them to, as a means to ſave them.
That he might induce them to this, he repreſents their ag-
gravated Sins, and the dangers to which they were expoſed
by their Provocations : Yet leaſt this Call ſhould ſtill be un-
effectual through an opinion, that Repentance could avail little to a Peo-
ple ſo guilty; he addeth, that if they returned to God, their Sins, tho
great, ſhould not prevent Mercy; and the threatned Judgments, though
near, might be diverted.
By this Text God proclaims, not only to particular Perſons, but to
Nations, how deſireable it is to him to execute his Goodneſs, and his
extream backwardneſs to avenge himſelf on the moſt provoking King-
doms; unleſs they add Impenitency under folemn Warnings unto their
Rebellion.
God ſeems to addreſs himſelf to Ephraim, to this purpoſe ; Thou art
à very guilty People, yet turn, that I may forgive. Thou art on the
very brink of ruine; thy obſtinateneſs is ſo notorious, that it will not
conſift with the Rules or Credit of my Government, to ſpare thee longer.
Oh
yet be perſwaded to render thy ſelf a Subject capable of my kind-
neſs. I have long pleaded, and thou ſeemeſt. even unperſwadable : Yet
I'll make one further eſſays. I'll try thee once more. Sow to your ſelves
in Righteouſneſs.
Firſt, The words containeth ſome of the Eſſentials of Repentance, and
ſuppoſe the reſt. Under a Metaphor from Tillage, God applyeth him-
felf
:
What Repentance of National Sins doth God require, Serm. 18.
Jer. 4.3.
Break up
Jla. 61.3.
ſelf in the deſcription of this Duty: 9.
d. 1. He that will repent muſt
deal with his indiſpoſed Heart : Break up the fallow ground; whatever
pain or difficulty ārtends to barren, or obſtinate a frame of Soul, you
muſt ſtrive with your felves; pluck up thoſe Weeds, ſtrike at the root
of your Luſts, which render the Fruits of Righteouſneſs impoſſible. This
ſence of that clauſe is more evident from thoſe words of another Prophet;
the fallow ground; ſom not among Thornes. 2. When the Heart
is thus prepared, we muſt proceed to proper acts of Reformation. Som
17773?
to your felves in Righteouſneſs
. Ler the Rule of Righteouſneſs be obſerv-
ad juftitiam.
ed in your hearts and ways; be juſt to God and Men ; return to God in
ſincerity ; be and do what may argue you to be Trees of Righteouſneſs.
Do thus to your felves; i. e. leave it not to others : Or, you ſhall reap
the advantage of it your ſelves, if you repent. 3. You muſt alſo ſeek
ike Lord; 1. e. Worſhip God, and not Idols, as hath been your way:
Follow after him, who is departed from you ; call upon him ; crave his
Grace to help you ; but be not ſatisfied with faint and ſhort attempts,
perſiſt in this work till you find his favour in the bleſſed effects of it;
even, till he come and rain, &c. Theſe heads of Repentance this Text
affords.
Secondly, This Repentance is urged from variety of Arguments, but
principally from this ; That National Mercies mould certainly follow this
National Repentance.
Reap at the face Reap-in Mercy. It's promiſed more ſtrongly, then if it had been ſaid
of Mercy, or
Indicatively; you ſhall reap in the Future Tenfe. Being put thus Impe-
midiately
ratively, the import of it is this, you have no more to do, but poſſeſs
your Mercies upon your Repentance : Mercy will of it ſelf grow from
that Root. God hath provided all antecedent Cauſes; he hath ordained
the connexion ; and it lies on him to make a Repenting People happy.
You may be aſſured of this ; for that which was meer Mercy in making
the Promiſe, is become an Act of Righteouſneſs by the Promiſe. You
may now expect it from God as juſt ; in which ſenſe I take that clauſe,
till he come, and rain Righteouſneſs upon you. That which was Mercy in
the firſt part of the Verle, is Righteouſneſs in the laſt part. I know it's
true Doctrine to ſay, till God beſtow on you holy inclinations, and abi-
lity to perform ; but that's not the moſt deſigned Senſe. He further ar-
gues, from the plenty of thoſe Bleſſings which God would afford on their
Ezek. 34. 26. Řepentance. Till he come, and rain Righteouſneſs. The returns of God
to a Repenting People are in a fullneſs of Bleſſing, and there shall be
ſhowers of Bleſſings.
There's one Motive more, viz. The feaſonableneſs. It's time to ſeek
the Lord. It's high time, and but barely fo; you cannot ſay there is no
hope ; though you muſt repent foon or not at áll. The conſideration of
this Paraphrafe muſt lead any one to the caſe that I am to handle : Can
any ferious Spirit think it vain to ask? What is that National Repent-
ance, which may give a ſinful people hope of Mercy? Which is the ſame
with the Caſe as it is given me.
פי־חסר
What
15. Serm. 18. as ever we expect National Mercies ?
428
What Repentance of National Sins doth God require, as ever we may ex-
peet National Mercies ?
I have led you to it by this Text, that it may not ſeem a melancholly
fancy; a myſtery not to be handled, or a needleſs inquiry.
It's an awful cafe. It's not put to ſatisfie your Curioſity, but to guide
your Fears and Hopes. It's not only to direct your Minds to a right
judgment of the matter, but to excite your Hearts to that Repentance
which may afford us hope in the midſt of our dangers and guiltineſs. It's
the happineſs or iniſery of Nations are concerned in it. It's the only re-
medy that a ſinful Nation can uſe or turn to. God is peremptory ; ex-
cept you repent you ſhall all likewiſe periſh.
My work is, 1. To reſolve the caſe in general. 2. To apply the cafe
e Tc Jeutani
reſolved to our own Nation. I ſhall uſe this method. As to the firſt :
terly be deliroyed,
Luke 12. 5.
1. Shew you what is fuppoſed in the caſe as ſtated.
2. Explain the tearms; National Sins and Mercies.
3. State the Caſe it felf.
4. Propoſe the difficulties that attend the reſolution of it.
5. Reſolve the Cale, which the forementioned particulars will much
conduce to. I ſhall as proof to this reſolution of the Cafe;
1. Evidence that the Repentance expreſſed in the fifth head, doth or
dinarily afford ground of our expectation of National Mercies, notwith-
ſtanding National Sins.
2. That when this Repentance is not in a Nation, we cannot ordina-
rily expect National Mercies.
Firſt, Theſe things are ſuppoſed in the Cale as ſtated. Where there:
is Sin, there ought to be Repentance. There are National fins as well as
Perſonal fins, that a Nation as ſuch, becomes guilty by National fins.-
There are Mercies which attend a people as a Community. Our Na-
tional Sins have removed National Mercies, or at leaſt prevent and fuf-
pend the beſtowing of theſe Mercies. God requires a Repentance for
National Sins, and that as a means of National Mercies. There may be
a Repentance which inay be defective to this end, and from which we
cannot groundedly expect ſuch Mercies. That there is a Repentance for
National Sins, which if we arrive at, may warrant our expectation of
National Mercies. Theſe and ſuch like are ſuppoſed as the Cafe is ſtated,
and therefore I paſs them by.
Secondly, I ſhall enquire what National Sins are, and what National
Mercies are : The reſt of the terms in the Caſe will be handled under
other heads.
Queſt. What are National Sins in the Queſtion ?
Anſw. Such groſs fins as render a Nation guilty, and expoſe it to Na- 520k, 14: 133
tional Judgments, and forfeit National Mercies. When the Land ſinneth
againſt me by treſpaſſing grievouſly, then will I ſtretch out my hand.
whatſoever fins God hath threarned to deſtroy a body of people for, Wilfully andro
are in the Queſtion
Gods Covenant .
The
מעל
What Repintance of National Sins doth God require, Serm. 18.
Ezek. 7.23.
:
Hol. 10.4.
Pfal. 78. 50.
Iſa. 3. 15.
Luke 10. 10.
I1, 13
Rev. 2. 3.
Hof. 11.7.
Ifa. 59.13
Amos 8. 9.
Ili. I. 5
The Anſwer directs us to conſider theſe ſeveral parts of it.
Firſt, Theſe fins are groſs in their nature : They are not fins of infir-
mity, or fins which ordinary care, labour and watchfulneſs, could not
prevent. They are called bloody crimes. You may find them ennume-
rated, when God arraigns Nations in the Teſtimony of his Prophets,
when calling them to Repentance; and when God juſtifieth the ſeverity
of his Judgments againſt a People. I ſhall name fome of them which
defile á Land : Idolatry, Perjury, Breaking of Covenant, Blood, Un-
Jer. 23. 10.
cleanneſs, A poſtacy, Oppreſſion, Profaneneſs; I need not bring Proof
hereof, the Scriptures are full. Yea, among ſuch provocations are rec-
Ez. 21. 23, 24. koned Mens refuſal of the Goſpel, filencing and obſtructing the Miniſtry,
Ifa. 1. 21,
23. malignity againſt good Men, Diviſions and Enmity, Lying, Pride, abuſe
of Mercies, groſs Formality, Hypocriſie, great Decays among Saints,
1 Theff. 2. 16. and grofs Backſlidings.
Secondly, Theſe lins muſt be National, ſuch as denominate a Kingdom
ſinful. We conſider them not as the fins of particular Perſons, but as
&c. they affect a Community, as United among themſelves, and diſtinguiſhed
Ezek. 35. 15. from others, by fome ſpecial Bonds.
We will enquire for the clearing of this,
Queſt. How Sins become National?
Anfm. 1. By all, or the generality of a People, being perſonally
Tranſgreſſors, as to thoſe Crimes : The whole head is fick, and the whole
heart faint, from the ſole of the foot, to the crown of the head, there is
no ſoundneſs. Thus Sodom could not afford Ten innocent perſons. The
Infection is oft propagated to the whole Body, though begun in a few }
Jer. 23.15.
as, from the Prophets of Jeruſalem, is profaneneſs gone forth into all the
Land: This doth not mean, that every individual is corrupted, but the
generality of all forts : Magiſtrates, Prieſts and People were profane ;
Jer. 32.32
Te have robbed me, even this whole Nation.
2. When the Governours, Repreſentatives, and influencing Perſons,
are Tranfgreffors : I will love them no more, all their Princes are revolters.
Ifrael is become vile by the fins of Jeroboam ; wrath againſt Indah re-
2 Kin. 23. 26. mained, becauſe of the provocations that Manaſſah bad provoked God
withall. Provoking abominations by the Rulers of a People, and curſed
2 Sam. 21. 1. Laws, defile a Land and expoſe it. Saul brings a Famine on Ifrael by
violating the Covenant with the Gibeonites. What Governours do may
be faid to be done by a Nation : Though I think, when Judgments take
their expreſs riſe from the fins of Rulers, there is ſome other guilt among
Hab. a. 8.
the People, ripening them for Judgment, or a complyance with their
Rulers (ins.
