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151
GiB
Without knowledge no Christianity, no
Independeuce, no Progress.
Christianity with Knowledge, and all
things are a happy Success.
۔
263
LIBRARY OF
VARNUM T. HULL.
If thou art bollowed by a friend.
Right welcome shall he be, -
To read, to study, not to lend,
But to return to me.
Not that imparted Knowledge
Doth diminish learning's store,
But looks, I find, if often lent,
Return to meno mcie,
Om
331

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90'era fuenta

SILAS WRIGHT DUNNING
BEQUEST
UNIVERSITY OF MICHIGAN
GENERAL LIBRARY
பாயாயாயாயாயாயாயாயாயாயாயப்பயனாய
.

DERES
Sturt ſculp:
22
Ezkich Hopkins Episcopus
DERENSIS.
UNT

Τ Η Ε
W O R K S
Of the Right Reverend and Learned
Ezekiel Hopkins,
Late Lord Biſhop of
London-Derry in IRELAND,
Collected into one Volume :
CONTAINING
I. The Vanity of the World.
II. A Practical Expofition on the Ten Command-
ments.
III. An Expoſition on the Lord's Prayer; with a
Catechiſtical Explication thereof by way of
Queſtion and Anſwer.
IV. Several Sermons and Diſcourſes on divers Im-
portant Subjects.
With an Alphabetical TABLE to the Whole.
L ON DO N.
Printed for Jonathan Robinſon, Awnſham and John
Churchill, John Taylor, and John Wyat, in
St. Paul's Church-Yard, and Pater-Noſter-
Rom. M.DCC. I.
3
Danning
stewart
54647
THE
PREFACE.
T

HE Writings of this Right Reverend Prelate have found ſo
General Acceptance both among the Clergy and Laity, that nom
Encouragement is given to put them altogether into one entire
Volume.

2
The Author, tho' he was a Perſon of Great Natural Parts and Excel-
lent Learning, yet was endowed with ſo Great Modeſty and Humility,
and had ſuch very mean and low Thoughts of Himſelf and his own Perfor-
mances, that the World, while he lived, had very little Knowledge of him from
the Preſs; he having publiſhed nothing but what he was conſtraine: to, either
by the reſtleſs Importunity of Friends, or the Commands of thoſe who were ſome
time his Superiours.
744971er-
What was publiſhed by himſelf the Reader will
find placed at the beginning
of this Volume, and conſiſts of that incomparable Tract, Entituled, The Va-
nity of the World. A Sermon preach'd at the Funeral of the Honourable
Algernoon Grevil, Eſq; which in the Opinion of very good Judges is equal with,
if not exceeds, the moſt celebrated Pieces that have been Printed on Funeral
Occaſions. And his Sermon Preached at Chriſt-Church Dublin, which, as
is mentioned afterwards, occafioned his being promoted to a Conſiderable Stati-
on in the Iriſh Church.
The other Pieces contained in this Volume were all publiſhed ſince his
Death. And tho it cannot be expected that what is Poſthumous ſhould in
every Sentence and Paſſage thereof be as Exact and Accurate as if the Author
had put his laſt Hand to it, yet theſe Diſcourſes are Written in a Style and with
an Exactneſs Peculiar to his Lordſhip; which, by comparing them with what
he publiſhed himſelf, beyond all Controverſie denote them to be his own.
sufi aid to bastockage
plot Von 9
But for fartkser Satisfaction that the World is not impoſed upon, nor any In-
juſtice done to the Author's Meniory by the Printing of theſe Diſcourſes; it
may not only be ſaid that there are many Perſons yet alive who with great Delight
and Benefit heard him preach all the Sermons that have been publiſhed under
his Lordſhip's Name, and whe, if Occaſion be, can and will atteſt that they are
Genuine : But the Reader is hereby aſſured that the greateſt part of them were
by his Permiſſion, at the deſire, and for the ſake of ſome Particular Friends,
Tranſcribed from his own Manuſcripts, and Corrected by him. · The reſt
were taken from his Mouth by the Pen of a Ready Writer, with great Exačí-
neſs, inſomuch that they being committed to his Lordſhip’s Review after they
were tranſcribed, he could not but commend the Writer's Dexterity, and per-
mitted him to keep them upon this Condition (which we may preſume were the
Terms upon which he ever granted a copy of any of his Diſcourſes) That no-
thing might be Printed while he Lived. Which Expreſſion, by the way,
may


The P R E F A C E.
may be interpreted a tacit Allowance for the Printing of them after he was
Dead.
Nom having, I hope, ſatisfied the Reader that theſe Diſcourſes are his whoſe
Name they bear, there needs nothing, in this Place to be ſaid in Commendation of
them; their own Excellency and Eloquence will Praiſe them beſt. Let that fuffice
then to recommend them to his ſerious Peruſal (which is ſaid concerning another
* Pref. to * Great Man's Works ) viz. That they are Animated throughout with fuch
a Genuine Spirit of True Piety and Goodneſs, that ſurely he muſt be either
A. B. Til-a perfectly Good, or a prodigiouſly Bad Man, that Reads them over
without being the better for them.

Dr. Bar-
row by
lotſon.

As for the Right Reverend Author himſelf, his Works will praiſe him,
and therefore nothing either needs or can be ſaid more to his Advantage. As he
fought not the Praiſes of Men in doing his Maſter's Works when Living ;
ſo now he is Dead he is above their Praiſes, and doubtleſs has received the
Euge of a good and faithful Servant. Indeed it cannot be expected that all
that can be ſaid of him could be contained within the narrow Limits of a Pres
face, neither is it fitting even to attempt his Character, concerning whom either
not a Little or Nothing at all ought to he ſaid. It were heartily to be wiſhed,
for the Honour as well as Ornament of the Church of England, that the
Picture of this Great Man was drawn at its Full Length by ſome skilful Hand
and we are not yet without Hopes that ſome or other of his Friends who knemo
him beſt, will ſtill Erect a Monument to his Memory. But whilſt that is done,
let us reſt ſatisfied with that Idea of him which the Peruſal of his Writings
will afford us ; and be thankful to a Good Friend for this following Memorial
* Biſhop of him, which was spoken by a Right Reverend * Prelate, now in Ireland,
(a great Admirer, Follower and dear Brother of the Deceaſed) in the cloſe
of that excellent Sermon he Preached at his Funeral in St. Mary Alderman-
bury Church, June 24. 1690. upon Col. 3. V. 1, 2, 3, 4. From which words
having Spoken of Chriſt's and our Reſurrection, he proceeds, Saying,

Teniſon.
This was tlie Doctrine of the Apoſtles, and the Faith of the Primitive
Chriſtians : And that this Faith did animate them againſt the Fears of
Death, and enable them to meet that King of Terrors with Undaunted
Reſolutions ; and it is this which ſtill Buoys up the ſinking Spirits of Belie-
vers; it was this which comforted this Reverend and Learned Prelate,
whoſe Funerals we now ſolemnize. This ſupported him in his late
Troubles and Afflictions, in his greateſt Pains and ſharpeft Agonies. He
often diſcourſed with me on this Subject. He fixed his Thoughts upon
the Glorious Reſurrection, and ſet his Affections on the things above;
and with the Joyful Hope and Expectation of them he was enabled to bear
the Torments of his Body with great Patience, and wonderful Magnani-
mity; and was not in the leaſt terrified with the Thoughts of Death.
It was not poßepov çoßeporzelov to him, he ſpoke of it without Concern, and
triumphed over all its Terrors, and welcomed it as a Joyful Meſſenger, cal-
ling him to his Dormitory till the Reſurrection. And he died full of this
Faith, and did, with Job, fay, Though his Body were deſtroyed with
Worms, it ſhould riſe again to a Bleſſed Immortality, and in the ſame
Fleſh he ſhould fee God; and through the Merits and Interceſſion of
Chriſt he doubted not to Partake of the Things above.
Boredungen છે જ
But



The P R E F A C E.

But you expect I ſhould ſay more of him; and, indeed, he highly de-
ſerves it, and much, very much, is due to the Memory of ſuch an excellent
Prelate ; who, for Learning and Piety, for Wiſdom and Courage, for
Humility and Meekneſs, for Charity and Hoſpitality, was one of the
greateſt Ornaments of the Church and Nation wherein he lived : But
unleſs I had his own Eloquence, I ſhould not attempt it. A ſorrowful
Heart, a thick Pencil, and a trembling Hand, will but over(hade and
darken the Lines of fo fair a Piece; and therefore I muſt beg of you, who
know him in Oxford, in Hackney, in Exeter, and in this City, where he
was ſo much followed, applauded, and admired, to ſet him in his true
Light to the World, and give him that great Character which he ſo
juſtly deſerved, while I only niention the great Honour and Veneration
we had for him in Ireland, in which Kingdom he foon made himſelf
famous, and for a Learned and Elegant Sermon, which I heard him
Preach at his firſt coming, (and which was afterward Printed) I ſaw
him Embraced by the greateſt Prelates, and courted to ſtay in hat
Country, and was ſoon after made Dean, and then Biſhop of Raphoe, and
afterward, moſt deſervedly, tranſlated to Derry. In the firſt of which
Biſhopricks (as I am informed) he ſpent about a Thouſand Pounds in
Buildings and other Improvements: And, in the laſt, he was at a very
great Expence to Beautifie and Adorn his Cathedral, and in Furniſhing it
with Organs and Maffie Plate ; and, in both, he was a great Precedent
of Piety and Holineſs. He was a burning and a ſhining Light. He knew
that póro ési Teslav Bð négou16 opóro sŷ yn argo, and did therefore preach
loudly by example. His Actions were Inſtructive Sermons, and his Strict
Life and Unblameable Converſation had great Influence on all about
him.

At his Table he was piouſly pleaſant and religiouſly ingenious, and
doubly feaſted all who did eat with him; for he had a clear Head and
ſolid Judgment, a quick Fancy and a flowing Wit
, and was every way
accompliſhed for Addreſs and for Diſcourſe, and was fo Courteous and
Affable, fo Gentle, and ſo Obliging, fo Inſtructive, and Communicative,
that all who converſed with him, loved and admired him ; and though
he kept a very Noble and Hoſpitable Houſe, yet was it famous for
Regularity and Order. And in the midſt of the greateſt Plenty, Gravity
and Sobriety were moſt ſtrictly obſerved. It was indeed a Temple and an
Oratory, for in it Prayers and Praiſes, Catechiſing and Reading the
Scripture, were never omitted. He conſtantly expounded it to his
Family, expla ned ſome part of the Leſſons, and made ſhort, but rare
Obſervations upon them ; and beſide the Publick Prayers, he was very
often at his Private Devotions, and ſpent much time in Divine
Meditations.

Thus did he behave himſelf in his Houſe ; thus did he inſtruct his
Family, and bring his Children up in the Nurture and Admonition of the
Lord, And, if you follow him to the Pulpit, you'll find him there
conſtantly, once a Sunday, while his Health permitted it ; and ſurely alí
who heard him will ſay, his Sermons were Learned and Eloquent, Pious
and Methodical, and, as his Motto was, Aut ſuavitate ant vi, he, either
by ſweet Diſcourſes and charming Exhortations, or by ftrength of Reaſon
and

a
The P R E F A C E.
and powerful Arguments, drew many to Chriſt. He never omitted that
Duty, but preached in his Throne when he was not able to aſcend the
Pulpit : And, for his Excellency in that Noble Faculty, he was celebra-
ted by all Men. He was followed and admired in all Places were he lived,
and was juſtly eſteemed one of the beſt Preachers of our Age. And his
Diſcourſes always ſmelt of the Lamp ; they were very elaborate and well
digeſted. He had a Noble Library, and delighted in it, and was, as
Tertullian ſays of Irenæus, Omnium Doctrinarum curiofifſimus explorator.
He was a good Linguiſt, and excelled in Polemick and Caſuiſtical Di-
vinity. Many flocked to him to have their Doubts reſolved ; and he
gave Light and Comfort to clouded and afflicted Conſciences; and
was admirably accompliſhed with many other Parts of uſeful
Learning

And, if you conſider him as a Biſhop, you will own, that God had
bleſſed him with Wiſdom and Sagacity, with Zeal and Courage, with
Temper and Moderation, and all other neceffary Virtues for a Governor
and Ruler in the Church, and ſurely none was more careful of his Dioceſs,
being conſtantly reſident, and bringing in learned and ingenious Men
into all Livings in his Gift and Patronage: And was a moſt tender
and indulgent, yet ſtrict and vigilant Ruler of his Clergy. He al-
ways treated them as Brethren and Friends, with all kindneſs and
reſpect, and would ſpare no pains to protect them in their Rights;
and uſed all his intereſt to promote them as they deſerved. In a
word, he was every way qualified and adorned for that great Charge ;
and by conſtant Preaching, a wiſe Government, and an even and ſteady
Hand; by a winning Temper, an humble Courage and prudent Modera-
tion, he gained upon Diffenters, and brought many into the Communion
of our Church, having fully convinced them, that her Doctrin was Pure
and Primitive, Orthodox and Apoſtolical: And did, upon all occaſions,
ſhew himſelf a wiſe, a learned, and a pious Biſhop. He every way filled
his Chair, and was an Honour to his See, and may deſervedly be enrolled
in the Catalogue of his learned Predeceſſors ; for with ſuch has that See
been bleſſed ever ſince the Reformation. And undoubtedly his Death
will be extreamly lamented in that Country ; and ſure I am the Poor
will have great reaſon to bewail it; for to them he was exceeding
generous and charitable, and gave great Sums, every Year, amongſt
them, beſides the Tenth of his Revenues, which he conſtantly laid by
for ſuch uſes; and did alſo allow good Yearly Penſions to Students in the
Univerſity, to Miniſters, Widows, and other diſtreffed Perſons, and did
put Children to Trades, and largely contribute to the Building and
Repairing of ſome Churches, and deſigned greater things, if God had
ſpared him to return. But, alas ! he is gone, and our poor unſetled
Church has an extraordinary loſs in him: 'Tis a ſharp Stroke, an
additional Judgment, to loſe him now. But to God's Holy Will we muſt
ſubmit, as he willingly and cheerfully did, when Death approached : He
reſigned all with great Chriſtian Courage, and diſcourſed Philoſophically
and Divinely of the Vanity and Uncertainty of all Sublunary Things, and
fetled all his Defires upon the Things above; and, not long before his
death, he diſcourſed of the Neceſſity and Sinceriiy of Repentance and
Uniform Obedience in ſuch a manner, and inveighed with ſuch an
Holy Zeal, againſt the Sins of theſe Nations, as might make the greateſt
Debauchees
The P R E FACE.
ad, with great Grief and Sorrow, with
Debauchees of our Age quake and tremble to have heard him. And then,
Sighs and Tears, bewail the leaſt Failures of his Life, and ſpent his Laſt
Days in Self-examination, in Repentance and Prayer, and with great
Devotion received the Holy Sacrament, in which he found much Joy
and Comfort, and had ſuch Inward Peace and Antepaſts of Bliſs, that he
longed to be diffolved and to be with Chriſt, and did very often beg of
God to take him: And, on Thurſday laſt, his Prayer was heard, and
God, in his Mercy, took him out of the Troubles of this Life, and called
him up amongſt the Bleſſed, and changed his Fading Mitre into a Crown
of Eternal Glory.
What then remains, but that we imitate his Virtue, honour his Memo-
ry, and commit his Body to his Dormitory, there to ſleep till the Reſurre-
ction, when he and all who have been diligent and induſtrious, painful
and laborious in the Miniſtry, and have been Precedents of Piety and Holi-
neſs, of Juſtice and Integrity, will meet their Flocks with Joy and Com-
fort, and for turning them to Righteouſneſs, ſhall ſhine as Stars for ever
and ever? Which God grant we may all do, &c.
Τ Η Ε
The Several Subjects contained in
this Volume.
t I.
1. T
s
31
HE Vanity of the World, on Eccl. 1. 2.
Page 1
1 Two Sermons, (1) Preached at the Funeral of Algeron Gre-
vill, Eſq; on Eccl. 9. 5.
(2.) Preached at Chriſt-Church in Dublin, Jan. 31. 1669. on 1 Pet. 2.
13, 14:
45
II. An Expoſition on the Commandments, and an NSOEST SV 53
With Ewo Sermons, on John 7. 19.
boddelos 238
And Gal. 3. 10.
se os bens 249
III. A Practical Expoſition on the Lord's Prayer,
259
IV. Several Diſcourſes on Several Important Subjects ; viz.

378
386
428
(1.) The Folly of Sinners, on Prov. 14.9.
371
(2.) True Happineſs, on Revel. 22. 14.
03.) The Reſurrection of Chriſt, on Acts. 2. 24.
(4.) Brotherly Admonition, on Levit.
19.17.
393
(5.) Dreadfulneſs of God's Wrath, on Heb. 10. 30, 31.
404
(6.) Man's Mortality, on Heb. 9. 27.
419
(7.) Danger of Little Sins, on Mat. 5. 19.
(8.) Abſtaining from all Appearance of Evil, 1 Theſ. 5. 22.
444
(9.) Preſumptuous Sins, on Pfal. 19. 13.
X(10.) Forgiveneſs of Sin, on Ifa. 43.25.
(11.) Regeneration, on John 3.5.
(12.) All-Sufficiency of Chriſt to Save, on Heb. 7. 25.
(13.) Heavenly Treaſures, on Matth. 6. 21, 22.
600
(14.) Nativity of Chriſt, on Luke 2. 13, 14.
633
( 15.) Bleſſedneſs of dying in the Lord, on Revel. 14. 13.
643
(16.) Practical Chriſtianity, on Phil. 2. 12, 13.
651
(17.) Serving God with Reverence and Godly Fear, on Heb. 1 2.28,29. 709
(18.) On Conſcience, Acts 24. 16.
732
19.) Perſeverance in Prayer, on 1 Theſ. 5. 17.
748
20.) God's Omnipreſence, on Pfal. 139.7, 8, 9, 10.
759
(21.) Divine Providence, on Mat. 10. 29, 30.
769
(22.) Uſe of the Holy Scriptures, on Col. 3. 16.
781
23.) The Almoſt Chriſtian, on Acts 26. 28.
797
(24.) Mortification, on Rom. 8. 13.
827
456
498
518
568
1
THE
Τ Η Ε
VΑ Ν Ι Τ Υ
OF THE

WORLD.
B
Violiba olioa
3
2
Sir
Vyner
200.250
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How oldino e sono di
-ih toni oct 2 To the Right Worſhipful viio : zhot
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Robert
20 Hol at ind Knight and Baronet.
SIR, 2 lindungi
LOD
Ere you one of that ſort of Men, who va-
1 lue themſelves by the Bag, or the Acre
V V it might poſſibly be thought rather an Af-
front, than a Dedication, to prefix your Name to this
Treatiſe
. For ſince it is purpoſely intended to beat down
the Price of the World, and to expoſe its admired Va-
nities to publick contempt, thoſe ſordid Spirits, who have
no other worth to commend them, but what is ſummed
up in their yearly Revenues, would interpret ſuch an
Addreſs, not ſo much a I ender of Reſpect and Service,
as a Deſign to undo and beggar them. But, Sir, to you,
whom God hath doubly bleft with a large Eſtate, and a
larger Heart, I doubt not but this Piece will be
very
acceptable ; if upon no other account, yet at leaſt as the
peruſal of it may be helpful to you to ſtrip off, and as it
were, to ſequeſter all your worldly Advantages
, that you
may the better take an eſtimate of your ſelf according to
your native and genuine Worth, both us a Man, and as
a Chriſtian.
I am not ſo much a Cynick, as to plead for affected
Poverty, and a diſdainful rejecting the Gifts of Divine
Providence. Such a moroſe and
fowr Pride, I judge wor=
thy to be chaſtis’d, not only with the cenſure of Vanity,
but Impiety. We need not ſhelter our ſelves under any
Monaſtick Vom; nor fly to Deſerts and Solitudes, to hide
us from the Allurements of the World: This is to run
away from that Enemy whom we ought to conquer. Cer-
tainly



B2
4
The Epiſtle Dedicatory.
tainly Religion allows us the poſeſion of earthly Com-
forts; only it regulates the uſe, and forbids the inordi-
nate love of them. We may prize them as Comforts,
but not as Treaſures : And while we employ a due part
of our Abundance in the works of a generous Charity,
and true Piety, we may well look upon what is left, as
a Salary that God gives us for being faithful Stewards
of the reſt
. Thus to uſe the World for the Intereſts of
Heaven, to make its Enjoyments tributary to God's glo
ry, it is to convert and profelyte it; and turn that into
an Offering, which others make an Idol. By this we
give Earth a Tranſlation ; and in a nobler ſenſe than
the new Syſtem of Aſtronomy teacheth, advance it to be
a Star, and a Celeſtial Body. And by this Method, we
change thoſe Helps that Vice had to make it ſelf prodi-
gious and infamous, into the moſt ſerviceable Inſtruments
that Vertue can have to make it ſelf conſpicuous and ex-
emplary. For Wealth and Honour in a vertuous Perſon,
are like the well-ſetting of a fem; mbich, though it
makes it not more precious, makes it more ſparkling.
But, Sir, I forget my ſelf, and inſtead of writing a
Letter, am writing a Treatiſe
. I ſhall make no other
Apology for it, but that the Book being deſigned againſt
Vanity, I would not have the Dedication of it guilty of
that common and notorious One, to be filld only with
Complements. And I hope you will not think it any thing
of that ſtrain, when I ſhall aſſure you that my Prayers
to God for you are, Tbat you may ſtill enjoy all Advan-
tages of doing good here on Earth, and hereafter receive
the Reward of it in Heaven.
Your moſt humble, and moſt obliged, Servant,
EZEK. HOPKINS.




Oxon, Feb. I.
1668.
THE

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Vanity of Vanities, ſaith the Preacher, Vanity of Vani.
omo
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ties, all is Vanity.
som allerdina in
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Sog
HE Preacher here mentioned, is no leſs a Perſon than Solomon : and
this whole Book is no other than his Recantation Sermon. The lank
Text he preach'd on, is the ſame that I have choſen ; and it con-
tains the true and ſevere Judgment he paſt upon all things under
the Sun. Certainly, he who had (a) Riches as plentiful as the (a) 1 Kings
ſtones of the ſtreet, and (b) Wiſdom as large as the ſand of the 8.27.
ſea, could want no Advantages, either to try Experiments, or draw Concluſions (b) i Kings
from them. And yet, when he had (c) employed both in the critical ſearch of
(C) Écclef.I.
true Happineſs and Contentment, and
had diſſected and ranſacked the whole World 16, 17.
to find it, he returns diſappointed of his Hopes, and tired with his Purſuit, and
begins the ſad Narrative of his long Wandrings and Errors, with Vanity of Vanities,
all is Vanity
The whole Verſe is loaden with Emphaſes: And it is firſt obſervable, That he
doth not glide into it by any ſmooth connexion of Senſe or Sentences, but on a
ſudden breaks upon us, with a ſurprizing abruptneſs, Vanity of Vanities. Which
ſhews a Mind ſo full of Matter, that it could not attend the Circumſtance of a
Prologue to uſher it in.
Again; it is all expreſt in the Abſtract. It fufficed not to cenſure all things to
be vain, but they are Vanity it ſelf.
And this abſtraet hath another heapt upon it, Vanity of Vanities. Now this re-
3.
flexion of the ſame word upon it ſelf, is alway uſed to lignify the height and great-
neſs of the thing expreſt, as King of Kings, and Lord of Lords, denotes the higheſt
King, and the moſt abſolute Lord. So here Vanity of Vanities intimates to us the
molt exceeding Superlative Vanity imaginable.
Again ; this is not only once pronounced, but doubled and repeated : partly the 4.
more to confirm this Truth to our belief; and thus Pharoah's Dream was
bled : and partly the more to imprint it upon our confideration. Vanity of Vanities,
Vanity of Vanities, all is vanity.
But though this be expreſt in moſt general and comprehenſive terms, yet it muſt
not be taken in the utmoſt latitude, as if there were nothing at all of ſolid and real
good extant. It is encugh if we underſtand the words in a ſenſe reſtrained to the
ſubject matter whereof he here treats. For the wiſe Man * himſelf exempts the * Eccleſ.
Fear and Service of God, from that Vanity under which he had concluded all other 12. 13.
things. God and Religion have in them a ſolid and ſubſtantial Good; the one as our
utmoſt End and Happineſs, the other as the beſt proportioned Means to attain it.
When therefore he pronounceth all to be Vanity, it muſt be meant of all worldly
and earthly things; for he ſpeaks only of theſe. And if we enquire what theſe
worldly Things are, that have this cenfure of Vanity fo vehemently paſt upon them,
S. Fohn hath drawn up a full and true Inventory
, of all the Goods that are to be found
in this great Houſe of the Univerſe, 1 John 2. 76. All that is in the World, is the
Luſt

2.
3.
*
dou- * Gen.4.32.


6
The Vanity of the World.
upon them:
Luft of the Fleſh, the Luſt of the Eye, and the Pride of Life. The lufts of the Flesh,
are the pleaſures of the World; which are all of them ſuited to gratify the ſenſual
and fleſhly part of Man. The Lufts of the Eye, are Riches; ſo called, becauſe their
greateſt ſerviceableneſs is only to make a glittering and dazling ſhew. Which ſenſe
Solomon approves, Ecclef. 5. 11. What good is there to the Owners thereof, Save the
beholding them with their Eyes? The Pride of Life is Honour and Dignity, that
flatulent and airy Notion, that puffs up Mens Pride and Vain-gloxy, and makes them
look upon their Inferious, as though they were not their Fellow Creatures. This
is all that the World can ſhew, Pleaſures, Riches, Honours; and this is that All con-
cerning which the wiſe Man pronounceth that it is Vanity.
For theſe things, tho they make a fair and gaudy ſhew, yet it is all but ſhew and
appearance. As Bubbles blown into the Air, will repreſent great variety of Orient
and Glittering Colours, not (as ſome ſuppoſe) that there are any ſuch really there,
but only they appear ſo to us, through a falſe reflexion of Light caſt
ſo truly this World, this Earth on which we live, is nothing elſe but a great Bub-
ble blown up by the Breath of God in the midſt of the Air where it now hangs. It
ſparkles with ten thouſand Glories; not that they are ſo in themſelves, but only they
ſeem ſo to us thorough the falſe Light, by which we look upon them. If we come
to graſp it, like a thin Film, it breaks, and leaves nothing but Wind and Diſap-
Tacit. Hiſt. pointment in our Hands : as Hiſtories report of the Fruits that grow near the Dead
Sea, where once Sodom and Gomorrah ftood, they appear very fair and beautiful to
balant do
the Eye, but if they be cruſh'd, turn ſtraight to Smoak and Aſhes.
fatiſcunt in
The Subject which I have propounded to diſcourſe of, is the Vanity of this
World,
vágum pul-.and of all things here below; that being hereof convinced, we may deſiſt our vain
verem. So-purſuit of vain objects, and may ſet our Affections on thoſe things which are Above,
lin. Joſeph. which are the alone valuable, becauſe the only permanent and ſtable Good. Whence
Antiq. 1. 5.
is it that we are become ſo degenerate, that we, who have immortal and heaven-
born Souls, ſhould ſtake them down to theſe periſhing Injoyments? Whence is it,
that we, who fhould foar aloft unto God, and were to that end fitted with the fleet
Wings of Meditation and Affections, to cut through the Heavens in an inſtant, and
to appear there before the Throne of the great God, that we ſhould lie here gro-
veling in the thick Clay and Muck of this World, as if the Serpent's Curſe were
become ours, to creep upon our Bellies, and to lick up the Duft of the Earth? Do
we not ſhamefully degrade our ſelves, when we ſtoop to admire what is ſo vaſt-
ly below us, and barter away our precious Souls, Souls more worth than ten
thouſand Worlds, only to gain ſome ſmall part of one? Certainly the God of this
World hath blinded Mens Eyes, and caſt a ſtrange miſt before them, that they can-
not diſcern, what is moſt evident and obvious, even the inſtability and vanity of all
ſublunary Enjoyments. That I may therefore contribute ſomewhat to ſcatter this
Miſt, I ſhall endeavour to repreſent to you the native and genuine Vanity that is in
all earthly things, free from that deceitful Varniſh, which the Devil uſually puts
upon them ; and ſo to deform, and wound that great Sorcerer, that his Charms may
have no more Power to prevail over you.


lib. 5.
Fumum ex-
C. 5.
Gen. 3. 14.
Now, that we may rightly proceed in this, I ſhall premiſe theſe two or three
things.
I. Firſt, There is nothing in the World vain in reſpect of its natural Being. What-
ſoever God hath made, is, in its kind, good. And ſo the great Creator pronoun-
ced of them, when he took a ſurvey of all the Works of his hands, Gen. 1.31.
God Saw every thing that he had made, and behold it was very good. There is a
moſt harmonious Order and Beauty in all the Creation, and every part of it. And
plot therefore Solomon muſt not be here ſo interpreted, as if he diſparaged the Works
of God in pronouncing them all Vanity. Certainly he doth not libel his Creator,
nor upbraid him, as though he had filled the World only with vain Toys and Tri-
fles. If we regard the wonderful Artifice and Wiſdom that ſhines forth in the
Frame of Nature, we cannot have ſo unworthy a Thought either of the World it
ſelf, or of God who made it.
of Fam. 1.
View the Sun (next unto + God) the great Father of Lights: view the nume-
rous Aſſembly of the Stars ; obſerve their Influences, their Ccurſes, and Meaſures.
17,
Is

The Vanity of the World.
,
Is it a vain or impertinent thing, to ſpread forth the Heavens, and to beat out à
Path for every one of theſe to walk in! The Air, that thin and fubtile Veil that
God hath ſpread over the Face of Nature, the Earth, that God hathi pois'd in the
midſt of the Air, and the whole Univerſe in the midſt of a vaſt and boundleſs No.
thing: The great Sea, whoſe proud Waves God binds in with a Girdle of Sand
and checks its rage by a Body almoſt as unſettled and rolling as it ſelf: The
ous kinds of Creatures that God governs by a wonderful Oeconomy; the great fa-
mily of brute Beaſts, which God brings up and educates without Diſorder ; but
eſpecially Man, the Lord and Chief of the World, that knot that God hath tied be
tween Heaven and Earth, that Sacred Band of Time with Eternity: If we conſider
the Frame and Compoſure of all theſe things in themſelves, or their ufefulneſs and
fubferviency unto us, we ſhall be ſo far from branding them with Vanity, that un
leſs our Contemplations lead us from natural things to the great God who formed
them, we might rather fear left their Beauty and Excellency ſhould inviegle us,
ás it did the Heathen, to look no farther for a Deity, but worſhip them as Gods.
Secondly; There is nothing vain in reſpect of God the Creator. He makes his IT
Ends out of all; for they all glorify him according to their ſeveral Ranks and Or-
ders; and to rational and confiderate Men, are moſt evident Demonſtrations of
his infinite Being, Wiſdom, and Power. In which ſenſe the Apoſtle
tells us, Rom. 1. 20. The Inviſible Things of God are clearly ſeen, Exorek y Evvolan πρώτον
being underſtood by the things which are made, even bis Eternal miles anno Bš rámes cupca
Power and Godhead. God hath compoſed two Books by the dili- varfócsy er ego a «p Bevortes Où-
gent ſtudy of which we may attain to the knowledge of Himſelf; fruke givetde Plut. de placi
the Book of the Creatures, and the Book of the Scriptures. The tis Philoſ. c. 6.
Book of the Creatures is written in thoſe great Letters of Heaven
and Earth, the Ait and Sea, and by theſe we may ſpell out ſomewhat of God.
He made them for our Inſtruction, as well as for our Service. The leaſt and vileft
of them read us Lectures of his Glorious Attributes ; nor is it any Abfurdity to
fay, That as they are all the Works of his Mouth, ſo they are all the Words of
his Hand. Indeed, this Knowledge that the Creatures give us of the Creator, can-
not fuffice to make us happy, tho it may be ſufficient to make us * inexcufable. * Rom. I.
We could never have collected from them thoſe myſterious Diſcoveries of God, 20, 21.
which the Scriptures exhibit, and which are ſo neceſſary to our eternal Bliſs. For
what Signature is there ſtampt upon any of the Creatures of a Trinity in Unity;
of the Erernal Generation, or Temporal Incarnation of the Son of God? What
Creature could have informed us of our firſt Fall, and Guilt contracted by it? Or
where can we find the Copy of the Covenant
of Works, or of Grace printed upon
any of the Creatures? All the great Sages of the World, tho they were Nature's
Secretaries, and ranſackt its abſtruſeſt Secrets, yet all their Learning and Know-
ledge could never diſcover that Sacred Myſtery of a Crucified Saviour. Theſe are
Truths which Nature and Reaſon are ſo far from finding out; that they can ſcarce
† receive them when diſcovered. And therefore God hath manifeſted them to us by † i Cor. 23
the Light and Revelation of the Holy Suriptures. But yet ſo much of God as be- 14.
longs to thoſe two great Titles of Creator and Governor of the World, our Rea-
fon may collect from created and viſible Things, running up their Conſequences,
till they are all reſolved into the firſt Cauſe and Origine of all.
Thirdly, Therefore, All the Vanity that is in worldly things, is only in reſpect III.
of the fin and folly of Man. For thoſe things are faid to be Vain, which nei-
ther do, nor can perform what we expect from them. Our great Expe&tation
is Happineſs, and our great Folly is that we think to obtain it hy the enjoyments
of this world. This makes Men purſue Pleaſures, hoard up Riches, court Ho-
hours and Preferments, becauſe they look with an over-weening conceit on theſe
things, as fuch as can make them truly happy: Whereas to ſeek for Happineſs a-
mong theſe worldly things, is but to ſeek the living among the dead: yea, it is
but to ſearch for Happineſs among thoſe things which are the very Root and Occa-
fion of all our Miſery. They are all of them leaky and broken Ciſterns, and can-
not hold this living Water. (a) This is it which makes them charged with Vanity, (a) Táęg-
óra10 7 div@georivaus Luzcūs zivelous or tea tauld garded to deal Hy njdębagle Epic. apud Laert. in vita Epicuri.
becauſe

8
The Vanity of the World.
0.3
becauſe in our perverted Fancy, we look upon them as ſtable, permanent, and faa
tisfactory, fix them as our Journeys End, which ought only to be uſed by us in our
Paſſage, and expeet much more from them than they can yield : And ſo indeed the
Vanity is not ſo much theirs as ours.
There are ſome things (as (b) S. Auſtin and the (c) Schools
(6) Aug. doft. Chrift, l. 1. from him do well diſtinguiſh ) which muſt be only enjoyed, other
things that muſt be only uſed. To (d) enjoy, is to cleave to an
(c) Lomb. l. 1. d. 1 Aquin. I. Object by Love for its own fake ; and this belongs only to God.
12. 9. 11. 16. Durand. 1. 1.
d. 1. q. 4. Arim. d. 1. 4. 3.
What we (e) uſe, we refer to the obtaining of what we deſire
Art. 2. Altiſ. l. 3. tra&t. 10. to enjoy ; And this belongs to the Creatures. So that we ought
(d) Frui eſt amore alicui rei
to (1) uſe the Creatures, that we may arrive at the Creator: We
inhærere propter ſeipſam. Aug. may ſerve our felves of them, but we muſt alone enjoy him.
doft. Chriſt. l. 1. . 4.
(e) Uti autem quod in uſum
Now that which makes the whole World become Vanity, is
venerit ad id quod amas, obti. when we break this order of Uſe and
Fruition ; when we ſet up
nendum referre. Id. ibid. any particular created Good as our End and Happineſs, which
non fruendum, ut imvifibilia Dei ought only to be uſed as a means to attain it. All things in the
per ea que fašta ſunt, intelligan- World are in themſelves good ; but when we propound them as
tur, hoc est, ut de temporalibus the greateſt and higheſt Good that we expect fatisfaction from,
eterna capiantur. Aug. ibid. this turns them all into Vanity, and ſo everything beſides God,
becomes nothing
And thus we have a brief account whence proceeds this Vanity of the World,
not from the nature of things, but from thoſe vain hopes and expectations we build
upon them, for that happineſs which they cannot afford.
It remains therefore to diſplay before you this Vanity of the World in ſome more
remarkable Particulars: Whereof take theſe following Inſtances.

1. Firſt; The Vanity of the World appears in this, That all its Glory and Splendor
depends meerly upon Opinion and Fancy. It is not ſo much what things are, as
what we account them, that makes them Good or Evil : And what can be vainer
than that which borrows its worth from ſo vain and fickle a thing
Quantum apud nos indicis mat as our Eſtimation? And therefore we find the things of the World
garitis pretium eſt, tantum apud rated diverſly, according to the eſteem that Men have of them.
Perſuaſione gentium constant. Plin. What were Gold and Silver, had not Mens Fancy ſtampt upon
lib. 32. de Gem. Benzoni del mon-
them an excellency far beyond their natural uſefulneſs? This great
do nuovo, lib. 1.
Idol of the World was of no value among thoſe barbarous Nati*
ons, where abundance made it vile. They preferred Glaſs and
Beads before it, and made that their Treaſure, which we make our Scorn. They
deſpiſe our Riches, and we theirs; and true Reaſon will tell us, that both the one
and the other are in themſelves alike deſpicable; and it is only Fancy that puts ſuch
an immodeſt and extravagant price upon them, far above their natural worth.
Should the whole World conſpire together to depoſe Gold and Silver from that ſo-
vereignty they have uſurped over us, they might for ever lie hid in the Bowels of
the Earth, e'er their true uſefulneſs would entice any to the pains and hazard of
digging them out into the Light. Indeed the whole uſe of what we ſo much dote
upon, is meerly fantaſtical; and to make our felves needy, we have invented an ar-
tificial kind of Riches; which are no more neceſſary to the Service of Sober Nature,
* Ælian. than Jewels and Bracelets were to that Plane-tree which * Xerxes ſo ridiculouſly
1. 2. 6. 14. adorned. And altho we eagerly purſue theſe things, and count our ſelves poor
and indigent without them; yet poſſibly right Reaſon will dietate, That they are
no more needful to us, than to brute or ſenſleſs Creatures; and thar it would be
* Taita Edyta gigveta, altogether as ridiculous for a Man to be deck'd with them, as for
και με ποικίλων ιματίων δεν
a Beaſt or Plant, were it but as uncommon. Theſe precious tri-
Ti panoy Jela muy duropéywe; fles, when they are hung about us, make no more either to the
• 3 χρυσοφόρων οικιών δέν τι warmth or defence of the Body than if they were hung upon a Tree
σκεπεσών και εκπομά-
* w * apyrupão Bok dee Bitay they could make its Leaves more verdant, or its ſhade more re-
nórov ; Part xsusrõv, ose freſhing. Doth any Man lie the fofter, becauſe his Bed-poſts
ofte en epavziyoy xarvão, o pre are gilt > Doth his Meat and Drink reliſh the better, becauſe
yoo sitics nagexoucoy ; Lucie fery'd up in Gold? Is his Houſe more convenient, becaufe better
an. Cynicus.
carved or painted ? Or are his Cloaths more fit,becauſe more faſhio-
of
nable
The Vanity of the World.

nable than another's? And if they are not neceſſary to theſe natural Uſes, all that is
left them is but Fancy and Opinion. Indeed, Mankind couzen themſelves by com-
pact; and by ſetting a value upon things that are rare, have made many think them-
felves poor, whereas God and Nature made all equally wealthy, had they not arti-
ficially impoveriſh'd themſelves. It is nothing but Conceir that makes the diffe-
rence between the richeſt and the meaneſt, if both enjoy Neceſſaries. For what are
all their ſuperfluous Riches, but a Load that Mens Covetouſneſs
lays upon them? They are but like * Roman Slaves, that were *_Ut fi reticulam panis, ves
wont to carry heavy burthens of Bread upon their Backs, whereof nales inter, onufto fortè vebas
humero, nihilo plus accipias quam
others eat as large a ſhare as they. Whatſoever is more than bare- qui nil portarit Hor. Sat. 17
ly to ſatisfy the Cravings of Nature, is of no other uſe but only
+ Ecclef. 5. II.
to + look upon. Thy Lands, thy Houſes, and fair Eſtate, are
but Pi&tures of things. The pooreſt that ſees them, enjoys as much of them as thy
ſelf: Yea, and if Men could be contented with Reaſon, all that they behold with
their Eyes, is as much theirs as it is the Owners.
And indeed if we ſtrip all theſe admired Nothings to their naked Principles, we
ſhall find them as baſe and ſordid as the meaneſt of thoſe things which we ſpurn and
deſpiſe; only Art or Nature put new ſhapes upon them, and fancy a price upon
thoſe ſhapes. * What are Gold and Silver, but diverſified Earth,
hard and Îhining Clay ? The very place where they are bred, the * 'Opa négy o xurdecoy the
Entrails of the Earth upbraids us for accounting them precious. sa quais un meirósqypo re-
The beſt and richeſt Perfumes, what are they but the clammy deurloc. ou
te da vaš
ſweat of Trees, or the mucous froth of Beaſts? The ſofteſt Silks 620v Bíoy mobiv, y me ne der
are but the Excrement of a vile Worm. The moſt racy and gene. E10Ni5ÓTata ngayuata cara
Tous Wines, are nothing elſe but Puddle-Water ſtrain'd through a
τίζεται απογυμνεν αυτα, και
Vine. Our choiceſt Delicates are but Dirt, cook'd and ſerv'd up TW isoei av v si o Eusu ve Tak
τίω δ' τέλΘαν αυτών καθοραν
to us in various Forms. The very ſame things which we contemneloupcy. M. Anto, de feipfo,
under one ſhape we admire in another, and with this, Fancy and 1.6. S. 10. Edit. Cas. To oa-
Cuſtom have conſpir'd together to cheat us.
προν της εκάσω σοκειμίδης
Uans, ÚSwg, xóves, osderet, zsem
σα ή πάλιν, πώροι γής, τα μάρμαρα, και αποσάθμαι ο χρυσός, ο άργυρώ, και τειχία, ή έθής και αίμα ή πορφύρg.
Id. I. 9. S. 30.6.
Think, O worldling! when thou caſteſt thy greedy Eyes upon thy Riches, think,
here are Bags that only fancy hath filld with Treaſure, which elſe were fill'd
with Dirt. Here are Trifles that only fancy hath called Jewels, which elſe were no
better than common Pebbles. And ſhall I lay the Foundation of my Content and
Happineſs upon a Fancy, a thing more light and wavering than the very Air?
Nay, conſider, That a diſtemper’d Fancy can eaſily alter a Man's Condition, and
put what ſhape it pleaſeth upon it. If a black and ſullen Melancholy ſeizeth the
Spirits, it will make him complain of Poverty in the midſt of his abundance; of
pain and fickneſs, in the midſt of his Health and Strength. 'Tis true, theſe are
but the Effects of a diſtorted Fancy; but though his Sickneſs and Poverty be not
real, yet the torment of them is. It is all one, as to our diſquiet, whether we be
indeed unhappy, or only * imagine our ſelves ſo.
* Ταράσει
της ανθρώ-
7858 Tal vegy4.0.7. amal te motil neznátw dóg peta. Epictet. Enchir. c. 10. & diſſert. I. 3. 6. 19.
Again ; if the Fancy be more merrily perverted, ſtreight they are nothing leſs than
Kings, or Emperors, in their own conceit. A Straw is as majeſtick as a Sceptre, they
will ſpeak of their Rags as magnificently as if they were Robes : and look upon all
that come near them as their Subjects or Servants. They make every Stone a Gem,
every Cottage a Palace; all they ſee is their own, and all their own is moſt excel-
lent. Now what think you, are theſe things vain, or no? I doubt not but you will
conclude them moſt extreamly vain ; and yet they ſerve their turns as well
, and
bring them in as much ſolace and contentment, as if they were really what they + Ælian.
imagine them. Thus † Thraſyllus noted down all the Ships that arrived at the l. 4. c. 25.
Port of Athens, thinking them, and their Merchandize to be all
his own. And when cured of that pleaſant madneſs, * confeſt, "Ελεγεν μηδέποτε ηθήναι
That he never in his whole Life enjoyed ſo much content, as internetes Mes reconxécouc vaca
that conceited Wealth thoſe Ships brought him. And indeed for
σιν απο σωζομέαις. Ιd. ibid,
my part, I know not whether theſe things are more vain in the
Fancy, or in the Reality. Such is the exceeding Vanity of all things in the
C
World,
10
The Vanity of the World.

IL
I.
Pfal.
30.
6, 7,
2.
25.
World, that were it not for the Eternal Concernments of the Soul, which cannot
be fo well regarded under a ſuſpenſion or diſtraction of Reaſon, I ſhould make
no difficulty to account and prove them the happieſt Men on Earth.
If then there be ſo great a Power in Fancy, how vain muſt all thoſe things be
which you purſue with eagerneſs and impatience, ſince a vain Fancy without them,
can give you as much fatisfa&tion, as if you enjoyed them all: And a vain Fancy
can, on the other hand, in the greateſt abundance of them, make your lives as wea-
riſome and vexatious, as if you enjoyed nothing. That is the firſt Demonſtration.
Secondly; The Vanity of the World appears in its deceitfulneſs and treache-
ry. It is not only Vanity, but a lying Vanity, and betrays both our Hopes, and
our Souls.
It betrays our Hopes, and leaves us nothing but diſappointment, when it promi-
ſeth Satisfa&tion and Happineſs. What ſtrange Confidences do we build upon the
falſe flatteries of the World ? In our proſperity we fing a Requiem to our ſelves,
and are ready to ſay, Our Mountain is ſo ſtrong, that it shall never be moved: But
within a while God hath ſhaken it, like that of Sinai, and wrap'd it about with
Clouds and thick Darkneſs.
It betrays the Soul to Guilt and eternal Condemnation. For uſually the World
tadalintangles it in ſtrong, though ſecret and inſenſible Snares, and inſinuates into the
Heart that love of it ſelf, which is inconſiſtent with the love of God. The World is
the Devil's Factor, and drives on the Deſigns of Hell. The Apoſtle hath told us,
main vs 1 Tim. 6. 9. They that will be rich, fall into temptation, and a fnare, and many
***** fooliſh and hurtful luſts, which drown men in deſtruction and perdition. And
Dia becauſe of the ſubſerviency of worldly enjoyments to Mens Luſts, it is almoſt as
sorunu impoſſible a thing to moderate our Affections towards them, or to bound our Appe-
oteint tites and Deſires, as it is to affwage the thirſt of a Dropſie by drinking, or to keep
Do I that Fire from encreaſing, into which we are ſtill caſting new Fuel. And therefore
* Luke 18. our Saviour hath pronounced it as * hard for a rich Man to enter into Heaven, as
for a Camel to go through the Eye of a Needle.
As Judas gave a ſign to the Officers that came with him to apprehend Jeſus,
of Mat. 26.
48.
+ Whomſoever I ſhall kiſs, the ſame is he, hold him fajt: The ſame ſign doth the
World give the Devil
. Whomſoever I ſhall careſs and favour, whomſoever I ſhall
heap honour and riches on, whomſoever I ſhall embrace and kiſs, the ſame is he,
hold him faft. Such a darling of the World is too often faſt bound in the filken
Bands of Voluptuouſneſs, and conſigned over to be faſt bound in Chains of maſſy
Darkneſs.
III.
As all things in the World are lying Vanities, fo are they all vexatious. They
are infamous
to a Proverb, Uncertain Comforts, but moſt certain Croſſes.
And therefore the wiſe Man concludes them all to be, not only Vanity, but Vexi-
tion of Spirit.
serbia id loved pust. Der
elut on
There is a four-fold Vexatiouſneſs in all worldly things.
det 19 flere
D. There is a great deal of turmoil and trouble in getting them; nothing can be ac-
quired without it. The Sweat of Adam's Brows hath ſtream'd down along upon
* Gen. 3. ours, and the Curſe together with it, * that in forrow we ſhould eat of that which
Toil and Labour hath provided for us. Men riſe early, and go to bed late, and eat
the Bread of carefulneſs; and ſuch is either their Curſe, or their Folly, that they
make their Lives uncomfortable, only to get the Comforts of Life.
H
Whether they get them or no, yet ſtill they are diſappointed in their Hopes.
Ex his + If they cannot compaſs their Deſigns, then they are tormented, becauſe they
triſtitia se- fall ſhort of what they laboured for ; if they do compaſs them, yet ſtill they are
quitur, si tormented, becauſe what they laboured for, falls ſhort of what they expected from
it. The truth is, The World is much better in ſhew than ſubſtance: And thoſe
ceßit, aut
Succejus pu- very things we admire before we enjoy them, yer afterward we find much leſs in
det. Senec. them than we expected. As he that ſees a falling Star ſhoot through the Air, and
de tranquil. draw after it a long train of Light, runs to the place; and thinking to get ſome
bright and glittering thing, catches up nothing but a filthy Jelly; ſuch is the diſ-
appointment we find in our purſuit after the enjoyments of this World: They make
a glorious ſhew at a diſtance, but when we come near them, we find our Hopes de-
luded, and nothing upon the place but a vile Slime.


19.
2.
aut non (uc-

C. IL.
Thirdly;
The Vanity of the World.
II

Thirdly ; They are all Vexation while we enjoy them. Beit what it will that we
3.
poſſeſs of the World, it is but by fits at moſt, that we take any great pleaſure in it:
And then, what berween Cares and Deſigns to ſecure the continuance of it, and fears
of loſing it, the comfort of enjoying it is wholly ſwallowed up.
* For ſtrong Affections begetting Itrong Fears, do always leffen Dupla podgbratov, çoboy
* Η δ σφοδρα το έκαςον
the delight of preſent Enjoyments
. This is the unhappineſs of all extové
ore pē un aequévev, e-
things in the World, that if we ſet any price and value upon them, Jevñ xdeiv mora vj dB.Baron
we loſe much of the ſweetneſs of them, by fearing to loſe se próza, Kael 07 Veo refu lovu.
Plut. de tranquil
.
them.
Fourthly; They are all Vexatious, as in their Enjoyment, ſo eſpecially in their 4.
Lofs. Whatever we ſet our Hearts upon, we may affure our felves, and experience
will teach it us, that the pleaſure of poffèfling it, will not near countervail the bir-
terneſs of loſing it. And as if God had on purpoſe fo ordained it, to take off our
Hearts from the World, the better we eſteem any thing, the more Vanity and Vexa-
tion ſhall we find in it; for the more will our Care and Perplexity in keeping it,
and the more our Grief and Torment in loſing it be encreafed. That's a third De-
monftration.
Fourthly; The Vanity of the World appears in this, That a little Croſs will em-
IV.
bitter great Comforts. One dead Flie is enough to corrupt a whole Box of the
World's moſt fragrant Ointment. How much will only the aking of a Tooth, a fit
of
the Stone, or Gout, deaden and diſhearten us to all the Joys and Pleaſures of Life?
Certainly, the World muſt needs be vain, that cannot bear out the burnt of a little
Pain or Sickneſs. The leaſt croſs Accident is enough to diſcompoſe all our De-
lights. Ard indeed there are ſo many Ingredients required to make
up worldly Felicity, † Riches, Health, Friends, Honour, good + Dayel ou my éxtos en e-
Name, and the like; that if any of theſe be wanting, the whole sy mego deorelón (sudopovía)
Compoſition is ſpoiled , and we fhall take advantage againft our yandelov, choy cufévoices
, cuis-
felves to conclude we are miſerable. For ſuch is the peeviſhneſs Xuí as, Kéres où nevu 38
of our Nature, that if we have not all we would, we take no con- Eufouuopixos online is csay payal-
tent in any thing we have. And beſides, we are apt † to ſlide off gms, susrsrus ñ porcótus,
ÖTEHVG. Ari. E. L. 1. C. 8. &
from the ſmoother part of our Lives, as Flies from Glaſs, and to
ſtick only on the rougher Paſſages : For neither is Senſe capable
to be ſo much or ſo long affected with the Impreſſions of Plea-
# Τίτο τω επιθυμία επι-
τα ρέσει. όταν ωαερ αι μυϊ-
fure, as of pain, ( fince never could there yet be any Delights
αιφλεων τόπων εν τοις κατόπ-
invented as piercing as there are many Torments ) ncr yer is legis astronaat ayroi, reg-
our buſy remembrance ſo officions in calling back the pleaſant XUTHO! neogé xovlae rj dyu-
Paſſages of our days to our review, as thoſe that have been more Xcês 8795 cv@purol tinapão
και προσωών απορρέονες, έμ-
gloomy and dolorous. And though it be our fin to look more
πλέκονlαι τη αηδών αναμνή-
upon the Croſſes we find, than the Comforts we enjoy ; yet here onor. Plutarch de tranquil.
we may likewiſefee how vain a thing it is for us to expect Hap-
pineſs and Contentment from the World, whoſe Croſſes as they are more, ſo they
are more conſiderable than its Comforts.

1. 10. C. 8.
Fifthly, Conſider, the longer we enjoy any worldly thing, the more flat and in V.
fipid doth it grow: We are ſoon at the bottom, and find nothing but Dregs there.
In all the Pleaſures of Life either our Spirits ſink and fall under the continuance
of them, as not able to bear a conſtant tenſion and emotion; or the Delight con-
fifts meerly in the novelty and variety of the Objects, which when we are made
more familiar with, are but dull, becauſe ordinary: And ſo they either tire our
Appetites, or deceive our Hopes. And therefore the moſt artificial Voluptuaries
have always allowed themſelves an intermiſſion in their Pleaſures, to recruit Na-
ture, and Tharpen their fenſual Deſires, without which they would but cloy and
ſurfeit, and inſtead of Pleaſures, prove only a waſte and oppreſſion to the Spirits,
Epicurus himſelf, the great Maſter and Servant of Pleaſure, who made it the * Certos
higheſt Good and chiefeſt Happineſs of Man, ſer himſelf certain days of Abſti- habebat di-
nence in courſe, wherein he would but niggardly ſatisfie his Stomach, well know-es ipſe ma-
giſter volup
tatis Epicurus, quibus malignè famem extinguerent. Sen. Ep. 18. Ep. ad Menaceum apud Diog. Laert. in vitâ Eunic. TÒ OU-
γεθίζειν αν απλώς και πολυτελέσι διαίταις πολυελέσιν εκ διαλειμμάτων προσερχομένοις κρύτον ημάς διατίθηση.
ing
C 2
12
The Vanity of the World.
Sunt talis
ing that the pleaſure of Gluttony could nerer be ſo much enhanc'd as by an inter
val of Hunger.
For what is a furniſh’d Table to him whoſe conſtant Meals overtake one another,
but only the heaping of Food upon Crudities and Indigeſtion? What the Titles of Ho-
nour to a Perſon born Noble? They ſignifie no more to him, than it doth to another
Man, when he hears himſelf called by his ordinary Name. What is Reſpect and Ho.
nour to a Man long accuſtomed to it? It brings him no great content when he hath it;
but torments him when he fails of it. Give theſe things to thoſe that are unacquaint-
ed with them, if you would have them valued. Bring a poor Man to a Table of De-
licates; inveſt an ignoble Perſon with Honours and Dignities; give Reſpect to a de-
ſpiſed Perſon, and for the preſent you bleſs them. But Time and
quoque t&- Cuſtom will wear off this Content: And the † tediouſneſs eveni
dia vita
of ſuch a Life as this, will make them willing, at leaſt for their
Magna. Voluptates commendat
rarior uſus. Juven. Sat. 11.
Divertiſement and Recreation, to # retire to their homely Cells
and Station. For as it is with thoſe that are accuſtomed to ſtrong
# Non exiſtimes me ducere te Perfumes, they themſelves cannot ſcent thoſe Odours, which to
ad modicas cenas & pauperum others that uſe them not, are moſt ſweet and fragrant: So it fares
cellas, & quicquid aliud eft per with us in the long continuance of worldly Enjoyments; out
quod luxuria, divitiarum tadio
ludit. Sen. Ep. 18.
Senſes are ſo ſtuft and even ſuffocated with them, that we can-
not perceive them; and unleſs we purchaſe Pleaſures by alternate
Sorrow, they are but loft upon us. Now how vain muſt the World needs
be, whoſe Comforts are not valuable while we have them, but while we have
them not ? And how vain are thoſe Joys for which we muſt pay down as much
Grief, as the Joys themſelves are worth? So that upon balancing the Accompt,
there remains nothing to us: and it had been altogether as good to have enjoyed
nothing
Again, Confider, all the Pleaſure of the World, is nothing elſe but a tedious
repetition of the ſame things. Our Life conſiſts in a || round of
Il nidota, es difix oueeld A&tions, and what can be duller than ſtill to be doing the ſame
res cena nuna świeluvert
, j & fer delt things over and over again? Ask the moſt frollik Gallant, whoſe
ex dire sesions i es Ted é an only ſtudy it is how he may paſs his time merrilly, and live hap-
gais zpóro te auditis oferou pily: Waat account can he give of his Pleaſures, but that from
his Bed he riſeth to his Table, from his Table to his Sports, from
them he tumbles into his Bed again? This is the moſt gentile and
faſhionable Life. And are theſe the great Joys that a World ſo prized and ſo admired
can afford ? one half of his pleaſant Life he ſpends in ſleep, a dull ſtate, which we
may rather reckon to Death than Life. The other half he ſpends in clogging his
Appetite, and tiring his Body, and then to ſleep again. What generous and noble
Deſigns are theſe! Fit for high Spirits and higlı Births? while the contemptible
Pealants are left to do the Drudgery of the World, and to be the only ſerviceable
Men in it. Nay, rather what a pitiful Circle is this, ſtill to be doing the ſame
things, and things which we have before ſearch'd and often found all that is in them.
So that even a Heathen * could ſay, That not only a valiant or a miſerable Man
quamdiu ea- might deſire to die, but a nice and delicate Man, as diſdaining the irkſome repeti-
dem facias. tion of the ſame things.
Cibus, fom-
libido. Mori velle, non tantum prudens & fortis aut mifer, ſed etiam faſtidioſus poteft. Sen. Ep. 77.
VII.
Seventhly; The vanity of the World appears in this, That it can ſtand us in no
ſtead, then when we have the greateſt need of ſupport and comfort. There be two
Seaſons eſpecially in which the Soul wants relief and comfort, and they are in trou-
ble of Conſcience, and at the hour of Death. Now in each of theſe the World
Thews it ſelf to be exceeding vain and uſeleſs.
firſt; The World appears to be vain, when we are under trouble of Conſcience.
What choice Comforts the Soul then ſtands in need of, thoſe who have felt the
ſting and terrours of it, can beſt tell. The torments they then feel, next to thoſe
of the damned, are the moſt intollerable, and the moſt unurrerable. "God ſets them
up as his Mark, and ſhoots his Arrows, dipt in flaming Poiſon, into the very midſt
of their Souls. He kindles a ſecret Fire in them, that conſumes their Bones, dries
up their Marrow, and ſcorches their Entrals; and ſuch is the ſpreading Rage of
it, that oftentimes it fmoaks out at their mouths in deſpairing Outcries,
Tbe



Antonin. l. 2. S. 12.
* Cogita
MUS,

]

The Vanity of the World.
13
The Spirit of a Man, (faith Solomon, Prov, 18. 14.) will béar his Infirmity; i. e.
The natural chearfulneſs and vivacity of a Man's Spirit, will enable him to beat
up under bodily pains ? But a wounded Spirit who can bear? When our Prop it
ſelf is broken, we muſt needs ſink, and fall under the moſt gloomy apprehenſions
that Guilt and Hell can create in a Soul already ſign’d with thoſe Eternal Flames
into which with unſpeakable horrour it daily expects to be plunged. Oh! think
what exact torture thou muſt needs endure, when God ſhall make deep wounds in
thy Spirit, and let fall great Drops of his burning Wrath, on that part of thy
Soul that is infinitely more tender and ſenſible than the Apple of thine Eye.
Imagine what ſharp and intollerable pains thoſe Martyrs ſubftained, who (as
the Apofile tells us, Heb. 11. 37. Were fawn afunder. Or ſuppoſe that thou thy
ſelf wert now under the ragged Teeth of a Saw, drawn to and fro upon the tendereſt
parts of thy Body, tearing thy Fleſh, thy Nerves and Sinetvs; grating and jarring
upon thy very Bones: Yer all the extremity of this, is nothing to what Torments
the Conſcience feels, when God cauſeth his Sword to enter into it, to rive it up;
when he makes deep and bloody wounds in it, and inſtead of pouring in healing
Balm, with an heavy Hand chafes them with Fire and Brimſtone.
Now in ſuch a time of anguiſh and diſtreſs as this, What is there that cari
telieve the afflicted Soul ? The Worldling that heaps up his ill-gotten Treaſures,
and wallows in thick Clay, when God comes to ranſack his Conſcience, and to
ſet before him the Guilt of his Sins, will then know with terrour and amazement;
that there is a Juſtice which Gold and Silver cannot bribe. The voluptuous Per-
ſon will no longer reliſh any favourineſs in his carnal Delights, when once God ** Job iz
writes bitter things againſt him. What is Mirth and Mufick to him that can now 28.
hear nothing but the ſcrieches of his own Conſcience? What is a full Cup to him,
that can now taſte nothing but the Cup of Fury and Trembling? Little content
will the Noble take in his honourable Titles, if all this while his Conſcience call
him Reprobate. A Title of Honour will no more abate the Torments of Conſci-
ence, than it dorh mitigate Belzebub's torments to be ſtiled Prince of the Devils.
All the World's Hony will not ſerve to allay the invenomed ſtingings of Conſci-
ence. That's a fiery Serpent, a deaf Adder, that will not be charmd by all the
alluring Pleaſures of the World. Theſe are vain and impertinent to one whoſe
thoughts are wholly poffeſt with the fear of Wrath and Hell, from which theſe
cannot deliver him. When God makes à Wound in the Spirit, the whole World
cannot make a Plaiſter broad enough to cover it.
Secondly; The World is a vain and uſeleſs thing at the hour of Death. Poſſibly, 2
many of us may never conflict with the Terrours of Conſcience, nor have that con-
viction of the World's Vanity: But yet we muſt all conflict with Death, that King
of Terrours. Suppoſe therefore (what muſt certainly once be) that we were now
gaſping our laſt, our Tongues faltering, our Eye-ſtrings breaking, our Limbs qui-
vering, a dead Cold and Stiffneſs invading us; were our Souls toft to and fro up-
en our expiring Breath, and like Wrecks at Sea, fometimes caſt up, and by and by
ſuck'd back again; What could ſtand us in ſtead, and make our paſſage happy at
ſuch a time as this? Now the Soul requires the ſtrongeft, the richeſt Cordials:
Prepare it one mingled of the beſt Ingredients the whole World can afford; Caff
into the Cup, Riches, Honour, Pleaſure, the Quinteſſence of all that is here defi-
rable; ; yet, alas! What is all this World to a dying Man who is juſt leaving it?
Thy wicked Companions, with whom thou halt laugh'd and fin'd away thy
freſheſt Years, will in this thy laſt extremity forfake thee: or if they do attend fơ
fad a Spectacle; alas! What' miferable Comforters will they be? They will then
prove another bad Confcience to thee, and bring to thiy remembtance, with hor-
rour, the Sins which thou haft committed by their enticement, of they bý thine.
Thy Mirth and Jollity, will then be turned into Groans and Howlings: All things Non dorus
will ſtare ruthfully upon thee, and when thou calleft upon them for help, confeſs & fundus,
their impotency to reſcue thee from the gripe of Death, and from the doom of non eris a.
Juſtice.
ceruus do
auri, Ægios
Sickneſs is uſually a buſie time with Conſcience; and when it is packing up for to domini
a Remove into the other World, it will be ſure to gather together all the Sins of a deduxit cořa
Man's Life, and bind them as an heavy and inſupportable burthen upon his Soul. Pore febris,
Can thy ſenſual Pleaſures divert thee now? As they have ſerved thee to paſs away curas: Hor's




the Ep. 2:4
14
The Vanity of the World.

the tediouſneſs of Time, can they ſerve to paſs away the infinite tediouſneſs of
Eternity ? Nay, how can it otherwiſe be, but that a Mind long foak’d and ſoftned
by theſe, ſhould be made the more capable of receiving deep impreſſions of Grief,
Anguiſh, and Deſpair ?
Indeed, while we eagerly purſue any of theſe worldly Enjoyments, we are but
running after a ſhadow: And as Shadows vaniſh, and are ſwallowed up in the
greater ſhade of Night; ſo when the Night of Death ſhall caſt its thick Shade a-
bout us, and wrap us up in deep and ſubſtantial Darkneſs, all theſe vain Shadows
will then diſappear and vaniſh quite out of ſight.
Now could we have the ſame Opinion of the World in the time of our Health
and Proſperity, as we ſhall certainly have when we lie languiſhing and drawing
on to Eternity, we ſhould be able then, with a generous Scorn, to live above it,
and deſpiſe it. Shall we prize thoſe Comforts, which will be none to us when
we have the greateſt need of Comfort? Shall we glue our Affections to that which
either is ſo faithleſs that it will not, or ſo weak that it cannot help us? So vain a
thing is it, that it cannot reſiſt the diſgrace that ſleep or only winking doth. Shut
but your Eyes, and what becomes of all the Pomp and Luftre, the Beauty and
Splendour, that we ſo much admire in the World? It all vanilheth into Darkneſs
and Nothing. Sleep ſnatcheth us from it; and for the time, we have no more
enjoyment of it than if we were dead. Every Night we die in our Beds, and,
yet every Day are ſo immerſt in the Pleaſures and Buſineſſes of the World, as if we
were never to die indeed. Since therefore we have higher and nobler Objects to
fix our Affections on, let us not laviſh them out upon theſe worldly Vanities,
which can at no time prove real Comforts unto us; and then leaſt of all, when
we have moſt need of comfort. That's a ſeventh Demonſtration.
19.
VIII.
Again; All things in the World are vain, becauſe they are unſuitable. True
indeed, they are ſuited to the neceſſities of the Body, and ſerve to feed and cloath
that; but he is a Beaſt
, or worſe, that reckons himſelf provided for, when only
his bodily wants are ſupplied. Have we not all of us precious and immortal
Souls, capable and deſirous of Happineſs? Do not theſe crave to be ſatisfied? Do-
they notdeſerve to be heard ? Shall our vile Bodies, which are but Duft and Worms.
meat, engroſs all our care how to pleaſe and pamper them, and ſhall the neceſſities
of our never-dying Souls be neglected? What have you laid up in ſtore for
theſe? Alas! That which moſt Men bufie themſelves about, is to heap up temporal
Ifa. 5.8. Riches, To join Houſe to Houſe, and Land to Land, that they might dwell alone up-
on the Earth. But know, thou doſt but give thy Soul Husks and Swines-meat,
when thou ſetteſt the whole world before it
.
And therefore our Saviour juſtly brands the Rich Man in the Goſpel for a Fool,
+ Luk. 12. that when he had ſtufft up his Barns with Corn, ſaid to his Soul, † Soul, thou
haft much Goods laid up for many Years. A Fool indeed to meaſure the Soul's
Goods by the Barn, or by the Buſhel. The very fame is the folly of moſt Men, who
think they are in all reſpects well provided for, if they can but ſcrape together
a great Eſtate, whereas the Soul can no more live upon theſe things, than the
Body can upon a thought or notion.
There is a three-fold unſuitableneſs, between worldly things and the Soul.
Firſt; The Soul is Spiritual, theſe are droffy and material. Of all things be-
longing to a Man, his Breath is the moſt fubtile, inviſible, and ſpiritual. But
Gen. 2.7.
now the Soul is called the † Breath of God, and therefore muſt needs be Spiritual
in a high degree. And what then hath a ſpiritual Soul to do with Clods of Earth,
or Acres of Land, with Barns full of Corn, or Bags full of Gold? Theſe are too
thick and groſs to correſpond with its refined Nature. But rather bring Spiritual
* Heb. 12.9 Things to Spiritual. God who is the * Father of Spirits, his Love and Favour,
an Intereſt in him, and Communion with him, the Conſolations of the Holy Ghoſt,
the A&tings of Grace, and the Hopes of Glory; theſe Spiritual and Clarified
Effences, which a carnal Eye cannot ſee, nor a carnal Judgment value? theſe are
moſt ſuitable to the Soul, that is a Spirit, and ought not to be unequally yoak'd
to the Dregs and Droſs of Earthly Enjoyments
,
Secondly; The Soul is immortal, but all worldly Things are periſhing, and wear
out in the uſing. And therefore it was but ſmall Comfort, wherr the rich Man
ſung
I.
2.
The Vanity of the World.
15

fung his Requiem, to ſay, Soul, take thy eaſe, thou haſt Goods laid up for many
Tears. Thou Fool! What is an Eſtate for many Years, to a Soul whoſe duration
is not meaſured by Years, but by Eternity? What when thoſe Years of Plenty are
expired? How deſtitute will thy Soul be when it ſhall have out-lived all its good
things ? It may out live them, even in this world. God may nip and blaſt all that
thou fetreſt thy Heart on, and make all thy Comforts fall off from thée, like fo
many withered Leaves. However, if thou haſt no other than what this miſerable
World can afford, thou ſhalt certainly outlive them in the World to come : And
what wilt thou do, not in thoſe Years, but in that Eternity of Famine?
As it is with thoſe that are invited to feaſt in ſome noble Family, the Furniture
is rich, the Entertainment ſplendid and magnificent ; but when they depart, they
cannot of all that Pomp and Bravery carry any thing away with them: So is it
here; The World is God's great Houſe, richly furniſhd, and we well entertain’d
in it; we have all things liberally afforded us for our uſe; but nothing of all is
ours. And therefore God hath ſet that grim Porter, Death, at his Gate, to ſee
that as we brought nothing into it, ſo we carry nothing out of it. What a ſad
parting-hour will it be to the Soul, when it muſt go into another World, and leave
all that it admired and loved, behind in this ? How will it protract, and linger?
How loth will it be to enter upon ſo great a Journey, and carry nothing to defray
the Charges of it? Certainly, dying muſt needs be a terrible thing to thoſe who
have gotten nothing but what they can no longer keep, when their Souls muſt be
ſet on ſhore in a vaſt and black Eternity, all naked and deſtitute, having nothing to
relieve or ſupport them.
Thirdly; The Neceſſities of the Soul, are altogether of another kind, than thoſe
3
which worldly things are able to ſupply; and therefore they are wholly unſuitable.
Natural Things may well ſerve for natural Wants. Food will ſatisfie Hunger;
and Raiment fence off the Injuries of the Weather, and Riches will procure both.
But the Soul's Neceſſities are Spiritual, and theſe no Natural thing can reach. It
wants a price to redeem it; nothing can do this but the precious Blood of Chriſt.
It wants Pardon and Forgiveneſs; nothing can grant it, but the free and abundant
Mercy of God. It wants Sanctification and Holineſs, Comfort and Afſurance;
nothing can effect theſe but the Holy Ghoſt. Here all worldly things fall ſhort.
The Exigencies of the outward Man they may ſupply; but the greateſt abundance
of them can never quiet a troubled Conſcience, nor appeaſe an angry God, nor
remove the condemning Guilt of the leaſt Sin: No, The Redemption of the Soul Pfal. 49.8.
is precious (more precious than to be purchaſed by theſe poor things) and it
cenfeth for ever.
Poſſibly now in the time of your Peace and Proſperity, you regard not theſe
ſpiritual Wants; but when the days of Sorrow and Darkneſs ſhall come upon
you, when God ſhall drop into your Conſciences a little of his Wrath and
Diſpleaſure, you may as well ſeek to cure a Wound in your Body, by applying
a Pſaiſter to your Garment, as ſeek to eaſe a wounded Spirit by all the Treaſures,
Pleaſures, and Enjoyments of this World. Riches (faith the Wiſe Man) profit not Prov. 11.4.
in the day of Wrath: For indeed they cannot reach the Soul to bring any true fo-
lace to it.
Thus you
ſee how unſuitable the World is to the Soul. Unſuitable to the Na.
ture of it, for the Soul is Spiritual, but all Earthly Enjoyments are droſſie and
material ; the Soul is immortal, but theſe are all periſhing: Unſuitable alſo
to the Neceſſities of the Soul, which they can never reach nor ſupply.
Again; The Vanity of the World appears in its Inconſtancy and Fickleneſs. IX.
God's Providence adminiſters all things here below in perpetual Viciſſitudes. His
Hand turns them about like ſo many Wheels, (to which they are compared, Ezek.
r.) the ſame part is now uppermoſt, and anon lowermoſt; now lifted up in the
Air, and by and by grated through the Mire. This is the murable condition of the
World. And therefore we find it compared to the Moon, Rev. 1 2. 1. where the
Church is deſcribed to be Cloathed with the Sun, and to have the Moon (that is, the
World) under ber feet. And well may it bear the reſemblance, for it is ſtill waxing
and waning, ſometimes full of brightneſs, at other times ſcarce a ſmall ſtreak of
Light to be diſcerned. There are none of us but have had experience in ſome
kind
16
The Vanity of the World.
kind or other, of the inconſtancy of theſe ſublunary Enjoyments. When the Sun
ſhines bright and warm, all the Flowers of the Field open and diſplay their Leaves,
to receive him into their Boſoms; but when Night comes, they fold together, and
Thut up all their Glories: And though they were like ſo many little Suns ſhining
here below, able, one would think, to force a day for themſelves; yet when the
Sun withdraws his Beams, they droop, and hang the Head, and ſtand neglect-
ed, dull and obſcure Things. So hath it fared with us: While God hath ſhone
upon us with warm and cheriſhing Influences, we opened and ſpread, and flouriſh'd
into a great Pomp and Glory: But he only hides his Face, draws in his Beams,
and all our beautiful Leaves ſhut up, or fall to the Ground, and leave us a bare
Stalk, poor and contemptible.
Or if there have been no ſuch conſiderable Mutations in what concerns us,
yet the Revolutions that God hath of late Years brought upon others, ſo beyond
Expectation or Example, may well inſtruct us in the Vanity of the World, and
make us no leſs contemn it, than admire that infinite Wiſdom that governs it.
It is ſaid of the Wheels, Ezek. 1. 17. That they went upon their four ſides. For
one Wheel interfe&ting and croſſing another, the whole muſt needs conſiſt of four
Sides or Semicircles : and moving upon theſe four fides, it muſt of neceſſity move
very ruggedly, by jolts and jerks. So truly the Providences of God do ſometimes
move unevenly, as croſs Wlieels would do moving upon their fides. Great and
ſudden changes are often brought to paſs without being ripened by ſenſible De-
grees, but happen by the ſurpriſal of ſome unexpected Providence, and, as it were
by the ſudden jerk of the Wheel, ſhaking off thoſe who fate on the top, and
cruſhing them in its paſſage over.
'Tis true, theſe Mutations which to us ſeem ſo confuſed and tumultuary, are all
orderly and harmonious in the Divine Counſel and Fore-knowledge. There is not
a Providence that breaks its Rank, nor a Wheel that moves out of its Track; and
there is a deſtined End for them all, the Glory of the Almighty Creator; to which,
while every Creature purſues its own Inclinations, he ſweetly, and yet efficaciouſly
lways them. They are all like Arrows ſhot at a Mark by an unerring Hand : Some
are ſhot point-blank, and ſome by compaſs, but none ſo careleſly as to miſs it.
Though Changes may ſurprize us, yet they do not ſurprize God: But as it is a
great pleaſure to us, to ſee our Deſigns and Forecaſts accompliſhed; ſo infinite
Wiſdom delights it felf to look on,and ſee how all things ſtart up into their place and
Order, as ſoon as called forth by his efficacious Decree and Fore-knowledge. Among
all the weighty and arduous Cares of Governing the World, it is (if I may ſo ex-
preſs it) the Recreation of Providence, to amuſe Mankind with ſome wonderful
Events; that when we cannot find out the Connexion and Dependence of ſecond
Cauſes, we may humbly acquieſce in adoring the abſolute Sovereignty of the Firſt :
And by obſerving the Mutations of Affairs here below, may be taught to repoſe
our ſelves in him who only is immutable. Thus God adminiſters the various Oc-
currences of the World according to the Counſel of his own Will; and makes the
inconſtancy of it, ſerve both for his Delight and our Admonition.
It is in vain therefore to expect happineſs from what is ſo uncertain. All the
Comforts of it are but like fading Flowers, that while we are looking on them, and
ſmelling to them, die, and wither in our Hands. Is it Pleaſures we ſeek? Theſe
muſt vary : For where there is not an intermiſſion, it is not Pleaſure but a glut and
ſurfeit. And hence it is that they who are uſed to hardſhips, taſte more ſweetneſs
in ſome ordinary Pleaſures, than thoſe who are accuſtomed to a voluptuous Life, do
in all their exquiſite and invented Delights. Do you purſue Honour and Applauſe
in the World? This hangs upon the wavering Tongues of the Multitude: To fol-
low this, is but to purſue a puff of Wind, and of all Winds in Nature the moſt
fickle and changeable. The People's Hoſanna, and Crucify, are oft
* 'E Tour de Dénets reto pronounced in the ſame breath. And beſides that it is * no great
dvOgõ 7x Teis tñs megs du teed matter that thoſe ſhould think or ſpeak well of thee, who have
Kata Elefós. Ant. I. 8. Selt.44. but too much reaſon to think ill of themſelves; beſides this, confi-
der how ſoon publick Fame grows out of breath. Poſſibly an Age
or two may talk of thee, but this Bruit is but like ſucceſſive Eccho's, that render
the Voice ſtill weaker and weaker, till at length it vaniſheth into filence. Yea,
could'It




The Vanity of the World.
15

* Prov. 23. 5.
24
23
couldſt thou fill whole Chronicles with thy Story, yet Time or
Moths will eat thee out: And the t freſher remembrance of other * Ως αίθινες άλλαι έσ' άλ-
Mens Actions will bury thine in Oblivion. Is it Riches you de- dous or pops suficie xgua [xo të
fire? Theſe too are uncertain ; 1 Tim. 6. 17. Charge them that they were in a sevez: vzw
truſt not in uncertain Riches
. Uncertain they are in getting, and tel xisa framúp 3n. îd. l. 7
uncertain in keeping when got. All our Treaſures are like Quick- S. 23.
ſilver, which ſtrangely ſlips between our Fingers when we think
we hold it faſteſt. Riches, (* faith the wiſe Man) make themſelves
Wings, and fly away as an Eagle towards Heaven, and it were a moſt
ſtrange.folly + to fall paſſionately in love with a Bird upon his * * Dobeg od internet je oda
Wing, who is free and unconfined as the Air in which he flies, and ĦET opfócsy sportícov Qinäv da-
will not ſtoop to thy Call or Lure. How much better were it, fince xoiro
, Tod is met opfanuár
they will fly, for thy ſelf
to direct their flight towards Heaven, by 11. The ſame with that of som
relieving the neceſſitous Servants and Members of Jeſus Chriſt?lomon, Wilt thou ſet thine Eyes.
Then will their flight be happy and glorious, when they carry on
upon that which is not? &c.
their Wings the Prayers and Bleſſings of the Poor, whoſe Bowels
thou haſt refreſhed. This is to lay up treaſure in Heaven, to remit thy Monies
to the other World, where they ſhall be truly paid thee with abundant Intereſt.
This is to lay up a Stock for hereafter, that thou mayeſt have whereon to live ſplen-
didly and gloriouſly to all Eternity. And thus to lay out, is to lay up, to lay up to
uncertain Riches in a ſafe Repoſitory : God's Promiſes ſhall be thy ſecurity, and
every Star in Heaven, a Seal ſet upon the Treaſury-door which none can break or
violate.
Thus
you
ſee how mutable and inconſtant all worldly Things are. So that we
máy truly apply that which the Pſalmiſt ſpeaks of the Earth in another ſenſe, That
God hath founded it upon the Sea, and eſtabliſh'd it upon the Floods. Such is the wa- Pfal
.
ving, and fluctuation of all things here below, that they are no more conſtant, than
if they were meerly built upon the ebbing and flowing of the Tide.
Laſtly; The Vanity of the World appears in this, That it is altogether unſatis-
ears in
X;
fa&tory. That muſt needs be Vain, which when we enjoy it in its greateſt abun-
dance, can give us no real nor ſolid content. Such an empty thing is the whole
World. You may as foón graſp a bundle of Dreams, or take up an Armful of your
own Shadow, as fill the vaſt and boundleſs deſires of your Souls with theſe earthly
Enjoyments. And therefore the Pſalmiſt ſpeaking of proſperous Sinners, ſets fortii
their ſtate by the moſt thin and empty things imaginable; Pſalm 73.30. As a
Dream when one awakes, So, O Lord, thou ſhalt deſpiſe their Image. The Images
and Repreſentations that a Dream makes, ſeem very brisk and lively, but when we
reflect upon them with our waking Thoughts, we find them confuſed and iinperti-
rent: Such is all the proſperity of this World, it is but as the Image and Fiction
of a Dream.
* As an hungry Man that dreams he is at a furniſh'd Table, and fills himſelf * Ifa: 29.8.
with all varieties of Delicates, how joyful, and how pleas’d is he, how fully fa-
tisfied, if he were not to wake again! But ſome one jogs: or calls him; he wakes,
and finds himſelf hunger-ſtarv’d, nothing fed but his Fancy. So is it with us in
this World. While the Soul lies under the Coverlet of this Body, it ſleeps : And
one thinks himſelf Rich ; another, Great and Noble; a third, Learned and Wiſe:
But alas! All this is only a Dream: When either Affli&tions, or Death, make a
noiſe, and call upon him, the ſleepy Soul awakes, and finds it felf empty and
hunger-ſtarv'd, after all the imaginary ſtore it enjoyed.
Now, the Unfatisfa&torineſs of the World, may be clearly evinced by thefe two
things.
Firſt; In that the higheſt Condition we can attain unto, cannot free us from i
Cares and Croſſes. Yea indeed it is ſo far from freeing us, that it rather encreafeth
them. It doth but make us ſpread the wider, and ſtand the fairer mark for trouble.
And yet we are like Children, that think the Sky lies on yonder Hill; thither they
fun, hoping to touch it there: When they come, they find it diſlodg'd to another
Hill; after it they run, and purſue it from Hill to Hill
, and after all their pains
and ſweat, find themſelves as far below it as at firft : So it fares with us, we
think Happineſs and true Content lies in fome condition above us ; thither we
D
haften,
Cara

.
18
The Vanity of the World.

dat. Id. c. 9:
ciocusion
haſten, hoping we ſhall reach it there; when we arrive thither, we find Happineſs
we ſought for is diſlodg'd, and ſeems to us to reſt in a Condition above that : But
when we attain this too, ſtill we are as far below Happineſs and Satisfaction, as we
were in our loweſt Eſtate.
When we change our outward Condition, be it never to fo great advantage, we do
not loſe, but only change our Cares. If we are freed from the Cares and Croſſes
of a poor and private Life; we fall into thoſe of a prompous and envied Great-
neſs, which are both more numerous, and more oppreſſive.
# Auguſtanda ſunt patrimonia, The Man that lies moſt compacted, and in leaſt compaſs in the
ut minus ad injurias fortune fi: World, is like to fcape beſt: Whereas the great Ones, that take
corpora in bello, quæ in arma jua up much room, do only ſhew in how many places and Concern-
contrahi posſunt, quàm que ſuperaments they are liable to be wounded. It is not therefore any
funduntur, & undique magnitudo thing in this world that can give you ſatisfa&tion. All the En-
Tranq. c. 8. Cogenda in care um joyments of it are to the Soul as Wind to the Stomach; they
res ſunt, ut telum in vanum ca- may gripe it, but they can never ſatisfie it. Indeed fo vain are
they, that they ſcarce have any other proof of their Reality, but
the pain and torment they bring with them.
Secondly; The World appears to be unſatisfačtory, in that be our Condition what
it will, yet Itill we deſire change. We can no more reſt in an high Eſtate, than in
*" classe a low; but ſtill we defire ſomething farther and ſomething better. * As fick Men
oi detached tofs to and fro, from ſide to ſide, thinking to find eaſe by changing their poſture;
éY TOS PA city whereas it is not their outward Poſture but their inward Diftemper, that is the
mi to pãoy cauſe of their reſtleſſneſs: So do we endeavour to change, and ſhift Conditions in
the World, and lie ſometimes in one poſture, and ſometimes in another, but yet
die er av
vis gaun år are reſtleſs in all ; for wherefoe'er we tumble, we carry our Diſeaſe with us; falſe
TE axdty; Opinions, and fooliſh Hopes, and impotent Defires, and fond Deſigns, which make
minu us complain of our preſent State, and with the amendment of that, when nothing
Saro's TEL-
wants Cure but our felves.
aldus adnod
hen uela-
βώσιν, δεν περαίνεσι, η χολίω δειλίαν συμμε/αφέρονες έωλοίς έτως αι και βίων ανιμελαλήψης άκ εξαι-
ρεσι η ψυχής τα λυπέρα και ταράτιοντα. Ταύτα και όξιν άπειρία και wes μέτως, άλογισία, το μηδύνε, μηδ
Enisaatis managers Tois pagãos optãs. Plutarch. de Tranquil
. Animi.
και οι δεδεμβοι ευδαιμονί + The Servant thinks he ſhall be a happy Man when he is made
(vou To nenuilers, bares y free. Is the Freeman happy? No: But he ſhall be, when he
Pou inddégaso sind Otegi hath gotten ſuch an Eftate. "Is the Rich Man happy? No: But
tas waasius? og tréqtol, 785 he ſhall be when he is inveſted with ſuch an Honour and Dignity.
Laledosas i 3 Palegaee Tou Well; Is the Honourable Man happy? No: Unleſs he be Supream.
Bronnes: o Me BeograisAnd thoſe who are Supream cannot think themſelves compleatly
segregy edénoves. Eite Tous happy, unleſs they be Univerſal Monarchs; and thoſe who were
dvasis endemic y ſo, we find they could not reſt there, but would needs be adored
TES
, & dénote zis xa sautès for Gods. Oh whither do the boundleſs Defires of Men hurry
xdely EXr01v, &c. Plut. Ib.
them! Nothing in this World can put a ſtop to them.
It was a pertinent Diſcourſe of Cineas, diſſuading Pyrrhus from undertaking a
witâ Pyrrhi. War againſt the Romans : Sir, (faith he) When you have conquer'd them, what
will you do next? Then Sicily is near at hand, and eaſy to maſter. And what
when
you
have ſubdued Sicily? Then we'll paſs over to Africk, and take Carthage,
which cannot long withſtand us. When theſe are conquer'd, what will be your next
attempt? Then faith Pyrrhus ) we'll fall in upon Greece, and Macedon, and re-
cover what we have loſt there. Well, when all are ſubdued, what Fruit do you
expect from all your Vi&tories? Then (ſaith he) we'll ſit down and enjoy our felves.
Sir, ( replies Cineas ) May we not do it now? Have you not already a Kingdom
of your own ? And he that cannot enjoy himſelf with a Kingdom, cannot with the
whole World. Such are the Deſigns of Men, and ſo we may anſwer them. Moſt
are projecting how they may get ſuch an Eſtate ; then how they may raiſe them-
felves to Honour, and think that their advancement in both, will bring them fatis-
faction. Alas! This will not do. Their deſires will ſtill run before them: And
they may as well fit down content where they are, as where they hope to be.
And the reaſon of this unſatisfactorinefs in worldly things, is becauſe none of
them are ſo good as the Soul is. The Soul, next to Angels, is the very Top and
Cream of the whole Creation, other things are but Dregs and Lees compared to it.
Now
Plutarch.in

The Vanity of the World.
19

Now that which is our Happineſs, muſt be better than our felves; for it muſt per-
feet us. But theſe things being far worſe, and inferiour, the Soul in cleaving to
them, is ſecretly conſcious that it abaſeth and diſparageth it ſelf; and therefore
cannot find true fatisfaction. Nothing can fill the Soul, but that which eminently
contains in it all good. But now, as Light is only divided, and parcell'd out among
the Stars, but is all united in the Sun: So Goodneſs is only parcelld out among
the Creatures ; this Creature hath one ſhare, and that another ; not any of them con-
tains the whole fumm of Goodneſs
. This is proper to God only, who is the Author
and Original of them all, in whom all Excellencies and Perfections are concentred.
And therefore in him alone can be found that reſt and fatisfaction which the Soulin
vain ſeeks for, in any thing beſides himſelf.
Theſe are the Demonſtrations of the World's Vanity; which, though they be ma-
ny and various, yet I doubt not but every Man's particular experience may furniſh
him with divers others. But whatever our Obſervations are, the Uſes we may make
of them are theſe.