3. By the generality of a Nation making it ſelf partaker of other
Mens ſins, though it do not actually commit them. Some that do not
perſonally commit the fins, may become guilty of them, by not hinder-
1 Sam. 3. 13. ing thoſe luns according to their power ; by rejoycing in thoſe iniquities
Zeph. 3. 13.
JA, 22.12.
or pleading for them by not mourning for them ; by contributing to
thole Enormities. Theſe wayes a Land may be guilty, though a few
Chief Men act the fin.
Thirdly,
Mal. 3.9.
Hor. 9.15.
ܪ
Hor. 7.5.
Serm. 18.
429
as ever we expect National Mercies.
Thirdly, Theſe ſins are ſuch as expoſe to Judgments, and forfeit Na-
tional Mercies : Thele are here intended, and reference to both the for-
mer heads muſt be had; but beſides the groſneſs of the fins as to the na-
ture of them, and their extent as National ; on both which accounts
they become National Provocations.
The Cafe requires our obſerving further.
1. That more refined Sins may expoſe one Nation to Judgments,
which may not expoſe another Land. This depends on the variety of
advantages ſome people are under above others. A Nation that hath
Goſpel helps, and profeſſeth Holineſs, and Worſhipeth the true God,
may be expoſed to Judgments by Formality, Backſliding, and more Spi-
ritual Evils than other Lands not ſo circumſtantiated. Sins below groſs
Immoralities may as truly forfeit their Mercies, as Injuſtice, Blood, or
Idolatry, amongſt ignorant Paganiſh Countries.
2. The provoking Sins of one and the ſame Nation may be made up
by various kinds of offences, according to the different condition of the
offenders.
Sometimes a Land is polluted by the ſame fort of Sins propogated
through the Body of the People.
But it is not always ſo, the offences vary, and the National Guilt re-
ſults from the ſeveral offences.
The ſins of Magiſtrates are of one kind, and the fins of the Subjects
another, according to their different Talents and Station.
The Profane part of a Nation tranſgreſs by enormous Crimes, and
the Profeſſing part are polluted with more Spiritual wickedneſs, as Bar-
renneſs, Deadneſs, Cenforiouſneſs. The offences of the Gentry and Am. 64. 6.
Commonalty may be ſeveral. Miniſters and people may fill up the mea. Jer. 23. 11.
ſure of iniquity in a different manner.
Ifa. 56, 10, 11.
Jer.285:31.
Hence you ſee, that a Nation may be guilty, though ſome remark- Ver.28.&
Mic. 6, 11, 12
able Villany may not be Univerſal : It's enough if the different forts of
Mi. 7. 4,6.
Inhabitants grofly offend in their feveral kinds.
3. Uſually the ſins of a Nation do not bring Judgments, or forfeit
Mercies, by the ſimple Commiſſion of them; but as attended with ſome
additional aggravations.
A Land rarely is deſtroyed, unleſs fins are committed after warnings.
Utter Deſtruction comes not before leſſer Judgments have been tryed,
and prove unſucceſsful.
Security and Impenitency is added to Rebellion before God proceeds
againſt a People.
The Lords Goodneſs diſplays it felf in his Calls, and Patience waiteth
an Anſwer, ere he takes the advantage againſt a Land. Oft beſides the lid. 3. 9,
groſneſs of ſins, there is boldneſs and ſhamefulneſs ; they declare their
fin as Sodom.
I ſhall not mention antecederít aggravations, as Light, Convictions,
Covenant bonds, Gr. which add a weight to fin whiles committing.
You ſee what National Sins are in the Queſtion, and when they be-
come ſuch as hazard che ruine of a People.
Hhhh
Queſt.
Am. 4.
What Repentance of National Sirs doth God requirr, Serm. 18.
Queſt. What are National Mercies in the Caſe before us ?
Anſw. Such Bleſſings as truly and conſiderably affect the good of a
Community.
They must be Bleſſings in their nature, and National in their extent ;
they muſt have an aptitude to the Common Weale; the more they con-
duce to make a Land happy, the greater the Mercy is. Neither is the
gracious deſign of God to bleſs a Land thereby, to be diſregarded ; for
Pfal. 78.29,31. Tometimes he rains Snares, and gives Quails in judgment.
Theſe Mercies regard our Souls, or our Bodies, or both : I ſhall en-
By pardon I numerate ſome of them : * The pardon of paſt fins, and help againſt the
mar an examp" like offences; the preſence of God as effective of Spiritual and Tempo-
tion from Tompi, ral good ; Goſpel Ordinances; a Holy, Judicious, Faithful Miniſtry; a
for thoſtlins, pure Worſhip; the Spirits energie in the Goſpel, to the Converſion of
many Sinners, and real Edification of Saints; whereby the eſtate of Be-
lievers may be flouriſhing; a Godly Diſcipline, and Communion of Saints
founded on plain Gospel Terms į Love and Peace among Churches,
grounded on eſſential not diſputable Notions, and expreſled in all the
fruits of Chriſtian Love ; freedom from Perſecution and Malignity;
a Godly Magiſtracy, uſing its power to reſtrain Sin, and promote
Godlineſs ; Peace in our Borders ; Juſtice in our Courts ; Learning in
the Schools; Wiſdom and ſincere deſigns for publick good among Coun-
fellours; Plenty, by a bleſſing on our Trades and Labours ; Health in
our Streets; Credit and Influence among Neighbouring Countries ; free-
dom from ſuch Judgments as waſte and debate a Land. Theſe and the
like, conſtitute a happy Nation : They are Mercies which National Sins
forfeit, and without which the aſpect of a Land is mournful. Greater
or leſs degrees of all or any of thele are within the Queſtion, as the ob-
ject of our expectations, and the forts and degrees are oft proportioned.
to a Nations Repentance, and determined by it.
Thirdly, The Cafe ſtated and diſtinguiſhed from what ſeems like it :
It is not what Repentance God requireth of particular perſons in order
to Eternal Life, nor what Repentance God requireth of a ſinful Nation
as its duty; nor what's that Repentance without which a Nation ſhall
never enjoy National Mercies ; nor what Repentance is that on which
every Nation, in all cafes, ſhall partake of National Mercies; nor what
Thall limit our Prayers, nor yet altogether our Hopes, as to the ſtate of
a Land ; much leſs what is that Repentance which will beſt ſecure Na-
tional Mercies ? But the Queſtion connects our Repentance and warrant-
able expectations : The ſcope of it is ; What is the loweſt fort or dea
gree of Repentance for National Sins which is requiſite to warrant, and
ordinarily direct our expectations of National Mercies?
The Reaſon why I add ordinarily will appear after ; the indefiniteneſs
of the term National Mercies, whether of this kind or of that, to this
or that degree, I inſiſt not upon. Suppoſing that it imports at leaſt ſo
much and many Mercies, as render a Nation tolerably happy, and ex-.
empted from what it eſteems calamitous.
Fourthly,
3
Serm. 18.
us ever we expect National Mercies.
426
51.40
Fourthly, The Difficulties of the Caſe.
Its not only hard to determine it, as the minimum quod fic in any qua-
lification for Mercy, nor yet as a thing depending on Multitudes, and re-
lating to the Providence of God as to what's future, but there are theſe
other things that make it difficult.
1. Other Nations are not under ſuch expreſs Rules, with reſpect to
Gods outward dealings, as the Jewiſh Nation was.
That people was under a Theocracy, God was their King ; on this ac- 1 Sam. 12. 12.
count the Lord chargeth them, when they were for a King; that they re-
jected me that I ſhould not reign over them.' Idolatry alſo was High Trea- 1 Sam. 8. 7.
fon in that State, they were Gods peculiar Nation, and thereby to live in
a more immediate dependance on him even in Civil reſpects, than other Ifa.
People.
The Rules of their External Priviledges (both Church and National)
were expreſs in that Covenant of peculiarity, whereinto they were ad-
mitted. This Covenant eaſily determined mens Expectations of Gods
dealings with them. But I think, we cannot always conclude from Gods
Methods towards them, how he will deal with other Nations, that are not
under the ſame Law.
2. There have been alwayes great diſplays of Soveraignty, in Gods
Diſpenſation of Judgments, and Mercy, towards Nations. He waites
longer on ſome people than on others, though no more guilty. Some-
times he granteth favour to a Nation, though its Sins be many; and pu-
niſheth it when its provocations appear leſs. The Sins of multitudes are
connived at ſometimes, and at other times he afflicteth for the Offences of Joſh. 7. 1.
a few; as in the caſe of Achan.
He hath diverted Judgments at the Prayer of one Moſes; but ſome- Fxo.32.11,14.
times though Noah, Daniel, and Job be there they ſhall deliver no more
than themſelves. Yea he hath forbid his Servants to pray for a people, as
Jer. 7. 15.
a thing to no purpoſe. God hath forely rebuked ſmall Sins in particular
Perſons, as Moſes, Uzzah, &c. to let men ſee, its Patience in God,
not Innocency in Men, that he ſtill deſtroys not.
There is exact Wiſdom and Righteouſneſs in all this variety, which
the light of a higher State will diſcover; though now by reaſon of dark-
neſs, his wayes ſeem perplexed to us. However this Soveraign unac-
countableneſs muſt abate our poſitiveneſs in judging, what will be the way
of God towards a people; though it hinders not the determining our or-
dinary Expectations.
3. There are prophetick periods wherein National Mercies ſhall not be
obſtructed by impenitence, but Repentance ſhall follow them. Ifrael
was not remarkably penitent, when the time of Redemption from Egypt
was come; yet God keeps his day. Their Releaſe from Babylon found
them in the like unfit poſture, yet God is pacified, and brings them to Re- Ezek. 15.6 3.
pentance by their return. This people is unclean, and what they offer is Hag. 2, 14, 16
unclean ; yet he makes them proſper, and build the Temple, even though Rev. 19 1,7,8.
they had not turned to him. And it ſeems to be not much otherwiſe with
the Church, when it fings the Praiſes of God for the conſummating
H h h h 2
ſtroak
Ez. 14. 14.
What Repentance of National Sins doth God require, Serm. 18.
.
now andone
Rev.19. 1,778. ſtroak againſt Antichriſt; ſhe is not ready nor cloathed with eminent
Holineſs.
4. The Deſolation of a Land is ſometimes abſolutely determined.
When its thus, a bleſſing is withheld from means that tend to make a
people penitent ; and what of Repentance there is, becomes uneffectual
to divert, the Miſery. Manaſſeh repented, Joſiah and the People with
2 King. 23.25, ſome ſolemnity humble themſelves : But notwithſtanding this, the Lord
26, 27. turned not from the fierceneß of his wrath, &c. becauſe of all the fro-
vocations that Manaſſeh had provoked him withal, &c. When the
utmoſt limits of the time of Gods Patience is over, ruin is unavoidable.
Gud bemoaneth a Land in this condition; as our Saviour in his Tears over
Luk. 19:42. Jeruſalem; If thou hadſt known at leaſt in this thy day the things that belong
Apofiopefiis to thy peace, but now they are hid from thy eyes.
twice uſed in
5. God ſometimes moderateth and refrains his Judgments, from other
this verſe; Conſiderations beſides Repentance.
thou bad been
happy bad it thou
If executing Judgments upon his People, will occaſion Blaſphemy and
known in thy reproach to his Name; he oft forbeareth his people though impenitent.
day; thou art I would ſcatter them into corners, &c. were it not, that I feared the wrath
of the Enemy, and they ſhould ſay, Our hand is high; the Lord hath not
becauſe they are
hid from thy eyes.
done all this.' Joſhuab and others knew it was a ſtrong Plea, What wilt
Deut. 32.26,27
thou do for thy great Name? Again, when his People have been ſo ob-
Joh.7.9. ſtinate under Judgments, that if he preceded in his Wrath, they muſt be
lid. 48.8, 9., utterly deſtroyed; rather than do to, he hath eaſed his hand. If the fins.
Ezck. 35.2, 8. of his Enemies be full, he conniveth at his Church, whiles he avengeth:
himſelf on his Adverfaries; eſpecially if his Servants are to be Executio.
ners of his Wrath. Sometimes God hath had reſpect to ſome Anceſtor,
or ſome particular action of a People, that hath been pleaſing to him; and
on that account, hath been favourable, though they have been otherwiſe .
obnoxious to judgments.
6. Its not very eaſie at all times, to judge of National Judgments or
Mercies. God may afflict in order to Mercy, he may take away leſſer
Mercies, to make way for greater Blellings : He oft layes a foundation of
laſting good, by delays and aſtoniſhing ſtruggles. On the other hand, he
may forbear Judgments, and beſtow good things; whereby a Nation is,
ripened for forer Plagues. He may deſtroy the Gentry to ſave the Vul-
gar, or level his ſtroak againſt evil Magiſtrates or Miniſters and ſo ſhake
the State; to make the body of a People, or his own people (at leaſt)
proſperous. Many ſuch wayes are with him. Each of theſe affect a
community, and yet the aſpect of them are ſo intricate and clouded, that
deep thoughts are needful to determine, when we ſee the Mercy we expect,
or the Judgment which we fear.
You may perceive that the Cafe before me, though it ſeemeth ſo popular
is not ſo eaſily decided. But the greateſt Difficulty is to adjuſt the Nature
of Repentance, as accommodated to our expectation of National Mercies :
Which will fall under the next Head.
22, 23.
Fifthly,
Serm. 18.
431
as ever we expect National Mercies.
Cafe by.
Fifthly, The Cafe reſolved ; and ſomewhat concerning the Rule by
which it is reſolved.
The Rule by which we muſt determine this is hinted in the Caſe it ſelf, The Rule to
decide the
under thoſe Words; what Repentance doth God require? Some Exprel-
fion of the Divine Will muſt guide.us, we muſt not judge by Second
Cauſes, or by vain Fancy, as we are too apt to do. Neither too rigid
nor yet too compaſſionate Inclinations muſt decide the Matter, or lead our
Expectations. The Directions of the Soveraign Ruler of Kingdoms muſt
alone take place ; what Notices he hath vouchſafed, muſt be regarded
with Reverence ; natural Principles, due Inferences from his Eſſential
Perfections; the Nature, Order, Ends, and Methods of his Government
well conſidered; and an Obſervation of his Dealings with our ſelves in paſt
times, and alſo with other Countreys, do all contribute ſome light in the
Matter before us.
But our chiefeſt regard muſt be to the Scriptures i eſpecially to fuch
parts of them, as urge Repentance on a people with Promiles of good, in
caſe of compliance;and Threatnings of Ruin upon their Obſtinacy.Allo ſuch
parts ſhould be obſerved as contain inſtances of National Repentance,
which have been ſucceeded or accompanied with National Mercies. By
this rule we muſt determine what that Repentance for National Sins is,
whereupon we may expect National Mercies. Here we muſt confider
Repentance modified as a means to this proper end, viz. National Mer-
cies : And its to be conſidered as to that loweſt degree, which will tup-
port our expectations of thoſe Mercies.
Having premiſed this. I think it may thus be determined.
1. A Repentance ſhort of that, which is injoyned in order to Eternal
Salvation, will fuffice to warrant our expectations of National Mercies.
Eternal Iſſues are not determined by the fame Rules,as Temporal Bleſſings.
Uuregenerate perſons may repent, ſo as to divert preſent Judgments, and
ſecure Mercies. This is evident in Ahab and Nineveh.
1 King. 218-2904
If it were not ſo, we could not expect National Mercies before the Jonah 3.
generality of a Land became true Converts, yea active Converts : For
Regenerate Perſons that ſhall poſſeſs Heaven, may come ſhort in that
Repentance, which fecures Bleſſings to a Nation.
Saving Repentance is the Grace, we calls finners to by our Miniſtry;
the more of this prevaileth in a Land, the inore ſure are the Mercies of
that people. Without it, a Nation will foon run into new forfeitures
S;
and bring plagues on it felf at laſt; as Niniveh did.
Nail, ch.a.&3
This laving Repentance is a change of Heart as well as Practice ; it
ſtrikes at the root, and excludeth the Dominion of all sin ; as well as Na-
tional Provocations. It hath a mixture of Divine Love reigning in the
Heart, as well as Fear : Its excited by a fence of pardoning Mercy
through the Blood of Chriſt, as well as Gods Wrathful diſpleaſure : its
an effect of the Spirit in-dwelling, and not onely of its common Operati
.
ons : its the fruit of the Divine Life, and not mecrly of Natural Princi-
ples excited by Forreign impreſſions.
In
What Repentance of National Sins cloth God require, Serm. 18.
,
$
In theſe and the like, ſaving Repentance exceeds that Repentance of a
Land, which yer may afford expectations of National Mercies.
2. The Repentance which yields us ground to expect National Mer-
cies, I ſhall deſcribe in theſe following particulars.
1. It hath ſeveral things wherein it partakes of the nature and ſincerity
of a true Repentance. 2. It muſt be for National Sins. 3. The Rea
pentance muſt uſually be National. 4. It muſt be ſuited to the different
condition and circumſtances of ſuch as make up a Nation.
1. It muſt have ſo much of the nature and ſincerity of a true Repent-
ance as is included in theſe following heads.
(1.) Clear Convictions of the guilt and offences of a Nation.
We muſt believe thoſe things to be fins, which God chargeth us with,
and truly own, that we are chargeable with the faults for which God re-
Jer. 3. 13.
proveth us. This God enjoyneth ; Only acknowledge thine iniquity, that
thou haſt tranſgreſſed againſt the Lord thy God. They cannot be ſaid to
Repent, who plead guiltleſs. This Plea God reproveth Iſrael for ; yet.
Jer. 2. 35.
thou ſayeſt becauſe I am innocent, &c. Whiles Men plead for fin as no
ſin, or acquit themſelves when they are Criminals; fins bind on them the
wrath of God, and ſtand in the way of a peoples good. But there's
hope of a Land, when it poureth out its Confeſſions with them ; We ac-
Jer. 14. ;0.
knowledge O Lord our wickedneſs, and the iniquity of our Fathers, for me
have finned againſt thee.
(2.) Shame, fear, and deep humblings of Soul under the fence of the
Wrath of God, as provoked by our ſins. Ahab humbled himſelf : Turn
Joel 2. 13, 14. to me with faſting and with mourning, rent your hearts and not your gar-
ments, for he is gracious, &c. and repenteth him of the evil; who knows
Sam. 7.6. if he will return, and leave a Bleſſing behind him? God will embitter ſin
to us, or avenge it. Provocations ſhall prevent Mercy, when they are
eaſie and pleaſing; but this remorſe muſt reach to the Heart, though it
do not favingly change it. The Heart muſt tremble at the threatned
Wrath : God will have his anger awful to Men, and their abominations
ſhall cauſe a bluſh, at leaſt in a ſence of what miſeries they expoſe to.
Therefore while people make a mock of ſin, as harmleſs; while they
iport with the wrath kindled thereby, as a ſcare-crow; God will go on
to ſtrip a Kingdom of its Bleſſings, and load it with Judgments : They
Jer. 6. 15.
zvere not at all aſhamed, neither could they bluſh; therefore at the time that
I viſit them, they ſhall be caſt down.
But this Humiliation, Fear and Shame, muſt be from an affected Soul,
not bare Bodily appearances in a day of Humiliation, or hanging down
the Head like a bulruſh for a day; theſe the Lord defpiſeth, for ſuch
things he will not turn away
his
anger.
Whereas there is hope, when a people lye down in their ſhame, and con-
Jer. 3.25
fufion covers then, becauſe they have ſinned againſt the Lord. It bodes
well, when men tremble at the words of the God of Iſrael becauſe of tren-
grejon.
(3.) Such a complyance with Gods warnings and rebukes, as to put
Men on ſeeking Gods favour, and reſolving to forſake the National pollu-
tions:
There
Ifa. 58. 5.
Ezra 9. 4.
come
Serm, 18.
as ever we expect National Mercies.
428
.
Neh,
9. 334
and 10.29
There muſt be ſupplications, as well as weeping : A voice was heard
on the high places weeping and ſupplications of the Children of Iſrael, for Jer. 3. 21.
they have perverted their way. This is Gods advice to a Land, and its
the conſtant way of a Repenting people : Thus Niniveh cryed mightily J »n. 3. 8.
to God: Herein the dominion of God is owned, and fo far Men acknow-
ledge a dependance upon him : But this muſt not be only with the Mouth,
no, it muſt be with the Heart as to this act, and occaſion. A ſleighty
cry will not prevail : It's a brand on a people, that they cryed not unto Hof 7. 14.
me with the heart. With our Prayers there ſhould be a juſtification of
Gods Threats and Puniſhments. How hopeleſs then is the condition of
a people, when that's true of them, me made not our Prayer to God; and Dan. 9. 13.
as fad, whilſt they arraign his ways as unequal.
Ez, 18.29, 30.
But good reſolves muſt attend Prayer; a full purpoſe under preſent
Convictions, though it may not alwayes prove effectual, through want
a Principle in Sinners, and remains of Corruption in Saints. We are
led to this by that place ; Take away all iniquity, Ajhur ſhall not ſave usz Hof. 14. 2, 3.
what have I to do any more with idols ? Expreſlive hereof was Ezra's and
Nehemiah's entering the people into a Covenant with God, againſt Na- Ezra 10:3.