First; It ſhould teach us to admire and adore the good Providence of God to his 1.
Children, in fo ordering it, that the World ſhould be thus vain, and deal fo ill
with thoſe who ſerve it. For if it were not fo infamous and deceitful as it is, if it
did not fruſtrate and diſappoint our Hopes, and pay us with Vexation, when it pro-
miſeth Fruition and Content: What thinkeſt thou, O Chriſtian, would be the end
of this? Would any one think of God, or remember Heaven, and the Life to come?
St. Auguſtine ſomewhere ſpeaks excellently, Turbat me Mundus, & ego eum dili-
gº; quid ſi non turbaret? The World troubles and moleſts me, and yet I love it, what
if it did not trouble me? Certainly we ſhould fall into an utter forgetfulneſs of God,
if we could find any true fatisfaction here. We ſhould never think of returning to
the Fountain of living Waters, if we could find enough in Ciſterns to quench the
Thirſt of our Souls. And therefore God deals with us, as ſome great Perſon would
do with a diſobedient Son, that forſakes his Houſe, and riots among his Tenants :
His Father gives order they ſhould treat him ill, affront, and chaſe him from them,
and all, that he might reduce him. The ſame doth God : Man is his wild and de-
bauch'd Son; he flies from the Commands of his father, and cannot endure to live
under his ftri&t and ſevere Government. Whither goes he, but to the pleaſures of
the World, and Revels and Riots among the Creatures ? But God reſolves to reco-
ver him, and therefore commands every Creature to handle him roughly. Burn
him Fire, toſs him Tempefts, and Shipwrack his Eftate; forfake him Friends, De-
figns fail him; Children be rebellious to him, as he is to me; let his Supports and
Dependances fink under him, his Riches melt away, leave him poor, and deſpis’d,
and deſtitute. Theſe are all God's Servants, and muſt obey his Will. And to what
end is all this, but that ſeeing himſelf forſaken of all, he may at length, like the
beggar'd Prodigal, return again to his Father? adaloniaquietamine bo
mevsel
Toomad blod
birodai won svison
Secondly; If the Vanity of the World be fuch, and ſo great, if it be only an emp II.
ty Bubble, a ſwelling Nothing, leſs folid than the dream of a Shadow, if it be
thus unſuitable, uncertain, and unſatisfactory, as I have demonſtrated to you: what
groſs folly then are moſt Men guilty of in ſetting fo*high a price upon that which is
of no worth nor ſubſtance? Though formerly we have
been ſo much deceived as to
take the World's Paint and Varniſh for true Beauty, and its glittering for ſubſtanti-Ereb
al Treaſure; yer now ſince the Cheat is diſcovered, ſince you have ſeen this falſe
Pack opened, and nothing but counterfeit Wares obtruded upon you, your folly
will be inexcuſable, if after Experiments and Admonitions you ſhould contribute
any longer to your own Cheat, and ſet a price upon things which you know to be
vile and worthleſs. The wiſe Man ( as you have heard) ſumms up their whole
Value, only in a great Cypher, and a great Blot, Vanity and Vexation. At what
price would you rate Vanity, which is nothing ? Or Vexation, which is worſe
than nothing buod amb el broyed all unions
And therefore our Saviour, Mark 4. 9. compares the things of this World to
Thorns; Some fell among Thorns : which Thorns he interprets to be the Cares of this
World, and the deceitfulneſs of Riches, V. 19. Now, he were a mad Man, that to
yol plod pn afſwage
D 2
20
The Vanity of the World,
1
muddy and impure Joy, it ſoon rolls away, and leaves nothing behind but a drought
affwage his Hunger, would attempt to ſwallow a Buſh of Thorns. No leſs is the
madneſs and extream folly of moſt Men, who to ſatisfy the eager Appetite of an
hungry and indigent Soul, gape after the Thorns of this world, and chew Thiſtles;
which inſtead of yielding them either Grapes or Figs, will only ſerve to pierce them
through with innumerable Sorrows.
A Man's Wiſdom or Folly is commonly judged by the Bargains he makes. Ifhe
lay out that which is very precious, to purchaſe what is of no worth, this we juft-
ly account a fooliſh Bargain. If on the other hand, he purchaſe that which is of
great Price, with ſomething little worth, we account it a wife and thriving Bargain.
Now here we may ſee the groſs folly of moſt Men. Though they are wiſe enough
in bartering one part of the World for another ; yet they ſhew themſelves very Fools
in purchaſing any part of the World with that which is no part of it. The Scrip-
ture hath told us, That all that is in the World, is Honour, Pleaſure or Profit.
While we only traffick with theſe for one another, we do not amiſs. The World is
a proper price for it ſelf; and doubtleſs we may lawfully part with ſome worldly
Advantages to procure others. But then there are other things which do not be-
long to the World under this Acception: Our Affections, our Conſciences, our pre-
cious and immortal Souls. And theſe God hath given us to trade with for Heaven,
and Eternal Glory. Now herein lies the folly of moft Men, that they purchaſe the
vile things of this World, with ſuch an ineſtimable price, and extravagantly outbid
themſelves to procure Trifles with that which might procure them eternal Hap-
pineſs. More particularly ;
Firſt; Is it not extream fclly to laviſh our precious Affections upon vile and vain
Obječts? Affections are the Wings of the Soul, without which the Soul it ſelf were
but a dull and unactive Carkaſs. Theſe God hath given it, that it might be able to
take its flight to Heaven, and lodge it ſelf in his Boſom. Now how unworthy
a thing is it, only to flutter to and fro upon the furface of the Earth, to clog and
clotter theſe Wings with mire and dirt, which were at firſt made to take ſo high,
and fo noble a flight?
* The Apoſtle hath commanded us to ſet our Affections on things above, and not on
ihings on the Earth. And indeed, there is great reaſon for it. For the two choice Affe-
tions of the Soul are Love and Foy. Now that is moſt worthy our Love, that can re-
turn a Joy moſt worthy of us. But the Joy that the World gives, is uſually tumultu-
tous,alway check’d with ſome ſecret annoy,and it ends with a dulneſs
+ Eccl. 6. Flamma ſiipula and damp upon the Spirits. It is but like the empty + crackling of
exorta, claro crepitu, largo ful- Thorns under a Pot,that for the preſent makes a great noiſe and blaze,
gore, cito incremento; fed enim
materiâ levi, caduco incendio
, but ſuddenly vaniſheth all away into ſmoak. Whereas an heavenly
nullis reliquiis. Apul. Apol.
Chriſtian feels ſometimes a penderous and weighty Joy, a Joy ſpring-
bric ling up in his Soul almoſt intolerable,and altogether unutterable,a Joy
that melts him into ecſtafies and rapture. How infinitely doth he then diſdain that any
Soul ſhould be ſo wretchedly fottiſh, as to prefer the World before, or equalize it
with God! He thinks the Happineſs he then enjoys ſo great, that although he believes it
is,yet he cannot conceive how it ſhould be more, or greater in Heaven it ſelf. Then the
Soul claps its Wings ; it would fain take its flight, and be gone: it breaths, it pants,
it reaches after God, and falls into an Agony of Joy and Deſire inconceivably mixt
together. Can the World give us any ſuch over-powering Joy as this? It may af-
ford us Corn and Wine, the weak Recruits of a frail Life: but when it hath empti-
ed all its Store and Abundance into our Boſoms, it is not worthy to be mentioned with
Pfal.63.3. the Love and Favour of God, which is better than Life it ſelf. And therefore the
Pſalmiſt makes it his Prayer, Pfal.4. 6. Lord, lift thou up the Light of thy Counte-
nance upon us : Thou haſt put gladneſs in my beart, more than in the time that their
Corn and Wine encreaſed. Osimba
The Joy of the World reſembles a Torrent: As upon a glut of Rain, you ſhall
have a Torrent come rolling along with Noiſe and Violence, overflowing its Banks,
and bearing all before it; yet it is but muddy and impure Water, and 'tis ſoon
gone and dried up. Such is all the Joy this World can give; it makes a great
noiſe, 'tis commonly immoderate and ſwells beyond its due bounds, yet 'tis but a
in the Soul. Now ſince the World's Joy is but ſuch a poor empty thing as this, it
is moſt groſs folly for us to lay out our beſt Love upon that which cannot repay
us with the beſt Joy.


* Col. 3. 2.
7.
Secondly
The Vanity of the World.
21

2.
r
Sesondly; If the World be thus vain, what folly is it to lay out our moſt feri-
ous Cares and Contrivances upon it! The Cares of worldly Men are moſt abſurd
and irrational. Ask them why they care ? they will tell you it is that they may
live without Care : and yet the more they get, the more do their Cares ſwarm
and encreaſe about them. To what purpoſe do they thus diſquiet themſelves ?
They were as good make Nets to catch the Wind, as lay Plots either to obtain, or
ſecure a World, which is ſo ſlippery, and ſo full of Diſappointments, thai neither
they who have it, are ſure of keeping it; nor they who have it not, of ger-
ting it. We may obſerve a kind of coyneſs in the World, Thoſe who court it
moſt, and purſue it cloſeſt, oft-times miſs of their Deſigns, becauſe they over-
act them. And it is commonly ſeen, that thoſe who (as we uſe to ſay) have
many Irons in the Fire, get nothing thereby, but only the burning of their own
Fingers.
Tis true, there is a prudential and providential Care, that is ſo far from being
chargeable with folly, that it is neceſſary, and a great part of our Duty, not only
as we are Men, but as we are † Chriſtians. And this prudential Care is, when we f 1 Tim. 5.
do what lawfully we may, to procure the Comforts of Life; and then with all 8.
Quietneſs and Indifferency, ſubmit the ſucceſs to God. This is a Care of Diligence.
But that which is juſtly branded with Folly, is a Care of Diffidence, which is
alway accompanied with Torment, Fears, and Diſtractions about the Succeſs and
Iſſue, and moſt unreaſonably vexeth us, for what is not in our power to de-
termine. Such a Care as this uſurps upon God. And certainly it is no leſs a
Fault to invade Cod's part than to neglect our own; and a like Folly. The right
temper a Chriſtian ſhould obſerve in procuring any worldly Comfort, is to intereſt
his Judgment in the choice of Means, but to keep his Affections diſintereſted and
unconcern'd in the Event. But when we are anxious how our Deſigns will ſuc-
ceed, we make it a Torment to us in getting, before we can make it a Comfort
tous in enjoying
To what purpoſe then doſt thou, O worldling, rack thy Brains with Contri-
vances, how to fill thy Baggs with Treaſure, how to empty them out with Ad-
vantage? When thou haſt added Heap to Heap; of all thy ſtore thou enjoyeſt no
more, than what thou eateſt, or drinkeſt, or weareſt: And of this too thou en-
joyeſt no more than will juſt ſuffice to ſatisfie thy Hunger, to quench thy_Thirſt,
and to fence off the Injuries of the Weather: All the reſt turns either to Diſeaſes
or Burthens. True Reaſon will teach us to chuſe our Eſtates as we would do our
* Garments, not thoſe which are largeſt, but thoſe which are fit-
* Fortuna, velut tunica, magis
teſt for us. Vaft and over-flowing Eſtates are but like huge enor concinna quam longa probanda,
mous Rudders, that rather ſerve to fink the Ship, than ſteer it: quippe etiam ea si
quippe etiam ea fi non geſtetur ,
Their Abundance is uſeleſs, and their Exceſs dangerous. To what & trahatur , nihilo minis quàm
end therefore is all our care and carking, all our perplexing lacinia prependens impedit & prar
and folicitous Thoughts, thoſe parching and conſuming Diſtracti- vite munia utendis, quicquid ap-
ons, which can haſten on nothing but our own natural Decays; to tam moderationem ſupergreditur
what end are they, unleſs it be to contradiet our Saviour, and oneri potius quam ufui exuberat.
ſhew that we have a Power to make our t black Hairs white? Apul. Apol.
+ Matt. 5. 36.
When we lay ſubtile and intricate Deſigns, to obtain the things
of this World, we are but like Spiders, that with a great deal of Art and Labour,
weave a curious Cobweh, only to catch Flies; and poſſibly ſpend more of their Bow.
els in framing it, than the Prey they catch can again repair. Yea, and it may be
too, before the Prey be caught, both they and their Web are ſwept down together,
and trod in the Duſt. So when we frame Deſigns, to get any worldly Advan-
tage, it is but taking a great deal of pains to catch a Fly. And poſſibly before it
be caught, the rude hand of Death wraps us about in our Cobweb, and ſweeps us
down into the Grave, Eand in that very moment, we, and all our well-laid Projects Pfal. 146
periſh together.
Thirdly; If the World be thus vain, What extream and prodigious Folly is it 3.
to take as much pains to ſecure the poor and periſhing Concernments of it, as would
fuffice to ſecure Heaven and Eternal Glory, were they laid out that way? We la-
bour for the Bread that periſheth, and we periſh with it in our very Mouths.
About this are our Hearts, our Hands, our Strength, cur Time employed: where-
as the great things of Eternity are ſo utterly neglected by us, as if they were none
of




4.
22
The Vanity of the World.

of our Concernments to look after. Were we but as laborious in our Chriſtian
Calling, as we commonly are in our Worldly Callings, Salvation would not lie
upon our Hands unwrought; God and Chriſt
, and all Heaven were ours. Who
would doubt, when they fee Men ſo buſy about Impertinencies, and the trivial Af-
fairs of this World , but that they were much more anxious about their Souls?
Who would not conclude, that certainly their great Work is already done, that
ſhall ſee them ſo earneſt and ſolicitous about petty Matters ? But alas; It may
aitoniſh Men and Angels, that rational Creatures, who have immortal Souls, Souls
whoſe endleſs duration, muſt abide either in inconceivable Miſery or Bliſs, ſhould
trifle away that time and ſtrength which might ſecure their everlaſting Happineſs,
about thoſe vain Nothings, that have neither Happineſs in them, nor Continuance.
Certainly, the ſervice of God is not more painful, than the drudgery of the
World : And ſure I am, ir is far more cleanly. Thou ſhalt not in his Service ſer
thine Hand to any foul Office: Whereas the World employs thee bafely to rake
together thick Clay, and load thy ſelf with it; and the Devil, yet worſe, to rake
in the mire and filth of all manner of Defilements, which now pollute the Soul, and
will hereafter damn it. Both theſe are moſt grievous Task-maſters. Some draw
Iniquity with Cords of Vanity, and ſin as it were with a Cart-rope, Ifa. 5. 18.
They are ſo enſlaved to the work of the Devil, that he puts them into his Team,
makes them draw and ſtrain for their Iniquities, and doth them a Courtefie when
their Sins come eaſily. He makes them toil and ſweat in carrying Faggots to
their own Fire, aud blowing up thoſe Flames, which muſt for ever burn them.
Others (as the Prophet expreſſeth it, Hab. 2. 13.) labour in the Fire, and weary
themſelves for very Vanity. They take great pains in the World, and meet with
great Diſappointments ; for both are ſignified by labouring in the fire, where what
they produce, cannot be enjoyed, but is conſumed between their hands.
Since then you muſt take ſo much pains, either for Sin or Vanity, why will
you not be perfuaded rather to lay it out upon that which is ſubſtantially good,
and eternally ſo? God requires not more, but only other work from you : And
the many things that Martha was careful about, Religion and Holineſs reduceth
to the one Thing neceſjary; which though it contains many particular Duties under
it, yer by reaſon of its uniformity and ſubſerviency to it felf
, is leſs diſtracting and
cumberſome. The Wheels of a Watch move and click as faſt when it goes
faiſe as when it goes true : and if it be but ſer right at firſt, the ſame activity
of the ſpring will fo contiuue it, which before made its Motion irregular. So
it is here: The ſame Activity and Induſtry which you irregularly uſe in purſuit
ity of the World, would procure Heaven and Glory for you, were it that way di-
reted. Your Cares, your Contrivances, your Endeavours, need be no more than
of his now they are; only what before you laid out upon the World, reſerve now for
- sko Heaven. And how infinitely reaſonable is this ! Certainly they are moſt ſtupidly
in protesto fooliſh, that will take up Vanity at as dear a rate as Happineſs, and give as
bring much for Vexation as for endleſs Joy.
4. in Fourthly; If the things of this World be ſo vain, what inexcuſable Folly is it to
part with the Peace, or the Purity of our Conſciences for them! And yet what more
common? If Men can get any thing of the World at the price of a Sin, they think
they have made a gainful Bargain. And therefore the Devil hath recourſe to this,
as his moſt prevailing Temptation. When he ſet on our Saviour in the Wilderneſs,
* Mat. 4. 9. the laſt Affault was, All theſe things will I give thee, if thou wilt fall down and
worſhip me ; And when this Battery could not make a Breach, he raiſeth his Siege,
as deſpairing of ſucceſs. And this is the uſual temptation by which he aſſaults
-- Mat. 26. others. Judas comes with his † Quid dabitis, what will you give me? and fets
Chriſt, and his own Conſcience to fale, for the inconſiderable fumm of thirty pieces.
He demands no more than the common Market price of a Slave (not amount-
Exod.21.
ing to above | eight and thirty Shillings) for the Lord of Life and Glory: And
Accounting thinks his Bargain ſo good, that he gives himſelf to the Devil for Vantage.
the value of This is the very Root of all that Injuſtice, and Rapine, and Oppreſſion, and Violence
Shekel to be
that is to be found among Men. They all ſtrive and tug, who ſhall get moſt of
us pence of this Earth from one another ; and loſe Heaven and their own Conſciences in the
Our Mony. fcuffle. This is it that makes Men ſo oft ſhift their Sails, that they may run
before every Wind that blows. If times grow rough and tempeſtuous, and they
15.
32,
The cominon
muit

'13 iesi
The Vanity of the World .
23
their car
muſt throw over board, either their Gain of their Godlineſs; this perſuades thèm
to make ſhipwreck of Faith and a good Conſcience, only that they mày bear up
in this World, though they fink hereafter. Now, what deplorable Folly is this!
When thy Conſcience is difquiered with the tormenting review of paft Crimes,
what will all thy ill-gotten Wealth avail thee? Thou wilt then with extream hor
four caſt thy Eyes upon all thy Treaſures of wickedneſs, when Conſcience ſhall
tell thee, Thou haſt not only treaſur'd up them, but Wrath too againſt the Day of
Wrath.
Fifthly; What deſperate Folly is it to purchaſe a vain World, with thie loſs of $.
our precious Souls! So our Saviour, Math. 16. 26. What is a Man profited if he
ſhall gain the whole world and loſe his own soul? or what ſhall a Man give in
exchange for his soul? O think what great loſers they muſt needs be, who loſe
their Souls to gain the World, and muſt at laſt loſe the World too, together
with their Souls! This is the only thing that damns Men, that they prefer the
Pleaſures, Honours, Profits, and pitiful Nothings of this World, before their
precious and immortal Souls, which are more worth than ten thouſand Worlds
What is this but a ſtupidity as groſs as that of the old Heathens, to make a vile
Worm our God, and facrifice an Ox to it; or a Monſter our God; and facri-
fice a Man to it? Think how dreadful and grating will be the reflexions of World-
lings in Hell, to conſider that there they muſt lie and burn to Eternity, for their in-
ordinate love to that World, of which they have nothing left them beſides the
bitter remembrance. What will it then avail them that they have lived here in
Eaſe and Delights, when all their Mirth ſhall be turned into Groans and Howlings?
What will all their Treaſures and Riches avail them, when theſe ſhall be melted
down about them; to encreaſe their Torment > Believe it, 'tis ſad tơ be left to the
convi&tion of that Day, when the Vanity of Earth ſhall appear in the Torments
of Hell. Be perſuaded therefore, as you have renounced it, in all its Pomps and
Vanities, when you gave up your Names to Chriſtianity, fo to renounce it likewiſe
in your Lives; habitually, at all times, by fitting looſe from it, and living above
it; and actually, whenfoever God calls for any of your temporal Enjoyments,
that is, when you cannot keep them without wounding your Confciences, and
hazarding your Souls.
Thirdly; Another Uſe may be this, If the World be thus tain and empty, whiy
then ſhould we pride our ſelves in, or prize our ſelves by any poor enjoyments of
it? How fooliſh is it to account thy ſelf a better Man than another; only
becauſe thy Dunghil is a little bigger than his! Theſe things are not at all to be
reckoned into the value and worth of a Man: they are all without thee, and con-
cern thee no more than fine Cloaths do the Health or Strength of the Body Tis
Wealth indeed that makes all the noiſe and buſtle in the World, and challengethi
all the reſpect and honour to it felf; and the ignorant Vulgar, whoſe Eyes are
dazled with Pomp and Bravery, pay it with a ſtupid and aftonifh'd Reverence.
Yet know, that it is büt thy Silks and Velvet, thy Lands or thy Retinue and
Servants, they venerate, not thee: and if thou think'ſt otherwiſe, thou art as juſtly
ridiculous, as that Aſs in the Apologue, that grew very gravely proud, and
took ſtate when the People fell proftrate before him, adoring not him but the
Idol he carried.
Thoſe things which belong to the perfection of a Man, are all within him :
Knowledge, and Wiſdom, and Temperance, a ſerene Mind and calm Affections,
an inflexible Vertue, and a Soul conftant and true to it félf in all Occurrences.
Give me ſuch an one that can ſtand firm and unfhaken upon his own Baſis, when
the whole world totters; that knows what is juſt and honeft, and darės do it;
that is Maſter of his own Paſſions, and fcorns to be a Slave to another's; fuch
an one in his Rags and Poverty, is a far better Man than thoſe gay things, who
owe all their Parts, and Wiſdom, and Vertue, to their Rentals, and whofe Tenants
and Stewards bring them in the yearly Revenue of their Reputation. Bur then
ſuppoſe this excellent Perſon indowed with Divine Grace, and the true Fear and
Love of God, and this will exalt him above the higheſt and greateſt of other Men,
as far as they themſelves are above the vilelt of Beafts. Solomon tells us, Prov.
10. 20. That the Heart of the Wicked is little worth; it is of no price nor value;
and ſhall his Eftate bez when his Heart is not? Indeed nothing makes us fich as
Men

24
The Vanity of the World.

Men, but Wiſdom, and Vertue ; nor as Chriſtians, but Piety and Holineſs. And
in theſe which are the only true and ſubſtantial Riches, the pooreſt Chriſtian may
vie ſtakes with all the World. Drop millions of Gold, boundleſs Revenues, am-
ple Territories, Crowns and Sceptres, and a poor contemptible Chriſtian lays his
one God againſt all theſe, and beggers them.
4. Fourthly; If the World and all the Enjoyments of it be thus vain, * this ſhould
# Márisa fortifie us againſt the fear of Death, which can deprive us of nothing but what is
os diron or both vain and vexatious.
wegs & da
valov monoh r сmisaois, ń em to carreiveva av peaae's coisaat Anton. I. 9. S. 3. A malis mors abducit, non
à bonis, verum fi quærimus. Hoc quidem à Cyrenaico Hegiſia fic copioſe diſputatur, ut is a rege Ptolameo prohibitus esſe di
catur illa in ſcholis dicere, quod multi his auditis, mortem fibi ipſa conſciſcerent. Cic. Tuſ. quæft. 1. 1.

to our own.
Life is nothing elſe but an huddle of Buſineſs, a great ſwarm of Employments,
that have more ſtings in them than Honey. If we be great, we are but the lara
ger Hives for Cares; if honourable, we are but raiſed above others to be the more
weather-beaten. An high degree in this World, doth but ſhelter other Mens
Cares under our Wings, and adopt other Mens Troubles, as a wretched ſupplement
If our Eſtate be mean and low, as it expoſeth us to Contempt and
Injuries, ſo it engageth us to reſcue our ſelves from the preſſures of Poverty by our
own ſweat and induſtry. Thoſe few things that are neceſſary to a comfortable ſub-
ſiſtence in the World, will yet coſt us care and labour, an aking Heart, and a wea-
ry Hand ; and this turns our Bread into Stones, and our Fiſh into Scorpions. If we
have too much Buſineſs in the World, our Callings become a Burthen or Tempta-
tion to us : And if we have none, we become a Burthen to our ſelves and to others.
God hath written Vanity and Vexation upon every Condition; and if his Providence
create not Troubles for us, yet our own Folly will. Thus hath Man made him-
ſelf a Slave and Drudg to the World, over which God hath made him Lord.
Why then ſhould Death be ſo terrible, which comes only to eaſe us of our bur-
then, to ſtroak the ſweat from our Brows, and to give us a profound Reſt from all
Job 3. 19. our Labours in the Bed of the Grave? There ( as fob faith) the weary be at reſt;
and all Cares and Troubles vaniſh, as ſoon as our Heads touch that Pillow. There is
no Work nor Device in the Grave whither we are going ; but a deep Repoſe, a ſe-
cure Retirement, where none of the Vexations of this Life ſhall ever find us.
And as it frees us from all the Cares, fo from all the Sorrows of this World.
What is our Life but a Bubble? Our Sighs are the Air, and our Tears the Water
that make it. The firſt poſſeſſion that we take of this World, is by crying: And there
is nothing in it that we hold by a ſurer tenure than our Griefs. Tears are the Inhe-
ritance of our Eyes, either our Sins call for them or our Sufferings, and nothing can
dry them up but the Duſt of the Grave. Sometimes we loſe a Friend, or near Re-
lation; the Tribute we owe their Memory muſt be paid down in Tears. Some-
times their ungodly Practices torment us, when by their Lewdneſs and Debauche-
ries they are loft both to their own Intereſts, and our Hopes. Sometimes compaſ-
fion of other Mens Sufferings, affects us with a tender Sorrow; and as if we had
not grief enough ſpringing up out of our own Bowels, we call in foreign Succours
to augment the Score. And many times tedious and lingring Sickneſles waſte us,
grinding Pains rack and torture us, which were far the more intolerable, but that
they haften on that Death, that puts an end and period to all a Chriſtian's Miſeries.
We are not concerned in the Grave, at the loſs of ſome Friends, nor the evil
Courſes of others; what Calamities befal the World, or thoſe whom we loved
deareſt in it: There it troubles us not, though Preferment go by the merit of Flat-
tery and Baſeneſs, while the generous and gallant Soul ſtarves through the mere ri-
gour of his Vertue. It concerns us nothing what ſtinking Breath blafts our good
Name; or what unworthy Foot treads upon our Grave. Here a little pain molefts
us ; but there whole Limbs rot, and fall off
, and crumble into Duſt, without at all
diſturbing that quiet Reft, that buries all the Cares and Sorrows of this Life in fi-
lence and oblivion. Where then is the dreadfulneſs of Death, which only frees us
from the Troubles and Croſſes of a wretched Life? It is unreaſonable to complain
of that Change, which delivers us from a World, of which we are ſtill com-
plaining: And it is childiſh to quarrel at that Hand which undreſſes us, and ſtrips
off cur uneafy Garments, only to lay us to ſleep.
Laſtly;
The Vanity of the World.
25
Laſtly; If the World be ſo vain and empty, we may learn to be well contented 5.
with our preſent State and Condition, whatſoever it be. It hath been fully demon-
ſtrated, that there can be no compleat Satisfaction in any Eitate: And why then
ſhould we deſire change? The great ground of Diſcontent, is not
our Wants, but our Deſires. * There is ſcarce any condition in * Ouries Q & bonses ta
the World ſo low, but may ſatisfy our Wants : And there is no ovde ſucc. Clem. Alex.Pæd. 1. 2.
Condition ſo high, as can ſatisfy our Deſires. If we live accor-
C. 2. Quod fatiare poteft dives na-
tura miniſtrat. Quod docet infra-
ding to the Law of Nature and Reaſon, we ſhall never be poor ; nis gloria fine caret. Petr.
but if we live according to fond Opinion and Fancy, we ſhall
never be rich. That which we have, be it never ſo little, is full as fatisfactory as
that which we hope for, be it never ſo great. For Vanity, and vexation of Spirit,
is paft upon all that is in the Wcrld, whether it be more or leſs.
And therefore, O Chriſtian, thou mayeſt well bear a narrow ſtint in the things of
this World. If God reduce thee to a morſel of Bread, and cup of Water, it is
enough: This will fuffice to bear thy Charges to Heaven; or if this too ſhould fail,
thy Journey will only be the ſhorter. Poſſibly God keeps thee ſhort in Vanities,
that he might beſtow upon thee that which is a ſolid and ſubſtantial Good. The
Pſalmiſt tells us, Pſalm 68. 9. that God daily loads 14s with his Benefits. Though
ſome may have more than others, yet every one hath his Load, as much as he can
carry. Every Veſſel cannot bear up with a like Sail; and therefore God, to keep
us from overſetting, puts on ſo much as will fafeſt bring us to Heaven, our deli-
red Port.
Let us therefore caſt theſe Cares and Burthens upon him who hath * promiſed to *PL.55.22.
Suſtain us, and turn the ſtream of our Deſires Heavenward, where alone we can
find permanent and ſatisfa&tory Good. + Walk humbly with God, keep your ſelves frO20p x5*
alway in an awful fear of his dread Majeſty ; be conſtant in the exerciſe of you the
Grace, and the performance of Duty: Theſe are the only things exempted from
bei weitere
Vanity and Vexation; in theſe alone can the Soul find true Reſt and Contentment. S'w dope-
And therefore Solomon, after he had pierc'd and ſearch'd through all the World, seats; "Ex
and pronounced Riches, Strength, Beauty, Wiſdom, Learning, and all to be Vani-
τετο διά-
ty, and Vexation of Spirit ; he reſts himſelf
in the Cloſe, and tells us, Chap. 12. 13. karet, is
Let us hear the Concluſion of the whole Matter : Fear God, and keep his Command-wegiteis
ments, for this is the whole of Man: It is his whole Duty, and his only Happineſs xorvavimai
in this Life.
rose
og un-
πόε διαψίσας, και διάθεσις αναζoμίύη πάντο συμβαίνον ως αναγκαίον, ως γνώριμον, ως απ' αρχής τοιαύτης
και πηγής δεόν. Έκών σεαυτόν τη κλωθοί συνεπιδίδε, παρέχων σιωνήσαι οίς τισί ποτε πρg μασι βλέθαι, Αη-
tonin. l. 4. S. 22.
dê 008
VOLUN

E
Two
Two Sermons.
THE FIRST,
Preach'd at the Funerals of the Honourable Algernon
Grevil, Efq; Second Brother to the Right Hom
nourable Robert Lord BROOK, &c.
THE LATTER,
At Chrifts-Church in Dublin, Jan. 31. 1669.
E 2
29
Siro most polostno son troig og
6510 to
Topic 138 ben
bolj se bo good to be no modo chiesto
-571 To the RIGHT HONOURABLE
ORII Sobie od ilgiod and so ot going
gumy za dolgaidi The L A D Y d.oi painoises sooj
Deto de
o bat
en conta 70 forma
zolt

Katharine Brook.
CORO
SVORIS
of sund
T
MA DA M
Hoe gunos borose ho indt
Both a lit oi novi vid dito stodigio I
HE Defire of your dying Son brought më into the
Pulpit, and now your Ladiſbip's Commands into the
Preſs. I could heartily wiſh that the tender of my
Obedience in this Addreſs might not make one among
your too many ſad Remembrancers, nor give you cauſe to lament
him as well in the Preſs as in the Grave, as here propounded, a
Pattern for our Life, as well as made by God an Example of our
Death. But, Madam, when you have wept over this dear Loſs
in all the forms ſo great a Sorrow as yours could repreſent, this
Small Piece will, 'I fear, prove ſo unhappy, as to give you his
Memory in a new ſhape, and thereby lay a new ſcene for Grief.
The Neceſſity and Vſefulneſs of this Subject of Mortality, are, I
am confident, ſufficient to recommend it to your acceptance; and
if any thing
make it unwelcome, it muſt be that which gives you
too great a Title to it, the nearneſs of the Inſtance : an Inſtance
ſo near, that ſeems like the ſmiting of one half to bid the other
prepare.
The Loſs is confeſſedly great, vaſt as our Hopes, and general
as our Sorrows. Indeed to look upon moderate Loſſes through Tears,
is as ill a way to make a right Judgment of them, as it is to take
the dimenſions of Objects through Water, which always reflects
them greater or nearer than in truth they are. But yours, Madam,
is ſo truly extraordinary, and of ſuch publick Concernment, that it
muſt needs fall below its juſt Eſtimate, if it be not judged through
more than your own Tears and Grief. The Church and State join
with you, and each of them deplores as a Loſs at preſent, what-
ſoever ſo great Vertues and Endowments as his prompted them to
expe&t bereafter. The Right Eye of the Kingdom runs down with
Tears: all that knem him, and had the Honour and Happineſs of
fo



30
ſo great an Example, pay down that Tribute in Sorrow, to his
Memory, which they owed of Love and Service to his Perſon.
But, Madam, it is in vain to nouriſh Sad Thoughts, by con-
ječturing to what height he might have attained, if Years had not
been wanting to his Merits ; for though his flouriſhing Hopes gave
earneſt of ſomewhat moſt excellent and perfect, yet hath he now
far out-ſtript even thoſe Hopes, and inſtead of a great Man on
Earth, is become a glorious Saint in Heaven : And certainly we
have no juſt Cauſe to quarrel the Divine Providence, for not ta-
king our Method to advance him.


That God would preſerve your Noble Sons yet remaining, and
lengthen out their Lives to fill up their deceaſed Brother's Hopes,
and their own too, that you may find no other miß but in Num-
ber ; that
that God would ſanctifie this heavy Stroke both to you and
them, and fit you for that Laft which alone can come nearer, is
the Prayer of tons pine zobhl tids stigmoidodo
aught of aposta do gurig kort r2400 tidurgesh bol oot Hor.
Joobuniorjordi gred to guess what is het antich
po to ale nella M AD A M, Sono sotto
thelb olunur
Hackney, Oft. 4.
otto
Your Ladyſhip’s moſt humble
Fakta udonant ben
sota el TAM to side aid to
and obedient Servant,
on spoon parole or it boto399 of toiletroburn
op 2001 dalies and outcookies
estand tenn soort is EZEKIEL HOPKINS.
100
166 2.
Theron hindi ho ho ho
one
these teologies
wood for you
31
на А
M
na mata
Seat P
istoria
Funeral Sermon.
DEN
Ecclefiaftes IX. 5.
Por
For the Living know that they ſhall dyë.
I
İfe, whether an a£tive ſpark ftruck out from the meeting of Soul and Body
together, or whatſoever ſprightful and buſie thing elſe it be, is the higheſt
perfection of Corporeal beings, becauſe the neareſt reſemblance of the Di-
vine.
The Variety of its Motions, the Multiplicity of its Functions, the ſecret cona
veyance of its influences through thoſe hidden Channels of the Organs, into the
ſeveral parts of the Body, give it a preeminence above all that the inanimate
greatneſs or luſtre of other things can attain unto. Upon this very account
Philoſophy teacheth us, that the leaſt fly, though it be nothing but duſt anima-
ted by the Sun, is yet of greater excellency then the Sun it ſelf; and Sampſons
Bees than the Lyon that bred them. Theſe flight and contemptible Creatures,
which ſerve for little elſe than to ſhew the World in how ſmall a Room God
can encloſe the ſprings and engines of ſuch various Motions, have yet a perfe&ti-
on beyond all the large Volumes of the Heavens, and the Light and Duration
of all the Stars in them: Upon theſe Principles Solomon making a Compariſon,
in the verſe immediately preceeding the Text, between lifeleſs and living things,
prefers the meaneſt of theſe before the beſt and nobleſt of the other: A living Dog
is better than a dead Lyon.
This though it be true of all Creatures in general, yet the accommodation of
it is here more particularly intended unto Man; and the deſign of the Spirit of
God is, to ſhew that Life hath a vaſt Prerogative above Death. One would think
it ftrange, that there ſhould need ſo much ſolemnity, ſuch a train of preparatives,
reaſons, and fimilitudes, to uſher in a concluſion ſo obvious and undoubted as
this is that it is better to live than to dye. And yet, if we obſerve it, the me-
thod of the Holy Ghoſt is much ſtranger in confirming ſo plain a Theſis by an
abſtruſe Argument, the Argument we have in the Text: For the living kriw that
they shall dye : Becauſe we know that we muſt dye, therefore it is better to live.
This inight ſeem ſomewhat an harſh kind of Argumentation, were it not, that
as to dye is the laſt period, fo to dye well, and breath out an holy Soul into the I
aimes of a mérciful God, is the greateſt end of Life: This advantage have
the living. The dead can dye no more; For it is appointed-unto Men once to dye : Heb. 9. 27,
ñor, if they err in this, can they ever recall or amend it. This is that warfare, Ecclef. 8.8.
as the Wiſeman calls it; in which we cannot twice miſtake. But it is the privi-
lege of the living, that knofving the frailty of their lives, and the certainty of
their diſſolution, they may by repentance and holineſs, fo prepare themſelves for
death as to make it only an happy tranſition from a Temporal to an Eternal Life,
and an inlet into endleſs bliſs and joy. So that if we briefly gather up the 1
Summ and Force of the reaſon, we may find that it lies thus: it is better to live
than dye, becauſe the living know that they ſhall dye, and the knowledge and
expectation of our death is the naoſt likely means to engage us to live in ſuch con-
ftant holineſs and preparation, as that after death we may live in eternal glory and
happineſs
The

32
A Funeral Sermon.
The words, though they are thus obſcure in their coherence, yet in themſelves
and their own proper and genuine ſenſe, are very clear and perſpicuous. They
contain in them the Judgment that the living paſs upon their own Mortality;
and as they lie before us, cannot be ſo much as ſuſpected of any difficulty. I ſhall
therefore, waving all other enquires, make only theſe two.
Firſt, Whence it is, that the living attain the ſure and infallible knowledge of
their own death.
1.
II.
Secondly, Whence it proceeds, that though all Men generally know that they
ſhall dye, yet fo few do ſeriouſly and in good earneſt prepare themſelves for it.

To the firſt, I anſwer; there be many things from whence we may collect the
neceſſity of dying. I ſhall pretermit divers, and only ſpeak to theſe following.
We may collect it by thoſe Harbingers and Forerunners of Death, Diſeaſes, Pains,
and natural Decays, which are incident to all Men. Man is compounded of
the contrary and jarring, qualities of Heat, and Cold, Drought and Moiſture; which
are always waging an inteſtine War within him. Health is the equal balance of
theſe Contrarieties; when they are ſo temper'd together, the more active with the
more reſiſting, that neither of them can get the Victory over the other. And there-
fore ſome ſuppoſe that Adam (who doubtleſs was created in the higheſt perfe&ti-
on of natural Health and Strength) had all theſe mixed ad pondus, in ſo even a
temper, that none of them could naturally ſway him to Corruption, and that God
then inflicted the Death he threatned, when upon the firſt Tranſgreſſion he turned
the evenneſs of his Conſtitution, and thereby brought him into a mortal ſtate. Sick-
neſs is nothing elſe but a predominant Faction in a Man's Temper, which, as Re.
bellions uſe to do, raiſeth it ſelf upon the ruin of the whole. As God ſlackens the
reins to ſome quality in the greater World, when he intends to bring a general
Calamity and Deſtruction upon it (for thus we read, that he once deſtroyed the
World by a Dropſie, in the great Deluge; and that he will again deſtroy it by a
Fever, in the laſt Conflagration) ſo likewiſe in Man, who is the leffer World,
God doth ſometimes let looſe the reins, and gives ſome of his natural qualities an
unnatural predominancy; and either floods him with Droplies, or burns him with
Fevers, or numns him with Palſies, Lethargies and Epilepſies, and by other in.
numerable Diſeaſes ſo ravageth his Health and Vigour, his Youth and Beauty, that
he becomes a Ghoſt, before yet he be a Corps.
Yea thoſe who have had no ſuch violent Affaults as theſe, yet find their decays
grow up together with their years. Solomon hath given us an elegant deſcription
of them, Ecclef. 1 2. from the ſecond to the ſeventh Verſe. Dimneſs of fight, deaf-
neſs of hearing, weakneſs and trembling of limbs, ſluggiſhneſs of ſpirits, chilneſs
of blood, loſs of appetite and deſires ; and a whole Hoſpital of other incurable Di-
ſeafes ate the attendants of Old age, which is it ſelf the moſt incurable of all: that
the very length of living may be argument enough of the neceſſity of dying. This
is that heavy burthen that bows down all on whom it lies, that makes them go
ſtooping to the Ground, as if it would bid them contemplate what they are, in the
duft, and conſider their mortality in that earth into which they muſt ſhortly fall.
All theſe are as ſo many Harbingers of Death ſent before to bid us prepare, for that
the King of Terrours cannot be long after.
2. The obſervation of Death's univerfal Empire over all other things, and
over all other Men, may give us a certain knowledge that we alfo muſt ſhortly
die. If we conſider the viciſſitudes of natural things, we ſhall find that Death
| reigns in all of them. The Day dies into Night, Summer into Winter ; Time it
felf that deſtroys all things, yet dies continually, nor can it exiſt one minute to-
gether. Our very life is nothing elſe but a ſucceſſion of dying : every day and hour
wears away part of it, and ſo far as it is already ſpent, fo far are we already dead
and buried : ſo that the longeſt liver hath no more but that he is longer a dying
than others. This indeed is only to die ſucceſſively, but that fatal and final ſtroke
is coming, when we ſhall no more live nor die. All others have felt it, and there.
1 King. 2. fore David calls Death the way of all the Earth. We need no other proof of this
than to ſearch into the Records of the Grave; there lie the rich and poor, the no-
ble
2.
2.

A Funeral Sermon.
33
1
ble and ignoble, the wiſe and fooliſh, the holy and profane; the rubbiſh of a thoua
fand Generations heaped one upon another ; and this truth, that all muſt die, is
written indelibly even in their duft.
The whole World is but a great Charnel-houſe: Our very Graves were once li-
ving: we dig through our Forefathers, and muſt ſhortly become earth our ſelves;
to bury our Poſterity. So thick ſown are the Carcaſſes of all the Ages ſince the
| Creation, as were enough to dung the whole face of the earth with their fleſh, and
pave it with their bones. Are not we of the ſame Mould with them? Hath not God's
hand kneaded us out of the ſame Clay, and may not his finger crumble us into the
ſame duft? Certainly, the cords of our earthly Tabernacle may be as eaſily unlooſed,
or cut aſunder, as theirs.
We read but of two only of all Mankind exempted, by a peculiar Grace and Privi-
lege, from this law of Death, and they were Enoch and Elias. God ſtrangely tackt
their temporal and eternal life together, and made their time flow into eternity with-
out any itop or interruption; like Rivers that glide along into the Sea with a free and
undiſturbed courſe; whilſt ours muſt firſt ſink, and find a paſſage under ground.
Thirdly, We may certainly know our felves mortal; by knowing our felves finifui fii:
Creatures. There is a double neceſſity of Death upon the account of Sin: 1. As à
Puniſhment; 2. As a Purgation of it.
It is neceſſary as a Puniſhment of Sin, that that primitive Threätning might be 1
fulfilled, Gen. 2. 17. In the day that thou eateſt thereof thou ſhalt ſurely dye. Hereby
the Juſtice of God ſtands engaged to infliet Death upon every Tranſgreffour: And to
this it is that the Apoſtle aſcribes it, Rom. 5. 12. By fin death
entred into the world,
and death paſſed upon all men, becauſe that all have ſinned. Deathi therefore is not
ſo much a debt due to Nature, as to the avenging Juſtice of God, and befals us ra-
ther by his ordination and appointment, than by any natural neceſſity. It is appointed
unto men once to dye, Heb. 9. 27. And this appears, in that Man was at firſt crea-
ted in pure Nature, yet in a deathleſs ſtate. 'Tis true, that Adam, even before he
fell, had in him the Contemperation of the ſame contrary Qualities as now we havez
and ſo, at leaſt
, had alſo the remote principles of Death and Diſſolution : But pro-
bably either theſe were ſo harmoniouſly mixed, as that there was no tendency to a
Diffolution; or elſe he was created with ſuch a privilege, that by eating of the Tree
of Life, or by the Command of his own Will, to which all his inferiour Faculties
were then perfe&tly ſubject, he might ſway and over-rule the Jars and Diſcords of an
elemental Conſtitution, and continue himſelf in Life, as long as he ſhould continue
himſelf in Obedience.
So then, it is not primarily Man's Nature, but Man's Sin, and the Curſe of the
Law taking hold upon him, that hath brought in this neceſſity of dying. But yet
the Juſtice of God doth not infliet it as a Puniſhment upon all; for Death, under
the ſtrict notion of a Puniſhment, is proper only to wicked Men and Unbelievers;
who are left to bear the Curſe of the Law in their own Perſons, and to ſatisfie of-
fended Juſtice in their own Sufferings. As to Believers; Chriſt hath undertaken and
eluctated for them all that was penal. He hath born the whole curſe of the law, be-
ing made a curſe for us, Gal. 3. 13.
So that now, to thoſe who believe it is no more a Puniſhment, but only a Purga-
tion. And were it not that God hath thus altered the quality of it, making it the
greateſt means of Sanctification in the World, thereby turning that which was a Curſe
into a Bleſſing, it might probably be maintained, that Faith in the Death of Chriſt
would ſuperſede all neceſſity of dying, and make us not only righteous, but immor-
tal. But God hath other Ends in the infli&ting of Death, beſides the Satisfaction of
his Juſtice: He makes uſe of it for the purging of his People from the Relicks of
their Corruption; and 'tis the only Purgatory they muſt ever undergo. Sin hath ta-
ken a Leaſe of our Souls, and holds them by our own Lives: It will be in us to the
laſt Gaſp; and as the Heart is the laſt that dies, ſo is that Corruption that lodgeth
in it: But then dye it muſt
. God hath ſo graciouſly ordered it, that though Death
came into the World by Sin, yet Sin it ſelf ſhall be aboliſh d out of it by Death
And as Sea-water loſeth its Brackiſhneſs when percolated through the Earth, and
becomes ſweet!and wholſome; fo a Chriſtian, when he is ſtrained through the Grave,
løſeth all his Brackiſhneſs, all his Dregs and Scum, and becomes pure and holy, fit
for the enjoyment of a pure and holy God. This is his final Victory; this is the
F
deciding
ز
A Funeral Sermon.
34

deciding ſtroke between him and all his ſpiritual Enemies. When he hath been long
| ſtruggling (with too little ſucceſs) againſt Sin and Satan, and is ready to faint, and
deſpond, in the Conflict, Death comes in, ſent as an Auxiliary from God, and gives
him both the day and the triumph. Certainly he cannot but count it a good office
done him, to have his earthly houſe pull'd down upon ſo many of his uncircumciſed
Foes, though it cruſh him too in the Fall.
Thus hath God brought over Death, which was before a formidable Enemy, to
be of a Believer's Party : fo that though it had its ſting and ſtrength, its very Being
from Sin, yet it proves the moſt effectual means for the deſtruction of Sin. As Worms
when they creep into their holes leave a ſlimy dirt about them; ſo is it with a Chri-
Itian; when he dyes he leaves his Sin, his Filth and Corruption, all at the Grave's
mouth. There he leaves them, and his Soul, got free from that clog, mounts up
into a bleſſed Eternity, where it is for ever fixt and perfected in Holineſs, where there
is no Object to tempt, nor Corruption to betray. No ſteam of any luſt ſhall there
riſe to cloud our beatifical Viſion of God, ſuch as do here too oft darken the eye botb
of our Reaſon and our Faith: we ſhall no more caſt kind glances upon our Sins, nor
no more know a wavering and hovering defire after them. Oh bleſſed Neceſſity!
when the Soul ſhall be for ever tied up to one all-fatisfying good! when it ſhall
with as natural a proneneſs, and vehement ardour, love and delight in God, as it loves
it ſelf, and delights in its own happineſs! And why then ſhould we defire to linger
here below, and to ſpin out a miſerable Life, whereof Sin and Sorrow will ſtill have
the greateſt ſhare? Here the beſt of us are engaged in perpetual Quarrels between Sin
and Grace, the one will not yield, and the other cannot; Corruption compels one
way, and Grace commands another: haſte therefore, O Chriſtian, out of this fcuffle,
make haſte to Heaven, and there this Controverfie ſhall be for ever decided. There
we ſhall no more live in fear of new Sins, nor in ſorrow for old, but all forrow and
fighing ſhall ceaſe, all tears ſhall be wiped from our eyes, and all Sin rooted out of
our hearts. And upon this account Death is neceſſary.
Now though by theſe, and other fuch like confiderations, we may arrive at a cer-
tain knowledge that we ſhall dye, yet the particular circumſtances of the time, and
manner of our Death is known to God only.
Some have a little before their deceaſe, given ſecret preſages of theſe things, as
I am informed this honourable perſon did. Whence theſe proceed will not be necef-
fary here to enquire. Poſſibly they may be only fortuitous and caſual: the event
may make thoſe things paſs for predictions which were only ſpoken at random.
Or if they ſeem too punctual to be ſuch, the beſt account that I can give is this,
that Death being about to unlooſe thoſe ſecret and ſweet bands, thoſe vital knots
that tie our Souls and Bodies together, we begin to grow more unconfined in our
knowledge, as well as our being; and receive intelligencies of things after another
way, than by the dull conveyance of ſenſe. There is now that duſt and aſhes in the
eye of the Soul that hinder it from diſcovering futurities; but when Death is blow-
ing this away, it begins to know after its own manner; and receives at leaſt fome
obſcure and glimmering hints of thoſe Objects which ſenſe could never adminiſter.
And hence poſſibly may proceed thoſe ſtrange prophetick ſpeeches that many have
given out concerning their own Death. But when-ſoever they are, God doth ordi-
narily referve the exact knowledge of theſe things to himſelf.
1. Firſt, He only knows the critical and punctual time of our Death, for he hath
determined it to a very moment. It is God that turns up our Glaſs, that puts
fuch a Meaſure of Sand into it, and no more, and hath prefixt that it ſhall run ſuch
a Time and no longer. It is he that hath written our Names upon ſo many Days
and Hours as we ſhall live, as upon ſo many leaves of his Book; and it is impoſſible
for us to turn over that Day or Hour that hath not our Names written upon it,
from all eternity. Now this Book of Life, God hath written in an hand that
is not legible by us. We know not the Tale of Days that he hath appointed us,
but this we know, that we ſhall fulfil, and cannot exceed them. He hath fet us
our bounds of living, beyond which we cannot paſs. The Infant that dies as ſoon as
it feeth the light hath fill'd up its appointed time, as well as he that lives to decrepid
Age. And therefore though God be faid in Scripture to cut off fome Men in the
midſt of their Days; this muſt not be ſo underſtood, as if there were remaining


in

A Funeral Sermon.
35
mm
Dahat
in all the ſtore of Time any Days that were due to them, but only it denotes,
either that God cuts them off in the full Stength and Vigour of their Years, when
they might, according to humane probability, have lived much longer, or elſe
comparing
the ſhortneſs of their Life, with the length of others, God ſeems to
break it off in the middle before he had finiſht it. Indeed moſt Men do themſelves
ſhorten their own lives; ſome by intemperance are ſtill ſhaking their Glaſs to make
it run the faſter, and others break it at once by violence; yet all live as long as God
had decreed, though not ſo long as was their duty. I ſhall not farther diſpute whe-
ther the term of Life be fixt or moveable. Job, methinks, hath clearly Itated and
determined the Queſtion, Fob 7. 1. Is there not an appointed time to man upon earth?
are not his days alſo like the days of an bireling An hireling hath his Days of
prefixt ſervice, and when they are expired, he is diſcharg'd from his labour, ſó fob
thus numbered out our Days, yet there are means proper to prolong our lives be.
yond the term that God hath fixt in his decree, and ſuch as would prove available
if applied : whoever dies might have lived longer, had the right means been uſed.
As Martha ſaid to Chriſt; Lord if thou hadſt been here my Brother had not died: So Luke 11.
we may fay, if ſuch means and remedies had been applied, death might have been 21.
prevented. But withal we muſt obſerve, that that God who hath prefixed to every
one his term of Life,hath likewiſe ordained in his own Counſel and purpoſe, that thoſe
means which are proper to prolong it beyond that term, ſhall through ſome unavoid-
able miſtake or miſhap, either not be known, or not uſed. This may be a ſupport
unto us againſt Fears of our own, and Grief for the Death of others; all our times
are in Gods hands, he meaſures out every Day to us; and as he hath appoin-
ted the bounds, over which we ſhall not paſs; ſo he hath appointed that we ſhall
certainly reach them. His Providence dipoſeth of the meaneſt and ſmalleſt con-
cernments of Man's Life, and therefore much more of Life it ſelf: and if an hair
of our Heads cannot, much leſs then ſhall we our ſelves, fall to the Ground without
our Heavenly Father.
Secondly, As we know not the time, ſo neither the particular manner of our Death, II.
whether it ſhall be ſudden, or foreſeen; by Diſeaſe, or Caſualty: whether the
Thread of Life ſhall be ſnapt in pieces by ſome unexpected Accident, or worn and fret-
ted away by ſome lingring Conſumption, or burnt aſunder by ſome fiery Fever. In
what manner and Thape our Death will appear to us we know not ; this is a ſecret
of God's own Breaſt. But whatever the ſhape be, if we endeavour by an holy Life
to prepare our felves for it, it ſhall not be frightful nor terrible to us.
But truly, the generality of the World are ſo little careful to prepare for their
Death, as if they were privilege perſons, and had a protection given them from that
arreſt. Though they ſee thouſands fall before them, though Death mows down
their Friends and Relations round about them, yet they live ſo ſecure and confident,
as if they were not at all concerned in thoſe Examples, as if God's hand cut off others
only to make the more room for them in the World. Who is there fo fool-hardy,
that ſtanding near the mark of an Archer, and ſeeing one Arrow fly over his Head,
another light at his Feet; one glance by his right, another by his left Hand, that
will not at length bethink himſelf of his danger, that by the very next he alſo may be
fhot and flain. Man is this mark at which Death is continually ſhooting, ſometimes
the Arrow flies over our Heads, and ſlays ſome great Perſon, our Superiour ; ſome-
times it lights at our Feet, when it kills a Child or Servant, or thoſe who are our
inferiours : Sometimes it paſſeth by our left Hand, and kills an Enemy, at whoſe
death poſſibly we rejoyce; and anon it ſtrikes the Friend of our right hand : Though
we ſee all this; though we ſee our Friends and Foes, thoſe of all States and Ages
drop down dead round about us, yet are we ſtill as frolick and careleſs, as if this
nothing at all concerned us ; whereas poſſibly the very next Arrow make ſtrike us
through the Heart dead upon the Place. Tis a ſtrange and brutiſh Sottiſhneſs, that
ſo many ſpectacles of Mortality cannot move.
We read of that Vi&torious Emperour Charles the 5th. that to engrave the deeper Strada Bel.
apprehenſions of his Death, he cauſed his own Funerals to be folemnized, while he Belg.lib. i.
was yet living. He laid himſelf down in his Tomb, and had that rare fate of great
F 2
Perfons,


36
A Funeral Sermon.
Perſons, to be lamented with true tears; at leaſt his own. Hoc videlicet rudimento
( as the Hiſtorian ſpeaks ) Carolus vicine jam morti proludebat. If it were any help
to prepare him to dye at laft really, by dying thus firſt in Emblem, we may almoſt
daily have the ſame. 'Twill be no great miſtake to account every Funeral we attend.
on, to be our own. Ler us imagine our felves nailed up in the Coffin, laid in the
Grave, covered over with Earth, and putrifying to Worms and Dirt; this is only
but a few days to anticipate what ſhall be. Not a Grave opens its mouth, but it
plainly ſpeaks thus much, that we are mortal and periſhing : not a rotten Bone, nor
dead Scull is ſcattered about it, but tell us we muſt ſhortly take up our abode with
them, in the ſame darkneſs and corruption. And if upon every ſuch fad occaſion
we make not particular application of it to our felves, we not only loſe our Friends
lives but their very deaths too, yet herein are we generally faulty: When God ſnatch-
eth them from us, we uſually reflect more upon the loſs, than the example, and
thereby as he deprives us of the comfort we had in their lives, ſo we deprive our
Yelves of the inſtruction and benefit we might have by their Deaths. There are in-
deed few (unleſs it be thoſe who have quite diveſted themſelves of humanity) but
will ſometimes conſider their frail and mortal ſtate; at leaſt, when they ſee a pattern
of it before their Eyes. When they ſee departing Pangs, diſtorted Eyes, quivering
611Limbs, the wan and ghaſtly Corps, the image of Death in all its lively Terrours;
if they have any remainders of natural ſoftneſs left, it muſt needs ſtrike them with
Penſiveneſs, to think that one day this muſt be their own caſe; ſhortly all this muſti
be acted over upon themſelves. But no ſooner is the dead interred, and the Grave
filld, than all theſe fage and ſerious thoughts vaniſh, and they return again to the
fame glut of luft and pleaſures as before.
2. Ler us therefore confider ( which was the ſecond General propounded ) whence
it proceeds that Men are ſo ſtupidly irrational, that though they all know they ſhall
dye, yet fo few ſeriouſly prepare themſelves for it. Perhaps, upon enquiry, we
thall find thie caufes of it to lye in theſe following particulars.
I. Firſt, Men are generally ſo immerſt in the buſineſſes and pleaſures of Life, that
theſe ſwallow up all ſericus-thoughts of Death, and preparations for it. They are
.
employed about other things: like an heap of Ants that are buſily toiling to get in
their poviſion, without regarding the Foot that's ready to cruſh them. Such are the
impertinent and vain cares of Men: one contrives how he may melt away his days in
luxury and pleaſure; how he may by variety and choice of invented delights imp the
wings of time, and make the flow days and hours roll away fafter over him."Tis
nor likely theſe ſhould entertain any fober thoughts of dying, who thus like Prodi-
gals laviſh out their time, as if they could never ſee the bottom of it, and their ſtock
1
could never be exhauſted. The unconcerning vanities of Viſits and Complements di-
vide their days; and the only uſe they make of their time is to ſtudy how they may
paſs it: till their end comes upon them unthought of, and fowre Death cuts them off
in the midſt of all their fooliſh pleaſures. des rich ma
Some are buſily climbing up the ſteep aſcent of Honour and Dignity, and are ſo
wholly engaged in getting Promotions and new Titles, that they forget their old ſtile
of mortal Creatures. They ſpend their lives in purſuing a puff of wind, an airy
fantaſtick thing, depending meerly upon the fond and irrational opinion of the giddy
multitude. As Counters, which as they are placed, ſtand for ſcores, or hundreds,
or thouſands; but are all of the ſame value when hudled together : ſo truly, the
Honours which the ambitious and gallant Spirits of the World do ſo pallionately
court, are as fictitious as theſe, depending meerly upon common eſteem; when Death
comes to ſhuffle and huddle the Noble and Ignoble together in the Grave, what be-
comes of all the diſtance, and difference that was between them? Will the duſt and
athes of the one make obey fance then, or pay reſpect to the duſt and aſhes of the other?
Others are plotting, with the Fool, how they may grow rich, and lay up Goods
for many Years, when yet they know noe whether God will not take away their
Souls this very Night; and then what remains to them of all that which they have
fcraped together? Such Men, methinks, may be well compared to Sumpter-Horſes:
they are laden with a rich Treaſure, and attended with a numerous Train of Servants;
but at Night when their Load is taken off, what remains to them of all their Car-

1
riage,
A Funeral Sermon.
37
riage, but only the ftripes and wearineſs of the day? Vain Men! ate theſe the great
important things you ſet your hearts upon? Muſt the World drink up all your
thoughts, and Death that will ſhortly ſnatch you from all the Enjoyments of it be
forgotten? Yet ſo brutiſh are we become, that though whatſoever we hold here be by
the Death of the former owners, yet we are apt to look upon our ſelves as perpetual
poffeffours, and never think that we muſt part with it to others, as others have done to
us. The Riches and Honours, which are but the duſt and ſmoak of this World, have ſo
blinded our eyes, that we cannot diſcern the near approaches of Death: And thus
while we, Archimedes like, are buſily drawing Projects and Deſigns in the duſt, and
are wholly intent about vainer Speculations than his, we mind not the Alarm, nor
perceive the Enemy is upon us, till we are ſtricken dead through the Reins.
Secondly, Men delay ſerious Preparations for Death, becauſe they generally look IL
upon it as afar off. Thoſe who are young think they muſt of courſe live till they be
aged; and the aged think that their decays are not ſo great and ſudden, but that
they might well weather out yet a few years more. The healthy think they need not
prepare till they be ſummoned ; and thoſe whom God doth ſummon by diſeaſes and
weakneſſes, think that yet ’tis poſſible they may eſcape them. And thus, though it
may be God hath told us out but a few days or hours, yet we reckon very bountiful-
ly of years and ages, as if our times were not in his hands, but our own. Men would
need no longer Eternitý; if God ſhould defer his ſtroke till they thought themſelves
old enough to dye. While their Youth and Spirits revel it, and their Blood runs
dancing through their veins, the thoughts of Death are not come in ſeaſon with them:
'Tis as great a Soleciſm to think of their Graves, as of going to bed at Noon-day.
Theſe cold and flegmatick Conſiderations are more fit for their declining years, and
the Winter of their lives; and they reſolve they will then think of dying when they
are choak’d up with Coughs and Catarrhs, and can ſcarce ſee a Death’s-head, but
through a pair of Spectacles. But what becomes of theſe Reſolutions ? When Age
hath înowed upon them, and froſt-bitten all their former Pleafures, yet even then they
find the Dalliances that paſs between their Souls and Bodies ſo ſweet
, that they are
very.loth they ſhould be broken off; and this prompts them to think (as we are
apt to believe what we defire) that as yet they ſhall not. They hope they have ne
time more to live, and ſo drive their Death from year to year before them; and ne-
ver think of dying as long as they have life enough left to think of any thing.
This is the verieſt dotage imaginable : For if it be true what the Naturaliſts af-
firm, that no grown Perſon carrieth to the Grave with him the ſame fleſh that he
brought into the World, that the revolution of a few Years gradually wears away
the former Body, and brings a new one in its ſtead; it is ſtrangely groſs, that they
ſhould think of living much longer, who have already out-lived ſeveral Generations
of themſelves; or that they ſhould not at length prepare for Death, who have al-
ready buried themſelves, it may be eight or nine times over. Diſeaſes and natu-
ral decays have for many years laid cloſe fiege to them, routing their Guards, batte-
ring the Walls of their Fleſh, and forcing the Soul to quit the Out-works, and re-
tire into the Heart; yet the mad deſire of living makes them hope they ſhall hold
out theſe ruins of Life yet a while longer; though they ſee many hundred others,
better manned and fortified than themſelves, taken in upon the firſt Affault.
We are ſcarce ſo wretchedly miſtaken about any thing, as about old Age. For
firſt, we reckon it a vaſt while thither. What a ſhew do threeſcore or fourſcore
years make at a diſtance ? How numerous do the days and hours appear? But thoſe
who have attained to them find they all glide away inſenſibly from them, and
hardly know they have lived ſo long, but that they have bought fo many Almanacks.
Certainly long Life is like an Evening miſt, and ſeems far greater to us at a diſtance
than when we are in it. 'Tis ſtrange how the different ſituating our felves will
mightily alter the proſpect of our years: while we look forward upon them from
Youth, they all are repreſented to us long and happy; but when we look back up-
on them from Age, they then appear to have been ſhort and troublefonre. A day
to come, ſhews far longer to us than a year that is gone. 'Tis high time for us
to mend our Accounts, and to eſtimate the years that are to come, by thoſe
that are already paſt. Thoſe thirty or fourty years, which were judged by
thee in thy Childhood an unattainable Age, how ſhort do they feem now when
thon



F 3
38
A Funeral Sermon.

thou haſt outlived them! What remains of them all, but that thou art grown big:
ger then thou wert, and haſt the remembrance of ſome inconſiderable Actions that
were done in that time? Why then ſhould we think thirty or fourty years yet to come
ſuch an huge Gulph as can never be waded through? Remembrance can with one
glance review what's paſt, and why ſhould Hope and Expectation look upon what's
to come as boundleſs and infinite? are all our Winter days ſpent, and none but our
Summer in reſerve? Are none remaining for us but the faireſt and the longeſt?
Surely both Hemiſpheres of our Lives have equal Horizons; and we ſhall find,
that our paſt and future years have but juſt the ſame meaſure.
Secondly, Moſt Men preſume they ſhall live to extream Age. A vain Confidence!
As if God would turn the World into an Hoſpital, and fill it with the old and de-
crepit. We have a Proverb, That Young Men may, but Old Men muſt dye; where-
as Obſervation will inform us, that incomparably fewer dye Old than Young : And
thoſe too are ſo worn out with crazy and languiſhing Diſtempers, ſo tired with follow-
ing the Funerals of their Families, that they deteſt the Age they formerly deſired,
and execrate their Grey Hairs, made ſuch as well by Griefs as Years. This World
is God's Nurſery for Eternity, and he will not cumber it with too many old Trunks.
Death lies every where in ambuſh for us: The Fews reckon up nine hundred and
three Diſeaſes, but the Caſualties we are ſubje&t unto are certainly innumerable. A
Tile may brain us, a Peſtilential Vapour out of the Earth ſtifle us, our Houſes may
bury us under their Ruins, our very Meat and Drink may choak us, and the Means
to preſerve Life may become the Inſtruments of our Death. We read of ſome that
a Fly, or a Grape-ſtone have diſpatched, that have died by plucking off an Hair from
their Breafts, God turning a very Hair into a Spear to deſtroy them. Our Souls may
leak out at ſome ſmall Crack in thoſe hidden Pipes of Life, the Veins. 'Tis a
ſtrange Folly, that we who are ſubject to ſuch various Diſeaſes and Accidents, ſhould
yet
dream of dying of no other but Old-age. Did we but ſerioully conſider hy what
finall Pins this frame of Man is held together, it would appear no leſs than a Mira-
cle to us, that we live one day or hour to an end.


Thirdly, Men think a few of their lateſt days and thoughts are enough to prepare
them for Death: They account it extream Folly to loſe the Delights of Life, by ftill
jarring upon this ingrateful Remembrance, that they muſt ſhortly dye, and therefore
delay it till thoſe unwelcome Monitors, Age and Grey-hairs, call loudly upon them,
till they can read deep Emblems of their Graves in their hollow Eyes and furrowed
Brows. And if ſomething muſt be done for their Souls, it ſhall be only a ſmall cour-
tefie at parting. Thus they devote the flower and ſpirit of their years to Sin and
Pleaſure, and think, when their Time runs low, to put off God with the dregs of it,
and content him with the Devil's refuſe. Alas! the only thing worth living for is
to dye well. 'Tis not to eat, or drink, or ſleep, or ſport, or talk; ºtis not to grow
rich, or honourable; but, to learn how we may, by a ſevere Mortification, dye firſt
to the World, and then out of it. And is it not (as * Seneca
* Non pudet té reliquias, vi- fpeaks) a ſhame, that thou ſhouldeſt deſtine to this great buſineís
t& tibi refervare bid folum of Life, only thoſe Relicks of thy time which can be employed
tempus bone menti deftinare quod about nothing elſe? Is it never time to become new Men, till
in nullam rem conferri pofit. Sen.
de brev. vitæ, cap. 4.
| you are ceaſing to be? or of reforming your Lives, till you are
ending them?
Believe it, the vaft Concernments of your everlaſting ſtate require your freſheſt
Strength and Spirits. 'Tis not a dying Sigh will waft your Souls over into a bleſſed
Eternity: 'tis not to leave fomewhat behind for pious uſes; nor at the laſt gaſp co
recommend your ſelves into God's hands, when you have been all your life long in
the Devil's. 'Tis not fome Chimney-prayer, nor Blanket-devotion, nor the Name
of God brought up in a Cough, that will ſuffice: Heaven were a cheap Prize could
it be fo lazily obtained. No; Repentance is quite another thing: 'tis to ranſack
the Soul, to rend the Heart, to demoliſh Strong holds, to rout thoſe Legions by which
we are poffeft
. In a word, 'tis to take Heaven by an holy Force and Violence. And
what ftupendious Folly is it, to defer this great Work (a Work that will ſtrain every
Nerve of your Souls to perform it well) 'till the fluggiſhneſs and infirmiries of Old-
age oppiefs you? Think you, your Souls can then vigoroufly beftir themſelves when
they


A Funeral Sermon.
39

9
42.
they are grown ſtiff with Age, when your Faculties are benumb’d, and your Spirits
congeaľd paſt the thaw of a fire? Are they then fit for Action when they lie wrap’d
about with tough and clammy Flegm, and buried under Sloth and Sleep Be perfua-
ded therefore inſtantly to break off all delays, and from this very moment to provide
in good earneſt for your Souls; left as the blandiſhments of the Fleſh and the World
make you now think it is too ſoon, ſo the ſudden ſurprize of Death, and the dread-
ful fight of a boundleſs Eternity ruſhing in upon you, make you hereafter cry out,
It is too late, too late.
Thirdly, Men generally put off ſerious thoughts of dying, becauſe of the terrours III.
and inſupportable dread that ſuch apprehenſions bring with them. And therefore
Death is called by fob, the King of terrours ; a King that comes attended with a thou- Job. i8. 14,
ſand Fantaſins and frightful Apparitions. Who can without a ſhivering horrour think
of the feparation of thoſe dear companions, the Soul and Body, of the debaſement
and diſhonours of the grave; that we muſt lie in a bed of ſtench and rottenneſs, un-
der a coverlet of crawling Worms, there mouldering away to duſt in oblivion? Short-
ly we ſhall be no more our felves ; we muſt change this ſubſtantial Life, a Life that
is really felt, and hath real comforts in it, we muſt change it, to live only in the in-
ſcription of a Tomb-ſtone, or the memory of a Friend. Our eyes muſt no more be-
hold this dear and pleaſant light; we mult no more reliſh the delights of this World;
all our fair-laid projects will be diſappointed, and we in a moment Inatch'd away from
whatever we enjoyed or deſigned. Now theſe are too gloomy meditations for the jo-
vial and frolick World: Such melancholy thoughts of dying prove little leſs then Ex-
ecutioners themſelves, and leave Death but half it's work. Humane Nature abhors
them: we find that Chriſt himſelf in whom it was moſt pure and ſpotleſs, not ga-
l
ſter'd by any of thoſe weak Fears or Fancies that pervert our Reaſon; yet even he, Luke 21:
as Man, recoils at that Death, which, as God, he was aſſured to conquer.
The fulleſt aſſurance of Heaven is ſcarce fufficient to diſarm the terrours of Death,
or reconcile us to it. Saint Paul, to whom God gave the unexampled fight of Hea-
ven, and diſcovered the ineffable Glories, Light and Luſtre of that bleſſed Place,
is yet troubled to think that the eternal poſſeſſion of theſe can be no otherwiſe obtain
ed than by dying. Loath he was to defcend into Heaven through the Grave; and ha-
ving been once caught up into Paradiſe, can ſcarce think of going thither any other 2 Cor.12:4.
way. We that are in this Tabernacle (faith he) do groan, being burtbened; not that 2 Cor. 5.4.
we would be uncloathed, but cloathed upon, that mortality might be Swallowed up of
Life. Though his fleſhly cloathing, like theirs that travel in foul weather, become
burthenſome with mire and wet, with fin and tears; though he groan under the
weighty preſſure, and would be glad to be eas’d and cleanſed at any rate; yet nature
it ſelf ſtartles when it fees the rude hand of Death ſtretcht out ready to undrefs him,
and rather than this Garment ſhould be taken off, would have it dipt in Light and
Glory upon him.
Thus dreadful is Death to us, as Men; but much more as finners. 'Tis the Guilt
that deſerves it, and the Hell that follows it, that gives Death its moſt hideous ſhape.
We are not ſo much affrighted at the grim and meagre looks of this Officer that is
to arreſt us, as at the ireful Countenance of the Judge, that is to paſs Sentence upon
us; "Tis not the unfelt rotting in the Grave, or thoſe Worms that muit ſhortly feed
upon their Carkaffes, but the burning in Hell, and the reſtleſs ſtingings of that tor-
menting Worm, that breeds in a putrid Confcience: From theſe Death receives its
power and anguiſh. And therefore the Apoſtle tells us, that the ſting of death is fin. 1 Cor. 1$.
And indeed well may it be the ſting of the firſt Death, ſince it carries in it the venom
and poy ſon of the ſecond. No wonder then, if thoſe who are confcious to themſelves
of Guilt, dare not think of ſtanding before the dreadful Tribunal of God. They can-
not bear the thoughts of eternal Wrath and Vengeance, to be for ever inflicted by
the Almighty Power of an incenfed God. No wonder at all, that they thruſt far
from them the thoughts of their dying day, becauſe they preſage, that that day,
whenfoever it comes, muft needs be an evil day to them.
I ſhall add no more ; but only make fome Application of what hath been ſpoken.
If we all certainly know that we muſt dye, this might teach us ſo much Wiſdom Ufet
ás. not to ſet our affections eagerly upon any thing in this preſent World, a World
which

56.
40
A Funeral Sermon.
d. 8.
vam argen-
team attu-
1
which we muſt ſhortly leave. Death will within a while pluck us from it, and it
will prove a violent rending to us, if our Affe étions be inordinately glewed unto it.
Conſider that all things in this preſent World are but fading and periſhing; but your
precious Souls are ever living and immortal. Be not unequally yoak’d; do not join
an ever-living Soul to dying Comforts. This were a Tyranny worſe than that of
Virg: Æne-
Mezentius, who (as the Poet tells us) bound the living to dead Carkaſſes.
It was a perverſe uſe the old Heathens made of the neceſſity of dying, when in theit
Potantibus Feaſts, their Cuſtom was to bring in a Skeleton to their Gueſts, thereby exciting
erg) Lar-
them to Mirth and Voluptuouſneſs, while they could reliſh ſuch Delights, becauſe
ſhortly they muſt be as much Duſt and Bones as what they ſaw. This is the com-
lit fervus fic mon Theme of Horace, Anacreon, and all the Epicurean Stye. Like thoſe, 1 Cor.
aptam ut
15. 32. Let us eat and drink, for to morrow we ſhall dye.
articuli ejus
vertebr&que locat & in omnem partem fle&terentur. Hanc cumi ſuper menſam ſemel iterumque abjeciſſet, do catenatió mobilis
aliquot figuras exprimeret, Trimalcio adjecit, Heu, heu nos miſeros quam totus homuncio nil est? Sic erimus cun&ti post-
quam nos auferet oreus. Ergo vivamus dum licet esſe benè, Petr.
How much better improvement doth the Apoſtle make of it, i Cor: 7.29? The time
is ſhort, it remaineth therefore, that they that have Wives, be as though he had none;
and they that weep as though they wept not; and they that rejoyce, as though the rea
joyced not; and they that buy, as though they poſeſſed not, and they that uſe this
World, as not abuſing it, for the Faſhion of this World paſſeth away. What Folly is
is to toil, and wear out our Lives in the purſuit of thoſe vain things from which we
may be ſnatched before we can caſt another look at them?
Ĝo, Fool, and dote upon thy own, or others Beauty ; but know withal, that
ſhortly a Neſt of Worms will breed there, and fuck corruption and naſtineſs out of
that Face, which hath been thy Pride, and the Beholders Sin and Shame.
Go, Worldling, rake together thy Wealth, and hoard up thy Treaſures; but know
withal, that of all thy Poſſeflions thou ſhalt ſhortly need no more than will but fuf-
fice to bury thee. Gold and Silver are too heavy lading to be carried into the other
World; nothing of them ſhall go with thee, unleſs it be their ruſt to witneſs againſt
thee. If there be any difference, whether thou live rich or poor, honourably or deſpi-
ſed, in pain or in pleaſure; yet certainly there is none when thoucomeſt to dye. What
is it to a dying Man, whether his Chamber be richly furniſhed or not, whether
he breath out his Soul in a Palace, or in a Cottage? We ſhall not take pleaſure
in ſumming up our Eſtates, and counting how much we ſhall dye worth, and how
many hundreds or thouſands we ſhall leave behind us. Theſe things will be then
as far from being our Care, as they are now from being our Concernments.
Let the Voluptuous Man purſue his Delights and Paſtimes; but let him know
withal, that he doth but thruſt away bis days to make way for Death. That hour
is coming, when he will more earneſtly wiſh to gain time, than ever he ſtudied to
I ſpend it.
Let the Ambitious court Honours and Preferments; but withal let him know, it
will be no great Comfort to him in Death, that he falls under a bigger Name and
Title than others. What are they when they ſtand upon the higheſt Pinacle of
Worldly Dignities, but Bladders ſwelled up with the breath of the Popular Rout,
Nothings ſet a-ſtrut ; Cheſs-men that on the Board play the King and Nobles, but
in the Bag are of the fame Materials and Rank with others?
Though now it be hard to perſuade Men of theſe things, yet powerful and elo-
quent Death will certainly perſuade them better than all the Sermons or Demon-
ftrations that ever they heard. At High-noon things caſt but a ſhort and little Shadow;
but in the declining Evening theſe Shadows are extended to an huge Length and
vaſt Dimenſions. So 'cis with us, in the High-noon of our Age, in the heat
and vi-
gorous warmth of our Blood, the World ſeems to caſt but little Shadow, all things
in it appear to us bright and orient; but when our Evening begins to decline,
and our days ſhut in, when our Eyes ſhall ſwim in Night and Darkneſs, then the
Shadows are extended, and all the bright and glittering things of the World will
appear to us nothing but Gloomineſs and Horrour.



Life II,
Secondly, Since we all know that we ſhall dye, let this ferve to exhort us fe-
riouſly to prepare for our Death, That our Souls are immortal and muſt live for
ever,
A Funeral Sermón,
4

vitâ Ana-
ever is a dietate of Nature it ſelf, if we had not Scripture to confirm it. And thoſe who
have ever ventured to deny it; have rather ſpoken their wiſhes than belief. They are
divine ſparks kindled only by the Breath of God, and the fame breath that kindled
them hath likewiſe pronounced that they ſhall never dye; Thortly they muſt launch
forth into Eternity, and know by experience the Truth of thoſe impreſſions that God
hath ſtampt upon them concerning their own endleſs duration.
'Twill not be many years nor days hence, till every one of us be in our eternal
State ; there ſtands nothing between us and it, but this thin mud-wall of our Bodies:
a weak fence againſt ſo many diſeaſes and caſualties as may every day and hour af-
fault us. What Anacharſis ſaid of thoſe who fail'd, that they were but four inches
removed from Death, is true
of us all; we are but four inches removed from Death Laertius iš
and Eternity. Nay, a wound that digs not half ſo deep may diſpatch us. Our Souls
chars.
are in our Bodies only as a little air included in a thin and bubble; and when that
breaks, oh what or where are we? Gone in an inſtant out of all the buſineſſes and
pleaſures of this preſent Life into an eſtate for ever unchangeable.
Now what is your care, and what do you chiefly buſie your ſelves about? Deatli
is approaching you, arm’d with ten thouſand Woes and Plagues; and is it time for
you to trifle away your precious Moments (Moments on which depends your Eterni-
ty) in ſports, or complements, or impertinent employments? Is it time for you to
muſe what garb you will wear, what viſit you will make, whether at this Houſe
or the next; what recreation ſhall paſs away to morrow, whether the Hawk, or the
Hound, when all this while Death hath you in full chaſe ?
While you are contriving your profits and pleaſures, your recreations and em-
ployments, and ſharing out your lives among them a ſudden, unſeen, and unthought of
hand of God ſnatcheth you from them all,and all theſe vain thoughts perilh with you:
Is this providing for Eternity ? is this improving your ſhort time, and few Minutes for
Heaven? Pity it is that ever a precious and immortal Soul ſhould be intruſted to the
care and management of ſuch Brutes, who by minding nothing but their fenfual eaſe
and delights, their food and fodder, degrade it in this World, and deſtroy it in the next:
Now, to povide for eternity, I know no better rule, than to do nothing but what
thou might'ſt be contented to be found doing when Chriſt ſhall come to judge thee :
to live ſo, as if every day were thy laft, and the very next to Eternity. If it be not
ſo, is is more than you or I know. Since we have no aſſurance of a day or hour
longer, it is but reaſon and wiſdom to look upon every one as the laſt.
Suppoſe now your Chambers darkned, your Friends ſtanding round your Beds,
mourning over you, a ſad filence filling all the place, nothing heard but your Groans,
or theirs to anſwer yours ; when your Souls fitting on your lips ſhall look over into
Eternity and flutter to be gone; when they ſhall, like the Hame of an expiring
lamp, vibrate and catch at the exhauſted Body, how would you then ſpend that
ſmall ſcantling of remaining time? Would you be laying up for years ? would you
be contriving for your vain pleaſures, or ſend for your idle and debaucht compani-
ons to laugh and jeſt a way that laſt hour, as well as the reft? No; theſe deſigns,
and this mirth are now daſh't ; now the neceſſities of the Soul begin to croud hard
upon you; the fight of a ſevere Judge and dreadful Tribunal, the worryings of ani
accufing Conſcience, the fearful review of paſt Sins, and expectation of attending
Torments, now ſhake out all ſuch, once ſo delightful and contenting thoughts: and
now when your Souls are departing out of your Bodies, they begin to come into
your remembrance.
Hearken to the voice of dying men, what ſay they? Oh, that God would pardoni
and accept them! Oh that he would ſpare them a little to repent and reform! or elſe,
Oh that he would aſſure them of his favour; and receive them to his mercy! This
is the language, and theſe are the cares of the ſick-bed, when Death comes nigh to
them and looks them in the face. And why is it not your care now in your healtlı
and ſtrength ? What aſſurance have you, that you are not now as nigh Death as
thoſe who lie thus languiſhing, and complaining of their folly for neglecting their
Souls till this laſt hour? God doth not always give warning, but fome he ſtrikes ſud-
denly; and for ought we know, we may be as near our Deaths as thofe whom their
Friends and Phyſicians have given over.
However, ſhould God ſpare you longer, yet the duration of your Life is moſt un
certain
and to delay our preparations for Death upon the uncertain continuance of
Lite



42
A Funeral Sermon.

Life, is ſuch ſtupendious Madneſs and Folly, that certainly were there not witch-
craft and forcery uſed upon us by the Devil, a Man that hath the free command of
his Wits and Reaſon, could never be guilty of.
Night is haſtening, and ſpreading it's wings over us; the Grave expects us, and
bids its other Corps make room ; Death is graſping us in its cold Arms, and ready
to carry us to the dreadful Tribunal; and yet how little of our great Work is done !
We burn away our precious days, and miſerably waſt our light and our Life, we ex-
hauſt our ſtrength, and laviſh out our affections upon toys and fond nothings; and
that Life of ours which the Plaſmiſt calls a tale, for its ſhortneſs, we make a tale
for its vanity. We ſpend it moſt frivolouſly, till the days of Darkneſs, which are
many, come upon us, and then think to prepare for Eternity when we are fit for no-
thing elſe, and leaſt of all for that.
Some fad inſtances there have been of thoſe who having neglected this great work
till the end of their Life, have then ſpent that little remnant of time they had in
crying out for more: It may be fo with you, if your Conſciences be not awakened
ſooner than by the Pain and Diſquiet of your fick beds ; you will then with horrour
erý out, more time, Lord, more time! but it will not be granted, the term is fixt,
the laſt hour hath ſtruck, the laſt fand is run ; and as you and your works are then
found, ſo muſt you into eternity.
Methinks, this is ſuch a conſideration as muſt needs prevail with all the World :
Our time is but ſhort and momentary, we are but of yeſterday, and poſſibly may not
be to morrow; and God hath ſuſpended Eternity upon the improvement of this mo.
ment; a few hours will determine our everlaſting condition, and according as they
are ſpent fo muſt our doom be, either eternal Happineſs, or eternal Miſery. And why
ſhould our precious ſouls be ſo vile in our eyes as to loſe them for very floth and
careleſneſs? Why ſhould we hearken to the ſuggeſtions of the Fleſh, or the allurements
of the World ? Stand off, we are working for Eternity, an Eternity that is but a
few days hence, a boundleſs, a bottomleſs, and endleſs ſtate, into which we know
not how ſoon we may enter. This is a motive that cannot but prove effe&tual with
all that have their right underſtandings about them. But many are ſo ſtrangely beſot-
ted by the Devil, that though they hear theſe truths, truths that they cannot deny,
that they cannot doubt of, yet they live at ſuch a rate of fin and ſecurity, as if their
Eternity were to be expected here, or none to be expected hereafter.
Now if we have carefully prepared our felves for Death, it will be to us a repoſe
inſtead of a terrour. The Scripture doth frequently compare it to ſleep, and it is in-
deed the moſt natural reſemblance that can be given. While we are aſleep we nei-
ther fee nor hear; all our ſenſes are lockt up, we enjoy none of the delights of Life,
no comfort in our Friends, in our Riches or Eſtates; all thoſe things are cancelled out
of our memories. And what more than this can Death do to a Believer? And there-
1 Thef. 4. fore they are faid to ſleep in Jeſus. 'Tisa fleep that gives them reſt from their labours,
a ſleep that opens their Eyes which were before benighted with ignorance and errour,
a ſleep that deprives them of the dim and muddy light of this World, but brings
them to the viſion of that radiant ſource and fountain of all lights, in whoſe Beams
Angels do for ever rejoyce, and are for ever cheriſhed.
Why ſhould we then be fo terrified at the apprehenſions of Death? We may truly
ſay, the bitterneſs of it is paft, its iting is taken out. We may fafely take this Sera
pent into our Bofoms: though it hiſs againſt us, it cannot wound us. Yea, inſtead
of wounding us, 'tis reconciled to us, and become one of our party. And there-
fore when the Apoſtle is drawing up a Chriſtian's Inventory, he reckons Death as part
of his Goods: Whether Life, or Death, or things preſent, or things to come, all are
yours, 1 Cor. 3. 22. And ſo Philipp. I. 21. To me to live is Chriſt, and to die is gain.
And well may a Chriſtian count Death among his gains, ſince it is the hand of
Death that draws the Curtain of the great Tabernacle, and lets us in to ſee God face
to face in that Palace of ineſtimable Majeſty, where we fhall have the ſtrong Rays
of his Glory beat full upon us, and be our felves made ſtrong enough to bear them.
Yea theſe Bodies of ours, which are the only part that can fuffer damage, ſhall
have it abundantly recompenſed at the Reſurrection. They are fown in weakneſs,
but ſhall be raiſed in power; they are fown in diſhonour, but raiſed in Glory. Theſe
frail and dull clods ſhall then become impaſſible as Angels, ſubtile as a ray of Light,
bright as the Sun, and nimble as the wings of Lightning,


14.