Neh. 9.38.
tional Sins.
Now what hopes can there be of a Land, if it neglect the Lord, as if
he had nothing to do with them ; yea, continues refolute in its fins :
Thus did they who faid, after our Idols will we gu, we will worſhip the Jer. 44. 19,-
Queen of Heaven, &c. Alas! Such a people may lye down in fear, and
look at the Mercies they want, as impoſſible; yea, conſider the Bleſlings
they yet enjoy, as ſoon to be removed.
I added, that Prayer and Reſolves ſhould be in complyance with Gods
warnings : God will have a regard to his Threatnings, and ſome tribute
of Obedience rendered to him, by them whom he fpares.
Thus Ahab yielded to Elijahs Meſſage, and Niniveh regarded the
Threatnings of the Lord by fonah.
Therefore its an awful ſign, when Nations refuſe to hearken, dram
Zech. 7. 11372..
may the ſhoulder, and make their heart as an adamant, left they should
hear the law, and the words of God by the Prophets. When this is the
frame and carriage of a people towards God, what effects foilow, the
following words acquaint you : Therefore came a great wrath from the
Lord of Hofts.
Whether the warnings are ſent by the Word in the mouth of his Ser-
vants, or by his Wonders, or by leſſer Amictions; the diſregard of them
makes the bands of a people ſtrong; whereas attentiveneſs and comply-
ance therewith affords encouragement.
(4.) There muſt be a Reformation.
All the former without this, are too inſufficient to be a prognoſtick of
good; the other things tend to this, and muſt terminate therein, or Re-
pentance wants its aptitude to the deſigned end : I have ſent my Prophets, Jer. 35.150
ſaying, return ye now every man from the evil of his may, and amend your
doings, &c. and ye shall dwell in the Land; a gracious offer, but behold
the obſtacle to their benefit thereby; you have not inclined your ear, nor,
bearkened
*
What Repentance of Nativnal Sins doth God require, Serm. 18.
>
hearkened unto me : In the ſame manner God leaves it on this iſſue; Learn
II.1.17,18,19. to do well, &c. If you be willing and obedient, you ſhall eat the good of the
Land, bist if ye refuſe and rebel, you shall be devoured with the ſword, for
the mouth of the Lord hath [poken it.
It's no Repentance while grofs evils are continued in, if our ſins be
fins of Commiſſion : It's no Repentance while an expreſs Duty be not
Zech. 14. 19. complyed with, when the offence is a ſin of Omiſſion : This ſhall be the
puniſhment of all Egypt, and of all Nations that come not up to keep the
feajt of Tabernacles. Let there be never ſo much mourning, though it
11. 58. 6.7, 8. riſe to the covering the Altar with tears, it yields but vain hopes, when
Men continue unreformed.
But amendment carryeth with it a happy preſage ; it reſtraineth the
bitter effects of paſt provocations, and God in Mercy encourageth it in a
people, though on the brink of ruine. We ſee an inſtance in Judg. 10.
the people having confeffed their fin, ver. 10. accepted of their puniſh-
ment, and called upon God; ver. 15. They put away their ſtrange gods,
and ſerved the Lord; then the Soul of God was grieved for their miſery,
and he delivered them, ver. 16. A parallel you have in Niniveh, the
Jon. 3. 8,9. charge given by the King, (which was complyed with) was, Let them turn
every one from his evil way, and from the violence that is in his hand
then they conclude a poſſibility of eſcape, according to the tacit reſerve
in the Prophets meſſage : Who can tell if God will turn away from his
fierce anger, and we periſh not.
2. But yet further. The Repentance in theſe acts muſt be for Nati-
onal Sins : Jf it be for other Sins, and not for the Sins of the Land, it
will not warrant our expectations of National Mercies. God will have
Men direct their Repentance to that, which his Wrath is kindled for,
and which his Teſtimony is againſt. It's not enough that you bewail your
own perſonal private ſins, but theſe publick faults. People are loatheſt
to own, bewail, and leave theſe National Offences. Cuſtom fixeth them,
they are commonly, reputable, and by the generality of Tranſgreffours
thought innocent; they are ſupported' by Intereſt and Power, there's
danger by Repenting thereof: If you reform as to theſe, there's oft a
loſs of Places; Men are ſubject to ſhame by leaving faults in faſhion, or
the reproach of having long offended in thole things, and how backward
are our proud Hearts to acknowledge we have been in an error.
But let it be never lo hard, the Arrow of God is levelled againſt theſe
very ſins, and even theſe ſhall be bewailed and forſaken, or he will pro-
ceed to einbitter them.
People may think to commute with God, and amend in other matters;
Mic. 6. 15, 15. but this is a vain attempt, to their own deluſion and ruine ; Thou ſhalt
Joir, bilt ſhalt not reap ; for the ſtatutes of Omri are kept, and all the
works of the houſe of Ahab, and ye walk in their counſels, that I ſhould
make thee a deſolation, and the inhabitants thereof an biſſing : Therefore
you ſhall bear the reproach of my people. This leads me to anſwer one
Objection.
..
..
Object.
Serm. 18. as ever we expect National Mercies.
433
us.
Object. How may we know which be the National Sins ?
Anſw. If the fame particular Sins be univerſal. Conſider the carriage
of a people in general, and compare it with the Word : National Sins
are too grofs not to be ſeen, when the rule of a Peoples walking is ſet before
But if you would know, which are more eminently the National
Sins; obferve what Şins have the greateſt influence in Corrupting the
Land; which cleaveth faſteſt to a people, and moſt (eſpecially leading
perſons) are guilty of; which have been longeſt continued in, and in their
Nature and Conſequences are moſt grievous, which ſeem the Judgments
of God moſt directed againſt; what fins do the beſt Miniſters and People
witneſs moſt againſt. By theſe Rules you may diſcern, what are thoſe
National Sins, which the Nation agree in the commiſſion of, or conni-
vance at. But if the National Sins be by accumulation of ſeveral ſorts
of ſins, according to the different ſtate of people, who conſtitute that
Community : You then muſt diſtinguiſh a Nation into its conſtituent, or
remarkably differing parties; as Magiſtrates and Subjects, Miniſters and
People, Rich and Poor, Infidels and Believers, coc. Compare the frame
and carriage of each of theſe, with that which God hath made their pe-
culiar Duty; and adding the former helps, thoſe National Sins will ap-
pear, which are made up by complication, though the ſame individual
Criines are not entertained by the ſeveral parties in a Nation.
3. The Repentance muſt uſually be National : I do not mean that
every individual muſt repent, but the generality; or at leaſt fome
very
conſiderable number, and thoſe of ſuch Men, that moſt repreſent, and
influence the Body.
A ſmall number of private Penitents may ſave themſelves, but feldon
fecure a Nation. I confeſs here I muſt be wary, conſidering how graci-
ouſly God is pleaſed to admit ſometimes a few to perſonate a Body, and
give in Bleſſings for many on their mediation. Phineas his Zeal turns
away Wrath from all his people. God ſeems to conclude the unavoid - Num. 25. 11.
ableneſs of Iſraels woe, from the want of one man to divert it : I fought Ezek. 22. 30.
for a man among them that ſhould make up the hedge, and ſtand in the gap
before me, for the Land, that I ſhould not deſtroy it, but I found none.
This the deſolate Church complains of; There is none that ſtirreth up him- Ifa. 6.4.72
ſelf to take hold of thee.
But though Sovereignty admits a very few Penitents to profit many
Tranſgreſſors; yet we are not uſually to expect this, what ever in ex-
tremity we may hope, for want of better grounds ; uſually a few are
called none as to this effect. No man repented him of his wickedneſs; I fer. 8.5.
called and none did anſwer; he wondered there was no interceſſor.
TR. 65. 4. and
There were the Prophets themſelves, and ſome others that Repented,
yet ſo few were as good as none to ſecure the good, which multitudes
concurred to remove. His Call is to the generality to return,, and on
that he promiſeth favour. Hear ye the word of the Lord all ye of judah; Jer. 7. 2, 3.
Thus faith the Lord: Amend your ways and your doings, and I will cauſe
you to dwell in this place : And the failure by the refulål he affixeth to the
body of them, ver. 28. Thou ſhalt fay, This is a Nation, that obtyeth
Iiii
59. 16.
not
but Repentarce of Natior al Sins cloth God reguire, Serm. 18.
Nch. 13
not the voice of the Lord, nor receiveth correction, &c.
We can hardly look for good to a Land, unleſs the repenting perſons
be numerous enough to vindicate the Glory of God, and influence the
Joel 1. 14, 15. Land to Reformation: The aſſembly of Penitents muſt be ſolemn. How
Jon. 3. 5; 6. general was the Repentance of Niniveh, from the greateſt to the leaſt;
from the King and Nobles to the moſt abject.
Some farther light may ariſe from the next head.
4. The Repentance ſhould be ſuited to the different Condition and Cir-
cumſtances of thoſe that make up a Nation. Each muſt repent of the
fins common to all, yea, the groſs treſpaſſes of each fort muſt be bewail-
ed by every fort.
But yet there is a Repentance peculiar to each, which ought eminent-
ly to appear, or at leaſt really to be; and this exerted according to their
reſpective abilities. Magiſtrátes ought to mourn for the ſins of the Peo-
ple, and alſo to repent of their own ill Examples, bad Laws, óc. And
they muſt expreſs their Repentance by exerting that Power which they
have above others : They ſhould enact good Laws, reſtrain and puniſh
Sin, command days of Humiliation, appoint good Miniſters, i. So
Ezra 10. 8, . Ezra did : The ſame did Nehemiah. Magiſtrates do not repent if they
do not fo, and a Land may periſh for their neglect.
Suppoſe a Land divideable into Unbelievers and Believers : Theſe Be-
lievers muſt repent of their own ſins, as well as the fins of Unbelievers :
muſt be humbled for their own decays; Contentions, Worldly-
neſs, Barrenneſs, Vanity, Pride, though leſs groſs then others; as well
as for the Idolatry and Profaneneſs of the Irreligious. The Reaſon is,
that theſe fins of theirs contribute to the bringing down Judgments, and
obſtructing of Mercies; as well as the groffer lins of Unbelievers; nay,
in ſome fenfe more; becauſe they ought to be Witneſſes for God in a de-
Their Examples encourage the groffer Villanies of
others; they have more Light and Strength to keep themſelves pure ;
yea, if the number of good Men be conſiderable in a Land, the lot of a.
Nation is moſtly determined by them, and Gods regards is much more
to them than others.
If you take the Epiſtles to the ſeven Churches to be fo particular, as
moſt do; you may fee how God reproves and threatens them, though
ſmall portions of thoſe States, of which they were Members in Civil
Reſpects.
I think I may ſay that the Repentance of Believers for their fins, muſt
exceed the Repentance of Unbelievers in ſome proportion to that Life,
Grace and Aids which they have above thoſe Unbelievers; their Humili-
ation muſt be deeper, and more ingenuous ; their reſolves ſtronger ;
their return more univerſal ; their prayers more fervent ; their Refor-
mation more extenſive, fpiritual and vigorous than other men : In this
its true as a man is fo to his ſtrength. If their Repentance be no greater
than others, they may expoſe a Nation, and prove its ruine
I might proceed to Gentry and Cominonaley, to Miniſters and people,
but time prevents me, and the fame Rules may guide you in theſe as in
the
They
generate Land.
Serm. 18 as ever we expect National Mercies.
434
*
$
the inſtances before deſcribed : I ſhall only add, that ſuppoſing a part of
the Land, Perſecutors, and the other Perfecuted for Truths fake; theſe
latter muſt be humbled for the fins of Perfecutors, and repent of their
own fins ; and that according to the advantage which their Afflictions
give for their Humiliation and Amendment.
While men throw repenting work off of themſelves to others, as if
they could acquit themſelves of Gods Challenge; are there not alſo fins
among you, are you no way guilty ? The Land is like to ſuffer, and the
common condition to be deplorable.
It's true, if the deſign of God be to ſingle out any one fort of a Nation
to ſuffer by themſelves; the impenitents of that fort may not dammage
the body of the Nation, further than their ſtruggles with, or their loſs of
that part may affect the reſidue.
As if God reſolve to puniſh Profeſſors of Religion only; their impe-
nitence
may
affect the whole no further than the diſtreſs of ſuch Profet-
fors amounts to, except as it is an awful omen ; becauſe Judgment fel-
dom begins at Gods Houſe, but it reacherh in woful iſſues to others after-
wards.
Or, if God hath a Controverſie with the Gentry of a Land, their im-
penitency may not fatally reach the ordinary people, if penitent. For if
God refolves to puniſh ravenous domineering Paſtors, or Perſecutors;
their neglect of Repentance ſhall not hurt the whole that repents ; nay,
it will be their advantage to have them blaſted if they remain impenitent,
as the Kingdoms plagues : It's much more ſo as to particular Families;
whether the higheſt or leſs influencing the corruption of a Common-wealth.
But where God deſigns not a diſtinct reſpect in his Judgments, the
ſtubbornneſs of any one fort doth threaten the Nation ; their not repent-
ing in a way proper to them, may plunge the whole into a loſs of Mer-
cies.
Thus I have, according to my ſmall light, reſolved the Cafe.
The deciſion of the Cale proved.
1. The deſcribed Repentance doth ordinarily afford a people National
Mercies, notwithſtanding National Sins In the reſolution of the Caſe
there occurred ſome Reaſons, and many Scriptures, to evidence this ;
ſo that I ſhall need to ſay little more for proof: There ſeems to be an ex-
preſs Rule in this matter; At what inſtant I ſhall ſpeak concerning a Na- Jer. 18. 7, 8.
tion, or concerning a Kingdom, to pluck it up, and to pull down, and to de-
ſtroy it : If that Nation againſt whom I have pronounced, turn from their
evil, I will repent of the evil that I thought to do vento them.
The Repentance which God hath accepted, fo as to prolong the well-
fare of Nations, was of this fort ; as you ſee in Niniveh and other places. 2 Chron. 12.7.
Should we examine the Repentance of any Land, it hath rarely arrived
to a greater height: A defect of the Repentance injoined in the Covenant
of Grace, is obvious in that Repentance which hath yet been effectual as
to National Mercies. This Repentance anſwers the great methods and
ends of Gods general Government, as to the Temporal Weale of Na-
tions; and provides a Foundation to proceed upon in thoſe methods,
I i ii 2
A
whereby
What Repentance of National Sins doth God require, Serm. 18.
Iſa. 8. 9.
you
whereby his Spiritual Kingdom is advanced, and the Eternal Welfare of
Souls is promoted ; we may expect God will continue National Mercies
to a People who come up to that Repentance which hath preſerved other
2 Chro. 7. 14. Nations
. We have great Encouragement to our Hopes from many
And 30.8, 9. Texts.
Jer. 26.3,13 2. Where this Repentance obtains not, a People cannot juſtly expect
National Mercies.
Let a Nation ſeem never fo fafe, its ſecurity is vain, and all its ſupports
ſhall be blaſted by Impenitency. What though a People are related to
Jer, 15.7.
God? I will deſtroy my people, ſith they return not from their evil ways.
May not their priviledges, and pledges of Gods Preſence ſecure them?
No; Trust not in lying words, ſaying, The Temple of the Lord, the Temple
of the Lord are theſe'; will ye ſteal, murder, commit Adultery, and ſwear
falſly, and Say we are delivered to do all theſe abominations ? Go to Shiloh,and
fee what I did to it, for the wickedneß of my people Iſrael ; and now becauſe
have done all theſe works, and I ſpake unto you, but you beard not : I will
Jer.p. 49,10, do unto this houſe, wherein you truſt, as I have done to Shiloh, and I will
12, 13, 14, 150. caſt you out of my ſight.
Mock ſhadows of your Repentance, and weak uneffectual Attempts
and 14.4.7,12. for it, will leave men under diſappointments.
& 44. 1,10,11. When a People is given up to impenitency, and God with-holds a Blef-
fing from the Methods, that tend to their Repentance; there's juſt caufe
Ifa. 6.9,10,11. of Fear, that Judgments are determined againſt that Land. Hear
you in-
deed, but underſtand not ; make the heart of the people fat, and ſhut their
eyes, leaſt they ſee with their eyes, underſtand with their hearts, and convert
and be healed. How long Lord ? till the cities be laid waſte.
God is fo poſitive againſt a land refuſing to return, that their Felicity is
2 Chro. 24.18, impoſſible Wrath came upon Judah for this their treſpaß, yet be ſent Prom
19, 20. phets to them to bring them back to the Lord, but they would not give ear.
Thus faith God, Why tranſgreſ you the commandments of the Lord, that
ye
cannot prosfer ?
Were it otherwiſe, Gods Name would not be Sanctified, no order in
this lower World would be kept. But further,
Impenitence is not onely a Moral Obſtacle to good, as it provokes God
to with-hold it ; but its a Natural Obſtacle, the wickedneſs of men is effi-
cient of Wo to a People, and is in many ſenſes deſtructive of Mercies,
and inconſiſtent therewith. Many Enormities of a Nation are its Plagues ;
as bad Laws, wickedneſs in Magiſtrates, a corrupt Miniſtry, Oppref-
fion, cc. Its Iniquity is even materially its Ruin.
APPLICATION.
Many Inferences are obvious: As, How dreadful an Evilis Sin. How
dangerous to a Land are multitudes of Offenders. A Nation is fooliſh
that diſcountenances Piety, and deſtroyeth the godly Party, whereby it
ſtrikes at its own Refuge. How good and long-ſuffering is God, that
calls the vileſt Nations to return, waits long for their. Anſwer, and de-
ſtroys
1
gere
as ever we expect National Mercies.
435.
4
Ezek. 18. 30.
.
ftroys not till their Repentance be even hopeleſs. What Enemies to
themſelves, Neighbours, and Pofterity (bound up in their doom) are an
impenitent people? What ſottiſh and Atheiſtical Men are they, that guide
their hopes, and fears of a Nations Welfare, by Fancies or ſecond Cauſes,
but without regard to Gods Favour or Anger, or the influence that Repen-
tance or Impenitence have upon the wayes of God towards a People:
What a diſmal Proſpect is a Wicked Nation, ſporting with their Provo-
cations, and Warnings ?
How uncertain a Tenure do moſt Nations hold their Mercies by ?
But I have not time to inſiſt on theſe:
I ſhall briefly apply the Reſolution of the Cafe to our own Nation.
We are a Nation; we have National Sins; Repentance of theſe Sins is a
preſage of our future State, as well as others : I know no exemption, or
peculiar allowance, we can expect at the hands of the righteous Gover-
nour of the World. - Oh that our Hearts were under the Power of this
awful Truth, that our iniquity may not be our ruin.
In order to this,
1. I ſhall inſiſt on ſome things in order to our Repentance.
2. Enquire, Whether we may groundedly expect National Mercies
from our prefent Frame.
3. Conclude with an Uſe of Lamentation of our National Impenitency
and Dangers.
In order to our Repentance. I ſhall
1. Repreſent to you the National Sins we ought to Repent of. Here-
by you'l know what we ſhould be humbled for, reſolve againſt, and re-
form. What a Terror ought it be but to mention our Provocations? Oh
that a Land of Light ſhould be chargeable with ſuch Enormities, and yer
be fecure, and hate to be reformed!
Where ſhall I begin the Charge? We and our Fathers for ſome Ages,
have been guilty of the ſame ſins, yet unrepented of. Againſt whom
ſhall I level the Inditement ? Alafs! we have all finned and done wickedly
as we could. Magiſtrates and Subjects, Miniſters and People, the Unbe-
lievers and Believers. To what forts of Sins ſhall I confine my ſelf to?
Wo is us, what Sins did God ever deſtroy a Land for, that are not Nati-
onal with us.
But that the found may not appear uncertain, I account my ſelf bound
in Conſcience, to be more particular. My ſubject forceth me, not any
uncharitable deſign. Oh that my own heart were more filled with Zeal
for God, and deepeſt forrows for the Nations Sin, whiles I am recording
what may offend the guilty, though the Charge be too plain to admit a
Denial ? Let us Enquire :
Is England altogether innocent as to its Laws? Do not we ſee that ſome
of the terms of Conformity are far other than our bleſſed Lord hath inſti-
tuted? Are they not remote from a tendency to advance real Piety, and
excluſive of ſome things that would much conduce thereto ?
:
What Repentance of National Sins doth God regaire, Serm. 18.
Is not a Dioceſan Biſhop fet up? whoſe fole Juriſdiction barrs all the
other Miniſters from the Exerciſe of a great part of their Office, while the
Biſhop is utterly unable to perform it, through the largeneſs of his
Diocefs?
Is there not more than an Umbrage of Lying and Perjury impoſed on
all Miniſters ? when they muſt Aflent, Subſcribe and Swear to what is
more than ſuſpicious, yea utterly falſe.
Are not a heap of Ceremonies and corrupt Uſages re-aſſumed, (though
once caſt out) to the facilitating of the return of Popery, dividing of
Proteſtants, and the ſcandal of the weak; who are too apt to place Re-
ligion, yea all their Religion, in thoſe Vanities.
How many ſevere Laws were made againſt Diſſenters, and ſeverely
executed to the ruin of Thouſands ?