I Cor. 15.
43
Having

A Fünerál Sérmon.
43
Having thus exhorted you to prepare for Death, I know not how farther to ini-
force it upon you with greater advantage, than by propounding to you the example
of this noble Perſon deceaſed, whoſe whole Life was a more ſerious preparation
for Death, than moſt Mens dying thoughts. He well knew the Nobility of his ex-
traction would be no excuſe to him from the peremptory Summons of Death; nei-
ther did he make it any excuſe to him from an induſtrious and ſtri& preparation for
it. This he teſtified by the ſeries of his whole Life, in which there evidently ap-
peared ſuch an awe of God, and a real ſenſe of true Piety and Religion, as clearly
evinced he had ſtrong and habituated Meditations of that great levelling day, where-
in the higheſt Thall ſtand upon no higher Ground than the meaneſt.
He did not think Religion any Stain to his Honour, nor minding Heaven to be
the Employment of thoſe only who have nothing on Earth. Indeed Irreligion and
Atheiſm are now reckoned as a piece of good breeding among the great Ones of the
World; 'tis now counted as a sign of a degenerous and low-funk Spirit, to acknow-
ledge even God himſelf for their Superiour. Thoſe are cried up as the Wits of the
time, who can daringly diſpute it againſt whatſoever is facred in Chriftianity; yea
againſt the being of God himſelf
. 'Tis now become an Argument of a Judicious and
Gallant Mind, to call into queſtion the moſt Fundamental Maxims of our Faith, and
the Authority too of thoſe Holy Oracles that confirm them. Reafon alone is extol-
led as the Beſt and moſt fufficient Guide both in Matters of Belief and Practiſe;
and they appeal to that for their Judge, which commonly by their Debauches and
Intemperancies, they either fo corrupt that it will not diſcern the Truth, or elſe fo
fot and ſtupifie that it cannot. And thus, as the Moon fhines brighteſt when .it
is at the greateſt Oppoſition to the Sun, theſe think their Reaſon then ſhines bright-
eſt, when it ſtands at the greateſt oppoſition to God.
This Noble Perſon, whoſe Reaſon had as fleet a wing, and could foar as high a
pitch as any of theirs who pretend to nothing above it, yet ſaw it Reaſon to give
his Faith the precedency, and always found more acquieſcence in a Thus faith the
Lord, than in the moſt critical Reſearches, and poſitive Concluſions of his Reaſon.
So reverend an eſteem had he for thoſe Sacred Dictates of Scripture, that though
his Wit and Parts ſhone forth to admiration, in whatſoever he pleaſed to employ
them about, yet he never preſumed to exerciſe them on that Common Place of a
buſing Divine Verities, he was not ambitious to commence a Wit by Blaſphemy,
nor did he pretend to Ingenuity by being impious; but whereas too many uſe their
Wit in jeſting at them, he thewed his Holy Wiſdom in believing and obeying.
Other Books he made the Ornament of his Mind, this the Guide of his Life; he
knew what others, but did what God ſpake:
He was not made a Chriſtian out of Old Heathens, not owed his Vertues to the
Sage Precepts of Plutarch or Epictet iis. Theſe are now become the Pen-men and
Evangeliſts of our Young, Gentry : Seneca is with them preferred before Saint Paul,
though his chiefeſt credit be that he wrote fo well that ſome have miſtakingly thought
him Paul's Diſciple. The Vertue of this Noble Perſon acknowledged a more Di-
vine Original, being formed in him by the fame Spirit that gave him Rules to act it.
This taught him to out-ſtrip in true Wiſdom, Temperance and Fortitude, not only
whatſoever thoſe ſtarcht moraliſts did, but whatſoever they wrote; and whereas
they preſcribed but the exerciſe of Vertue, he fublim'd it and made it Grace.
Next to his abſolute ſubjection to God; was his obedience unto his honourable,
and now diſconfolate Mother, wherein he was to ſuch a degree pun&tual, that as
her Wiſdom commanded nothing but what was fit, fo his Duty diſputed not the
fitneſs of things beyond her Command. His Demeanour towards her was moſt
ſubmiſſive, towards all obliging, that 'twas but the ſame thing to know and ad-
mire him.
His Converſe gave the World a ſingular Pattern of harmlefs and inoffenſive Mirth,
of a Gentility not made up of fine Clothes, and hypocritical Courtſhip; a fweetneſs
and familiarity that at once gain'd Love, and preſerv'd Refpect; a grandeur and
nobility fafe in its own Worth, nor needing to maintain it felf by a jealous and moroſe
diſtance.
Never did vice in youth find a more confirmed goodneſs. So impregnable was he
againſt the Temptations that gain an eafie acceſs to thoſe of his rank and quality,
that they could neither infinuate into him by their allurements, nor force him by
their





44
A Funeral Sermon.


their importunities. Nor did he think it enough to ſecure his mind from the infe&tia
on of Vice, unleſs alſo he ſecured his Fame from the ſuſpicion of it. Some indeed
owe their innocence to their dulneſs and ſtupidity, and are only not vicious, becauſe
not witty enough to be talking, and handſomely wicked. His Vertue was of choice
and the ſeverelt exerciſe of it mingled with ſuch charms from his parts and ingenuity,
that his very ſeriouſneſs was more alluring that thoſe light divertiſements in others
which intice only becauſe they pleaſe. His Apprehenſion was quick and piercing,
his memory faithful and retentive, his phanfie ſprightful and active, and his judg.
ment over-ruling them all, neither prejudicated by vulgar opinions, nor eaſily cou
ſened by varniſht and plauſſible errour.
After all this, there can be nothing wanting to make up a moſt compleat and
abſolute Perſon, but only induſtry to quicken his parts, and time to ripen both to
perfection. His induſtry was remarkable in the Affiduouſneſs of his Studies, where
he ſpent not his Hours in Plays or Romances, thoſe Follies of good Wits, but in
the diſquiſition of ſolid and maſculine knowledge: in which he out-ſtript even thoſe
who were to depend upon Learning for their livelihood, and had no other revenue
than what aroſe out of their fruitful and well cultivated brains. And as for that
other, I mean time to maturate theſe growing hopes, that fad Providence which
hath called us together to this mournful
ſolemnity, hath denied it, by a ſudden and
ſurprizing ſtroke, cutting off his days, and thereby rendring that Vertue, thoſe Parts,
that Induſtry, uſeleſs to us in any thing but the Example, and I ſhould ſay unprofi
table to him too, but only, that which he never had opportunity to employ in this
World, hath, I doubt not, fitted him for a better.

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45
SERMON
VV did only lay a Tribute upon our Eyes, and Tears were the whole a-
A
PREACH'D
At Chriſt's-Church in Dublin, Jan. 31. 1669.
i Pet. II. 13, 14
Submit your felves to every ordinance of man for the Lord's ſake,
whether it be to the King as ſupreme, or uinto Governours, as
unto them that are ſent by him for the puniſhment of eyil-doers,
and for the praiſe of them that do well.
ER É nothing elſe required to a Day of Humiliation, but the Solemni
ty of publick forrow and a fad review of former Miſcarriages ; If a Faft
*:
mercement of our Crimes; I my ſelf ſhould have judged the Text now
read, much improper to the occaſion ; and ſhould rather have choſen fome of thofe
paflionate Lamentations, that might have opened a fountain in every Eye to flood
this place, and turn it into a Bochim. But becauſe the beſt Sorrow is Amendment,
and Reformation the trueſt Repentance, I therefore thought our moſt urfeigned
moạrning for a ſlaughter'd Monarch, would be to learn and practiſe our duty to the
living.
believe there are none of us here, but do from our very Hearts deteſt and exe
crate that horrid Villany which we this day bewail; and account thoſe Hands ac-
curſed that were ſo impiouſly imbrewed in the Royal and Sacred Blood of their So-
vereign, and God's Anointed. Let us therefore teſtify our abhorrence of that bloody
Crime by our preſent ſubmiſſion: and by out chearful Obedience, if not expiate
the Sin and Guilt, yet in ſome meaſure redeem the Credit and Glory of theſe Na
tions.
I have therefore pitch'd upon theſe words of the Apoſtle, Submit your ſelves to
every Ordinance of Man, for the Lord's Sake, &c. And they are one of thofe many
Rules preſcribed in this latter part of the Chapter, for the right ordering of a Chri-
ſtian Converſation, that it might be blameleſs, and inoffenſive.
For though it were both the Primitive Principle and Practice in all lawful things,
to yield ready Obedience to the Will and Command of their Magiſtrates; and in
all unlawful, chearfully to devote themſelves to Sufferings : yet (as appears hy
their Apologies) they were clamoured againſt by the Heathens, as Heady and Se-
ditious, Authours and Leaders of Factions, Diſturbers of the Publick Peace, and
peftilent Enemies to the State. This Accuſation was altogether undeſerved, and
indeed incongruous both to their Temper, and the Rules of their Profeſſion. It
was a very unlikely thing, that they ſhould aim at worldly Greatneſs, whoſe-firſt
entrance into Chriſtianity was the renouncing of the World: that they ſhould emi-
broil the State in Rebellion againſt their Prince, who never lift up their Hands,
but in Prayers to God for him; that they ſhould intend to get the Sovereignty
and Dominion to themſelves, who never thought of any other Crown büt of Maf-
tyrdom,

38
A Sermon Preachd Jan. 31. 1669.

tyrdom, and that which followed upon it, of Glory. They were not ſuch martial and
fighting Chriſtians, as the Men of our Times. And we may well wonder, if this
Generation, who have been ſo hot and fiery about little Circumſtances, and thought
the Debate of a Rite, or the Mode of Diſcipline, cauſe enough to warrant Arms,
and Blood, and the Ruins of Kingdoms ; If they had lived in thoſe Primitive and
Apoſtolical Days, how they would have comported themſelves under the Tyranny
and Cruelty of their Heathen Emperours. Certainly, if only a Conceit and Fancy
of Superſtition, could now levy Armies, and draw out the Sword againſt thoſe,
who were acknowledgedly of the ſame Do&trine and Faith with themſelves, whó
held the ſame Profeſſion, the fame Baptiſm, the fame Head, the ſame God, the Fa-
ther of all, and agreed in all the Subſtantials of one and the ſame Religion; we may
well think they would have flown out into all the Extremities of Blood and Violence,
when no other choice lay before them, but either Death, or Idolatry. Thoſe who
could now think it lawful to depoſe and murther a Chriſtian King, would no doubt,
have thought it meritorious to aſſaſſinate a Pagan Perfecutor. The Church had
been then Militant in another ſenſe than it was: and Chriſt might have had many
Hečłors, but few Martyrs. No, the mild and calm Spirit of the Goſpel taught them
otherwiſe. Flying or dying were their only Refuges, and Prayers and Tears, their
only Weapons. To read the Hiſtories of thoſe firſt Days of the Church is but to
wade fo får in Blood. Such multitudes periſh'd, of each Sex, of all Ages, by wild
Beaſts, by Fire, by the Croſs, by the Sword, by all the witty
* Quid fentis de carne cum ſup- * Cruelties that rage could invent, or power execute, that it is
plicius erogatur, eniſa reddere Chris a wonder there were Perſecutours enough to deſtroy them, and a
Sto vicem moriendi pro ipfo, & får greater wonder that there were any left to ſucceed in the
nedum per atrociora quoque ingenia Profeſſion of the ſame Faith. But it was here true, what one of
pænarum? Tertul. de Reſurrect. them ſaid, Sanguis Martyrum eſt Semen Ecclefiæ: The Blood of
Martyrs is the Seed of the Church : † whence ſprung up ſuch a
Ligabantur, includebantur, că- numerous Company of Confeffours, as by their invincible Patience,
debantur, torquebantur, ureban- not by Oppoſition and Refiftance, wearied out their Tormenters,
tur, laniabantur , trucidabantur, who had not ſtrength enough to inflia, what the Chriſtians had
do multiplicabantur. Aug. de ſtrength enough to ſuffer. Yes, ſo thick was this
Seed Town,
Hieron. Epiſtol
. ad Chromas that St. Ferom afſigns no leſs than the Blood of five thouſand
tium do Heliodorum.
Martyrs to every Day in the Year ; only excepting the firſt of
January from ſo deep a Rubrick. And that which I cannot but
account the hardeſt and foreſt tryal of their Patience, was that whenſoever it plea-
ſed Almighty God to ſend any notable Plague upon the World, as Sickneſs, or
Drought, or Famine; whenfoever the Sea, or Rivers broke out, or a worſe Dee
luge of Barbarous and Savage Nations broke in upon the Roman Confines, ftreight
the Out-cry of the Rabble was, Chriſtianos ad Leones, Away with the Chriſtians to
the Lions, as Tertulian witneſſeth in his Apologetick: ſtreight the anger of the
Gods muſt be appeaſed with the Blood of Chriſtians, who for refuſing to Sacrifice,
muft themſelves be made. Victims.
Now though it be a great provocation to become Turbulent and Seditious, when
Men are cauſeſly fufpected, and puniſh'd as ſuch already: Yet, faith our Apoſtle;
though you are ſo dealt with, ſpoken againſt, and perſecuted as evil-doers, herein
felves to be Chriſtians, that aim at greater Matters than what your
Emperours are jealous you will attempt to take from them; and be not only vict-
orious in your Conſtancy under Sufferings, but loyal alſo in your Obedience, under
Suſpicions, and falfe áccufations. Though they Speak againſt you as Evil-doers, as
it is v. 12. Yet ſubmit your felves to every Ordinance of Man, for the Lord's fake.
The words contain in them;
on avis 910
É Firſt, An Authoritative Command of Obedience. Submit your ſelves.
II. Secondly, The Object to which this Obedience muſt be yielded. Every Ordi-
nance of Man
to
III. Thirdly, The Divifion of this Ordinance of Man into Supream and Subordinate.
Submit to the King as Supream, and to Governours ſent by him, as fibordinate.
IV.
Fourthly, We have the Duty of all Governours, and the End of all Government ex-
prelt; and that is The puniſhment of Evil-doers, and the Praiſe of them ibat do well.
Fifthly

fhew your

A Sermon Preach'd Jan. 31. 1669. N
39

V.
e that
Fifthly, We have the Motive that inforceth this Exhortation and Command. Subm
mit to them for the Lord's Sake. w formie bits when or where wonder
There are but two Terms in the Text that require Explication. The one is, what
is meant by every Ordinance of Man. The other, what Force lies in that abjuring
Expreſſion, For the Lord's ſake.
Ás to the former; Every Ordinance of Man may be taken; eithet, m V
1: For every Edi&t and Conſtitution, every Law und Command that iſſues forth
from thoſe that are in Authority over us. Called therefore an Ordinance of Man,
becauſe invigorated by humane Authority. Or,
2. It may be taken for Magiſtrates themſelves. And indeed thus it ought to
be underſtood in this place. And ſo the ſenſe is this : Whatſoever lawful Form
of Magiftracy or Government you live under, Submit your ſelves unto it. And it
is here called an Ordinance of Man, Ktíois.edu@gistri vn; an humane Creature ; not as
though Magiſtracy were only an humane Invention, or a Creature of Man's making.
For fo Saint Peter ſhould contradi&t Saint Paul, who tells us, Rom. 13. I. There
are no Powers but of God: the Powers that be, are ordained of God:
refifteth the Power, refifteth the ordinance of God. But yet this Ordinance of
God, is here called an Ordinance of Man, both becauſe it is appointed among Men,
and for the good of Men; and becauſe likewiſe the ſeveral Forms of Government
were at firſt modell’d, as humane Prudence and Convenience di&tated. Magiſtracy
is an Ordinance of God, in reſpect of its original Inſtitution; but it is an Ordinance
of Man, in reſpect of its particular Conſtitution and Modification.
Hool vidaine
Then as for the Motive, Submit your felves for the Lord's Sake. This can bear
no other ſenſe, than upon the account of God's Command, as you would do an
acceptable Service to him. And it is tantamout to that other place, Rom. 13. 5.
You muſt needs be Subjeit, not only for Wrath, i. e. for fear of the Prince's Wrath,
and the direful Effects that may follow upon it in caſe of Diſobedience, but
alſo for Conſcience fake, i. e. becauſe of thoſe Obligations which lie upon Conſcience
from God's Commands. For nothing can be done for Conſcience fake, which is not
done out of refpect to God's Authority, who is the only ſupream Lord of Conſcience,
and hath ſtrictly bound it to all Duties of Submiſſion to his Under-officers and Vice-
gerents upon Earth. So that diſobedience to the Ordinance of Man reſts not there,
bud becomes Rebellion againſt God himſelf. Princes Rule by virtue of God's Com-
miſſion and Authority; they are his Lieutenants in the World, and therefore to diſobey
them, is to rebel againſt that Sovereign and Divine Authority by which they reign.
Hence therefore let us obſerve; That Obedience to earthly Kings and Governours
is a Duty we owe to them, and not to them only, but to the Great King and Gover,
nour of Heaven and Earth. Submit your ſelves for the Lord's Sake.
Man was at first created after the Image and Similitude of God; and one great
part of that Image conſiſted in his Dominion over the Creatures. But Kings in this
particular, approach much nearer unto the Divine Reſemblance, and have fairer
ſtrokes of this Image drawn upon them than any other Men. They are raiſed in
Power and Sovereignty, not only over the brute and irrational Creatures, as others
are; but over Men themſelves, and are Lords of thoſe, who are Lords of the World
As Adam was therefore like unto God, becauſe inferiour to none but him; fo are
they. The Image of Divinity is ſo conſpicuous in their Dominion and Sovereign-
ty, that upon this very account alone, God takes them into co-paterniſhp of that
Glorious Name, whereby himſelf is known, Pfal. 82.6. I have ſaid, Ye are
Gods. Whatſover they be for other Endowments, whether Vertuous or Vicious,
Perſecutours, or Favourers of Religion; yet in reſpect of Sovereignty and Domini-
on, they are the viſible Images and Pourtraicts of God upon Earth.
Now as a contumely, or diſhonour done to the Image or Statue of a Man, re-
dounds only to the diſhonour of the Perſon whom it repreſents, (and therefore States,
to puniſh thoſe who are either dead, or fled out of their reach, have been often-
times known to execute their Pi&tures) ſo it is here: Diſobedience to the Law-
fil Magiftrate, reflects contempt upon God himſelf, whoſe Image the Magiſtrate
is: And by deſpiſing Government, and Speaking evil of Dignities, they only invent
a way how they may rebel againſt
, and depoſe God in Effigie.
But it is not my Deſign to make a Panegyrick in magnifying Kingly Power; but
rather to give ſome inftructions concerning that Submiſſion and Obedience which we
G 2
Owe
40
A Sermon Preach'd Jan. 31. 1669.

1.
2.
3.
4.
GOOS
I,
owe unto it upon the Command of God. Never certainly was it more needful
than now; rightly to ſtate how far, and upon what grounds we are obliged to
obey the Powers that God hath ſet over us. Which poſſibly we may gain ſome
Light to diſcern, by a through fifting of theſe following Diſtin&tions.
Firſt; We muft diſtinguiſh of Rulers: For they are either lawful Magiſtrates or
Uſurpers. And bleſſed be God, that we may now, without danger, make ſuch
a diftin&tion as this is.
ball
Do Yo
to loan on
Secondly; As they, ſo their Commands may be either lawful or unlawful.
Hortiva
Thirdly; Obedience to their lawful Commands may be conſidered as due, either
in point of Prudence, or elſe in point of Conſcience.
Etusin e
Fourthly; Obedience in point of Conſcience, is either Attive in performing what
is required; or Paſſive, in ſuffering what is threatned.
Out of theſe Diftinétions, I ſhall form ſeveral Propoſitions, reſolutory (as I hope)
to my Subject in hand. Dit sluisiad rises
20020 bis art slowed
ອະໄວຍ
Firſt; Therefore, No Subje&tion is due to an unlawful and ufurping Powder, up-
on God's Command and for Conſcience Sake. Some of late Years who have been
mighty loth to diſpute Titles againſt their preſent intereſt and Advantage, have
earnelfly oppoſed this Aſſertion : affirming that uſurped Power, though it be un-
lawful in the Acquiſition, yet becomes ſo far lawful when acquired, as to oblige
Conſcience it ſelf to ſubmiſlion. A ſtrange and abſurd Opinion this; as if that be-
came lawful by being accompliſhd, which was wicked and finful in being but at.
tempted. Then muſt proſperous wickedneſs hereafter be taken for Vertue; and the
only way to juſtifie a bad undertaking, muſt be to go through with it. No; It is
not a ride, boiſterous Power, that may perhaps be like an irreſiſtible Torrent, and
bear all down before it; it is not this, but Right and Title that inveſts a Magiſtrate.
Magiſtracy and Authority, is too Sacred a Thing to be intaild upon the longeſt Sword,
and the ſtrongeſt Arm. And certainly, if actual poſſeſſion of Sovereignty can make
good any Uſurper's Title unto
it, and make him the Power ordained of God, by the
ſame Reaſon may any plead Title to your Houſes and Eſtates, who can either by
force or fraud make entry upon them.
But yet as abſurd as this Doctrine is, Scripture is alledged for it : and of all, that
place is eſpecially inſiſted on, Rom. 13. 1. There is no Power but of God; the Pow-
ers that be, are ordained of God. Hence they collect, That the very being or Exe
iſtence of á Power, makes it the Ordinance of God, and obligeth even Conſcience it
felf to Obedience. But here, it is not the Apoſtle's intent to aſſert, that the Being
of a Power makes it lawful; but that thoſe lawful Powers that are, are God's
Ordinance and Appointment. And this appears,
1. Becauſe the word Eroid, which is here tranſlated Power, is not any where uſed
in the New Teſtament, but only to fignifie Authority, and a lawful Power. Yea,
when the Devil himſelf uſed it, Luke 4. 6. He would willingly have had our Savi
our underſtood him in this ſenſe. And not to infilt on this, the very notation of it
from the Verh Erst, Licet, proves the only proper uſe of it to be for lawful Power.
2. This Power which the Text ſpeaks of, is ſuch as may not be reſiſted. Who-
foever reſifteth the Power reſiſteth the Ordinance of God: and they that refift, Mall
receive unto themſelves damnation, verf. 2. But now that Power which hath no Title
to Sovereignty, beſides preſent poſſeſſion, may be lawfully reſiſted, whithout the ſad
đoom of incurring Damnation for fo doing. What frequent Inſtances have we in
the Book of Judges, of the Revolutions of the Iſraelites affairs. Often in the Pof-
feſſion, and under the oppreſſion of their neighbouring Kings, till God raiſed them up
Deliverers to refcue them from that Bondage and Slavery. They did not think they
were for Conſcience, or for God's ſake bound to obey the ufurping Powers they were
at times under. No, though their Uſurpers might plead ſometimes Twenty, ſome.
times Fourty Years preſcription to ſtrengthen their Title. Not to inſtance in all the
particulars I might, (for that would be too tedious) what ſhall we think of Jehoiada's
Proceedings, not only in reſiſting but in depofing, and putting Athaliah to death. Clear

it

A Sermon Preach'd Jan. 31. 1669.
41
it is, that ſhe had the Sovereignty in poſſeſſion, and ſtood ſeiz’d of it above fix
Years. Yet none (I hope) will affirm, that Fehoiada reſiſted God's Ordinance,
or incurred Damnation, by depoſing her, and reſtoring his rightful Prince. Again,
3. Since the only Title that an Uſurper hath to Sovereignty, is his reſiſting
and deſtroying the lawful Power, it will follow, that a damnable Act, as this is,
may of it ſelf confer a lawful Power, if Invaſion or Poſſeſſion alone can make it
ſuch, which is an Opinion ſo wild, that Sobriety and Reaſon abhor it. 'Tis true
indeed, many have been rightful Sovereigns, who aſcended the Throne by flagiti-
ous Crimes, and the Murther of their Predeceffours: but yet the Title could never
be devolved upon them by their Wickedneſs, but either by elective or hereditary
Succeſſion. They have reſiſted and deſtroyed the lawful Powers, only to make way
for their own Title to take place; but never can it be conceived that Rebellion
ſhould give a Title; or that God ſhould give a Man ſuch a form of Deputation as
doth at once confirm his Authority, and ſeal his Damnation. It is evident therefore,
that lawful Sovereignty is not founded upon actual Poffeffion, but a fix'd and ſet-
tled Right; and conſequently where ever an uſurping Power is advanc’d, neither
God, nor Conſcience, require Submiſſion to it.
And yet to give the contrary Opinion ſome plauſible colour, it is here objected,
that thoſe very Perſons which the Apoſtle ſpeaks of, and which the believing Ros
mans ought not to reſiſt upon pain of Damnation, were but Uſurpers; the Cæfars in-
truding by Force and Violence, and the Ruin of the Common.wealth, into the Su-
pream Authority.
To this may be anſwered, That not to diſpite their right in firſt ſeiſing of the
Roman Empire, which poſſibly (as I think in moſt, if not all other Governments)
might be unjuſt enough; yet it is as certain, and as clear as Hiſtory can make any
thing, that they were by the free Votes both of Senate and People, and all the Au-
thority of that State fetled and acknowledged for their rightful Magiſtrates, and
enjoyed the
Title and Power for ſome Succeifion of Emperours, before the Apoſtle
wrote this Epiſtle. And therefore Obedience was due to them, upon the account
of Conſcience, and for God's ſake. But it no way follows, that becauſe the Powers
that then were, were God's Ordinance, that therefore every Power that is at any
time Exiſtent, muſt needs be fo too. That's the firſt Poſition.
Secondly, Upon prudential and ſelf-preſerving Principles, Submiſſion may ſometimes
be yielded to the lawful Commands of an unlawful and uſurping Power. Lawful Com-
mands I call them, not as though ſuch had any right to command, but becauſe they
may command that which is right and lawful to be done. Now, though it be every
Man's Duty, by all likely and probable Means, to endeavour the ſuppreſſion of an
ufurping Power; yet Prudence, and that Sovereign Law of Self-preſervation, muſt
dictate to him the Way and Manner how it may be accompliſhd; which till it be
found feaſible, it is but precipitateneſs for any Man to oppoſe himſelf naked and
defenceleſs againſt armed Violence. This raſhneſs doth but throw away a Life,
which if preſerved till fairer Opportunity preſents it ſelf, might become greatly
ſerviceable to the rightful Prince; and inſtead of depoſing, doth but ſecure the Uſur-
per, alarming him againſt the future Attempts of others, to which Confidence and
Security might elſe expoſe him. And therefore Fehoiada did not declare againſt
Athaliah, till he had engaged the Officers of the Army, and laid his Combination
ſo, as Reaſon might vote it would prove ſucceſsful. But enough, and too much
already of Uſurped Powers. Therefore,
Thirdly, We ought to obey the Commands of the Lawful Magiſtrate in thoſe things
which are in themſelves neceſſary to be done, and our indiſpenſible Duty; and that
not only out of Conſcience to God, but alſo out of Conſcience to him. Such are all the
Duties of the Law of Nature, and of the written Law of God, which the Magi-
ſtrate ought to inforce upon us by his Authority ; for he is Çuſtos utriuſque Tabule,
the Guardian of both Tables of the Law. And though the Duties therein preſcribed,
do before-hand bind the Conſcience to the practice of them; yet alſo is the guilt
of tranſgreiting them aggravated by the addition of the Magiſtrates Command; and
it is no contemptible Security added to the Laws of God, when they have a Guard
of Humane Laws ſet about them; and none can violate the Laws of God, but he
muſt alſo wrong and violate the Authority of his Prince. As for inſtance, We ought to
worſhip God after a right and due manner; we ought to honour our Parents, to abſtain
G 3
from

II.
III.

42
A Sermon Preach'd Jan. 31. 1669.
a wild will ? if
from Theft, Murther, and Adultery, though there were no humane Laws to require
it from us. But yet when the Magiſtrate ſhall interpoſe bis Authority, and injoin
the very ſame; theſe Duties lie then more preſſing and binding upon our Conſcien-
ces. For then the ſtrength of divers Commands is put together into one ; and we
are doubly obliged to theſe Duties, both by thoſe Laws of God which exprelly re-
quire them; and alſo by another Law of God, which requires Obedience to our
Magiſtrates. Of this I think, there is no doubt at all made; and therefore,
IV. Fourthly; If the thing commanded be indifferently lawful, and appear ſo to us;
that is, if it be in its own Nature ſuch as we may either do it, or not do it with-
out fin; then are we to be determined by the Magiſtrate's Commands to do what he
requires, and to abſtain from what he forbids. For though after the Magiſtrate hath
interpoſed his Authority, the thing remains in it ſelf ſtill indifferent, yet it no long-
er remains ſo, as to our Practice; but it is a Sin in us, not to do what lawfully we
may when he requires it. For I ſuppoſe a Magiſtrate hath a greater command
over his Subjects, than any Father hath over his Children, fince the Magiſtrate is
the Common Father, Pater Patriæ; and Children are bound to obey him, rather than
their Parents, when their Commands contradiet one the other. Now which of you
doth not aſſume to himſelf ſuch an Authority over his Child, as to think him
bound in Duty, to do that upon your Command, which before you commanded
him was meerly indifferent, and might either be done by him, or not done? The
ſame Obedience therefore which you expect from your Children in things indifferent,
the ſame you owe to your Prince, and the Authority that's over you.
And therefore it is a moſt abſurd Opinion which ſome have taken up, that
things in themſelves indifferent, become unlawful when impoſed. As if that were
unlawful to be done when commanded, which was lawful to be done, even with-
out a Command : or any thing could be lawful, when only permitted; but finful,
when enjoined.
And as it is hugely abſurd and irrational, ſo it is very dangerous and pernicious:
For it cuts the very Sinews, and plucks up the very Roots of Government. It
caſhiers and abrogates the far greater part of all humane Laws; and abridgeth the
Magiſtrates Authority, in enjoining any thing, but expreſs Duties, commanded be-
fore of God in Scripture.
And ſee what a Conſequence follow upon this TenentFor things in-
differently lawful, become finful when impoſed, then by the ſame Reaſon they muſt
needs become neceſſary, when they are forbidden. And ſo conſequently, whatſoever
of this Nature the Magiſtrare ſhall forbid, Men muſt look upon themſelves as bound
in Conſcience to practiſe: And what Monſters lie in the Womb of this Conſe-
quence, any underſtanding Man may at firſt glance perceive. What is this, but to
fpell the Magiſtrates Authority backwards; and to give him that Power over
your Conſciences by his Probibitions, which you deny to his Commands and Injun-
&tions ? This Tenent therefore is moſt ridiculous, moſt fooliſh and moſt pernicious.
We ought then in all things which are in themſelves indifferent, and appear so
to us, to give ready and chearful Obedience to the Commands of our lawful Ma-
giftrates, and that for the Lord's ſake. And here they are not little Prejudices, nor
little Inconveniences, becauſe ſuch a Command croſſeth my former Cuſtoms, or
my preſent Humour, that can ſuperſede my Obligation. No, nor is it lawful
without very great and preſſing Reafons, and almoſt a Neceſſity, to chuſe the
Paſſive part of the Command; to undergo the Penalty rather than fulfil the Pre-
cept. And that becauſe the Penalty is only annexed, as the ſecondary Will of the
Magiſtrates, to inforce the Precept; nor doth the Law primarily aim at Puniſh-
ment, but at Conformity to it. This is to be accounted the Will of the Magiſtrate,
whofe Will is our Obligation in all things that are lawful and indifferent. And
therefore to chuſe the Penal, before the Preceptive Part of Obedience, without ve-
ry weighty and neceſſitating Reaſons urging us thereunto, cannot altogether be ex-
cuſed from Diſobedience; becauſe it comes not up to that Conformity which the
Magiſtrate principally intends. That's the fourth Poſition.
V. Fifthly; If the thing be indifferently lawful in it felf, but appears doubtful unto
us, and we cannot reſolve our ſelves whether it be lawful or evil; I think we are
obliged (till we receive clearer Light and Information) to take that part of the
doubt which the Magiſtrate commands us, as being the ſafeſt, and moſt fatis-
factory

t
A Sermon Preach'd Jan. 31. 1669.
43
VI.
I.
fa&tory to Conſcience. And my reaſon is this; Becauſe the Obligation that lies
upon us to obey the Magiſtrate's Commands, is certain ; but the unlawfulneſs of
what thou doubteſt is not ſo: and therefore his Authority ought to preponderate
with us, and make that our undoubted Duty, which was before but a doubted and
Sufpe&ted Sin.
Indeed, the Apoſtle tells us, Rom. 14. 23. That whatſoever is not of Faith. i. e.
whatſoever is not done, or forborn with a rational perſuaſion of the lawfulneſs
of doing or forbearing it, is ſin; and that whoſoever doubteth, is damned if he eat.
But in this caſe, the Magiſtrate's Commands do not ingage thee to do any thing
doubting, but rather will ſolve thy Doubts, and diſintangle thee from the Snare in
which thy Conſcience was held. For though the nature of the thing be not at all
changed by his Commands, yet thy doubtful Mind may be well Setled: For upon
his Command, thou haſt reaſon to think that thy Duty, which before his Command
thou couldſt not abſolutely conclude to be a Sin. That's a fifth Pofition.
Sixthly; If the thing injoyned, be in it ſelf ſinful and unlawful, or at leaſt ap-
pear ſo unto us, then take theſe two following Rules.
Firſt; We ought not, upon any Pretences or Inducements whatſoever, to yield
Active Obedience to ſuch a Command. In this Caſe, that Plea of the Apoſtle holds
good, and will do ſo ever, Acts 5. 29. We ought to obey God rather than Men.
And, Aits 4. 19. Whether it be right in the fight of God to hearken unto you, more
than unto God, judge ye. And in this caſe, it was no rude nor uncivil, but a noble
and truly Heroick Anſwer
, which the Three Worthies gave unto Nebuchadnezzar,
Dan. 3. 18. Be it known unto thee, 0 King, that we will not ſerve thy Gods, nor
worſhip the Golden Image which thou haſt ſet up. For when Princes Commands con-
tradi&t the Commands of God, they carry no Authority in them to inforce our
A&tive Obedience; no more than the Commands of an Inferiour Magiſtrate do,
wlien they contradiet the Laws of the Supream.
Yea, we are not to yield Active Obedience, not only when their Commands are
exprefly againſt the Commands of God; but when we are verily in our own Con-
ſciences ſo perſuaded. For Conſcience rules us in God's Name, and whatſoever it
dietates, it believes to be the very Will and Mind of God. And therefore to flight
the Voice of Conſcience, is interpretatively to flight the Voice of God. And thoſe
who will not follow the Voice of Conſcience, when they believe its Dictates to be
the Will of God, would not follow them though indeed they were ſo.
But then we muſt be ſure that we have expreſs Word and Warrant from God;
and not take up with doubtful and obſcure Texts, and more doubtful and remote
Conſequences, to diſpence with us from that Obedience, which is evidently and
frequently required. But,
Secondly, Though we may not yield Afive Obedience to the unlawful Commands
of our Superiours, yet we are bound to yield Paſſive Obedience to them. For all
Humane Laws conſiſt of a Precept and a Penalty; where the Precept may not be
obeyed, yet the Penalty muſt be ſubmitted to, with all Patience and Quietneſs,
though it reach to the loſs of our Eftates, or of our Liberty, yea, the deareſt of
all our Poſſeſſions, Life it ſelf; unleſs we can prudently withdraw our ſelves, and
avoid their Rage by flight. That's the fixth Poſition.
Seventhly, and laſtly;
We ought in no caſe whatſoever to reſiſt,and rebel againſt the VII.
lawful Powers that God hath ſer over us; yea, though they ſhould uſe their Power un-
lawfully. For whoſoever reſiſleth the Power, refifteth the Ordinance of God. And they
that refift, Shall receive to themſelves Damnation. As it is in the Government of a State
or Nation, if any Inferiour Magiſtrate abuſe his Power over thee, thou art not pre-
ſently to oppoſe him by any violent or illegal Proceedings; nor to make any Inſur-
rection againſt him, and pull him off his Tribunal, or diveſt him of his Authority;
but appeal to the Prince and Supream Magiſtrate, for redreſs of thoſe Wrongs. So
likewiſe here, if the Supream Magiſtrate ſhould abuſe his Sovereign Power, and
command thee to do what God, his Superiour, hath commanded thee not to do,
and ſhall puniſh thee for not obeying him, and offending God; thou art not to refift,
nor make Conſpiracies againſt him, nor to raiſe Tumults and Seditions to depoſe
him from his Authority ; but only quietly and meekly to appeal unto God, who
alone is his Fudge and Ruler, and to beg him to take thy Cauſe into his cognizance,
and redreſs thy Wrongs and Injuries.


2

Yea,
A Sermon Preach'd Jan. 31. 1669.
44
Ei, laniatu
canum inte- them.
I.
Yea, put the Caſe as high as we can; ſuppoſe that Chriſtian Subjects ſhould
live under the Dominion of a Prince, who, as he is a God in reſpect of Power, ſo
he is a Devil in reſpect of Cruelty and Miſchief : Suppoſe the two worſt Caſes that
can befal them.
Firſt; That he ſhould injoyn them Superſtition and Idolatry.
Secondly; That he ſhould oppreſs them by Perſecution and Tyranny.
If ever there were a ſpecious Pretence for Subjects to ſay, Shall Iſmite him, ſhall
I ſmite him? it is in this Suppoſition. Here ſeems the beſt Cauſe, and the higheſt
Equity in the World, to deliver the World from a Monſter, and the Church from a
Devil. Yet, I ſay, neither of theſe can juſtify Rebellion againſt him, or Revenge
upon him. Was there ever a more accompliſh'd and conſummate Wretch than
* Pereunti- Nero? A Man that made the martyrdom of Chriſtians his Paſtime; * and burnt
bus (Chri- them in the Streets of Rome to light him from the Stews. And yet St. Paul com-
dibria ad- mands the Roman Chriſtians to ſubmit to him for Conſcience-fake, and threatens
dita, ut fe- them with Damnation if they refift. No, we ought in this caſe (though it be far
rarum ter- from the fiery Spirit of our Times) to receive Blows, but not to ſtrike again, and
gis conte-, rather to indure the greateſt of Cruelties, than lift up our hands to revenge
.
rirent, aut crucibus affixi aut flammandi ; atque ubi defeciſſet dies, in cifum no&turni luminis uterentur. Tacit. Annal. l. 15.
And indeed there is a great deal of reaſon for it. For,
Firſt ; Puniſhment is an Act of Vengeance. Now Revenge is ſuch a wild untamed
thing, that God hath not truſted it in any private hands, bur reſerved it to himſelf,
who can beſt diſpenſe and govern it. Vengeance is mine, ſaith the Lord, and I will
repay it, Rom. 12. 19. So that none ought to intermeddle with this part of Ju-
ſtice, but thoſe whom God hath impower'd thereunto, and made his Subſtitute Of
ficers and Miniſters to diſpenſe it, and that is only the Magiſtrate. Rom. 13. 4. He
is the Miniſter of God, a Revenger to execute Wrath upon him that doth evil. None
are to be Revengers, but God and Magiſtrates. Magiſtrates upon evil Men, and
evil Magiſtrates. Private Chriſtians have nothing to do with Revenge,
or Puniſhment : no, not to infliet it one upon another ; much leſs upon their Ru-
lers : and if they do, as they rebel againſt Men, ſo they uſurp upon God, and put
themſelves in his ſtead.
Secondly; Princes are ſupream to all but God; and therefore accountable to none
beſides him. All Humane Power is ſubordinate to theirs, and derived for it: for
from the chief, do other Magiſtrates receive their Authority and Commiſſion; and
therefore cannot any Humane Power puniſh thoſe on whoſe Authority they de:
Thirdly; What a wide Gap for all manner of Confuſion and Diſorder, would this
open to the World ! who, that fancies himſelf aggrieved and wrongd, would not
preſently make a Party, and ſound the Trumpet, and proclaim that
he had Equity
and Juſtice on his ſide, and ſo hurl all into Tumults and wild Confufion? But though
thou mayſt have ſuffered real injuſtice; yer thou oughteſt not to rebel. The Wiſe
Man hath long fince condemned the ſtriking of Princes for Equity, Prov. 17. 26.
Whether for ibeir Equities-fake or thine. And the Apoſtle reckons it the glory of
a Chriſtian, and an acceptable Service to God, patiently to indure when we ſuffer
Evil for doing well. 1 Pet. 2. 19, 20, 21. What glory is it, if when ye be buffeted
for your Faults, ye ſhall take it patiently? But if when ye do well, and ſuffer for it,
ye take it patiently, this is acceptable with God. For even bereunto were ye called :
becauſe alſo Chriſt ſuffered for us, ļeaving us an Example, that ye ſhould follow his
ſteps.
Yea, even Religion, the beſt and moſt precious of all our Enjoyments, is too weak
a cauſé to juſtify Rebellion and Inſurrections. To think that upon the account of
Religion, or any Form, or Mode, either of Worſhip or Diſcipline, that Men are
zealous for, they may lawfully oppoſe, yea, and depoſe the Authority that God
hath fet over them, is a Tenent utterly irreligious. And truly Religion can never
ſo much fuffer by the fierceſt Perſecution, as by ſuch wild and rebellious Principles,
It is a Doctrine quite contrary to the true Genius and Conſtitution of Chriſtianity.
In the Primitive Times, for the long ſpace of Three hundred Years, till at length
the Roman Emperours gave up their Names to Chriſt, thoſe who commanded the
whole
God upon
2.
pend.
3
.