Was ir no provocation to ſilence Two Thouſand Faithful Miniſters
when their Labours were ſo neceſſary, and their places were to be filled
up with many young Men, who have proved fatal to ſerious Religion?
The Sacrament is made a Politick Engine, to further the Damnation of
unworthy Receivers; that all ſuch may be kept out, whom they ſuſpect
any way hazardous to exceſſive Pomp, and Eccleſiaſtick Pageantry.
Can the Land be Innocent, where Atheiſm is ſo profeſed, the moſt
Blaſphemous Oathes are faſhionable, Perjury, Uncleanneſs, Drunkenneſs,
Malignity againſt all credible Holineſs, to common and conſiſtent with Re-
putation. VVas it not among us, that the Covenant was burnt by the
hands of a Common Hangman, and horrid Murthers committed as legal
Executions ?
Is not that Chriſtian Nation guilty, where prophanation of Sabbaths is
ſo notorious, yea pleaded for as warrantable ? Moſt Families have nothing
of Gods VVorſhip, the plaineſt Efentials of Religion by few underſtood;
the Operations of the Spirit turned into Ridicule, and Religion placed in
things that bear not a faint reſemblance of the very form of it ; while So-
briety its ſelf is meer matter of Scoff; and the Fountains of Learning ſend
forth many more fitted to Infect than Reform the Age ?
Is it to be concealed, that Men enter on the Miniſtry, as Apprentices
on a Trade, and uſe it as a meer means for a Livelihood ? How many are
Paſtors without the peoples Conſent ? And too many preach, while un-
acquainted with the Goſpel as a Law of Faith, and Rule of the Recovery
of Apoſtate Sinners: The Labors of ſuch have no tendency to Convert or
Edifie their Hearers ; yea álafs Converſion is judged a Fooliſh thing to
urge. All the moſt Debauched and Prophane are Regenerate, if they
were Baptized, and come to Church. Many Souls eternally periſh by
the influence of this one principle, and the Miniſtry is diverted from its
greateſt end.
Have we not ſeen the Miniſtry too much laid out, to ſerve the late Go-
vernments in deſigns of enſiaving the Nations, and ruining the Life of the
Proteſtant Religion? Though amazing was the Providence which almoſt
too late opened fome Mens Eyes by a cloſe attempt againſt their own
places, and ſo ſwayed their Minds, that they contributed to ſave the Land
from
#
mer
Serm. 18. us ever we expect National Mercies.
436
1
.
from that Ruin, which a few more Sermons of Non reſiſtance (if believ-
ed by the Nation) had rendred unavoidable. The good Lord continue
that impulſe, leaſt our Miſeries become greater by the beginnings of our
Deliverance.
I deſign not this Account of all our publick Miniſters, bleſſed be God
there are many to whom the Intereſts of Chriſt were more valuable, than
to allow their Labors to ſerve any baſe Deſign. But this of late was
found the way of Church Preferments, wherewith too many complied ;
and made the Pulpit a Stage for a poor Oration, rather than a place to
teſtifie for God, or bring Souls nigher to him.
Are Believers and ſerious Chriſtians (whom I confine not to any Sector
Party) free from contributing, to fill up the Meafure of our Iniquity ?
Oh that they were ! then ſhould my Soul rejoyce in Hope; bur its other-
wile: Alafs how much have they made the vileſt Abominations their own,
by not Mourning for them, and by their Carnal Liberty contributing to
them : Our Gold is become drofs. How unedifying are their Diſcourſes? Iſa. 1. 22.
How unexemplary is their Walking? Each one ſeeks himſelf, and none the
things of Chriſt : Circumſpectneſs is laid by as unfaſhionable, The Virgins
all ſinmber and ſleep. How few dare plead the Cauſe of God, or do ex- Matth. 25. si.
preſs his Image! What heartleſs Duties, froward Paſſions, notorious
Pride, and neglect of Education of Children? Faſt-days are kept without
Humiliation ; Sacraments and Sermons are become Lifelels; God is fenfi-
bly withdrawn, and none bemoan it ; Religion is dying, and none uphold
it.
What a Chilnefs on the love of Saints to each others ? What fordid Din
viſions and Diſtances? A new Standard of Godlineſs is erected, viz. a
Zeal for Parties, and ſelfiſh Intereſts, under pretence of Chriſts Intereſts:
Whiles what is eſſentially and undoubtedly his, recommends men little.
How little do good men reliſh that Life, Light, and Love, which is purely
Divine?
Can I excuſe Diſfenters, as fuch? No: To ſay nothing of ſome of
them immerſed in deſtructive Errors ; alaſs the more Orthodox have a
thare in polluting and expoſing the Nation. A vain Itch hath ſeized much
of our Miniſtry, we ſtudy to pleaſe, rather than profit : We envy one
another, run into Extreams, becauſe others come not up to Divine Inſti-
tutions. We overlook the Mercy of our Eaſe and. Liberty, becauſe we
abound not as others do.
Tremble ! Oh my Soul! to think, how many even of them perſecute,
by Railing, lying Reports, Non-communion, and cenfuring the ſtate of
Souls for Non-compliance with doubtful Notions.
Too many ſet up uninſtituted Terms of Communion, deſtroy the Pa-
ſtoral Office, promote little deſigns with bale Tricks, and groſſeſt Lying,
under the covert of Equivocation and Surmizes ?
Were it not that ſome breath another Spirit, and more ſuitable to the
Divine Nature, and the Goſpel of Chriſt; I ſhould ſit down with Horror,
and give up the Land for loſt. The ſhadow hath ſenſibly eaten up the
Subſtance; we have fancied, talked and diſputed a Goſpel Frame, andi
practical
*
.
1
:
: شان
What Repentance of National Sins doth God require, Serm. 18.
practical Holineſs almoſt out of the Land. A dead form is that which
moſt are content with, and carnally plead for, whiles they profeſs more
purity and
power than others.
fer. 8. 5.
Are theſe Evils in the Land or no ? Are they Sins ? Are they not Gene-
ral ? Arife O God! and Convince us; embitter them to us. Oh was
there ever more need to crave the powrings out of thy Spirit, now its
receſſes are fo manifeſt. How diſcernable will be its powrings out, if
thou bleſs us therewith ?
2. I do in the Name of God Call you to this true Repentance for theſe
National Sins.
VVe have nothing elſe left to relieve us, our begun Deliverance will
be Abortive, yea more deſtructive without Repentance. VVhat Nation
ever needed Repentance more, whom hath God oftener Called, and more
exprefly warned?
He hath long waited to be Gracious, and muſt he deſtroy us at laſt, when
weary of Repenting? The Ruins of all our Neighbours cry to us, Repent ;
or you will be more Miſerable than we are: God ſeems to be on his way
to you with the Dregs of the Cup. Our Sins are of the groffeſt Nature,
the longeſt Continuance, and foreſt Aggravations.
How oft has God puniſhed this Land for them ? and yet we hold
them faſt. What variety of Judgments hath he eſfayed our Reformation
by, but in Vain? Thou Londons Plague and Flames, ſhall not they Re-
form thee? Will not former ſtreams of Blood extinguiſh our Luſts and
Diviſions ? Shall we force God to repeat them? VVe were lately on the
brink of Ruin, and yet the fame Malignant, Formal and Irreligious Tem-
God hath by a Train of Miracles reſpited our wo, and begun our De-
liverance; but what are any ſort of men amended ? Methinks we ſhould
have paſt our own doom with Ezra. Should we again break thy command-
ment. &c. Wouldſt thou not be angry with us, till thou hadſt conſumed uls,
ſo that there ſhould be no remnant nor eſcaping ?
Theſe Abominations are yet more odious by our Profeſſion and Advan-
tages. To be acted by ſuch a Notion, wearing a Chriſtian Name! thefe
Villanies were tollerable among Pagans, in compariſon of us, but in a
place of Light we have thus Tranfgreſſed, in a Land of Uprightneſs we
have been thus Vile.
Oh the Convictions, Struggles, and Helps, we muſt have trampled
on! The many Vows we have broken in all theſe Tranſgreſſions. Yet
in the midſt of our Rebellion God renews his Call, repent Oh ſinful Na-
tion. Let the Cry of Mourners be heard in our Streets ! Oh let ſhame
cover our Face, if you have any pity for your felves or Poſterity, truly
View the National Mercies you may enjoy by Repenting, and that you
are ſure to looſe by hardening your Hearts againſt it. Read them over
again where I named them, are they not valuable enough to excite your
Reformation? Oh that all would concur in their places to Reform!
V Vhen will Magiſtrates reſtrain Sin, diſanul all bad Laws, and ſtate-
the
per revives.
ارم
Ezra ço 14.
:
Ifa, 25. 10.
}
repent at laſt.
Serm. 18. as ever we expect National Mercies.
437
the terms of our Miniſtry and Communion ; ſo that all may be uſeful,
and not ſpoil their efficacy by guilt contracted at their admiſſion; nor per-
petuate our diviſions, the conſequences whereof have been fo diſmal, and
are like to be more fo. When will Miniſters engage in the Reformation
of the Land, by faithful Warnings, ſharp Reproofs, good Examples,
plain and importunate Pleadings? Will the grofly ſcandalous Gentry and
People, abhor their enormities, and put away their great provocations,
whole cry is gone up to the Heavens ? Shall Englands Mercy be ſecured
by a revival of Strictneſs of Life,more Love and Poweramong Profeſſors ?
Will you be your Country and Churches plagues ? That great good,
which Primitive Saints rejoyced in the hope of, or overwhelming Judg-
ments, which Pofterity will be aſtoniſhed at; do depend upon the return
we ſhall make to Gods preſent Call. Mercies of the moſt Glorious Na-
ture are in the Birth, and ſhall your, even your impenitence, ſtifle them?
Oh return, and if you will return, let it be to the Lord your God. All Jer. 4. 1.
changes that amount not to this, will avail us nothing. Your Prayers,
your Faſt-days, are as water ſpilt on the ground, without Reformation
How can I ceaſe till the generality be perſwaded to do this, which is
fo neceſſary to our Common Weale ? Let us all cry, Turn us 0. Lord, Lam. 5.21.
and we shall or will be turned. Frame your doings, as men determined Hoſ. 5.4.
to turn unto the Lord. Set heartily to it with all your might, for it's
hard work; delay it not a moment. Oh God bow our wills, that the
Land may jointly anſwer ; Lo, we come unto thee, for thou art the Lord Jer. 3. 22.
our God.
Can you pretend wherein ſhall ure return : Alas, wherein have we not Mal.
departed from him? All in a manner is out of frame, every thing, every
perſon conſiderably needs amendment. Let us all Unite in this, and God
will bleſs us with light and Love for Union in other things. This work
needs all our hands, let us make up that wherein others will be defective;
all ſtriving to begin and outdo each other. Oh that all emulation and
ſtrife were reduced to this, which of us ſhall firſt and moſt Reform?