A Sermon Preachd Jan. 31. 1669.
45

ces occultos
quam Albi-
whole World, fet all their Wit and Force to cruſh this growing Doctrine, but were
ſtill diſappointed in this Attempt. Whence this Defeat ? Was it becauſe they were
overborn by the too powerful Reſiſtance that the Chriſtians made againſt them?
Nothing leſs: * For though almoſt every City, every Village, every Family, yea, * Si enim
their Camps, and Armies abounded with Chriſtians, as Tertullian witneſſeth in his holtes aper-
Apologetick, yet under all thoſe ſavage and barbarous Perſecutions, thật butcher'd tos, non tan-
them up like Sheep appointed to the Slaughter; we never read of any Infurrection tìm vindi-
againſt the lawful Magiſtrate.
agere velles
mus, deeſét nobis vis numeroruan do copiarum ? Plures nimirum, Mauri do Marcomani, ipfique Parthi, vel quant &cunque
unius tamen loci, & fuorum frítum gentes, quam totius orbis ? Externi ſumus, do veſtra omnia implevimus, urbes, inſulas
caſtella, municipia; conciliabula, caſtra ipſa, tribus, decurias, palatium, ſenatum, forum ; ſola vobis relinquimus templa.
Cui bello non idonei, non prompti fuifſemus, etiam copiis impares, qui tam libenter trucidamur, ſi no napud iſtam diſcipli-
nam, magis occidi liceret quain occidere ? Tertul. Apol.
+ Nay, the Fathers boaſt and glory of this conquering patience of the Chriſtians, + Circa
and challenge the Heathen to produce any one Inſtance of a Mutiny or Sedition, Majeſtatem
wherein a Chriſtian was engaged. $ Notwithſtanding their vaſt numbers that might Imperatoris
;
make them potent ; notwithſtanding they were all devoted to Ruin and Deſtruction, tamen muna
which might make them deſperate; and Deſpair added to Power makes it invinci-
ble; yet we read of no Tumults, no Uproars, no Wars raiſed by them in tlie State; niani
, vel
for the Peace and Proſperity of which they prayed dying; and took the Sword ra- Nigriani,vel
ther into their Throats than into their Hands : Nor was it their method to propa- veniri po.
gate Chriſtianity and true Religion, by any other Blood but their own. This was tuerunt
the way by which the Primitive Church thrived, which ſent more Chriſtians to Chriſtiani.
Heaven, and gained more to be Chriſtians on Earth than ever the Pomp and Splen- Tertul, ad
dour of it hath done fince.
Scapulam.
VndeCafii
,
do Nigri,do Albini ? unde qui inter duas lauros obſident Cæſarem? Unde qui faucibus ejus exprimendis palæſtricam exercent?
De Romanis, ni fallor, id eſt; de non Chriſtianis. Tert. Apol. vid. Aug.de civ. Dei. I. 22. c. 6.
# Non nos adverſum te, Imperator, armavit ipſa, qu& fortiſima eſt in periculis, deſperatio. Tenemus ecce arma, doo
non reſiſtimus, quia mori magis quam vincere volumus; do innocentes interire, quam noxii vivere præoptamus. Exuperius
legionis Thebee ſignifer, ad Maximinians
This was the true Evangelical Spirit, whicli taught them to obey their Magia
ſtrates Commands in what was lawful; and in what was otherwiſe, either pudent-
ly to avoid their rage by flight, or patiently to indure it by dying. They had not
learn’d that Lirry, that the Saints are the only Lords of the World ; that all the
ungodly (and all muſt be ſuch, whom they pleafed ) were but Ufurpers and Intru.
ders upon their Rights : That they muſt Overturn, Overturn, Overturn, to make
way for the Kingdom of Chriſt ; intending, no doubt, to ſet themſelves, one at his
right Hand, and another at his left, in that
his Kingdom. The Doctrine of the Gof-
pel taught them not theſe violent and rebellious Principles; but it is as full of Peace
as it is of Purity; and inſtructed them to acknowledge their Magiſtrates Authori-
ty, to pray for their Proſperity, to obey their Commands chearfully, or quietly to
fuffer Puniſhment : and this though they had abundant Provocation to relijt, and
Probability of being ſucceſsful.
Much more damnable therefore is it, when there is no ſuch provocation given;
when Religion, and Piety, and Juſtice; are only pretended; when Godly Princes
diſcharge their Conſcience, and their Chriſtian Duty in the Government commit-
ted unto them; much more damnable is it, I ſay, yea, damnable to the utmoſt de-
gree of Damnation, for Subjects upon every whimſical Diſcontent, to reſiſt, impri-
ſon, depoſe, and murther them; while they cheat and cozen the World with the
Pretences of Saints, but do the Works of Devils:
And now had this Doctrine been more preft, and more ponder’d of late Years,
we had not this day had this ſad occaſion to be humbled for the unparallel'd wick-
edneſs of Yeſterday. A day it was, that were it not it afforded us an opportunity
to teſtify our abhorrency and deteftation of that bloody Villany it once faw, we
might well wiſh that the Year would skip it over; and imprecate it, as Fob doth
the day of his Birth, Fob 3. 3, 4. Let that day periſh, let it be darknefs, let not God
regard it, neither let the Light ſhine upon it: let Darkneſs, and the ſhadow of Death
ftain it, and a perpetual Cloud dwell upon it. A day that hatlt brought an indelible
Blot and Infamy upon theſe Nations, and made us a Reproach and Scorn tỏ the
whole World. And what is worſe, it hath expoſed Religion it felf to contempt
and


46
A Sermon Preach'd Jan. 31. 1669.

and hatred, and made it a Reproach to Scorners, who whilſt they ſaw thoſe very
Men that ſo highly pretended Reformation, and the Power of Godlineſs, imbrew
their Hands in Royal and Sacred Blood, have been ready to conclude, that to pro
fefs Religion, is nothing elſe but to ſeek a Varniſh and Colour for ſome black and
Lehorrid Wickedneſs. This hath rendred the Reverend Name of Godlineſs, deſpica-
ble and odious to prophane Spirits; who whilſt they ſaw none privileged to act
their Rapines, Revenge, Injuſtice, and moſt worngful Uſurpation and Tyranny,
but thoſe whoſe Mouths we as full of a glorious Profeffion, as their Hands were
of wicked Deeds, have charged all thoſe Impieties upon the ſcore of Religion, and
made it bear the burthen of thoſe Crimes with which it is not conſiſtent.
It was once the glory of the Proteſtant Religion, that it taught Subje&ts to ac-
count the Perſons of their Princes Sacred and Inviolable; Supream to all under
God, and accountable to none but Him: and poſſibly this one Do&trine hath been
no ſmall Advantage to make it gain ſo much ground in ſo ſhort a ſpace. But now
our Adverſaries triumph in the Thame of our Profeſſion, when the moſt notorious
Regicides, who not only avow the Doctrine, but publickly perpetrate the Fact of
depoſing and killing a King, are found among thoſe who pretended to be at the
greateſt diſtance from Romilh Principles and Practices. There is indeed a great dif-
ference between the Doctrine of a Schiſm, and the Doctrine of a Church; between
the practice of a Nation, and the practice of a prevalent Faction in the Nation. And
bleffed be God, we have this ſtill left to filence the Recriminations of all Antichri-
ſtian Adverſaries, that to depoſe and affaſſinate Kings, is not the Doctrine of the
Proteſtant Church, but of the Romißh Synagogue. And as it was not the Doctrine
of the Church, but of a Schiſm; fo neither was it the Fact of the Nation, but of a
rebellious and prevailing Faction in it; nor could their armed violence reach the Head,
till they had firſt deſtroyed the Body both of Church.
Church and State.
But it is not the Work of this Day to excuſe any, but to ftir up all to bemoan
this bloody and horrid Crime. A Crime the moſt horrid and accurſed that ever was
acted under the Sun, but only when a Miracle eclips'd it from looking on. Though
the Hiſtories of all Nations abound with the fad Tragedies of their lawful Prin-
ces affaffinated by their Subjects, yet we may ſtill remark, that their Wickedneſs
was either ſo Timerous, or fo Modeſt, as to endeavour to hide the Blood they ſhed,
and durft no. be otherwiſe guilty, but with thoſe Advantages of Night and Secre-
cy, that might make them appear Innocent. But here Royal and Sacred Blood is
Theatrically ſpilt; and the Fact avowed by the impudent Pomp and Solemnity of
Villany. Villany ſo profligate, that it ſcorn'd to proceed in a clandeſtine manner,
but as it was reſolved to out-do all the Examples of former Regicides, fo to out-
face all that ſhould dare to oppoſe or condemn it. And therefore to add Ceremony
and Scorn to Murther, they erect a Pageantry of Juſtice ; ſummon the Throne to
appear before the Bar ; arraign Majeſty, before which Awe and Reverence ſhould
have made them tremble; condemn him for their own Crimes; and execute that
wicked Sentence with all the Oftentation that triumphant Spight and Malice could
invent.
And that which makes all this the more odious and execrable ; all this was tranſact-
ed under forms of Fuſtice, and Specious Pretexts of the Glory of God, and the Inte-
reſts of Religion. Here the Faith bleeds together with the Defender of it: Religion
it ſelf ſuffers by the vile hypocriſy of thoſe who pretended to an higher ſtrain of
Godlineſs in Practice, and Reformation in Diſcipline, than yet the World had ever
known. And it is likely to ſuffer an eternal Reproach, as long as there are any
Popiſh Blaſphemers, to caſt it into the Teeth of Proteſtants, that they never thought
their Religion pure enough, till it was waſh’d in the Blood of a Chriſtian King, of
the ſame profeſſion with themſelves. O prodigy of Wickedneſs! That ever Juſtice'
fhould be pretended to the committing of a Crime ſo full of dread and horrour, that
it might well puzzle and nonplus Fuſtice how to puniſh it, and Mercy how to forgive
it! That ever the increaſe of true Piety,and the Advancement of the Honour of Religi-
on fhould be made a colour to the ſhedding the Blood of a King,a Fact that gave Religion
the moſt mortal Wound that ever it received, ſince it was firſt planted in the World
by the Blood of our Saviour ! And yet thoſe Sacred Names, The Purity of Worſhip,
The Reformation of Abuſes, The Honour and Glory of God, Law and Fuſtice, and the
due Liberty of the Subject, muſt be made a Stale by thoſe Men ( who could not elſe
have

A Sermon Preach'd Jan. 31. 1669. 47
have ſucceſsfully aeted ſuch a deviliſh párt, unleſs they appeared like Angels of
Light) to promote an impiety, whoſe direct Deſign, and natural Conſequence,
was to overthrow and root them all out : and when they had caſt out and ſlaughte-
red, not only their Brethren, but their common Father, ſet up their cry with thoſe
Hypocrites in Iſaiah, Now the Lord be glorified.
EU Ifa. 66. 5.
And as this Fact was in it ſelf moſt impious, ſo it was moſt fat al in all its Train
of Conſequents
. Nothing bur Ruins and Mifchiefs, Extortion, Diſtraction, Sacria
lege, Injuſtice, the Blood of many, and the Tears of all, Perſonal, Domeſlick, and Pub-
lick Evils, Rénts and Diviſions at Home, Scorn and Contempt Abroad, have almoſt
ever ſince followed, one upon the neck of another : and would to God they were
ſo little felt and known, as to need recounting. Nor indeed was it fit, that To hor-
rid a Crime ſhould have any better Attendants. And truly how could it be other-
wiſe, where Oppreſſion and Violence were the only Legiſlative Power? where Anar-
chy and Tyranny, the two Extreams of Government, were always ſtriving for the
upper hand? Where our Lives, Liberties and Eſtates depended only upon the rude
vote of the Sword ? Our Laws, the common Fence and Security of the Nation, ard
every Man's beſt and richeſt Patrimony, were themſelves outlawed by the private
Intereſts of a few ambitious Malecontents : Our Church rent in pieces by Schiſms,
Errours, Herelies, damnable Doctrines of Devils; not only publickly broach'd, but
publickly patronized too.
og slobo
And yet ſome eaſy Minds are ready to think thoſe times happy, becauſe of the
Liberty, or rather indeed the Licentiouſneſs of Religion. But was Religion indeed in
ſo good a plight, when in a fun£to, the Neceflity and Uſefulneſs of the Miniſtery was
put to the Queſtion? When Learning, Religion, and the Holy and Precious Ordinances
of God, depended upon the rotten Breath of a Company of Men of rotten and cor-
rupt Minds, whoſe Gain was their Godlineſs, and had nothing Holy belonging to
them, but what they got by Sacrilege? Was Religion in ſo good a plight; when we
daily feared an Interdict upon our publick Aſſemblies? When the Solemn Worſhip
of God was interrupted, and affronted by every one that had but Impudence and En-
thuſiaſm enough to do it? Nay, indeed Religion was vaniſh'd into canting Phraſes,
into an empty and notional Profeſſion, and that very Profeſſion, dwindled away in-
to innumerable Sects and Schiſmis, Eirours and Hereſies; that certainly none can
think it was in a proſperous Condition, but thoſe who think Religion then profpers,
when it is not much, but manifold. Thoſe that tolerated every Sect, every Opini-
on and Religion, feemed ſo to carry themſelves, as if within a while they would
have expected the True. For certainly, when once Men in Power can allow of falſe
Doctrines, the next ſtep is to imbrace them, the next to impoſe them.
Yea, the fickleneſs and inſtability of our Ufurped Governments, which might Haud parcit
give us hope of Relief, proved only the frequent renewing of our Miſery, one populis reg
Power ſtill ſucceeding another in the fame Deſign, all ſeeking to advance them
felves upon the Ruins of the Publick. I remember an Apologue of an ulcerated
Man, who, when his Friends would have driven away a fwarm of Flies that had
been long fucking his Sores; Let them alone, faith he, theſe are pretty well fated;
but if you drive them away, freſh ones will come, with freſh Appetites, and more
torment me. So truly it fared with us in our Toffes and Change of Governments.
When one Swarm of our Governours had their Greedineſs and Avarice fomewhat
glutted, then were we conſigned over unto another, who ate the very Fleſh of theſe
Nations, and drank their Tears and Blood. Yea, and what was both the Re-
proach and Aggravation of our Miſery, thoſe Flies were but the Off-ſpring of Dirt
and Dunghills. Our Plague was like that of Egypt, the very duſt of the Earth
crawlid upon us. The meaneſt of the People were our Rulers, and out of thoſe
Brambles proceeded Fire, that conſumed the Cedars of Lebanon. And according
to the Pedigree of our Princes, ſuch were our Prieſts and Teachers. If any could
but prate Nonſence, and prove it by Blaſphemy, this was a fufficient Confecration
into the Office. This was enough to make him a moſt admired Light, who indeed
was but an Ignis fatuus, leading the filly and deluded Rout through the Bogs and
Precipices of Errour and Herefie, into Perdition.
This was the Pofture both of Church and State, in thoſe bleſſed Times of Reli-
gion and Liberty, which they ſo much boaſt of, and which were ſo highly advan-
ced by thoſe Mens zealous Endeavours, that they were grown quite out of reach,
and
num breve
Stat.
48
A Sermon Preach'd Jan. 31. 1669.

and almoſt out of fight: and had not God by a Miracle of Divine Mercy interpoſed,
within a while we lhould neither have had the Face nor the Name of Religion or
Liberty left amongſt us. But he infatuated their Counſels, and defeated their De-
ſigns; and when there was no viſible Power to break them, he daſh'd them in pie-
ces one againſt the other; till they mutually brake themſelves. So let all thine Ene-
mies periſh, O Lord; but let the King rejoyce in God, and joy in thy ſtrengtb;
ihrough the Mercy of the moſt High, let him never be moved.
Now although it hath pleaſed Almighty God to break that Yoak from off our
Necks, and to ſet us free from that Oppreſſion and Violence; yet we ought not
only to deteſt, but bemoan the Outrages and Wickedneſſes that were then commit-
ted'; and ſeek to God, that he would avert from us thoſe Plagues and Judgments
which the guilt of a part, may defervedly bring upon theſe whole Nations. For
this is the unhappineſs of being link'd, though not in Conſpiracy, yet in National
Society with Evil-doers; that although we firſt ſuffer from their Sins, yet we may
afterwards ſuffer for them. When but one Achan had ſinn'd; and that not ſo hei-
nouſly, as to make him either a Murtherer or a Regicide, God puniſheth the
whole Camp of Iſrael for it, and cauſeth them to flee, and fall before their Ene-
mies; Joſh. 7. 11. Iſrael hath ſinned, for they have taken of the accurſed Thing,
and have alſó ſollen and diſembled. It was but the Fact of one private Man, and
yet God chargeth it upon the whole, Iſrael hath finned, and they have taken. Such
a Malignant Influence hath the very Community with wicked Men, though we
have no Communion with their Wickednefs, to diffuſe Guilt and Judgments upon
a whole Nation. Believe it, Blood is a loud and crying Sin. The firſt that was
ever ſpilt, was heard as far as from Earth to Heaven; Gen. 4. 10. The Voice of thy
Brother's Blood cryeth to me from the Ground. And, Revel. 6. 10. The Souls under
the Altar cry with a loud Voice, How long, O Lord, Holy and True, doſt thou not
judge and avenge our Blood on them which dwell on the Earth? And if the Blood of
private Perſons be ſo audible in God's Ears, how much more loud and vocal is the
Blood of a ſlaughtered Monarch! Eſpecially, when the Blood, Oppreſlion, and
Ruins of ſo many thouſands as were involved in the direful Conſequences of that
fatal Day, joyn their Voices with it, aſſault Heaven, and Cry aloud for Vengeance.
Let us then cry mightily to God, that the Voice of our Prayers may be louder in
his Ears, than the Voice of our Provocations : and let us by our Tears waſh away
that foul ftain that lies upon our Profeflion; and beg of God, that he would pour
out a plentiful Effufion of the Blood of Chriſt, to cleanſe theſe Nations from the
Guilt of Blood : for nothing leſs than the Blood of God, which could expiate even
for the ſhedding of it ſelf, can expiate for ſhedding the Blood of a King.


Hello Los
AN
Α Ν
EXPOSITION
ON
T HE
Ten Commandments.
H
51
>
sunt bun gudrost id dort seit
(2prosibat point
το " Τ
и на TO THE of guionista
vibro de vilningitis boss
widge
R E A D E R.
T

THE following Book has ſo much of ſubſtantial
Worth, together with ſo many true Beauties, as not
to need Recommendation: The Deſign therefore of
this Addreſs to Thee, Good Reader, is partly to
aſſure thee the Work is genuine, partly to give thee ſome light into
the general Nature of it, or what thou art here to expect.
It was my Happineſs, many Tears ago, to contrači
to contract a very in-
timate Acquaintance, I might call it Friendſhip, with that great
Perſon the Author, while we lived Neighbours in that Flouriſh-
ing, Religious, and Liberal * City, where theſe Diſcourſes had * Exeter.
their Birth, and became firſt Vocally Publick. And I doubt not,
but that the Memories of many of the Citizens there, are a ſuf-
ficient Record, by the conſulting of which, any who ſhould ſcru-
ple my Teſtimony, as leſ competent, may receive plenary ſatif-
faction. "I being conſtantly employed my ſelf, at the hours when
this Expoſition was delivered, could not be an Auditor of it. But
as I then underſtood what Subje&t my Friend was treating on, so
now reading the Tract, I cannot but acknowledge the true Spirit
and Stile of the Author.
All, I think, that can be doubted, is, Whether He deſigned
this Work for the Preſs, and put thereto his Laſt Hand.
As to the former point, I am apt to think, when he firſt un-
dertook the Argument, he deſigned Nothing more Publick than are
our uſual Sermous. But having finiſh'd what he propoſed, his
Labours were judged ſo exceeding Vſeful, and had beſides ſo high-
ly pleaſed his Audience, that he was reſtleſly importun’d to make
ihem more Publick. And though through exceſs of Modeſty he
would not conſent hereto, for that time, yet he tranſcribed them
himſelf, (for no one elſe could, he having written them at firſt
in a peculiar Short-hand) and having tranſcribed them, left them
as a Depofitum in the hands of one of bis Pariſbioners, with
whom he had ſome time ſojourned, (a Perſon of Integrity, and
well known to me, though now deceaſed) to be diſpoſed of after
bis Death.
From


Η 2
52
To the REA DE R.
as
From ſuch bis Tranſcribing and Entruſting them, as well
from ſome particular Indications, apparent in them, and very
convincing to me (who was well acquainted with his way of Wri-
ting his Sermon-Notes, and eſpecially from the addition of divers
Marginal Notes, which I am ſure were put there both by him-
ſelf, and after his first Tranſcribing pains, I conclude (as to
the latter point of doubt) he had put the laſt Hand he intended
to put to them.
For what farther Juſtice remains to be done to the Work, being
I may ſeem hitherto to have done Juſtice only to the Authour, it
conſiſting in Truth of Sermons (though, as all bis were, very
Elaborate Ones) ſuch Truths and Duties are chiefly to be look'd
for in it, which are of moſt general Chriſtian Concernment :
That is, he has ſaid here, Not all that might be ſaid, had a Cri-
tical and juft Comment been deſign’d; but what his Auditors (and
the greateſt part of our People ſtill) had, and have moſt need to
bear: which I take to be a very conſiderable Excellency of the
Book; and wherein he has ſhen'd fingular Judgment.
I ſee nothing farther now needful to add, but to pray, That the
Book may be Publick enough; I mean Read by as many as the
Copies will ſuffice, till they are worn out, and Practiſed by all who
Read it: Then I am ſure both the Author's and Reader's Pains
will be very happily placed with
O to get any 250 g balenie
Peckham-place,
Edw. Cork and Roffe.
July 3. 1691.
bangisi deti od
godt som at det er ikke virke
aid obat ad nekih 102
AN
53
Α Ν
EXPOSITION
Π Ρ Ο Ν Τ Η Ε
Commandments.
The Firſt Commandment.
God (pake theſe words, and ſaid, I am the Lord thy
GOD : Lhou falt have none other Gods but me.
T
HERE are two things in the general which perfect Πολυδές μια της θείας
a Chriſtian : the one, is a clear and diſtinct Knowledge defacranias, nò guce ouroua
of his Duty; the other, a conſciencious Practice of it
, se je eno iv evronov, rj qum
correſpondent to his Knowledge; and both theſe are in aexlw', a's Teth Delay
yvoš-
an equal degree neceffary. For as we can have no ſolid, nor well- oi, xj TESOHUYNDIV. Juſt.
grounded Hopes of Eternal Salvation without Obedience, ſo we Mart. Expof. Fidei.
can have no fure nor eſtabliſh'd Rule for our Obedience without Knowledge :
And therefore our Work and Office, is not only Exhortation bur Inſtruction; not
only to excite the Affections, but to inform the Judgment; and we muſt as well
illuminate as warm.
Knowledge indeed may be found without Practice; and our Age abounds with
ſuch Speculative Chriſtians, whoſe Religion is but like the Rickets, that makes
them grow large in the Head, but narrow in the Breaſt; whoſe Brains are reple-
niſh'd with Notions, but their Hearts ſtraightned towards God; and their Lives
and Actions as black and deformed, as if their Light had only tann'd and diſcolour'd
them. I confeſs, indeed, that their knowledge may be beneficial unto others,
who may favourily feed upon that Meat which theſe do only mince and carve:
yet where it is thus over-born by unruly Luſts, and contradi&ted by a licentious
Converſation, to themſelves it is moſt fatal and baneful. It is like Light ſhut
up in a Lanthorn, which may ſerve to guide and direct others, but only foots,
and at laſt burns that which contain'd it.
But although Knowledge may be thus without Practice, yet it is utterly im-
poſſible that the Practice of Godlineſs ſhould be without Knowledge.
For if we know not the limits of Sin and Duty, what is required of us, and what
is forbidden, it cannot be ſuppoſed, but that in this corrupted State of our Natures,
we Thall unavoidably run into many hainous Miſcarriages, unleſs it were poſſible
for us to pleaſe God at unawares, and ſo get to Heaven by great chance.
And therefore, that we might be informed what we ought to do, and what to
avoid, ii hath pleaſed God who is the great Governour, and will be the righteous
Judge of all the World, to preſcribe us Laws for the regulating of our Actions ;
and that we might not be ignorant what they are, He hath openly promulgated
them in his Word : For when we had miſerably defaced the Law of Nature, ori-
ginally


54
An Expoſition upon the
Exod. 34.
28.
I.
و
ginally written in our Hearts, ſo that many of the Commands of it were no longer
legible, it ſeemed good to his infinite Wiſdom and Mercy, to tranſcribe and copy
out that Law in the facred Tables of the Scriptures, and to ſuper-add many poſi-
tive Precepts and Injunctions which were not before impoſed.
The Bible therefore is the Statute-Book of God's Kingdom, therein is compriſed
the whole body of the Heavenly Law; the perfect Rules of an holy Life, and the
fure Promiſes of a glorious one. And the Decalogue, or Ten Commandments, is a
Summary or brief Epitome of thoſe Laws, written by the immediate Finger of
God, and contracted into ſo ſhort an Abridgment, not only to eaſe our Memories,
but to gain our Veneration ; for ſententious Commands are beſt befitting Majeſty.
And indeed, if we conſider the paucity of the Expreſſions, and yet the copiouſneſs
and variety of the Matter contained in them, we muſt needs acknowledge not on-
ly their Authority to be Divine, but likewiſe the Skill and Art in reducing the
whole Duty of Man to ſo brief a Compendium.
The words are but few, called therefore the Words of the Covenant, the ten
Words ; but the ſenſe and matter contained in them, is vaſt and infinite. The
reſt of the Scripture is but a Commentary upon them ; either exhorting us to Obe-
dience hy Arguments, or alluring us to it by Promiſes, or frighting us from tranſ-
greiſing by Threatnings, or exciting us to the one, and reſtraining us from the o-
ther, by Examples recorded in the Hiſtorical part of it.
But before I come to ſpeak of the Commandments themſelves, it will be ne-
ceſſary to premiſe ſomething concerning the Time, the Reaſon, and Manner of
their Delivery :
The Time (according to the beſt Computation of Chronology) was about Two
Exod. 20. thouſand four hundred and fixty Years after the Creation of the World ; Two
hundred and twenty Years after Iſrael's deſcent into Ægypt, and the third Month
after their departure out of Ægypt; before the Birth of Chriſt almoſt Fifteen
hundred Years, and therefore above Three thouſand before our Days.
This was the firſt time that God ſelected to himſelf a National Church in the
World ; and therefore it ſeemed expedient to his Wiſdom, to preſcribe them
Laws and Rules how they ought to order both their Demeanour, and his Worſhip
and Service. Before this the Law of Nature was the ſtanding Rule for Obedience;
but becauſe it was blotted and raz'd by the firſt Tranſgreſſion, it was ſupplied in
many particulars by Traditions delivered down from one to another : And thoſe
of the Patriarchs, who according to the Preſcripts of this Law, endeavoured to
pleaſe and ſerve God, were accepted of him, and frequently obtained the Privi-
lege of eſpecial Revelations, either by Dreams, or Viſions, or heavenly Voices,
concerning thoſe things wherein they were more particularly to obey his Will.
In thoſe firſt Ages God made no diſtinction of People or Nations, but as it is ſince
the Wall of Partition is broken down, and the Jewiſh OEconomy abrogated by
Afts 10.
the Death of Chriſt, ſo was it before, that in every Nation he that feared God,
and wrought Righteouſneſs, was accepted of him.
But the World totally degenerating into vile Superſtitions and Idolatries, the
Knowledge and Fear of the true God was ſcarcely any where to be found, but on-
ly in the Family and Poſterity of Abraham ; and even there too we have reaſon
to ſuſpect a great Decay and Corruption, eſpecially in their long aboad among
Joſh. 24. the Idolatrous Ægyptians ; yea, the Scripture doth in ſeveral places exprefly
charge them with it: and in all probability they took the Pattern of their Gol-
Ezek. 20. den Calf from the Ægyptian Apis, being Idolaters only in a younger Figure, and
a leſſer Volume. God therefore juſtly rejects all the reſt of the World ; but be-
ing mindful of his Promiſe to their Father, and the Father of the Faithful, ap-
propriates this People to himſelf as his peculiar Inheritance : And becauſe it was
manifeſt by experience, that neither the Law of Nature, por Oral Tradition,
'handed down along from one Generation to another, were of fufficient force to
preſerve alive the Knowledge and Worſhip of the true God, but notwithſtanding
theſe, the whole Earth was become wicked and idolatrous ; that therefore this
People whom God had now taken to himſelf, might have all poſſible advantages
to continue in his Fear and Service, and that they might not degenerate as the
reſt of the World had done, he himſelf proclaims unto them that Law by which
he would Govern them, writes it upon Tables of Stone, commits them into the
hands




35.

14.
7, 8,
ژ

Firſt Commandment.
55
1.
ز
to and Drow-
hands of Moſes, whom he had conſtituted his Lieutenant ; and comimands them
to be laid up in the Ark as a perpetual Monument of his Authority, and their
Duty. How wretchedly depraved are our Natures, when even that which is the
very Light and Law of them is ſo obliterated and defaced, that God would ra-
ther intruſt its Preſervation to Stones, than us; and thought it more ſecure when
engraven on ſenſeleſs Tables, than when written on our Hearts !
The Manner wherein this Law was delivered, is deſcribed to be very terrible
and aſtoniſhing : the Wiſdom of God deſign d it ſo, on purpoſe to poſſeſs the
People with the greater Reverence of it; and to awaken in their Souls a due Re-
ſpect to thoſe old deſpiſed Dictates of their Natures, when they ſhould ſee the
fame Laws revived and invigorated with ſo much Circumſtance and Terrouf : For
indeed the Decalogue is not ſo much the enacting of any new Law, as a reviving
of the old by a more ſolemn Proclamation. And for the greater Majeſty and So-
lemnity of the A&tion, we read,
Firſt, That the People were commanded to prepare themſelves two days toge 1,
ther by a Typical Cleanſing of themſelves from all external and bodily Pollutions,
before they were to ſtand in the Preſence of God. So we find it enjoined, They
were to be fanctified, and to waſh their Cloathis, and he ready againſt the third Exod. 19;
Day, whereon the Lord would come down in the fight of all the People, upon 10, 11.
Mount Sinai.
Now this fignifies unto us two things :
Firſt, That we ought to be ſeriouſly prepared when we come to wait before
God in his Ordinances, and te receive a Law at his mouth: Indeed, the Diſpenfa.
tion of the Goſpel is not ſuch a Miniſtery of Terrour, as that of the Law was
God doth not now' ſpeak, unto us immediately by his own Voice, which they that
heard it, were not able to endure; he doth not pronounce his Law in Thunder,
nor wrap it up in Flame and Smoak; but he ſpeaks unto us in a ſtill Voice, by
Men like our ſelves; and conveys the rich Treaſure of his Will unto us in ear.
then Veſſels, of the ſame Mould and Frailty with our felves. He treats with us
by his Meſſengers and Ambaſſadors ; whoſe Errand, though it be delivered with
leſs Terrour, yet ought not to be received with leſs Reverence, for it is God him-
Telf that ſpeaks in them, and by them ; and every word of Truth which they
deliver unto you in the Name of the Great God, and by the Authority of that
Commiſſion which he hath given them, ought to be received with as much pro-
ſtrate Veneration and Affection, as though God himſelf had ſpoken to you imme-
diately from Heaven
Think then how folicitous the Iſraelites were in fitting themſelves for that great
and dreadful Day of hearing the Law; a Day more great and dreadful than ever
any fhall be, except that of Judging Men according to the Law ; think how their
hearts throb'd and thrilld within them, when they heard the clang of the heaven-
ly Trumpets mixt and blended with loud and terrible cracks of Thunder; and both
giving them a Signal of the near Approach of God : think, if you can, what
thoughts they had when they ſaw the Mountain burning with Fire, and inveloped
with Clouds and Smoak, out of which on évety fide were fearful Lightnings ſhout
among them; think how they trembled, when they ſaw the Mountain tremble
and totter under the Weight and Greatneſs of God deſcending down upon it :
And bring with you the ſame Affections, if not ſo terrified, yet as much over-awed,
whenfoever you come to wait upon his holy Ordinances; for it is the fame God
that ſpeaks unto you, and he ſpeaks the ſame things to you, as then he did ; not
indeed with ſuch amazing Circumſtances, yet with the very ſame Authority and
Majeſty
Were God now to come down among you in his terrible Majeſty, or ſhould a
thick Cloud fill this place, and Lightnings flafh out of it ; ſhould you hear the
Thunder of his Voice, I am the Lord; thou shalt have no other Gods before me ;
certainly ſuch a dreadful Glory would make your hearts tremble within you, and
the very Earth' tremble under you : Could you then give way Sloath
fineſs ; could your hearts run gadding after Vanities and Trifles, or could there be
any Object conſiderable enough to divert your thoughts and affections from ſo ter-
rible a Glory? Why believe it, God is as really preſent here, as when he thus
manifeſted
i
56
An Expoſition upon
the

2.
DE
manifeſted himſelf to the Iſraelites; and preſent upon the very faine occaſion too.
He is now delivering lis Law to you, pronouncing his high and ſovereign Com-
mands; and if he ſo far conſults our weakneſs, as not to do it in ſuch an aſtoniſh-
ing manner : Yet far be that diſingenuity from us, that we ſhould be either the
leſs careful to prepare for, or the leſs reverent in attending on the Declarations of
his high Will and Pleaſure, though he makes it known to us by Men of the ſame
Temper, yea, or Diſtempers with our ſelves.
con
Secondly
, If the Iſraelites were to fan&tifie and prepare themſelves to appear
before God at Mount Sinai, how much more ought we to ſanctifie our felves that
we may be meet to appear before God in Heaven? Thật Glory which God ma.
nifeſted when he delivered the Law, is not comparable to the infinite Glory which
he always reveals to the Saints in Heaven: and yet, if the People of the fews
were nor allowed to ſee God, though veiled with a Cloud, and thick Darkneſs,
without being firſt accurately prepared for ſuch a glorious Diſcovery, how much
more ought we to prepare our felves, to waſh our filthy Garments, and to cleanſe
our Souls from all Defileménts both of Fleſh and Spirit, that we may be worthy
to ſtand before God, and to ſee him there where he darts forth the full rays of
his Brightneſs, and cauſeth his Glory for ever to appear without any check or re-
ſtraint, without any cloud or veil interpoſing to hide it.
That's the firſt Circunſtance obſervable in the delivery of the Law.
II. Secondly, The Mount on which God appeared, was to be fenced and rail'd in;
with a ſtrict Prohibition that none ſhould preſúme to paſs the Bounds there ſet
them, nor approach to touch the Holy Mount, under the Penalty of Death. So
we have it, Exod. 19. 12. Which intimates unto us two things :
Firſt, The due Diſtance that we ouglit to keep from God, and teacheth us to
obſerve all that Reverence and Reſpeet which belongs unto Him, as being infinite
ly our Superiour. Certainly, every place where God manifeſts himſelf, at leaſt
whilſt he doth fo, is venerable and awful : and therefore, when God revealed
himſelf to facob in a Dream, and gave him the Repreſentation of a Ladder reach-
ing from Earth to Heaven, Angels upon every round of it, and God on the top;
we find with what awe he refle&ts upon it in his waking Thoughits, Surely the Lord
16,17 is in this place ; and I knew it not. And he was afraid, sind ſaid, How dreadful
is this place ! this is none other but the houſe of God, and this is the gate of
Heaven.
Secondly, This ſetting Bounds and Limits to the Mount, ſignified, as in a
Type, the ſtrictneſs and exactneſs of the Law of God. His Law is our Bounda-
ry, which he hath on purpoſe ſet to keep us from ruſhing in upon his Neck, and
upon the thick Boſſes of his Buckler: And that Soul that ſhall preſume ſo to do,
that ſhall break theſe Bounds, and commit a Trepaſs upon the Almighty, ſhall
ſurely die the Death, even that eternal Death which he hathi tlirearned againſt all
Violaters of his Law.
That is a ſecond remarkable Circumſtance in the delivery of the Law.
III. Thirdly, We liave a Deſcription of the terrible Manner in which God appeared
to pronounce his Law : Thunders, and Lightnings, and Earthquakes, and Fire,
and Darkneſs, were the Prologue and Introduction to it; and were ſo dreadful
as cauſed not only the People to remove, and ſtand afar off, as not able to indure
fuch terrible Majeſty, as we find it, but even affrighted Mofes himſelf, who was
to be Internuncius Dei, the Meſſenger and Herald of God : This we find intima-
ted, Exod. 19. 19. When the Voice of the Trumpet founded long and waxed louder
and louder, Moſes Spake. What it was that he ſaid, is not there mentioned ; but
Heb. 12. in all probability, he then ſpake thoſe words which the Apoſtle hath recorded, So
terrible was the fight, that Mofes faid, I exceedingly fear and quake.
Now this dreadful Appearance of God in the delivering the Law, ſerved for
two End's :
Firft, To affect them with a reverent Eſteem of thoſe Commands which he
fhould impofe upon them : For certainly, unleſs they were poſſeſs'd with most
grofs and beaſtial Stupidity, they muſt needs think thoſe things to be of vaſt and
great Concernment, which were attended with fuch a train of remarkable and
amazing
Gen. 28.
2.


Exodo 206
22,
Firſt Commandment.
57

amazing Circumſtances ; and it is natural for Men to be awed by Pomp and Solem-
nity; the Majeſty of the Commander adding a kind of Authority to the Com-
mand.
Secondly, To put both them and us in mind, that if God were ſo terrible only
2.
in delivering the Law, how much more terrible will he then be, when he ſhall
come to Judge us for Tranſgreſſing the Law! Indeed the whole Apparatus of this
Day ſeems to be Typical of the laſt ; but as it is the condition of all Types, it
Ihall be far out-done and exceeded by its Anti-type. Here were Voices, and Fire,
and Smoak, and the noiſe of a Trumpet ; and theſe ſtruck Terrour into the hearts
of the People, who came only to receive the Law: but oh! think what Conſter-
nation will ſeize upon, and cramp the hearts of Sinners, when the Lord ſhall deſ
cend from Heaven at the laſt Day with a Shout, with the Voice of the Archangel, 1 Thess. 4d
and with the Trump of God, as the Apoſtle deſcribes it. When not a Mountain 16.
only, but the whole World ſhall be burning, Heaven and Earth all on a light
flame about them ; when they ſhall hear the terrible Voice of the Majeſty on
high calling to them, Awake ye Dead, and come away to Judgment; when the
Earth ſhall be univerſally ſhaken, and ſhake the dead Bodies out of their Graves,
when whole Crouds of naked Nations ſhall throng and cluſter about the great Tri-
bunal, not to receive a Law, but a Sentence, a Sentence that ſhall determine their
final and eternal Eſtate : certainly, if the giving of the Law were ſo full of Ter-
rour, much more terrible ſhall be our being judged according to that Law.
And this is another remarkable Circumſtance in the delivery of the Law.
Fourthly, When God himſelf had with his Dread Voice ſpoken to them theſe IV.
Ten Words, their affright and aſtoniſhment was ſo great, that they intreat Moſes
to be the Truchman and Interpreter between God and them. They ſaid unto Mo- Exod. 201
ses, Speak thou with us, and we will bear : but let not God Speak with us, left we 19.
die. Neither is this without a great Myſtery and excellent Signification ; for it
intimates that the Law, as it is diſpenſed to us only from God, is in it ſelf the
Miniſtration of Death and Condemnation : but as it is delivered to us by a Me-
diator, by our Lord Jeſus Chriſt
, (of whom Moſes here was a Type) ſo we may
hear and obſerve it, and obtain eternal Life, not for, but thorough our Obedience
to it. And therefore the Law is ſaid to be ordained by Angels, in the hand of a Gal. 3. 19,
Mediator ; that is, it was folemnly diſpenſed by the Miniſtery of Angels, and then
delivered into the hand of Moſes, to be by him communicated to the People. Now
this intimates unto us, that the Severity and Terrours of the Law were intended
to drive us unto Chriſt, as here they drove the Iſraelites unto Moſes, the Type
of Chriſt, from whoſe mouth the Law ſpake not ſo dreadfully, as it did from
God's.



V.
Fifthly, Upon this Interceſſion and Requeſt of the People, Moſes is called up
into the
Mount, the Law depoſited in his hands, engraven in two Tables of Stone,
by the Finger and Impreſſion of God himſelf, the moſt ſacred Relique that ever
the World injoyed ; but at length loſt, together with the Ark that contained it in
the frequent Removes and Captivities of that People : Neither is this too with-
out its Spiritual Myſtery and Signification; for it notes to us that our Hearts are
naturally ſo hard and ſtony, that it is only the Finger of God that can make any
impreſſion of his Laws upon them. It is well known that the Ark was a moſt
famous Type and Repreſentation of Jeſus Chriſt ;- and the keeping of the Tables
of the Law in the Ark, what doth it elſe mean, but to prefigure to us that the
Law was to be kept and obſerved in him who fulfilled all Righteouſneſs? And
when God doth again write his Laws upon pur Hearts, we alſo keep them in
Chriſt our Ark, whoſe compleat Obedience ſupplies all our Imperfe&tions and
Defeets.