3. If the generality will not be perſwaded to repent of National Sins,
let not particular perſons neglect it.
I am loath to deſcend ſo low, yet this is better than none. Who knows
how many may be convinced by the Repentance of a few ? At leaſt you
may preſerve your felves, and view the publick Calamity with more Ez. 9. 4, 6,
compoſure than other Men, as having done your utmoſt to prevent them.
We know not, but God may delay Judgments for the ſake of a few
remarkable Penitents; though we may not commonly expect it.
Shall there be ſo great cauſe, and none ſet themſelves to it ? Hach God
none among us that regard his loudeſt Calls ? Can there be ſo little Love
to his Name, and Honour, in England, that even a few will not afflict
their Souls; that he is fo provoked, that a few wiil nor teſtifie againſt this
common Apoſtacy?
Poor Nation, that haſt none that love thy wellfare; that all will loſe
ſhowers of Mercy for thee, rather than ſom in Righteouſnej.
3. 7.
K k k k
Oh
What Repentarce of National Sins cloth God reguire, Serm. 18.
Ezek, 22. 30.
Oh that fome would reſolve this day- Let not God ſay, I ſought for
a man but I found none. Repent of your Perſonal Sins, otherwile how
can you repent of National Sins. Examine thy ſelf how far thou art in-
fected with the National Provocations : What haft thou contributed there-
to ? Charge thy Soul therewith : Say the meaſure is ſo much the fuller
for my ſake. Bewail thy ſhare ; mourn over the faults of others; thou
mayeit grieve for what thou canſt not reform, but be ſure to reform thy
ſelf to thy utmoſt ; reform thy Family; yea, ſet thy ſelf to bring all
(thou art in thy place capable) to amendment.
Do not judge of faults by the common Opinion ; let not the Example
of others be thy Standard; but ſet the Divine Rule before thee, and re-
view things thereby. Reſolve to ſtem the Tide, and to judge and act in
the face of it. What though the multitude be againſt thee; what though
Bigots rail ; what though many Profeſſors, yea, Nien of thy own Party
condemn thee ? All is nothing, whiles God will accept and approve thee :
A Man muſt be ſingular that will reform himſelf in a degenerate Age ; he
muſt be reſolved, that will attempt to reform others.
2. Let us enquire, whether we inay expect National Mercies from our
preſent frame and ſtate. I believe God will not forſake us, but in time
he will do us good. But the Enquiry is meant thus
Whether Mercy
will be immediately enjoyed; is the wrath of God turned away ; and
will his progreſs in a way of Judgments be ſtopped ?
Can we reaſonably conclude, though the Sword hath been furbiſhed,
it fhall not deſtroy: Our Warfare is accompliſhed; the Clouds are paſt;
the bitterneſs of Death is over. Dare I ſay, rejoyce O Land in the fa-
vour of a reconciled God? For good, only good, ſhall preſently be unto
thee.
I ſhall by way of Objections give you what is matter of Hopes ; and
in the Anſwer to thoſe Objections give you the ground of my Fears, and
in the end declare my Thoughts.
Object. 1. Are there not fome Teſtimonies of National Repentance from
whence we may hope Mercy is towards us ? As,
1. Penal Laws againſt the Worſbip of God are as good as diſannulled,
and Perſecution is at a ſtop.
Anſw. 1. I wiſh the general remains of Malignity, argue not a forrow
for that Liberty.
2. I find moſt of them that were guilty of Perſecution, inſtead of re-
penting of it, do juſtifie it as a juft Proſecution ; though it was an Uſur-
pation of the Rights of People, as Men, and as Chriſtians.
3. Are the Sacrament Teſt, and Act of Uniformity removed ?
2. We had a publick Faſt-day kept with outward Solemnity.
Anſw. I'll judge of no Mans Heart, yet I cannot but obſerve,
1. The moſt polluting Sins of the Land were not folemnly owned,
much leſs bewailed. Where was a publick acknowledgment of the fin-
ful Silencing Two Thouſand Miniſters, becauſe they durſt not profane
their Office, and plainly Lye and Perjure themſelves. I might name ma-
ny ſuch other ſins; alas, general Confeſſions avail little.
2. What
:
Serm. 18,
as ever we expect National Mcrcies.
438
2. What publick Reformation in Life and Manners appears ſince that
day? What fewer Oaths ? Profaneneſs is no way abated : Men are re-
turned with the Dog to the vomit. Now Faſtings without amendment
are but a mockery with God, and profit not a people.
3. Men are ſo far from Repentance, that they cannot endure to be re-
proved for their fins. They ſay you irritate, if you mention their of-
fences. They like to hear others accuſed, but abhor the leaſt hint againſt
their own faults. Tell the impofer on the Church that uninſtituted terms
of Communion are ſinful, and rage is awakened. Perſwade the bitter
Spirit to be Peaceable, and his Tongue is foon envenomed, and you ſhall
be railed on, as the great diſturber.
Object. 2. But a great part of the Land is innocent of ſome of the moſt
notorious Crimes; the Gober Perſons are many, who ſhare not in the Profane-
neſs of the Land: The perſecuted and ejected cannot be guilty of the oppreſſi.
ons they were under ; and many of the Church of England never agreed
thereto.
Anſw. 1. How little do ſuch truly mourn for thofe ſins of other Men?
How much more common is it to hear the better fort ſcoff and laugh at
Profaneneſs, than bewail it? Perſecutors are more railed at, than mourn-
ed for. By this we become guilty.
2. Are not there iniquities with the foberer part of the Nation ; impe-
nitently continued in to this day? Do we ſee backſlidings healed; how
much more Mortified, Heavenly, Circumſpect, Charitable or Fruitful,
are the hopefulleſt perſons in the Land, by all our Calls ? Yea, our
Complaints though fo general, little tend to alter us. Our Righteouſneſs Ifa. 64.6,97
is as filthy rags, me fade as a leaf.
Obje&t. 3. But if we conſider the Sovereign dealings of God with us,
may not we expect Mercy, though we ſee not Repentance? As,
1. God hath lately wrought a great Deliverance, when we were on the
brink of ruin, and that by a ſeries of Miracles, when we were as unwor.
thy as we are now.
Anſw. . Such Deliverances are never compleated, and ſeldom long
continue, where Repentance doth not immediately follow. Though God
may command Deliverance firſt, yet he annexeth Holineſs to it ; and
where that fails, the beginnings of ſafety prove a ſnare, and do expoſe
to greater diſtreſs. When he ſaved from Babylon, be cleanſeth them from Ohad. 17;
Ezek.,6.23,25
iniquity.
2. Do not we find that Deliverance is at a ſenſible ſtop, for want of
our amendment ? Inſtruments to ſave us feem leſs apt, our Enemies are
in better heart, and a much more threatening poſture. The hand of God
is at a ſtop: Thoſe hopeful touches on the minds of Men, are much de-
faced : They that mean well are leſs ſpirited and entruſted : They who
deſign ill, are more vigorous and countenanced. What a Change
' have
a few months made in our hopes, though they were raiſed by the higheſt
diſplayes of Divine Power and Goodneſs?' It's almoſt true ; You shall 2 Kin. 19. 3,
conceive chaff and bring forth ſtubble, your breath as fire ſhall devour you. Ifa: 25.18, 17.
and 33. 11.
Kk k k 2
Object. 3.
>123
What Repentance of National Sins doth God require, Serm. 18
2. May not we hope that God will finiſh our Salvation for his own ho-
Mour; and not ſuffer a work, wherein he hath ſo immediately appeared,, to
be imperfect; notwithftanding: we reform.not ?
Anſw. 1. God hath his Honour concerned in giving National Mercies
to an impenitent People, as well as in not perfecting a begun Deliverance.
He is Sánctified in afficting a ſinful Land; his Government is expoſed in
Iſa. 5. 16.
Ezek. 28. 15. Iparing an unperſwadable People : Nay, we oftner find him bear the re-
Rfal. 74-10,18. proach of not Delivering his Afflicted People, than of not puniſhing a
Rebellious People.
2. God can ſecure his Honour in both theſe reſpects, with great con-
ſiſtency. He may ruin Popery in other places, whiles he expoſeth Pro-
teſtants to it here. He may perfect this begun Deliverance in England
as to Papiſts, that they may not blafpheme ; and yet diſtreſs Proteſtants
by each other, and ſo ſtill puniſh the Land for its impenitency.
Object. 4. God ſeems to ſingle out ſome particular Families for Fudg-
ments, who have been moſt accesſary to the fins of our Land. He hath al-
tered the ſucceſſion, and ſo it's probable, he may not puniſh the Nation for
the iniquity of the Throne.
Anſw. 1. God may puniſh a Land for the ſins of a former King, though
the Government be transferred into another Family. God puniſhed is-
rael with three years Famine in Davids Reign, for Saul and his bloody
Sam. 21. I.
E
houſe, becauſe he ſlew the Gibeonites.
2. If others do not take warning by ſuch. Judgments, as are levelled
againſt particular perſons, and repent.; Judgments will extend beyond.
thoſe perſons or Families. Succeffors by the fame neglects and provoca-
tions, will expoſe a Land to miſeries; though their title be not derived
by deſcent from former offenders. Yea, if a new Government and Peo-
ple purge not the Land of the Crimes, which had their riſe in a former,
Court; the vengeance will follow to the extent of the infection, and the
guilty at leaſt be in danger of miſery. David righted the injured Gibeos
nites, before the Famine ceaſed.
3. How little is Profaneneſs or. Irreligion reſtrained ? How faint and
few are the attempts for Reforming the Nation, ſince God hath bleſſed
us with a prognoſtick of good, in the Change of our Government ? Are
Men ſpirited for this, as Joſiah, Ezra, Nehemiah, &c. To be infected
by others feems eaſier than to reform them.
Object. 5. Are we not under ſuch accompliſhment of Propheſies, as may
argue a Proteſt ant Kingdom begun to be delivered;. Shall have its deliverance
perfected, notwithſtanding its finful diſtempers. Is not the Philadelphian
State beginning ; the Witneſſes riſing ; the Ottoman Empire falling," and
Antichriftsruin juſt reviving and perfecting even to the utmoſt of the Judg-
ments determined againſt him?
Anſw. I am well perſwaded of all this, and have declared it many
years; when the contrary was more probable as to the poſture of affairs
here, and in the reſt of Europe ; yet let me tell you,
1. That in the accompliſhment of theſe Propheſies, the Spirit will be
abundantly poured out, in order to the eminent Holineſs of lùch places,
:
1
***
as
Serm. 18. as ever we expect National Mercies.