Sixthly, Whereas this Law of the Ten Commandments was twice written by VI.
God himſelf; once before and again after the Tables were in an holy Zeal broken
by Moſes ; this alſo is full of Myſtery, and fignifies the twice writing of the
Law upon the Hearts of Men: firſt, by the creating Finger of God, when he
made us perfectly like himſelf; and then again, by his regenerating Power, gi-
I
ving
58
An Expoſition upon the


ving us a new Impreſſion, and as it were ſetting us forth in a new Edition, but
yet containing the ſame for ſubſtance, as when we came forth at firſt out of the
Creating hand of God; for Regeneration, and the new Birth is but a reſtoring us
to the Image of God, which we defaced by our Fall in Adam, and as it were a
new ſtamping of thoſe Characters of himſelf, in Righteouſneſs and Knowledge,
which were obliterated.
9.
14, 16.
VII. Seventhly, and Laſtly, It is ſaid, that when Mofes came down from the Mount
after his long Converſe with God, his Face ſhone with ſuch a divine and hea-
venly Luſtre, that the Iſraelites were dazled with the Brightneſs, and could not
Exod
. 34. ftedfaſtly look upon him ; and that therefore he was forced to put a Veil over
his Face, to allay and temper thoſe Beams which the reflexion of God's Face and
Preſence had caſt upon him ; but this Veil he laid aſide, when he turned into the
Tabernacle to ſpeak with God. The ſignificancy of which Hiſtory, the Apoſtle
2 Cor.3.13, exprefly gives us, That there was a Veil upon the Heart of the fews, ſo as they
could not ſee to the end of the Law, which is Chriſt Jefus, who is the end of
the Ceremonial Law, by putting an end unto it in its Abrogation; and the end
of the Moral Law, becauſe in him it hath attained its end, for the end of it was
by convincing us of our own Weakneſs and Inability to perform it, to lead us
unto Chriſt, by whoſe Righteouſneſs alone, and not by the Works of the Law,
we are to expect Juſtification before God: Yet there was ſo thick a Veil caſt o-
ver the Law, that the Fews could not look through it upon the Glory that ſhone
in Chriſt, of whom Moſes was ſtill the Type : But when they ſhall turn unto
the Lord, this Veil fhall be taken away, and then ſhall they diſcern the ſignifi-
cancy of all thoſe Ritual Obſervances, and perceive fpiritual Things after a more
fublime and ſpiritual manner.
And thus I have thewn you the Time, the Reaſons, and the Circumſtances of
the delivery of this Epitome of the Law in the Ten Commandments, wherein
many excellent Goſpel-Truths are delineated and ſhadowed out unto us.
But ſome one may ſay, What need all this long Diſcourſe about the Law ? Is
it not fully abrogated by the coming of Chriſt into the World ? Shall we be
again brought under that heavy Yoak of Bondage, which neither we, nor our Fa-
thers were ever able to bear? Doth not the Scripture frequently teftifie, that we
are not now under the Law, but under Grace; that we are freed from the Law,
that Chriſt was made under the Law, to free thoſe who were under the Law;
and therefore to terrifie and over-aw Mens Conſciences by the Authority of the
Law, what elfe is it but a Legal Diſpenſation, unworthy of that Chriſtian Liber-
ty into which our Saviour hath vindicated us, having fulfilled the Law by his O.
bedience, and by his Death abolifh'd it?
To this I anſwer, Far be it from every Chriſtian to indulge himfelf in
centiouſneſs from ſuch a corrupt and rotten Notion of the Law's Abrogation; for
ſo far is it from being aboliſh'd by the coming of Chriſt, that he himſelf exprelly
Matth. s. tells us, He came not to deſtroy the Law, but to fulfil it ; Tày vóuow wangãou, i.e.
either to perform, or elſe to perfect and fill up the Law. And Verſe 18. aflevers,
That till Heaven and Earth paſs away, one-jot or one tittle Shall in no wife pafs
from the Law, until all be fulfilled ; i. l. till the conſummation and fulfilling of
all things ; and then the Law which was our Rule on Earth, ſhall become our
Nature in Heaven.
When therefore St. Paul ſpeaks (as frequently he doth) of the Abrogation, and
Difannulling of the Law, we muſt heedfully diſtinguiſh both of the Law, and
likewiſe of the Abrogation of it. The Law which God delivered by Moſes's Mi-
niſtery, was of three forts :
The Ceremonial
Judicial, and
Moral Law.
The diſtinct Confideration of each of theſe, may afford us ſome light in this matter.
The Ceremonial Law was wholly taken up in injoining thoſe Obſervances of
Sacrifices, and Offerings, and various Methods of Purifications and Cleanſings,




any Li-
17
ز
which
Firſt Commandment.
59

which were tipical of Chriſt, and that Sacrifice of his which alone was able to
take away
Sin.
The Judicial Law conſiſted of thoſe Conſtitutions which God preſcribed the
Jews for their Civil Government : for their State was a Theocracy; and where.
as in other Commonwealths the chief Magiſtrates give Laws unto the People, in
this, the Laws for their Religon, and for their Civil Government, were both Di.
vine, and both immediately from God. So that their Judicial Law was given
them to be the ſtanding Law of their Nation; according to which all Aětions
and Suits between Party and Party were to be tried and determined ; as in all o-
ther Nations there are particular Laws and Statutes for the Deciſion cf Contro.
verfies that may ariſe among them.
But the Moral Law is a Syſtem or Body of thoſe Precepts which carry an uni-
verſal and natural Equity in them, being ſo conformable to the Light of Reaſon,
and the Dictates of every Man's Conſcience, that as ſoon as ever they are declared
and underſtood, we muſt needs ſubſcribe to the Juſtice and Righteouſneſs of them.
Theſe are the three forts of Laws which commonly go under the name of the
Law of Moſes, all of which had reſpect either to thoſe things which prefigured
the Meſſias to come, or to thoſe which concerned their Political and Civil Govern-
ment, as a diſtinct Nation from others; or to thoſe natural Vertues and Duties
of Piety towards God, and Righteouſneſs towards Men, as were common to them
with all the reſt of Mankind.
Now a Law may be ſaid to be null and void two ways :
Privatively, or
Negatively.
Either that it was repealed after it was firſt given, or that its Obligation extend-
eth not, nor ever did extend to ſome People and Nations in the World.
Now I deſire you heeedfully to attend to theſe Propoſitions, for they will be
of great uſe to clear up how far, and in what manner, we are freed from the
Obligation of the Law.
Firſt then, As for the Ceremonial Law we affirm, that to the Jews it is proper-
ly abrogated, and the Obligation and Authority of it utterly taken away and re-
pealed. And concerning this, it is, that the Apoſtle is to be underſtood, when in
his Epiſtles he ſo often ſpeaks of the Abrogation and Diſannulling of the Law;
he ſpeaks it, I ſay, of the Ceremonial Law, and Aaronical Obſervations, which
indeed were ſo fulfilled by Chriſt as to be aboliſh'd: For this Law was given to
be only an Adumbration, and oxtayegoíd, or faint Repreſentation of Chriſt : as in
the Night, while the Sun is in the other Hemiſphere, yet we ſee its light in the
Stars, which ſhine with a borrowed and derived Brightneſs; but when the Sun
is riſen, and diſplays its Beams abroad, it drowns and extinguiſheth all thoſe pet-
ty Lights : fo while Chriſt, the Son of Righteouſneſs, was yet in the other He-
miſphere of Time, before he was riſen with Healing under his Wings, the Fews
ſaw ſome glimmering of his Light in their Ceremonies and Obſervances; but
now that the Day of the Goſpel is fully ſprung, and that Light which before was
but blooming, is fully ſpread, thoſe dimmer Lights are quite drowned and extin-
guiſh'd in his clear Rays; and an utter end is put to all thoſe Rites and Cere-
monies which both intimated, and in a kind ſupplied the abſence of the Sub-
ſtance. So that to maintain now a Neceſſity of Legal Sacrifices, and Purifyings,
and Sprinklings, is no leſs than to evacuate the Death of Chriſt, and to deny the
ſhedding of that Blood, that alone can purifie us from all Pollutions; which is bat
to catch at the ſhadow, and loſe the ſubſtance.
Secondly, In reſpect of us, who are the Pofterity and Deſcendants of the Gen-
tiles, it is more proper to affirm, That the Ceremonial Law was never in force,
than that it was truly abrogated; for the Ceremonial Law was National to the
Ferós, and in a ſort peculiar to them only. Neither did God intend that the Ob-
fervation of it ſhould be impoſed upon any other People, although they ſhould be
profelyted, as a thing neceſſary for their future Happineſs. And this appears by
ſtrong and cogent Reaſons.




I.
/

II.

I 2
60
An Expoſition upon the

23224
2:
3.
Ger. berith
Firſt, Becauſe God expreſly commands all thoſe who were to be fubje&t to the
Exod. 34. Ceremonial Law, that they ſhould appear at Jeruſalem thrice in the Year before
the Lord. Now this Command would have been impoſſible to be obeyed, were
it intended that its Obligation ſhould reach to thoſe Countries which were far re-
mote and diſtant from Jeruſalem.
Secondly, Becauſe all their Sacrifices and Oblations, in which conſiſted the chiefeft.
part of the Ceremonial Worſhip, were to be offer'd up only at feruſalem, which
were alike impoſſible, if this Command of Sacrificing had been intended by God
to be obligatory to all the World. No Sacrifices were accepted by God, but what
were offer'd up in the Temple; and therefore the fews to this day, although
they are very blindly zealous of the Law, yet offer no Sacrifices unto God, look-
ing upon themſelves as diſpenſed from that Duty, becauſe of their Diſperſion, and
the impoſſibility of aſſembling themſelves to Ferufalem to do it : And therefore
doubtleſs that Command, even whilſt it was in force, obliged hone but the Jewiſh
Nation, who living not far from their Metropolis, might with conveniency enough
aſſemble themſelves together to that Holy Service.
And Thirdly, We find that even before Chriſt's coming, the Jews themſelves
did not impoſe the Obſervation of the Ceremonial Rites of their Law, upon all
thoſe Heathens whom they won over to be Profelytes to their Religion ; for their
Profelytes were of two forts :
Such as were Profelyti Legis, who became perfeet Jerus in Religion, lived among
Proſelyti them, and engaged themſelves to the full Obſervance of the whole Law.
Federis,and
called alſo Ger, thedek, Proſelyti Juſtitie.
And ſuch as were called Profelyti Portæ ; that is, thoſe Heathens who were ſo
far converted, as to Acknowledge and Worſhip, the only true God, although they
lived in other Nations, and obliged not themſelves to the performance of what
the Levitical Law required : theſe the Fews admitted into Participation of the
ſame common Hope and Salvation with themſelves, when they profeſſed their
Theſe Pre- Faith in God the Creator, and their Obedience to the Law of Nature, together
cepçs were; with the Seven Traditional Precepts of Noah.
am
..
miniſtration of Juſtice upon Offenders. 2. Renouncing of Idolatry. 3. Worſhipping the true God, and keeping the Sabbath.
4. Abſtaining from Murther. 5. From Fornication. 6. From Kobbery. 7. From eating of blood,, ow any Member of a Beaft
taken from it alive.
From all which it clearly appears, that the Ceremonial Law, to ſpeak properly,
is not abrogated to us Gentiles, it never being given with an intent to oblige us ;
but it is truly abrogated and diſannulled to the Jews by the coming of Chriſt, the
Meſſias into the World, in whom all theſe Types were to receive their full Accom-
pliſhment. And concerning the Ablation of this Ceremonial Law, we muſt under-
Itand the Apoſtle, when he frequently and earneſtly aſſerts the Liberty of Believers,
and their Freedom from the Law; that is, the believing Jews were pofitively freed
from the neceſſity of obſerving it ; and the believing Gentiles were negatively free
from obſerving it at all.
And for the farther clearing of this Matter, we muſt know that in the very be-
ginning of the Church, there aroſe great Diffention between the believing Jews,
and the believing Gentiles, concerning the Neceſſity of obſerving the Levitical Law:
Among theſe for we find, Acts 15. 5. That certain of the Sect of the Phariſees which believed,
affirmned, That it was needful to Circumciſe the Gentiles, and to command them
was a Ring-
leader, as
to keep the Law of Moſes. Which yet was greater Rigour than was formerly uſed
Epiphanius to the Profelyte Party. To determine this Queſtion, the Apoſtles and Elders meet
affirms. together in a Council at Jeruſalem ; where after ſome Debate, the whole Reſult
Hareſ. 13. ſeems in brief to have been this: That the believing Jews might ſtill, without
Offence; obſerve the Rites and Ceremonies of the Law; for though the Necef-
ſity of them were now abrogated, yet the Uſe of them might for a ſeaſon be
lawfully continued; though they were mortua, yet not mortifere ; dead they were
but hitherto not deadly : * They were expired, yer ſome time
* Cum veniſſet fides que pri- was thought expedient for their decent Burial.
us illis obſervationibus prænun,
And therefore
ciata poſt mortem do refurre&tio-
we find St. Paul himſelf, who ſo earneſtly in all his Epiſtles op-
nem Domini revelata est, ami. poſeth the Obſervation of the Ceremonial Law, yet he himſelf
ſubmits


The
Cerinthus
ز
Firſt Commandment.
61

ſubmits to the uſe of thoſe Rites, and purifierh himſelf in the Serant tanquam vitam Officii
Temple according to the Law, Alls 21.
26. yca, he alſo cir: sui
. Veruntamen tanquam de-
cumciſeth Timothy, becauſe he was the Son of a feweſs, Afts ficiis deducenda erant quodam-
16. 3. by which he evidently declares, That thoſe Believers who modo ad Sepulturam, nec ſimu-
were of that Nation, though they were freed from the Necefli- late ſed Religioje; non autem
ty of, yet they might lawfully as yet, obſerve the Aaronical Con- deferenda continuo vel, inimico-
rum obtre&tationibus, tanquam
ftitutions, eſpecially when to avoid giving of Offence, it might be
canum morfibus projicienda.
expedient ſo to do. So tender a thing is the Peace of the Church, Proinde nunc quiſquis Chriftia-
that even abrogated Rites and Ceremonies Thould not be violent- norum, quamuis fit ex fudeis
ly rejected, to indanger a Wound and Schifin ; and therefore ſimiliter es celebrare voluerit,
inuch lefs ought conſtituted and received Rites in things of lefs non erit pius deductor, vel baju-
moment than Sacrifice and Circumciſion, be ſo ſtifly and pertinati- violator. Aug. Ep.1g. ad Hiero-
ouſly oppugned to the incurable Breach and Diviſion of the Church.
nym.
But then concerning the Gentiles; although before the coming of Chriſt, they
might become perfect Proſelyres to the whole Law of Moſes, and
receive the Seal of Circumcifion, as * many of thein did, yet af Jui
. Anti 20.2. although Oro-
Izates King of Adiabena,
ter the Evangelical Do&trine was conſummate, and the Apoſtles fius
, 1. 7. c. 6. affirms him to
ſent into all the World to preach it to every Creature, they by have been a Chriſtian, yet that
the Holy Ghoſt determine, in that firſt Council of the Church, he was circumciſed according to
That the Gentiles ſhould by no means be burthened with any of the mind of his firſt Inſtructor
thoſe Impoſitions : but as they were heretofore by the fews Ananias, the ſame Joſephus
.
themſelves concluded to be in a ſafe Condition, even as many of
them as worſhipped the true God, and obſerved the Commandments of Noah;
ſo now the Apoltles Decree to preſerve them in the ſame Liberty; and therefore
write unto them, That they ſhould not ſubject themſelves to the dogmatizing Com-
mandments of falſe Teachers, who required them to be circumciſed, and to keep
the Ceremonial Law; but that from as many as believed, nothing more was re-
quired than only to abſtain from Meat offered to Idols, and from Blood, and from
Things ſtrangled, and from Fornication ; i.e. (as Judicious Mr. Hooker very pro. Eccleſ. Pol.
bably interprets it) from inceſtuous Marriages within prohibited Degrees. And lib. 4.
all thoſe Commands laid upon them by the Apoſtles, are the very Precepts of
Noah. But Circumciſion, and other Obſervances of the Ceremo-
nial Law, they were not obliged to ; * yea, they were obliged * The Reaſon why the Gen-
not to obſerve them, as being Subverſions of their Souls, Afs5. remoniál Law, even then when
tiles ought to
24. And therefore we find that the ſame holy Apoſtle who him-
the believing Jews might law-
ſelf circumciſed Timothy, becauſe he was the Son of a feweſs, fully do it, I ſuppoſe was this
,
when he writes to the Gentiles, he tells them exprefly, That if That there lying no precedent
they be circumciſed, Chriít ſhall profit them nothing, Gal. 5. 2.
Obligation upon them to do it, as
there did upon the Jews, they
could have no other Motive to perſuade them to ſubmit to theſe Obſervances, unleſs it were an Opinion, that they were nie-
ceſſary in themſelves for their Juſtification before God. Which was indeed to evacuate the Death of Chriſt, and overthrow
tlse Foundation of the Goſpel.
And thus we ſee how far and in what ſenſe the Ceremonial Law is abrogated.
Thirdly, As concerning the Judicial Law, and thoſe Precepts which were given III.
the Jews for the Government of their Civil Sate; that Law is not at all abroga-
ted, not to us, for it was never intended to oblige us. Neither indeed is it at
all neceſſary, that the Laws of every Nation ſhould be conformed to the Laws
which the Jews lived under ; for doubtleſs, each State hath irs liberty to frame
fuch Conſtitutions as may beſt ſerve to obtain the ends of Government : And there-
fore, although the Puniſhment of Theft were ordained by God himſelf to be fome.
times a double, ſometimes a four-fold, ſometimes a five-fold Reſtitution, yet are Exod. 22.
not our Laws to be condemned, which ordain the Penalty of this Tranſgreſſion 1, 4.
to be no leſs than Death ; for the Reaſon and Neceſſity of every Nation is the beit
Rule and Meaſure for thoſe Laws by which they are to be governed.
Neither is the Judicial Law abrogated to the Jews; for though now in their
ſcattered State the Laws ceaſe to be of force, becauſe they ceaſe to be a Body Po-
litique, yet were their Diſperſion again collected into one Republick, moſt pro-
bably the fame National Laws would bind them now, as did in former times, wlien
they were an happy and flouriſhing Kingdom.
O O
Hogyanok alebo polotoka Fourthly


62
An Expoſition upon the
I.
IV. Fourthly, As concerning the Moral Law, of which I am now treating, that is
partly abrogated, partly not; abrogated as to ſome of its Circumſtances, but not
as to any thing of its Subſtance, Authority, and Obligation.
Firſt, The Moral Law is abrogated to Believers as it was a Covenant of Works:
For God in Man's firſt Creation wrote this Law in his heart, and added this San-
{tion unto it, If thou doſt this, thou ſhalt live; if not, thou ſhalt die the Death.
Now all Mankind ſinning in Adam, and thereby contracting an utter Impotency
of obeying that Law, that we might not all periſh according to the rigorous Sen-
tence of it, God was graciouſly pleaſed to enter into another Covenant with us,
promiſing a Saviour to repair our loſt and decayed Condition, and Eternal Life up-
on the eaſier Terms of Faith and Evangelical Obedience. Indeed all thoſe who ei-
il ther never heard of Jeſus Chriſt, or do reject him, are ſtill under the Law as a Co-
venant ; and therefore their Eſtate is moſt wretched and deplorable ; for being
Tranſgreſſors of the Law, there remaineth nothing for them, but a certain fearful
teks looking for of Wrath and fiery Indignation to devour them as the Adverſaries of
God : but thoſe who are true Believers, are under a better Covenant, even the
of a Covenant of Grace, wherein God hath promiſed unto them Eternal Life upon the
da Condition of their Faith; and they may with full aſſurance of Hope, to their un-
she ſpeakable joy and comfort, expect the performance of it. And therefore,
2.
Secondly, To them alſo the Moral Law is abrogated, as to its condemning Pow-
er. Though it ſentenceth every Sinner to Death, and curſeth every one who con-
tinueth not in all things that are written therein, to do them ; yet through the In-
tervention of Chriſt's Satisfaction and Obedience, the Sins of a Believer are graci-
ouſly pardoned, and the venom and malignity of the Curſe is aboliſh’d, it being
diſcharged wholly upon Chriſt, and received all into his Body on the Croſs, Gal
.
3. 13. Chriſt baih redeemed us from the curſe of the Law, being made a curſe for
14s; and therefore we may triumphantly exult with the Apoſtle, Rom. 8. 1. There
is now no condemnation to them that are in Chriſt Jesus.
In theſe two reſpects Believers are indeed freed from the Moral Law, As it hath
the Obligation of a Covenant; and as it hath a Power of Condemnation.
But Thirdly, As it hath a power of obliging the Conſcience as a ſtanding
Rule for our Obedience, ſo it remains ſtill in its full Vigour and Authority ; it ſtill
directs us whac we ought to do, binds the Conſcience to the performance of it,
brings guilt upon the Soul, if we tranſgreſs it, and reduceth us to the neceſſity ei-
ther of bitter Repentance, or of Eternal Condemnation : For in this ſenſe, Heaven
joka and Earth Shall ſooner pafs away, than one jot or tittle Shall paſs from the Law.
And therefore the Antinomian is to be abominated, that derogates from the va-
lue and validity of the Law, and contends, That it is to all purpoſes extin&t unto
Believers, even fo much as to its preceptive and regulating Power ; and that no
other obligation to Duty lyes upon them who are in Chriſt Jeſus, but only from the
Law of Gratitude: that God requires not Obedience from them upon ſo low and
ſordid an account, as the fear of his Wrath and dread Severity, but all is to flow
only from the Principle of Love, and the ſweet Temper of a grateful and ingenious
III Spirit.
But this is a moſt peſtilent Doctrine which plucks down the Fence of the Law,
and opens a Gap for all manner of Licenciouſneſs and Libertiniſm to ruſh in upon
the Chriſtian World ; for ſeeing that the Moral Law is no other than the Law of
Nature written upon Man's heart at the firſt, ſome Pofitives only being ſuper-added,
upon the ſame account as we are Men, upon the ſame we owe Obedience to the
Dictates of it. And indeed, we may find every part of this Law inforc'd in the
Goſpel ; charg’d upon us with the fame Threatnings, and recommended to us by
the ſame Promiſes, and all interpreted to us by our Saviour himſelf to the great-
eſt advantage of Strictneſs and Severity. We find the ſame Rules for our Actions,
the ſame Duries required, the fame Sins forbidden in the Goſpel, as in the Law;
only in the Goſpel we have theſe Mitigations, which were not in the Covenant of
Works:
Firſt, That God accepts of our Obedience if it be, ſincere voto & conamine, in
earneit deſires and endeavours; although we cannot attain that perfect Exactneſs
and ſpotleſs Purity which the Law requires, yet we are accepted through Chriſt,
according to what we have, and not according to what we have not, if ſo be we
indulge not our ſelves in a wilful Sloth and Contempt of the Law. Secondly,
3.

1.
Firſt Commandment.
63

2.
Secondly, The Goſpel admits of Repentance after our Fall
, and reſtores us a-
gain to the Favour of God upon our true Humiliation: but the Law as a Cove-
nant of Works, left no room for Repentance, but required perfect Obedience with-
out the leaſt Failure ; and in caſe of Non-performance, nothing was to be expect-
ed but the Execution of that Death it threatned.
Yet withal, an higher degree of Obedience is now required from us under the
Diſpenſation of the Goſpel, than was expected under the more obſcure and ſha-
dowy Exhibitions of Goſpel-Grace, by legal Types and Figures. We confefs,
that the Ifraelites before the coming of Chriſt, were no more under a Covenant of
Works, than we are now : but yet the Covenant of Grace was more darkly ad-
miniſtred unto them: And therefore we having now received both a clearer Light
to diſcover what is our Duty, and a more plentiful Effuſion of the Holy Ghoſt, to
enable us to perform it; and better Promiſes, more expreſs and fignificative Te-
ſtimonies of God Acceptance, and more full Aſſurance of our own Reward; it
lies upon us, having all theſe Helps and Advantages above them, to endeavourida
that our Holineſs and Obedience ſhould be much ſuperiour to theirs ; and that for kring
we ſhould ſerve God with more Readineſs and Alacrity, ſince now by Jeſus Chriſt
our Yoak is made eaſie, and our Burthen light.
So that you ſee, we are far from being diſpenſed with for our Obligation to O.
bedience : but rather that Obligation is made the ſtricter by Chriſt's coming into
the World: and every Tranſgreſſion againſt the Moral Law is inhàunced to an ex-
ceſs of Sin and Guilt, not only by the Authority of God's Injunction, which ſtill
continues inviolable, but likewiſe from the Sanétion of our"Mediator and Redeem-
er, who hath invigorated the Precepts of the Law by his expreſs Command, and
promiſed us the aſſiſtance of his Spirit to obſerve and perform them.
Now here before I can come particularly to treat of the Words of the Deca-
logue, I think it requiſite to propound ſome general Rules for the right Under-
ſtanding and Expounding of the Commandments, which will be of great uſe to us
for our right apprehending the full Latitude and Extent of them. The Pfalmift Pſal. 119.
tells us, That the Commandments of God are exceeding broad. They are exceed-96.
ing ſtraight, as to any Toleration or Indulgence given to the unruly Luſts and Ap-
petites of Men ; but exceeding broad, in the Comprehenſiveneſs of their Injuneti-
ons, extending their Authority over all the Actions of our Lives. Now that we
may conceive ſomewhat of this Breadth and Reach of the Law of God, obſerve
theſe following Rules :
Firſt, All thoſe Precepts which are diſperſed in the Holy Scriptures, and con I.
cern the regulating of our Lives and Actions, although they are not to be found ex-
preſly mentioned in the Decalogue, yet may they very aptly be reduced under one of
theſe Ten Commands. There is no Duty required, nor Sin forbidden by God, bút
it falls under one, at leaſt, of theſe ten Words, and ſometimes under more than
one: and therefore to the right and genuine Interpretation of this Law, we muſt
take in whatſoever the Prophets, Apoſtles, or our Lord Chriſt himſelf hath taught,
as Comments and Expoſitions upon it; for the Decalogue is a Compendium of
all that they have taught concerning Moral Worſhip and Juſtice ; yea, our Saviour
doth Epitomize this very Epitome it felf, and reduceth thoſe ten Words into two,
Love to God, which comprehendeth all the Duties of the firſt Table; and Love
to our Neighbour, which comprehendeth all the Duties of the ſecond Table ; and
tells us, that upon theſe two hang all the Law and the Prophets, Matth. 22. verſe
37. to verſe 41. And certainly, a due Love of God, and of our Neighbour, will
make us careful to perform all the Duties of Religion to the one, and of Juſtice to
the other, and keep us from attempting any Violation to his Honour, or Violence
to their Right. And therefore the Apoſtle tells us, That Love is the fulfilling of Rom. 13.
the Law ;and, 1 Tim. 1. 4. that the end of the Commandment is Charity, or Love;
the End, i. e. the Completion, or the Conſummation of the Commandment, is
Love both to God, and one another. But concerning this, I ſhall have occaſion
to ſpeak more largely hereafter.
Secondly, Since moſt of the Commandments are delivered in Negative or Pro IT,
hibiting Terms, and only the Fourth and Fifth in Affirmative or Injoining. We may
obſerve
64
An Expoſition upon the

lit, m.
obſerve this Rule, That the Affirmative Commands include in them the Prohibi-
tion of the contrary Sin; and the Negative Commands include the Injunction of
the contrary Duty: for it is neceſſary that the contrary to what is forbidden, muſt
be commanded; and again, the contrary to what is commanded, muſt be forbid-
den ; as for inſtance, God in the Third Commandment, forbids the taking of his
Name in vain, therefore by conſequence the hallowing and fan&tifying his Name
is therein commanded. The Fourth requires the fančtifying of the Sabbath-day ;
therefore it ſurely followeth, that the Prophanation of it is thereby forbidden.
The Fifth commands us to Honour our Parents; therefore it forbids
us to be Dif
obedient or Injurious to them. And ſo it is eaſie to collect of the reſt.
III.
Thirdly, Obſerve alſo, That every Negative Command binds ſemper and ad
ſemper, as the Schools ſpeak ; i. l. always and to every moment of time : but
the Affirmative Precepts, tho' they bind always, yet they do not
* Licet Præceptum affirmati- bind to every moment ; indeed as to the * habit of Obedience they
vum non obliget ad ſemper ita do, but not as to the A&ts. To make this plain by inſtance :
ut ſemper atu impleatur, vel
a&tu de eo cogitatur, obligat ta-
The Firſt Commandment, Thou Malt have no other Gods before
men ad ſemper ſecundum habi- Me, bindeth always, and to every moment of time ; ſo that he
tum, ita ſcil. ut homo ſemper is guilty of Idolatry, whoſoever ſhall at any time ſet up any o-
fit ità diſpoſitus, quod ſemper fit ther God to worſhip, beſides the Lord Jehovah : But the Affir-
paratus implere preceptum quo- mative Precept, which is included in this Negative, viz. To
rand. lib. 2. dift. 22. queft. 3. Worſhip, to Love, to Invoke, to depend upon this God, obligeth
us always, for we muſt never act contrary hereunto; and like-
wiſe it obligeth us to every moment of time, in reſpect of the
Habits of Divine Love, and Faith, and Worſhip, yet it doth not oblige us to eve-
ry moment, in reſpect of the Aếts of theſe Habits; for it is impoſible to be al-
ways a&tually praying, actually praiſing, and actually worſhipping of God ; neither is
it required that we ſhould, for this would make one Duty ſhock and interfere with
eit another. So likewiſe the Fourth Commandment, which is Affirmative, Remember that
thou keep holy the Sabbath day obligeth always; and whoſoever at any time prophanes
the Sabbath, is guilty of the Violation of this Law : but it doth not, it cannot ob-
lige to every moment of time, ſince this Day only makes its weekly returns, and every
parcel of time is not a Sabbath-day. So likewiſe the Fifth Commandment is po-
ſitive, Honour thy Father and thy Mother, and binds always, ſo that we fin if at a-
ny time we are refractory and diſobedient unto their lawful Commands : but it
doth not oblige to the Aets of Honour and Reverence in every moment of time,
for that is impoſſible, or were it not, it would be but mimical and ridiculous.
But now the Negative Precepts oblige us to every moment of time; and who-
ſoever ceaſeth the Obſervation of them for any one moment, is thereby involved
in Sin, and becomes guilty, and a Tranſgreffor before God: Such are, Thou ſhalt
not take the Name of the Lord thy God in vain. Thou ſhalt not Kill. Thou ſhalt
not Steal. Thou ſhalt not commit Adultery, &c. Now there is no moment of time
whatſoever that can render the Non-obſervation of theſe Commands allowable ;
nor are there any circumſtances that can excuſe it from Guilt: Whoſoever doth
prophane the Name of God by raſh ſwearing, or trivial or impertinent uttering of
it; whoſoever ſheds innocent Blood; whoſoever purloins from another what is
rightly his ; whoſoever is guilty of any Uncleanneſs, let it be at what time, in
what place, after what manner ſoever, let it be done paſſionately or deliberately,
whether he be tempted to it or not, yet he is a Tranſgreſſour of the Law, and li-
able to that Curſe and Death which God hath threatned to inflict upon every Soul
of Man that doth evil : whereas in the Affirmative Precepts there are ſome times
and ſeaſons to which we are not bound, ſo as actually to perform the Duties in-
joined us. This I ſuppoſe is clear, and without Exception.
IV. Fourthly, Obſerve this Rule alſo, That the ſame Precept which forbids the ex-
ternal and outward A&ts of Sin, forbids likewiſe the inward Deſires and Motions
of Sin in the Heart; and the ſame Precepts which requires the external Acts of
Duty, requires likewiſe thoſe holy Affections of the Soul, that are ſutable there
unto: As for inſtance, The ſame Command that requires me to Worſhip God,
exacts from me not only the outward ſervice of the Lip, or of the Knee, but much
14
more

Firſt Commandment.
65
ET DHE
more the inward Reverence and Affection of my Soul ; that I ſhould proftrate,
not my Body only, but my very Heart at his Feet, fearing him as the greateſt God,
and loving him as the greateſt Good, and with all the tenderneſs and dearneſs of
an amorous and raviſh'd Soul, cleaving unto him, and claſping about him as my on-
ly Joy and Happineſs. And therefore, thoſe are highly guilty of the Violation of
this Command, who worſhip God only with their Bodies, when their Hearts are
far eſtranged from him ;, offering up only the ſhell and husk of a Duty, when
the pith and ſubſtance which ſhould fill it, is given either to the World, or to
their Luſts : Such as theſe are guilty of Idolatry, even in ſerving and worſhipping
the true God; for they ſet up their Idols in their Hearts, when they come to in-
quire of him ; as the Prophet complains, Ezek. 14. 7.
So likewiſe that Poſitive Command, Honour thy Father and thy Mother, doth
not only require from us the external Acts of Obedience to all the lawful Corrie
mands of our Parents, and Magiſtrates, and thoſe whom God hath ſet in Autho-
rity over us, but requires farther, an inward Love, Veneration, and Eſteem for
them in our Hearts. For tho' Men can take no farther cognizance of us, than by
our Overt-acts, and if thoſe be regular, they are likewiſe ſatisfactory to all Ha-
mane Laws; yet this is not ſufficient Satisfa&tion to the Law of God, who is the
Diſcerner and Judge of the Heart and Soul, and whoſe Law hath this ſpecial Pre-
rogative above all others, That it can with Authority preſcribe to our very
Thoughts, Deſires, and Affections.
And then, as for Negative Commands; they do not only forbid the external
Acts of Sin, but the inward Motions of Luſt, finful Deſires, and evil Concu-
piſcence. And thus we find it at large, Matth. 5. where our Saviour makes it a
great part of his moſt excellent Sermon upon the Mount, to clear and vindicate
the Moral Law from the corrupt Gloffes and Interpretations of the Scribes and
Phariſees; and to ſhew, that the Authority of the Law reached, not only to pro-
hibit finful Actions, as that corrupt Generation thought, but finful Affections too;
conſult Verſe 21. Ye have heard, that it was ſaid by them of old time, Thou shalt
not kill : and whoſoever ſhall kill
, ſhall be in danger of the Fudgment. Here they
ſtopt, in the very bark and rind of the Command; and thought it no Offence, tho
they ſuffered their Hearts to burn with Wrath, and Malice, and Revenge, ſo long
as they pent it up there, and did not ſuffer it to break forth into bloody Murther.
But what faith our Saviour Verſe 22? But I ſay unto you, That whoſoever is angry
with his brother without a cauſe, Shall be in danger of the judgment : and whoſoever
Shall ſay unto his brother, Racha, ſhall be in danger of the council : but whoſoever
Mall Say, Thou fool, ſhall be in danger of hell-fire. You ſee here, that not only
the horrid Sin of Murther is forbidden by the Law, but all the Incentives to it, and
Degrees of it, as Anger conceived inwardly in the Heart, or expreſs’d outward-
ly in Words.
I cannot paſs this place without giving you ſome Light for the right under-
ſtanding of it :
Here are three Degrees of Sin, ſhort of Murther, yet all forbidden by the ſame
Precept which forbids that : Cauſeleſs Anger againſt thy Brother; calling him
Racha, and calling him, thou Fool; whereof the one ſtill exceeds the other in guilt;
Racha fignifies a ſimple witleſs Fellow, commonly uſed to upbraid ſuch as were
weak and ignorant : Mauge, or thou Fool, fignifies one that is not only ignorant, but
wicked and ungodly ; as the Scripture frequently uſeth the word in that ſenſe,
which is a far greater Reproach, than meerly to call him weak or filly. Now
according to theſe three degrees of Sins, our Saviour proportions three degrees of
Puniſhment to be inflicted on thoſe that are guilty of them, each ſeverer than o-
ther : cauſeleſs Anger ſhall bring them in danger of the Judgment ; Racha, in dan-
ger of the Council; and thou Fool, in danger of Hell-fire ; that is, they ſhall
make them liable to the Puniſhments inflicted by theſe.
But now to underſtand the full ſcope and meaning of our Saviour in theſe Allu-
fions, we muſt have recourſe to the Hiſtory of the Jewiſh Commonwealth : and
there we find that they had two Courts of Judicature eſtabliſh'd among them,
the leſſer and the greater Sanhedrim ; the leſſer conſiſted of twenty three Perſons,
and was erected not only in Jeruſalem, but in every conſiderable City among the
Fews, where there were fixſcore Houſholders; theſe had Authority to infli&t Ca-
K
pital
66
An Expoſition upon the

Evang.
dub. 139.
Luke 13.
33.
pital Puniſhments upon Malefactors : but
yet as the higheſt Crimes fell not under
their Cognizance, ſo neither their fevereſt Puniſhments under their Award. And
this Conſiſtory our Saviour calls here the Judgment; and tells, That whoſoever
is angry with his Brother without a cauſe, ſhall be liable to a Puniſhment corre-
ſpondent to that which this Sanhedrim was impower'd to inflict ; ſtill applying
Temporals to Spirituals, that is, he ſhall be liable to Eternal Death, though not
ſo ſeverely executed, as it would be for Crimes of a more heinous nature.
Their greater Sanhedrim was their Supreme Court of Judicature, and conſiſted
Vide Span- of ſeventy Elders, beſides their chief Speaker or Moderator. You will find their
hem dub. firſt Inſtitution to have been by Divine Authority, Numb. 11. 16. They fat only
in feruſalem; their Sentence was deciſive and determining, from which there lay
no Appeal: they were to Judge of all harder Matters, which could not be de-
termin’d by other Courts, as Cauſes concerning a whole Tribe, or the whole Nati-
on ; Cauſes of War and Peace; Cauſes concerning the High-Prieſt, and the Mif-
fion and Authority of Prophets that ſpake unto them in the Name of the Lord :
And this may be the occaſion of that Speech of our Saviour, It cannot be that
a Prophet periſh out of Jeruſalem ; becauſe in Jeruſalem alone was this Sanhe-
drim conſtituted, which was to judge of the Prophets, whether they were true or
falſe : this Sanhedrim our Saviour here calls the Council. And they had Power
not only of Life and Death, ( as the other had ) but likewiſe of inflicting Death
in a more ſevere and tormenting manner than the other. And therefore our Sa-
viour faith, Whoſoever ſhall call his Brother Racha, a vain witleſs Fellow, ſhall
be in danger of the Council ; wherein he ſtill brings the degrees of Puniſhments
among the Jews, to allude to the Puniſhment of Sins in Hell ; and ſo the mean-
ing is, that as he who ſhall caufeleſly be angry with his Brother, expoſeth him-
ſelf to the danger of eternal Death ; ſo he that ſhall ſuffer his anger to break
forth into any reproachful or reviling Language, although his Taunts be not very
bitter nor biting, only to call him a weak filly Perfon ; yet hereby he incurs the
danger of a feverer Sentence, and execution of it upon him for ever.
But now the ſevereſt Sentence which this Sanhedrim could pronounce againſt
the greateſt Malefactors, was that they ſhould be burnt alive with Fire. This Exe-
cution was always performed in the Valley of Hinnom, joining to Jeruſalem, which
being a place wherein were frequent Fires made, both in Idolatrous times for the
facrificing of their Children to Moloch, and in their Purer times for conſuming the
Filth of their City, and that which was as bad,
their Malefactors; it is not un-
frequent in the Scripture to denote Hell by this Tophet, this Valley of Hinnom ;
which for its continual Fires, was a lively Type and Repreſentation of it; yea,
the very Scripture-name for Hell, Terra, ſeems to be derived from the Valley of
Hinnom.
among the Fews one of their higheft'and levereit Punishments, and nevernínfiae
ed but where the Crime was very groſs and flagitious ; ſo faith our Saviour, He
that faith to his Brother, Magě, fool, ſhall be in danger of Gehennâ, of Hell-
fire, i. e. of a feverer Puniſhment in the true Hell, than thoſe who were either
caufeleſly angry, or expreſſed their anger in more tolerable Reproaches, although
even they alſo ſhall (without Repentance) be eternally puniſh'd. So that the
ſenſe of our Saviour in all this Alluſion, ſeems to be this: That whereas the
Scribes and Phariſees had reſtraind that Command, Thou ſhalt not kill, only to
actual Murther, as if nothing elſe were forbidden beſides open Violence and Blood;
our Saviour contrariwiſe teacheth, That not only that furious and barbarous Sin
of Murther, but alſo raſh and cauſeleſs Anger, though it only eſtuate and boil in
the Heart, much more if it caſt forth its foam at the Mouth in reviling Speeches,
fall under that Prohibition, Thou shalt not kill. All theſe Degrees deſerve to be
puniſh'd with eternal Death; but, as among the Fews, ſome were puniſh'd with
lighter, others with more grievous Penalties, ſo ſhall it be at the great Judgment:
Anger in our Hearts ſhall be condemned with eternal Puniſhments, but if it break
forth into reviling Expreſſions, the Condemnation ſhall be more intolerable, and
by ſo much more, by how much the Reproaches are more bitter and farcaſtical.
This, in brief, Í take to be the true meaning of this difficult Speech of our Sa-
viour, the whole ſcope whereof thews, That not only the grofs Aas of Sin, but
alſo

Firſt Commandment.
67
alſo the inward Diſpoſitions, and corrupt Affections unto Sin, and every degree
and tendency towards it, are forbidden and threatned by the holy Law of God.
So likewiſe, Verſe 27. of this sth Chapter, Ye have heard that it was ſaid by
them of old time, Thou ſhalt not commit adultery. But I ſay unto you, That whoſo-
ever ſhall look upon a woman to luſt after ber, hath committed adultery already
with her in his heart. Here our Saviour brings inward Concupiſcence to the Bar,
and makes the Heart and Eye plead guilty, although poſſibly ſhame or fear might
reſtrain the groſſer acts of Filthineſs.
Thus, by theſe few Inſtances, although many more might be added, I have
ſhewn, that the fame Precept which forbids the outward ačts of Sin, forbids like-
wiſe the inward deſires and motions of Sin in the Heart.
And indeed, there is a great deal of reaſon for it: For God who is our Law-
giver, is a Spirit; he ſeeth and converſeth with our Spirits. There is not the
leaſt thought that fits in thy Soul, not the leaſt ſhadow of an imagination caſt
upon thy Fancy, not the ſtilleſt breathing of a deſire in the Heart, but God is pri-
vy to it; he fees to the very bottom of that deep ſpring and fource of Thoughts
that is in thy Heart; he beholds them in their cauſes and occaſions; and knows
our thoughts, as the Pfalmiſt ſpeaks, afar off: he beholds our Souls more clear-
ly and diſtinctly than we can behold one anothers Faces; and therefore it is but
fit and rational, that his Laws ſhould reach as far as his Knowledge, and that he
ſhould preſcribe Rules to that, whoſe irregularity he can obſerve and puniſh.
Hence it is that the Apoſtle, conſidering what an Energy the Law had upon that
part of Man which ſeemed moſt free and uncontrolled,
his Mind and Spirit
, calls
it a Spiritual Law, We know, faith he, that the Law is Spiritual ; and that, be- Rom. 7.14.
cauſe the ſearching and convincing power of it enters into our Spirits, cites our
thoughts, accuſeth our deſires, condemns our affections, which no other Law in
the World, beſides this, can do: For how juſtly ridiculous would thoſe be, that
ſhould command us not to think diſhonourably of them, not to deſire any thing to
their detriment and prejudice ; and ſhould threaten us with Puniſhments in caſe
of Diſobedience? but the Law of God comes into our Conſciences with Authori-
ty, and in the Name of the great God, requires his Peace to be kept among our
tumultuous and ſeditious Affections, beats down their carnal Weapons, and gives
Conſcience a power either to ſuppreſs all rebellious Inſurrections againſt the Maje-
fty of Heaven, or elſe to indite, accuſe, and torment Men for them. And there-
fore the Word of God is by the Apoſtle ſaid to be quick and powerful, and ſharper Heb. 4.12.
zhan any two-edged ſword, piercing even to the dividing aſunder of ſoul and spirit,
and of ihe joints and marrow, and is a diſcerner of the thoughts and intents of
the heart.
That is therefore a fourth Rule for the right underſtanding of the Extent and
Latitude of the Commands.

V.
Fifthly, Another general Rule is this, That the Command doth not only forbid
the Sin that is exprefly mentioned, but all Occaſions and Inducements leading un.
to that Sin; and therefore we may obſerve, that there are many Sins that are not
exprefly forbidden in any one Commandment, but yet are reductively forbidden
in every one, towards the Violation of which they may prove Occaſions. And as
ſome one Sin may be an
occaſion to all others, ſo it may be well ſaid to be forbid-
den in every Precept of the Decalogue; I ſhall inſtance only in two of this kind,
and they are, Familiarity with evil Perſons, or keeping of evil Company ; and that
reigning Sin of Drunkenneſs.
For the firſt of theſe it is evident, that though it be not expreſly and in terminis
forbidden in any one Commandment, yet as it is a ſtrong Temptation and Induce-
ment to the Violation of each of them, ſo it is a Sin againſt them all. There are
no ſuch fure Factors for the Devil, as wicked Company, who will ſtrive to rub
their Vices upon as many as they can infect: and therefore thou who delighteſt
in the company either of Atheiſts, or Idolaters, or Swearers, or Sabbath breakers,
or Diſobedient Rebels, or Murtherers, or Whoremongers, or Thieves, or Perjured
Perſons, or Covetous Muck-worms, thou art guilty of the breach of each of theſe
Commandments; for thou runneſt thy ſelf into the very Snare of the Devil, and
takeſt the ſame courſe to make thy felf ſo, which made them ſuch. And therea
K 2
fore



68
An Expoſition upon the
fore we are all forbidden to keep Company with ſuch prophane and profligate
Wretches, by the very fame Commandment which forbids their Impieties, what-
ſoever they be.
And as for the ſecond Sin I mentioned, Drunkenneſs, it is now-a-days grown
to ſuch an height of Impudence, that it confronts the Sun: And whereas in the
Apoſtles days, even among the Heathens themſelves, ſhame ſo far prevailed upon
Vice and Dechauchery, that it left Sobriety the Day, and took only the Night to it
ſelf, for they that would be drunk were drunk in the Night; yet now among us
Chriſtians, Wickedneſs is grown fo profligate, that we meet the Drunkard reeling
and ſtaggering even at Noon-day, and ready to diſcharge his Vomit in our Faces
or our Boſoms. Poſſibly ſome, who are beſotted with this loathſome Vice, may
think it no great Wickedneſs, becauſe it is not exprefly forbidden in this Summa-
ry of the Law; and ſo they cry, Peace, peace, to themſelves, altho' they go on
to add Drunkenneſs to Thirſt.
But of this common Sin I ſay, that it is not againſt any one particular Com-
mandment of the Law, but againſt all ; for ſince the Moral Law is the Law and
Rule of right Reaſon, the whole of it muſt needs be broken, when Reaſon it ſelf
is perverted by Riot and Intemperance; the Man turned out of Doors, and the
Beaſt taken in. So that indeed Drunkenneſs is not ſo much any one Sin, as it is
all; never were all the Commandments more ſurely broken, when Mofes caſt
the two Tables out of his hands, than they are, in another ſenſe, broken by the
Drunkard. For he hath put off the Man and hath put on the Swine ; and into
ſuch Swine it is that the Devil enters, as furely as ever he entred into the Herd of
and the Gadarenes ; and drives them furiouſly down the Precipices of all manner of
Sins and Vices, till at length he plungeth and drowns them in the Lake of Fire
and Brimſtone, and there let them drink their fill.
And therefore whatſoever is commanded, or whatſoever is forbidden, Drunken-
neſs is forbidden, as being the greateſt Advantage that the Devil hath to prompt
Men to thoſe Abominations, that were they in their right ſenſes, they would ab-
hor and deteſt. Is he, think you, fit to worſhip God, and to take him for his
own God, who is not himſelf his own Man ? Is not he guilty of Idolatry, who
makes Bacchus his Deity, giving him the Libations of his Vomits, and falling pro-
ſtrate before him? Can he forbear taking the Name of God in vain, who hath
taken the Creatures of God to his bane; whoſe Tongue is ſet afloat with his ex-
cefſive Cups, and whoſe Mouth the Devil Taps to let his Blaſphemies, and Oaths,
and Curſes, and fearful Execrations run out the more fluently? Can he keep ho-
ly the Sabbath-day, whoſe laſt Night's Drunkenneſs and Exceſs, rocks him aſleep
either in his own Houſe, or in the Houſe of God? Is he fit to honour his parents,
who diſhonoureth his own Body? Can he abſtain from Murther, who firſt takes
the ready way to deſtroy his own Body, and damn his own Soul; and then,
through the rage of Wine, is ready upon every ſlight provocation to mingle his
Vomit with the Blood of others? Can he keep himſelf from filthy Uncleanneſs,
whoſe riotous Table doth but prepare him for a polluted Bed ? Shall not he aſ-
ſever that which is falſe, whoſe Reaſon is ſo blinded by the fumes of his Intem-
perance, that he knows no longer the difference between Truth and Falfhood ?
And finally, what bounds can be ſet to his Concupiſcence, who by thus blinding
the eyes of his Reaſon, hath only left him Fancy and Appetite, both which the
Devil rules and governs?
Thus you ſee there are ſome Sins, which though they are not exprefly forbid-
den in the Decalogue, yet are virtually and reductively forbidden, as being the
foams and the occaſions of others; and among theſe, Drunkenneſs eſpecially,
which ſtrikes at every Law that God hath injoined us, the Guilt whereof is Uni-
verſal, as well as the Sin Epidemical.