439
::
I
as ſhare in theſe Bleſſings. All the Promiſes that refer to theſe latter days
are full of Peace, Purity of Doctrine, and Worſhip, and true Godlinels.
With the Song for Antichriſts Fall, the Church is made ready, and clean
linnen which is the righteouſneß of the Saints, is given to her.
Rev. 19. 2,7,8,
2. Almoſt at the Entrance of fulfilling theſe Propheſies, there will be
the moſt ſhaking, and aſtoniſhing Diſpenſation towards the Churches, as
ever befel them," Then is the great Earthquake, ſuch as was not ſince men and 16.18.
were upon the Earth, ſo mighty an Earthquake, and ſo great. This is that and 3.12.
hour of Temptation, which shall come upon all the world. Theſe Epiſtles I
take to be Prophetick of the moſt eminent periods of the Church-ſtate;
from Chriſts time, to the End of the World; and this Trial is in the be-
ginning of the Philadelphian State. Its true indeed, this will benefit the
Church at laſt, and be fatal to its Enemies and falſe Members, but it will
be terrible to all.
3. Such an awful Difpenfation ſeems neceſſary to purge the Church,
and lay a good foundation of its real, and laſting Glory. This will be a.
means to convince falſe and irreligious Proteſtants, that ſaid they were
Jews, and were not. It will pluck up every plant out of the Church, Rev. 3.9. -
which God hath not planted. Hereby all Conſtitutions repugnant to
Chriſts Intereſts, will be overthrown. Without ſuch a Paroxiſme, how
fhould degenerated Chriſtianity recover it ſelf? How ſhall the power of
reforming the Church be reſcued out of the hands of ſuch, who hate its
Purity, and Spiritual Welfare ?
Its next to impoſſible, by any Calmer means to ſettle Peace in the
Church, or awaķen Proteſtants out of that formal Temper, which is the
Epidemick Crime of the Sardinian interval. You have it expreſſed in
thoſe Words, Thou haſt a name to live, and art dead. Many are really Rev. 3. I.
dead as Unregenerate, others dead in oppoſition to Spiritual Livelineſs.
Thus I have repreſented to you, what ſeems moſt conſiderable as to the
poſture of our Land, with reſpect to National Mercies.
I ſhall offer my own thoughts upon the whole.
I think the Repentance of England for National Sins is ſhort of that,,
which may give us grounds to expect National Mercies.
The methods of God indeed ſeem deſign'd to make us a happy people,
but it muſt be in the proper way,and ſeaſon. The great things God hath be-
gun to work,the Liberty he hath ſettled, the diſpoſition in many young ones
to return to God, and comply with his Deſigns : his manifeſt expoſing ſuch,
who were likely to obſtruct a Reformation, ſupport my Hopes that Blef-
ſings are in reſerve for this finful Land; but yet its probable, that ſome
extraordinary Storm will fall upon the Nation, as a means to bring us to
amendinent, and a Teſtimony from Heaven againſt our crying Evils, and
ſhameful Impenitency. By terrible things, God will prepare us for-
Bleſſings; and introduce our Happineſs, by that which will try our ut-
moſt-Faith. I can hardly account our Foundations fure, while men juſti-
fie their Sins, and perſiſt in them. Our very Reformation is impoſſible,
whiles men of moſt influence have no heart to it, yea hate, and fear it.
When
:
met
:
What Repertance of National Sins doth God require, Serm. 18.
.
Whenever I fee Magiſtrates engage in reforming us, as their great
Duty, and with their whole might :
VVhen men of power eſteem Repentance, to be the trueſt' Intereſt of
the Nation.
VVhen the Miniſtry is awakened to cry aloud, and doch impartially re-
preſent to the Land all its Sins, and Dangers ; not miftaking, or palliat-
ing our Offences.
VVhen the Body of the Land, at leaſt a conſiderable part of it, do
crave and approve of Reformation, and concur with the Means, God
ſhall prepare for it.
Then and not till then, ſhall I account our Repentance hopeful, and
confequently expect the Bleſſings to be eſtabliſhed, which God ſeems ear-
neſt to beſtow.
Numb. 24. 22.
But who ſhall live when God doth this ? VVhat overturnings will effect
it, when fó many have failed to do us any good ? Its ſomething very a-
mazing, which can alter Minds fo averſe; or remove men unchangeably
Obſtinate: Yet the Providences of God towards England are like to be
terrible in proportion to all this.
I do not herein limit the Holy One, but humbly propoſe my thoughts,
as to the uſual aptitude of Means to their End; not wholly neglecting the
indications of preſent Providences, as to this matter; much lets would I
overlook Scripture Propheſies.
USE of L AMENT ATION,
Jer. 8. 6.
Jer. 12. 27.
Let us Lament the Impenitency of the Nation, and its forfeiture of
Mercies, and hazard of Judgments hereby.
What can be Cauſe of Mourning equal to our Obſtinateneſs? We are
guilty of bloody Crimes, and moſt regard it not : We feem reconciled to
our Abominations, as if they were innocent; and are as fecure as if God
had not threatned to puniſh a people for them.
The Land is full of Sin, after all the means which were ſent to cleanſe
us. The Fire hath devoured, yet our Droſs remains. The Plague hath
in its Rage ſwept away Thouſands, yet the provocations of England a
bate not. How oft hath the Lord cried, Wilt thou not be clean, when ſhall
it once be? But we have held faſt our ſeveral Iniquities.
Its but lately, that Popery and Slavery, were coming on us like a Den
luge to the amazement of all, that could with any Zeal conſider it ;
but the Nation now ſeems forry, that it was at all Convinced; and repents,
that there was the leaſt mution in it towards amendment.
Oh the ferment! that haſtily ſucceeded our Fears, leaſt Sobriety or How
lineſs ſhould obtain. God hath followed his rebukes with undeſerved,
yea unexpected Mercies; but this Sun-fhine hath made Weeds to grow,
inſtead of rendring Judgments effectual, to make us Holy.
What Methods have been untried, but none ſucceed. Which is the
Nation, that ever withſtood ſo many, and various Calls to Repentance ?
Niniveh is England's Reproach; ſhe repented at the firſt warning. Sodone
would
Serm. 18. us ever we expect National Mercies.
440
tur
would have condemned us, had it been truſted with half our Advantages.
Can the Earth ſhew an Inſtance of perverſeneſs, equal to ours? As if the
Goſpel had extinguiſhed Natural Conſcience, or a Chriſtian Profeſſion did
make us more regardleſs than Pagans. Every thing ſeems to harden us,
we grow worſe by thoſe things that recover others.
Alafs! We have few that bemoan our want of Mourning; are all our
Feremiah's aſleep, that none drop a Tear for England's Security? Do all
think it needleſs, or hopeleſs, to turn unto the Lord, that fo few ſeem to
fet themſelves in earneſt about it. How very few ſymptoms have weg
that we are not under a judicial Hardneſs ? Many are convinced they
ought to Repent, yea many reſolve it, but how Abortive doth all prove?
Our Iniquities baffle our Reſolves, and Satan triumphs over the vanity of
our Purpoſes. What a hateful proſpect doth our Nation afford to God
and Angels? We are a wonder to our ſelves, when a Drowlie Mind al-
lows us to entertain any ſerious Confiderations,
Lord what will the End of theſe things be? Wilt thou always bear,
and ſeem to obſerve our Provocations, as flightily as we do?' Alafs !
this would make us more miſerable, than Gods foreſt Rebukes : Judg.
ments more awful than any we have yet felt, are become even neceſſary
to our Happineſs; but though they be needful, what heart can endure
them? What Terror muſt attend thoſe Diſpenſations, which will ſeparate
the Precious from the Vile, pluck up Conſtitutions to rooted by Intereſt,
Cuſtom, Malignity and Ignorance : Diſable the Irreligious from ſettling
Church or State; and imbitter our reigning Sins to careleſs, ſcornful and
reſolute Offenders?
How dreadful is that ſtorm, that will drive all good Men together ;
when they are canton'd into fo many Parties, embittered by mutual Pre-
judices, fond of, and valuing themſelves by fond Opinions, and diſtances
from others; eſpecially whiles felf-conceit and ignorance fo prevail ?
How hot is that Fire, which will purge out the Drols among Churches,
when its eaten even into our Hearts? Whats that which can awaken:
drowſie Saints, make the ſelfiſh publick Spirited, bring the careleſs to
holy Watchfulneſs; and revive that fimplicity, favourineſs, and heaven-
ly-mindedneſs, which is become ſuch a Myſtery, and ſo unfaſhionable?
Surely we may expect a complication of Woes, and each filled with
unuſual degrees of Gods avenging Skill and Power.
What may not we awfully expect ? Diſappointment by the likelieſt
men, diſſolution of the moſt conceited Churches, a ſhaking of the Nati-
ons Piliars, a fucceffive change of Iufiruments, frequent blaſts on begun
Deliverances, revivals by the moſt improbable Inſtruments, many entire
over-turnings and changes ; oppoſition among the beſt Friends, very near
Approaches of the moſt dreaded Miſchiefs, Mens minds ſtruck with trem-
blings, all Carnal Refuge failing us, Reaſon put toa Non-plus, Probable
and Improbable confounded beyond Conjecture, Counſel hid from the
Wife, Force and Power baffled, Authority become weak, all Order di-
ſturbed, Men at a loſs what to wiſh, or deprecate ; uncertain what to
Hope or Fear, whom to diſtruft, or confide in ?
Theſe;
}
.
What Repentance of National Sins doth God require, Serm. 18. .
.
Theſe, and many ſuch things feem obvious, in the Conſtitution of that
day of the Lord, that is like to be upon us. And how many more awful
things are in his Treafures, to fill up that Difpenfation, of which he hath
fo, long warned the World, as ſtrange, and unuſual? We cannot judge of
this great Earthquake (which will affect us as well as other Nations) by
what hath been; for it is to exceed all that is paft.
Who knows what new lights, ſtrange ſtroakes upon the Spirits of Men,
and unheard of Judgments, may be referved for this Seaſon.
Can we love our Nation, and be unmov'd? Can we hate our felves fo,
as not to Lament, that theſe awful things ſhould find us impenitent; yea,
carry in them diſpleaſing rebukes for that impenitency?
Should not we all with, that each of our Eyes were fountains of Tears,
to bewail at once, the Obſtinateneſs, and the impending Dangers of the
Land of our Nativity. Look away from me, I will weep bitterly ; labour
not to comfort me, becauſe of the spoilings of the daughter of my people. For
ịt is a day of trouble, and of treading down, and of perplexity by the Lord
God of Hoft's in the valley of viſion, breaking down of Walls, and of crying
to the Mountains.
a. 22.4, 5.
;
.
3
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