VI.
Sixthly, Another Rule for the underſtanding of the Decalogue is this, That the
Commands of the firſt Table are not to be kept for the ſake of the Second ; but
the Commands of the Second are to be kept for the ſake of the Firſt. The firſt
Table commands us thoſe Duties which immediately reſpect the Service and Wor-
ſhip of God; the ſecond, thoſe which reſpect our Demeanour towards Men :
Now theWorſhip and Service of God is not to be performed out of reſpect to Men;
but
Firft Commandment.
69

own.
but our Duty towards Men, is to be obſerved out of reſpect to God. For he that
worſhips God that he might thereby recommended himſelf to Men, is but an Hy-
pocrite and Fornaliſt; and he that performs his Duty towards Men, without
reſpecting God in it, is but a meer civil Moraliſt. The firſt Table commands us
not to worſhip Idols; not to ſwear; not to prophane the Sabbath. The Laws of
the Magiſtrate commands the very fame; and thoſe who are guilty of the breach
of them, are liable to Humane Puniſhments: but if we therefore abſtain from
theſe Sins, becauſe they will expoſe us to ſhame, or ſuffering among Men ; if
therefore only we worſhip God, that Men nay reſpect and venerate us, all the
pomp and oftentation of our Religion is but Hypocriſie; and as ſuch ſhall have
its Reward: for God requireth to be ſerved not for Man's fake, but for His
The ſecond Table preſcribes the right ordering of our Converſation towards
Men; that we ſhould be dutiful and obedient to our Superiours; loving and kind
to our Equals ; charitable and beneficial to our Inferiours ; and juſt and righteous
towards all. Theſe Duties are not to be done only for Man's fake, but for God's;
and thoſe who perform them without reſpecting Him in them, loſe both their
Acceptance and Reward. And therefore our Saviour condemns that love and be-
neficence which proceeds meerly upon Humane and Prudential Accounts, Maith.
5. 46. If you love them only which love you, what reward have you do not
even the Publicans the ſame? And, Luke
' 6. 33, 34. If you do good to them which
do good to you, what thanks have you ? for finners alſo do the ſame. And if you
lend to them of whom you hope to receive, what thanks have you? for finners
lend to finners, to receive as much again.
But we ought not therefore to ſerve God for Man's fake; but we ought to love
Man for God's fake ; and to perform the Duties of the ſecond Table out of con-
ſcience and reſpect to God; and that Reſpect is threefold : SU
Firſt, Obedience to his Authority; for then what we do for Men is an accepta-
ble Work and Service, when we do it out of a ſincere Principle of obeying the
Will and Command of God.
Secondly, Conformity unto his Example. And this our Saviour urgeth, Matth.
5.45. That ye may be the children of your father which is in heaven, for he
maketh his fún to riſe on the evil and on the good; and ſendeih rain on the
juft and the unjust.
Thirdly, A comfortable Hope and Expectation of his Eternal Reward, Luke
6.35. Love your enemies, and do good, and your reward ſhall be great.
I.
2.

3.
This is the way to exalt Morality to be truly Divine; and to make whatſo-
ever we do towards Men, to be an acceptable Service unto God. By this means
we intereſt Him in all the Aets of our Charity, our Juſtice, and Temperance; and
we may be aſſured, that what we thus do for His fake, ſhall in the end be re-
warded by his Bounty.
Seventhly, Another Rule is this, That the Commands of the firſt Table, ſo far VII.
forth as they are purely Moral, ſuperſede our Obedience to the Commands of the
ſecond Table, when they are not both conſiſtent. As for inſtance, We are in the
ſecond Table required to obey our Parents, and
to maintain and preſerve our own
Lives : yet if we are brought into ſuch circumſtances as that we muſt neceſſarily
diſobey either God or them, either proititute our Souls to Guilt, or our Lives to
Execution, in ſuch a caſe our Saviour hath inſtructed us, Luke 14. 26. If any
man come unto me, and hate not his father, and mother, and wife, and children,
yea, and his own life alſo, he cannot be my diſciple. Indeed, a poſitive hatred
of theſe is unnatural and impious ; but the hatred which our Saviour here in-
tends, is comparative, i.e. a loving them leſs than Chriſt, than Religion and Piery.
And if the Commands of the one, or the Concerns of the other are at any time to
be violated, or neglected, it muſt only be when we are ſure that they are incom-
patible with a good Conſcience, and true Godlineſs,

Again,
70
An Expoſition upon the


VIII.
Again, in the Eighth place, Whereas in the firſt Table there is one Command
partly Moral and Natural, partly Poſitive and Inſtituted, and that is our Obſerva-
tion of the Sabbath : we may obſerve that our Obligation to the Duties of the
ſecond Table, doth often times ſuperſede our Obedience unto that Command of
the firſt Table. It frequently happens, that Works of Neceſſity and Mercy, will
not permit us to be imployed in Works of Piety, nor to fan&tifíe the Sabbath after
ſuch a manner, as elſe we ought : For the Lord requireth Mercy rather than Sa-
crifice, Hoſea 6.6. And this our Saviour alledgeth, Matth. 9. 13. In which ſenſe
it holds true, That the fabbath was made for man, not man for the Sabbath, Mark
2. 27. Whatſoever therefore is a Work of Neceſſity, or a Work of Charity and
Mercy, and that not only towards Man, but even towards brute Beaſts themſelves,
may lawfully be done on the Sabbath-day, without bringing upon us the guilt of
Prophanation; for that which is purely Moral in the ſecond Table, doth in a fort
derogate from what is but poſitive and inſtituted in the firſt.

IX.
A Ninth Rule is this, Whatſoever is forbidden in any Command, both all the
figns and ſymptoms of it, and likewiſe all the effects and conſequents of it, are
forbidden in the ſame. Thus under the Prohibition of Idolatry falls the Prohibi-
tion of the feaſting in the Idol-Temples, and eating Meats faciificed to them, as
being too evident a ſign and teſera of our Communion with them. So in the
ſame Command wherein Pride is forbidden, (which is chiefly the firſt and ſecond,
for a proud Man ſets up himſelf for his God, is his own Idol, and is his own
Idolater,) in the ſame are forbidden all the ſigns and effects of Pride, as a lofty
Look, and a mincing Gate, an affected Behaviour, and vain fantaſtique Apparel ;
againſt which the Prophet largely declaims, Iſaiah 3. the 16. to the end; be-
cauſe although Pride doth not formally conſiſt in theſe things, yet they are ſigns
and effects of Pride, and contrary unto that Modeſty and Decency which God
requires.
X.
The Tenth and laſt Rule is this, The Connexion between the Commands is ſo
cloſe and intimate, and they are ſo link'd together, that whoſoever breakerh one
of them is guilty of all: Now that Bond which runs thorough them, and knits
them thus together, is the Authority and Sovereignty of God injoining their Ob-
fervance ; ſo that whoſoever fails in his due Obedience to any one, doth virtually
and interpretatively tranſgreſs them all. Thus we find it exprelly affirm’d, James
2. 10. Whoſoever Mall keep the whole law, and yet offend in one point, is guilty
of all. Nor as though the Violation of one Precept were actually the Violation
of another, ( for many may Steal, and yet not a&tually Murther ; many again may
Murther, and yet not actually commit Adultery.) But this place of the Apoſtle
muſt be underſtood of violating that Authority which paſſeth thorough them all,
and by which all the Commandments have their San&tion: For ſince the Au-
thority of the great God is one and the fame in all theſe Laws, he that ſhall
ſo far diſreſpect this Authority, as wilfully to break one of them, evidently de
clares, that he owns it not in any : And although other conſiderations may reſtrain
ſuch an one from thoſe Crimes which are forbidden by ſome Commandments, yet
his Obſervance of them is no part of Obedience ; nor can it be interpreted to be
performed out of Conſcience and Reſpect towards God; for were it ſo, the
Tame Authority which with-held him from Murther, cr Theft, or Adultery, would
likewiſe reſtrain him from Lying, or taking the Name of God in vain : and he
that is guilty of theſe Offences, is likewiſe guilty of all, becauſe the ſame Autho-
rity is ſtamp'd upon them all alike, and is alike violated in the tranſgreſſion of
each; and this very reaſon the Apoſtle ſubjoins to his aſſertion, Verſe 11. He that
ſaid, Do not commit Adultery ; Said alſo, Do not kill. Now if thou commit no
Adultery, yet if thou Kill, thou art become a Tranſgreſſour of the Law ; yea, of
the whole Law, as breaking that Fence which God had ſet about his Law, even
his ſovereign and abſolute Authority.
Theſe are the Rules which may direct your Underſtandings to a right Know-
ledge of the Latitude and Comprehenſiveneſs of the Law. As for the Application
of them to particular Caſes, I muſt leave that to the Judgment of Chriſtian Pru-
dence ; only in the enſuing Treatiſe you will meet with ſundry Examples of it.

It

Firſt Commandment.
71
3
Art. 4
It will be now requiſite that I ſpeak fomething (and that chiefly becauſe others
have ſpoken ſo much ) concerning the Order of theſe Commands ; the Number of
them is no way queſtioned, for God himſelf hath determined them to be Ten
Commandments, Exod. 34. 28. but the Method and Diſpoſition of them is much
controverted and I think with more Heat and Contention than the Cauſe de
ſerves;
for if all that God hath fpoken be intirely delivered to us, what great
concern is it, whether this or that Command be reckoned the ſecond, third, or
fourth? This certainly tends but little to Piety; and we had need rather to im-
ploy our Care how to keep them, than how to reckon them.
And therefore, waving all other Differences, (as that of Heſychius, making the Thom. A-
firſt Command to be this, I am the Lord thy God; which we with good reaſon quings
, i.
affirm to be only a part of the Preface; and leaving out the fourth concerning 2.4: 100.
the San&tification of the Sabbath ; and that of the ſeventh, placing, Thou ſhalt
not kill, after, Thou ſhalt not commit adultery; Thou shalt not ſteal; whereas
we according to the Hebrew Verity place it before ;) all that I thall remark, is,
the Difference between the Papiſts and us in the Enumeration of the Ten Com-
mandments : They generally hold, that there are but Three Commands in the
firſt Table ; and therefore make ſeven in the Second : and to compleat this Num-
ber, as they join the firſt and the ſecond into one, ſo they divide the tenth into
two. Concerning this Diviſion, or Union, we would not be much contentious
with them, were there not a Sacrilegious and Idolatrous Deſign couch'd under it;
for finding the ſecond Commandment to ſtrike ſo directly at their Image Worſhip,
they thought it expedient to deny it to be any diſtinct Precept of it felf, but on-
ly an Appendix or Expofition of the former, Thou ſhalt have no other Gods before
Me ; that ſo they might with the better colour omit it, as generally they have
done in all their Books of Devotion, and for Inſtruction of the People. So that
of thoſe few among them that can rehearſe the Decalogue, you ſhall find none
that will repeat, Thou ſhalt not make unto thee any graven Image, thou ſhalt not
bow down thy ſelf unto them, nor ſerve them; as not knowing that any ſuch thing
is forbidden them by God. And yet thar they may make up the full Number of
the Commandments, they divide the tenth into two; one forbidding the coveting
of our Neighbour's Wife ; and the other, the coveting of any other of his Pol-
feflions.
The only Authority they produce from Antiquity, for this Order of the Deca-
logue, is that of St. Auftine ; and it is very true, that he doth
in many places of his Works fo conjoin and divide them: but Aug. Ep. 209. ad Januar.
far from any deſign of promoting Idolatry, or keeping the Peo-
Sermon 148. de tempore. Lib.
15. contra. Fauft. Manich. Trat,
ple in Ignorance, that the worſhipping of Images was forbidden:
3. in Johan,
Yet in this particular he went contrary to the current of all for-
mer Antiquity ; yea, contrary to the very order of the Scripture; for whereas they
ſay, that the ninth Commandment is, Thou ſhalt not covet thy neighbour's wife;
and the tenth, Thou ſhalt not covet thy neighbour's houſe, nor his ſervant, &c.
If we conſult Exod. 20. 17. we ſhall find that the Command runs thus: Thou
Malt not covet thy neighbours houſe, thou ſhalt not covet thy neighbour's wife, &c.
from which it certainly follows, that they cannot make two Precepts, but apper-
tain to one.
But enough of this, which I had not mentioned, had it not been concealed out
of ſuch an impious Deſign.
And now I think my way is clear to the Words themſelves.
In them we have the Preface, and the Precepts.
The Preface in theſe words : I am the Lord thy God, which have brought thee
out of the land of Egypt, out of the houſe of bondage :
The Precepts are Ten ; whereof the firſt and chief is, Thou ſhall have no other
gods before me.
The Preface carries an equal Reſpect and Reverence to all the Commandments,
and contains a ſtrong Argument in it to enforce the Obedience of them.
And as Kings and Princes do uſually prefix their Names and Titles before thoſe
Laws and Edicts which are ſet forth by them, to gain the more Attention, and the
greater Veneration to what they publiſh ; ſo here the great God, who is the King
of Kings, being to proclaim a Law to his People of Iſrael, that he might affe&t
them
72
An Expoſition upon the

them with the deeper Reverence of his Authority, and make them the more afraid
to tranſgreſs thoſe Laws that were enacted by ſo mighty a Potentate, and ſo glo-
rious a Majeſty, He diſplays and blazons his Name and his Stile before them, I
am the Lord thy God, which brought thee out of the land of Egypt, and out of the
houſe of bondage ; that they might learn to fear his glorious and fearful Name,
The Lord thy God; as we find it, Deut. 28.58.
Now as all Arguments that are prevalent and cogent, are adapted to work upon
one of theſe two Paſſions by which we are ſwayed in all the Actions of our Lives,
either our Fear or our Love, ſo here likewiſe God hath accommodared himſelf to
our Temper, and proclaims :
Firſt, His Authority to beget Fear, I am the Lord thy God.
Secondly, His Benefits and Mercies to engage Love, The Lord thy God, that
brought thee out of the land of Egypt, out of the houſe of bondage.
And both theſe, that having ſo ſtrong an Obligation upon our very Natures, as
the Motives of Love and Fear, he might the more readily work us unto Obedi-
ence. For what Motives can be urged more enforcing than theſe, which are drawn
both from Power and Goodneſs; the one obliging us to Subjection, the other
to Gratitude ?
I.
II.


1.
Firſt, He is the Lord God, the great Creator, the only Proprietor, the abſolute
Governour and Diſpoſer of all things : and therefore upon this account we owe
an awful Obſervance to all his Laws and Injunctions. It is but fit and juſt that
we ſhould be ſubject unto Him that created us, and who hath infinite Power for
our Contumacies and Rebellions eternally to deſtroy us. He is the Lord God, the
great and glorious One, whoſe Kingdom is from Everlaſting to Everlaſting, and
whoſe Dominion hath no Bounds, either of Time or Place: Behold, faith the
Prophet, the nations are but as a drop of the bucket, and are accounted but as the
small duſt of the balance : behold, be taketh up the iſles as a very little thing.
All nations before him are as nothing, and they are accounted unto him leſs than
nothing and vanity, Iſaiah. 40. 15, 17. His Voice ſhakes the Heavens, and removes
the Earth out of its place; his Way is in the Whirlwind; Storms and Tem-
peſts are his Harbingers ; and the Clouds are the Duft raiſed by his Feet; the
Mountains quake at his Preſence; at his Diſpleaſure the Hills melt away; the
World and all the Inhabitants of it are diſſolved : His Fury is poured out like
Fire, and the Rocks are thrown down by him: His Hand ſpans the Heavens, and
he holds all the Waters of the Sea in the hollow of it. Heaven is the Throne of
his Glory, and the Earth his Foot-ſtool; his Pavilion round about hin, dark
Waters and thick Clouds of the Skie ; ten thouſand times ten thouſand glorious
Spirits ſtand alway miniſtring before him ; they flie on his Errands, and are rea-
dy preſt to execute his Sovereign Will and Pleaſure : Who is like unto thee,
O Lord, glorious in Holineſs, fearful in thy Praiſes, doing Wonders, and therefore
who would not fear thee, O King of Nations, and tremble and be aſtoniſh'd when
once thou art angry? Wilt thou then, O vile and wretched Sinner, deſpiſe the
Authority and Majeſty of the great God, before whom all the Powers of Heaven
and Earth lye proſtrate ? Dareſt thou infringe his Laws, and violate his Commands,
who is ſo great and terrible a God, that he can deſtroy thee by the very breath of
his Noſtrils ? By the breath of his noſtrils they are conſumed, Joh. 4. 9. Yea, he
can look thee to death : They periſh at the rebuke of thy countenance, Pſal.
80. 16. Art thou able to contend with this God; art thou a fit march for the
Almighty? Can thy heart endure, or thy hands be ſtrong, in the day when the
Lord ſhall deal with thee, and come to recompence Vengeance upon thee for all
thy Tranſgreſſions ? Who among you can dwell with the devouring Fire? Who
among you can dwell with everlaſting Burnings ?
Certainly, did we but frequently thus over-awe our hearts with the ſerious con-
fideration of the dread Majeſty and ſupreme Authority of the great God, we ſhould
not dare ſo preſumptuouſly to provoke him, as we do. Fear is a moſt excellent
Preſervative from Sin; and a ſtrong Fence that God hath fet about his Law, to
keep
di Firſt Commandment.
73
2.
keep us from breaking thoſe Bounds which he hath preſcribed us. And therefore
the wiſe Man gives us this Advice, Ecclef. 12. 13. Fear God and keep his Com-
mandments. And the Pſalmiſt, Pſal
. 4. 4. Stand in awe and fin not.
on to
MA
Secondly, "As the Authority of God is ſet forth to move us to Obedience by work-
ing upon our Fear; fo his Benefits and Mercies are declared to win us to it from
a Principle of Love and Gratitude: The Lord thy God, who hath brought thee out
of the land of Egypt, out of the houſe of bondage. And indeed this, though it be
a ſoft, yet is a moſt powerful and effe&tual Argument : Hath God ſurrounded
thee with Bleſſings, and loaded thee every day with his Benefits ; haſt thou re-
ceived thy Life, thy Being from him, and ſo many Comforts in which thou
takeſt delight, and he allows thee fo to do; haft thou been delivered by his watch-
ful Providence from many Deaths and Dangers, reſtored from Sickneſs, or pre-
ſerved in Health ; doth he feed thee at his Table, and cloath thee out of his
Wardrobe; nay, what is infinitely more, hath he given thee his only Son, and his
Son given thee his Life and moſt precious Blood ; hath he ſent thee his Goſpel,
and in it the exceeding great and precious Promiſes of eternal Glory a Glory
which Hope durft not behold enough to expect, nor is Imagination large enough
to conceive ; hath he ſent thee his Spirit to ſeal and ratifie all theſe Promiſes to
thee; hath he crown'd thy Head with many rich Bleſſings here, and will he crown
it with Joy and Bleſſedneſs hereafter ; and canſt thou, O Soul, be ſo unkind and
diſingenuous as to deny any thing to that God, who hath denied nothing to thee?
Canit thou refuſe him the only thing he requires of thee, the only Teſtimony
which thou canſt give, that thou hait any ſenſe of his Favour; and eſpecially
conſidering he requires it only that he may reward it with farther Bleſſings?
Canſt thou wrong that God who hath been ſo kind and gracious unto thee, and
is continually doing thee good? Canſt thou deſpiſe his Precepts, who hath re-
garded thy Prayers? Wilt not thou hear him ſpeaking unto thee, who hath of-
ten heard thee when thou haſt cryed unto him, and hath helped and ſaved thee?
Certainly, the Ingenuity of Humane Nature forbids it, the Love of God conſtrain-
eth otherwiſe, eſpecially ſince he hath required Obedience from us as the evidence
and expreſſion of our Love to him, Fohn 14. 21. He that hath my Commandments,
and keepeth them, be it is that loveth me. And in the Second Epiſtle of St. Fohn,
ver. 6. This is love, that we walk after his Commandments. And that which is a
moſt cogent Motive, thine own Intereſt and eternal Concernments engage thee to
it: For, what doth the Lord thy God require of thee, but to fear ihe Lord thy
God, and to love him, and to keep his Commandments, which I command thee this day
for thy good, Deut. 10. 12, 13. God might have required from us the very
fame Obedience which now he doth, without proiniſing us any Reward for it ; for
we owe him all that we can poſſibly do, as he is the Author of our Beings; and
every Power and Faculty of our Souls ought to be imployed for him who gave
them unto us. But when the great God hath been ſo far pleaſed to condeſcend
from his Prerogative, as to command us nothing but what hath already brought
us very great Advantages, and will for the future bring us far greater, when His
hands ſhall be as full of Bleſſings, as His mouth is of Commands; when he enjoins
us a Work that in it ſelf is Wages, and yet promiſeth us Wages for doing of that
Work ; when the Mercies he hath already given us do oblige us, and the Mer-
cies he hath promiſed yet to give us do allure us ; certainly, we muſt needs be the
moſt diſingenuous of all Creatures, and the greateſt Enemies to our own Happi-
neſs, if theſe Confiderations do not win us to yield him that Obedience which re-
dounds not at all to his profit and advantage, but our own.
Thus you ſee, how God hath inforced the Obſervation of his Law
upon us,
both
by his Authority and by his Mercy ; the one to work upon our Fear, the other
upon our Love, and both to engage us to Obedience.
Now here it is obſervable, that in the rehearſal of thoſe Mercies which ſhould
oblige unto Duty, mention is made only of thoſe which ſeem to concern the I-
raelites, and no other People, I am the Lord thy God, which brought thee out of the
land of Egypt, out of the houſe of bondage : From which ſome would infer, That
thie Decalogue only reſpects them; and that the Commands then given, do not at
all appertain unto us, no more than the Benefits commemorated,
L
But





1
74
An Expoſition upon the
Arm;
ز
1. IO.
But the Anſwer is eaſie: For this Mercy here mentioned of Deliverance from
Egypt, and the Houſe of Bondage, is to be underſtood either Literally or Ty-
pically.
If we underſtand it Literally, fo indeed it refers only to the People of Iſrael,
whom God brought out of Egypt with a mighty Hand, and with a ſtretched out
and ſuch a ſeries of Miracles, that they were almoſt as ordinary as the
common effects of God's Providence.
But if we underſtand this Typically and Miſtically, ſo it is true, that God hath
brought us alſo out of Egypt, and out of the Houſe of Bondage : and therefore
the inforcement of the Commandments upon this account and confideration, be-
longs to us Chriſtians, as well as it did belong to the Church of the Jews for
ſhould we run up the Allegory to the Spiritual ſenſe of it, we ſhall find a wonder-
ful Agreement betwixt them, and a near Repreſentation of our State in the State
of the Iſraelites ; let it fuffice to compare them together only in a few remarkable
Inſtances : As they were kept in Bondage under the vigorous Tyranny of Pharaoh,
who fought both by Policy and Power to deſtroy them ; fo were we kept in Bon-
dage under the Tyranny of the Devil, of whom Pharaoh was a black Type and
Shadow ; and as God delivered them from his hand by a Temporal Salvation, ſo
hath he delivered us from the power of the Devil by a Spiritual Salvation, re-
deeming us from the ſlaviſh Imployment of lading our felves with thick Clay,
and leading us through the Red Sea of his Son's Blood, in which all our Spiritual
Enemies are deſtroyed, and conducting us thorough the Wilderneſs of this World,
unto the promiſed Canaan, that Land that floweth with Milk and Honey, the
Seat of Reſt, and Eternal Joy and Felicity, even Heaven it ſelf: and therefore, if
the conſideration of a Temporal Deliverance were ſo powerful a Motive to ingage
the Iſraelites unto Obedience ; how much more effeétually ſhould we be obliged
unto it, whoſe Deliverance is far greater than theirs was; for God hath delive-
red us from the Power of Darkneſs, and hath tranſlated us into the Kingdom of
his dear Son, Coloſ. 1. 13. He hath delivered us from the Wrath to come, 1 Thef.
He hath aboliſhed Death for us, and brought Life and Immortality to
to light through the Goſpel, 2 Tim. 1. 10. And therefore, as our Deliverance is
Spiritual, ſo ought our Obedience to be ; that being delivered from the Juſtice of
God, the condemning Power of the Law, the reigning Power of Sin, the Sting
of an accuſing Conſcience, the Rage and Malice of the Devil, and the intolerable
Torments of Hell, we might with all Love and Thankfulneſs chearfully ſerve that
God, whoſe Mercy hath been extended towards us in thoſe things which are of
higheſt and moſt precious concernment.
And thus you ſee the reaſon of this Preface, I am the Lord thy God which brought
thee out of the land of Egypt; and how it is both applicable and obligatory to us
Chriſtians, as well as to the Fews'; containing a Declaration of God's Authority
to inforce, and of his Mercy to oblige us to the Obedience of thoſe Laws which
he delivers.
I come now to the Precepts themſelves ; whereof the firſt and chiefeſt is, Thom
Salt have no other gods before me : Which becauſe it is Negative, and all Ne-
gatives depend upon, and muſt be meaſured by the Truth of their contrary Affir-
mative, therefore I ſhall firſt conſider, what Duties are commanded in this Pre-
cept ; and then, what Sins are prohibited.
Four Things are here required :
Firſt, That we muſt have a God: Againſt Atheiſm.
Secondly, That we muſt have the Lord Jehovah for our God : Which for-
bids Idolatry.
Thirdly, That we muſt have the only true God the Lord Jehovah alone for our
God: And this forbids Politheiſm, or the worſhiping of many Gods; and Sa-
maritaniſm, or the worſhiping of falſe Gods together with the True, like thoſe
Samaritans ſpoken of, 2 Kings 17. 33. who feared the Lord, and yet ſerved their
own Gods; making a ſtrange Medly in Religion, and blending thoſe things to-
gether that were utterly irreconcilable: as if they intended not only to be par-
takers


I.
II.

III,

Firſt Commandment.
75
takers themſelves with Devils, but to make God ſo too : which is the greateſt Gra-
tification that can be given to that proud and wicked Spirit, whoſe Ambition it
is to Emulate and Rival God in Worſhip. The Apoſtle hath told us, That thoſe
things which the Gentiles ſacrifice, they ſacrifice to devils and not to God, 1 Cor.
10. 20.
Now thus to join any other thing with God, as the Object of our Worſhip,
is infinitely to debaſe and diſparage him ; ſince it intimates, that ſomething be.
fides God is excellent, and perfect as Himſelf
. And therefore Zephan. 1.5. God
ſeverely threatens to cut off, and to deſtroy thoſe that worſhip and ſwear by the
Lord, and that ſwear by Malcham.

IV.
Fourthly, It requires that all theſe Services and Acts of Worſhip which we ten-
der unto the true and only God, be performed with fincerity and true Devotion :
This is implied in that expreſſion before me, Thou ſhalt have no other gods be-
fore me, or in my fight : And this forbids both Prophaneneſs on the one hand,
and Hypocriſie on the other. For, becauſe the moſt ſecret and retired Apartments
of the Heart, are all naked and bare in the fight of God, and our very Spirits
are as it were diffected, and ſo expoſed to his view and obſervation ; therefore to
have no other God before him, denotes that our ſerving and worſhipping of him
ought to be ſincere and affectionate. It is not enough to have no other God be-
fore Men, not to fall down proftrate before any viſible Idol fet up in a Temple;
but the Law is Spiritual, and ſearcheth the very thoughts and inward parts of the
Soul, and if there be any Idol ſet up in the Heart, although it be in the darkeſt
corner of it, any ſecret Luſt, or hidden Sin, which is the Soul's Idol, and keeps
it from being chaft and true to its God; any crooked ends and finiſter reſpects in
the Worſhip of God, this is to have another God in the fight of Jehovah, and be-
fore him: Indeed, we are very apt to reſt contented if we can but approve our
ſelves before Men, and carry a fair ſhew of Religion and Godlineſs. But con-
ſider how weak and fooliſh this is: For firſt, we cozen them with our Appea-
rances; and then we cozen our ſelves with their Opinions of us. It is not only
before Men ( whoſe fight is terminated in the bark and outſide of things ) that
we offer up our Services, but before that God who is the Searcher of the Heart,
and the Tryer of the Reins, who looks quite through us, and judgeth not according
to ourward appearance, but judgeth righteous Judgment : For us to regard
Men, and ſeek to commend our felves to them in the Service of God, is as great
a Folly and Irreverence, as it would be for one who is to treat with a mighty
Prince, to regard and reverence only the Images in the Tapſtry and Hangings :
Alas ! Men are but as ſo many blind Images, in reſpect of God, they cannot ſee
the Heart, nor the Affections, and thoſe outward Aets of Worſhip which they
do ſee and commend without the Heart, are deſpiſed by God; he requireth truth
in the inward Parts, and is not delighted with the oftentation of Performance, but
with the fincerity of Intention : for every one is delighted with that which doth
moſt of all declare ſome ſingular Excellency that is in him. But now it is God's
Excellency and Prerogative, to contemplate the Heart, to weigh and conſider the
Spirits of Men; and therefore he is chiefly delighted in the unfeigned deſires and
breathings of the Heart after him, becauſe by theſe we own him to be an all-
knowing God : But when we perform Duties of Religion only to be ſeen and
applauded of Men, we make God only our Pretence, but Men our Idols; and
ſet up as many Gods before him, as we have Spectators and Obſervers.
And thus we have ſeen what poſitive Duties are required of us in this Precept:
That we ſhould Worſhipa God, and him the true God; and the true God only, and
that in Truth and Sincerity, as doing all our Services before Him. So that you
ſee this firſt Command reſpects Worſhip.
It would be too long, and indeed almoſt endleſs, to inſiſt particularly on
all the Duties that are included in the true and ſincere Worſhip of the true
and only God: I ſhall therefore ſpeak only of the three chief and moſt re-
markable ones :
L 2
Firſt,
76
An Expoſition upon the
I.
Firſt, The Love of God.
II.
III.
Iſt.
Secondly, The Fear of God.
Thirdly, Invocation of, and rendring Praiſe unto Him.
In theſe Three eſpecially, doth conſiſt the having the Lord for our God.
Firſt, In this Command is required of us the moſt fupream and indeared Love
of God; yea, indeed, the Love of God is not only the Sum of this, but of all the
Commands of the firſt Table : And therefore (as I lately told you ) when our Sa-
viour would give an Abridgment of the Law, he compriſeth all the Ten under
Two great Commands, Matth. 22. 37, 38, 39. Thou ſhalt love the Lord thy God
with all thy heart, and with all thy ſoul, and with all thy mind. This is the
firſt and great Commmandment. And the ſecond is like unto it, Thou ſhalt love
thy neighbour as thy ſelf
. From whence the Apoſtle deduceth that great Con-
cluſion, Rom. 13. 10. That Love is the fulfilling of the Law. It is ſo, if not for:
mally, yet virtually and effectively, for it will powerfully and ſweetly ſway us
to yield a ready Submiſſion and Obedience to what is required of us; and that
not only as it is the Dictate of Divine and Sovereign Authority, but from the
free ſpontaneous Tendency of the Soul it felf, which when it is once touch'd with
this celeſtial and ſerene Flame, muſt rebel againſt its own Inclinations, as well as
againſt God's Commands, if it be not carried out towards that Object in which
alone it can find full acquieſcence and ſatisfaction.
Now this Love of God hath in it three Acts or Degrees, Deſire, Joy, and Zeal:
Firſt, An earneſt and panting Deſire after God, Pſal. 42. I, 2. As the hari
panteth after the water-brooks, jo panteth my ſoul after thee, O God. My soul
thirſteth for God, for the living God : Oh! when ſhall I come and appear before
God? As the poor imboſs'd Deer that is cloſely purſued, faints and melts with
the heat of the Chace, and hafteth to the known River where it was wont to
quench its thirſt, to find both ſafety and refreſhment there ; fo doth the holy a-
morous Soul reach and breathe after God; he thirſteth after the Water-books, the
ſtreams of his Ordinances, wherein God doth pour out his Grace and his Spirit
to refreſh the longing deſires of this holy Impatience: But not being ſatisfied with
this, he ſtill makes up to the Fountain, and never reſts contented, till he hath
ingulph'd and plung d himſelf into God, and is ſwallowed up in Beatitude.


1.



2.
Secondly, From the fruition of the beloved Object ſpringeth Joy : for Joy is
nothing elſe but the reſt and acquieſcence of Deſire. And therefore, according to
the meaſures of God's communicating himſelf to our Souls, ſuch proportionably
will be the increaſes of our Joy. Something we enjoy of God in this life, whilſt
We are abſent from him in the Body; he is pleaſed to give us tranfient Glances of
himfelf, when he fills his Ordinances and our Duties with his Spirit : and yet
theſe referved Communications are ſo raviſhing, that the diftended Soul is of-
ten forced, by the Agony of Sweetneſs, to cry out with holy Simeon, Now Lord,
let thy ſervant depart in peace, for mine eyes have ſeen thy ſalvation. How
over-flowing then will our Joy be, when we come to Heaven, where our fruiti-
on of God ſhall be intire and eternal ; where we ſhall ſee him as he is, and know
him as we are known by him ; where the unveiled Glories of the Deity ſhall
heat full upon us, and we for ever Sun our ſelves in the Smiles of God? Certain-
ly, the Joy of fuch a State would be intolerable, but only that God who fills us,
will then likewife enlarge and fupport us.
Thirdly, If our fruition of God be hindred and obſtructed, our love to him will
then expreſs it ſelf in an holy Zeal: Zeal is the Indignation of the Soul, and a
Revenge that it takes upon whatſoever is an impediment to the obtaining its de-
fires. The earneft defire of a true Saint, is the Enjoyment of God, and the Glory
of God; and of both theſe, Sin is the only let and hindrance. And therefore a
Soul

3.

Firſt Commandment .
77
Soul that is paſſionate for God, hath not ſo great an Indignation againſt anỳ thing
as againſt Sin : Can he endure to ſee that God whom he loves dearef than his life
daily provoked and injured; to hear his Name blaſphemed, to ſee his Ordinances
deſpiſed, his Worſhip neglected, his Servants abufed, and the moſt fácted Truths
of Religion denied, and the ſacred Myſteries of it derided ? He is the moſt
meek and patient Man on Earth in his own concerns; unwilling to obferve
the Wrongs that are done him, and much more to revenge them: but when God
is injured, the dear Object of his Love and Joy, he can no longer refrain, but what-
ſoever befalls him, riſeth up to vindicate his Honour, and thiruſts himfelf be-
tween to receive thoſe ſtrokes which were aimed ar God; and what he cannot
prevent, or reform, that he bitterly bewails.
This is true Zeal; and he that faith he loves God, and yet is not thus zealous
for him, is a Lyar.
Now try your Love to God by theſe things ? Are your Deſires fervent and af
„fe&tionate after him? Do you find an holy Impatience in your Spirit till you en-
joy him? Will nothing elſe content you but God? Can you ſay, That there is
none in Heaven nor in Earth that you deſire in compariſon with him, and if the
whole World were thrown into ýour bofoms for your Portion, you would pluck it
thence, and caſt it at your feet, reſolving that you will not be put off with ſuch
Trifles? Do you find a Joy ſpringing and diffuſing it felf through your hearts
when you are engaged in Communion with him? A ſweet and potent Delight,
to which all the Pleaſures of Sin are but flat and inſipid. Are you jealous for the
Lord of Hofts? Are your Anger and Grief never ſo much kindled for any Wrongs
that are done unto you, aš they are for the Provocations that are daily committed
againſt the great Majeſty of Heaven? Canſt thou mourni and weep for theſe in
ſecret, and if thou haſt power and authority to do it, puniſh and avenge them
openly? Thou mayſt for tliy comfort conclude, that certainly God hath kindled
this heavenly flame of Love in thy breaft; a flame that aſpires Heaven-ward, and
will at laſt carry up thy Soul with it, and lodge it there where the Deſire of
Love ſhall be ſatisfied, the Joy of Love perfected, and the Zeal of Love eternally
rewarded.
So much for the firſt principal Duty required in this firſt Precept, The Love
of God.


Secondly, in this Command is required of us the Fear of God, for certainly, 2dly.
we cannot have the Lord for our God, unleſs we ſupreamly Fear and Reverence
him; yea, as Lovė; fo the Fear of God is made the Sum of all the Command-
ments, and indeed the Subſtance of all Religion : For although it bé but one par-
ticular Branch and Member of that Worſhip and Service which we owe unto God,
yet it is ſuch a remarkablê one, and hath ſuch a mighty influence upon all the reſt,
that often times in Scripture it is put for the whole ; and generally the Character
of a true Worſhipper and obedient Servant of God, is given by this Periphraſis,
That he is a Man fearing God.
Now the Fear of God is either ſervile or filial, and both are a ftrong Bond to
Duty and Obedience. Thoſe who are acted only by a ſlaviſh Fear, will beware
how they ſtir up the dread Wrath and ſevere Juſtice of God againſt themſelves,
by any wilful Neglects or known Tranſgreſſions. And how much more thoſe who
are acted by a Principle of filial and reverential Fear of God, who fear as much
to offend, as to ſuffer for it; and to whom Mercy and Goodneſs proves as power-
ful motives of Fear, as Wrath and Fury: yea, there is no Attribute nor Perfecti-
on in God, but is very juftly the Object of our Fear; for where
Timor reverentie eſt reſilia
this Grace is true and genuine, it works in us rather a fedate Atte tio ab altitudine Dei ad vita-
and Reſpect of God, a profound Reverence fand Reſilition of tem propriam par Altifiod l.
the Soul, than any turbulent and tempeſtuous Paſſions of a Fright 10. Tract. s.
and Horrour. And certainly, if we acknowledge that there is a God, it is but rea-
ſon that we ſhould thus fear him according to his eſſential Greatneſs and Glory :
For take away the fear of a Deity, and a ſupream Power, which is able to reward
and puniſh the Actions of Men, and you open a Flood gate for all Villany and
Wickedneſs,


78
An Expoſition upon the
3dly.
Wickedneſs to ruſh out and overflow the whole World. And where this reſtraint
of Fear is taken off from the Spirits of Men, all Laws given to curb their Licen-
tiouſneſs, are of no more force, than Fetters of Air to chain up Mad-men : and
therefore very fitly doth God injoin the Fear of Himſelf in this firſt Command,
as that which will ſeaſon and diſpoſe the Heart to obey Him in all the reſt.
Thirdly, Another principal Part of Worſhip required in this firſt Precept, is,
The Invocation of the Name of God in our Prayers and Praiſes. The two former,
viz. Love and Fear, reſpect the inward Worſhip of God in our Hearts, but this
apperrains to his outward Worſhip, and by it we give expreſs Teſtimonies we
both Love and Fear him : for Prayer and Praiſes are the Tribute and Homage of
Religion; by the one we acknowledge our dependance upon him; by the other
We own all our bleſſings and comforts to be from him ; and to one of theſe two,
all of external Worſhip may be referred. Certainly, ſuch as neither pray unto
God, nor praiſe him, cannot be ſaid to have a God; for they acknowledge none,
but are Gods unto themſelves. For wherefore do we affirm; that there is a
God, if we make no Addreſſes unto him? if we have recourſe only to our own
Power or Policy to accompliſh our Deſigns; and when they fucceed, aſcribe
the ſucceſs of them only to our own Wiſdom and Conduct, we make theſe our
Idols, and give them the Honour which is due unto God only. And therefore
the Prophet Habak. 1. 16. ſpeaks of thoſe who facrifice to their Net, and burn
Incenſe to their Drag, becauſe by them their Portion is fat, and their Meat
plenteous.
Now as the Love and Fear of God are often uſed in Scripture for his whole
Worſhip and Service, ſo likewiſë is this Invocation of his Name. So we find it
Gen. 4. 26. Then began men to call upon the name of the Lord. That is, ( as ma-
ny learned Expoſitors underſtand it, although ſome take another way ) then began
Men folemnly and publickly to worſhip God in their Aſſemblies. And, Fer. 10.
25. Pour out thy fury upon the heathen that know thee not, and upon the families
that call
call not on thy name, i.e. thoſe who do not worſhip nor ſérve thee. And
the like we may obſerve in very many other places.
There is but one thing more that I ſhall remark to you, and that is, That as
this firſt Command requires in the general, that the true God ſhould be truly
worſhipped ; ſo the three next following Commands preſcribe the means and
branches of his Worſhip, and the way and manner how he would have it
per-
formed. For the ſecond Commandment requires us to worship God who is a
Spirit, without any viſible Image or Repreſentation of the Deity : for as it is
impoſſible that there ſhould be any true Reſemblance made of a Spirit ; ſo it is
moſt impious to give any part of Divine Honour and Reverence 'unto dumb
Idols; which as to their Materials, are but the Creatures of God, as they are
Statues are but the Creatures of Art, and as they are Images, are but the Crea-
tures of Fancy and Superftition. The third Commandment requires, that we
ſhould never mention the Name of the great God ſlightly and impertinently ;
but whenſoever we have occafion to utter it, we ſhould do it with all proſtrate
Veneration, and ſerious Affection. The Fourth, preſcribes us the time which God
hath ſet apart and ſanctified for his ſolemn Worſhip. So that you ſee each Com-
mand of the firſt Table is concerned in giving Rules for Divine Worſhip ; but
the firſt, which injoins it in the general, is the ground and foundation of the
other three.
And thus much ſhall fuffice concerning the Duties required in this firſt Com-
mand, Thou ſhalt have no other gods before me.
In the next place, let us ſee what is forbidden in it.
It forbids us four Things :
bo
Firſi, Atheiſm, or the belief and acknowledgment of no God.
Secondly, Ignorance of the true God.
om det 1970 power)
elembab
1.
II.
Thirdly,
Firſt Commandment.
79
Thirdly, Prophaneneſs, or the wretched Neglect of the Worſhip and Service of III.
God.
Fourthly, Idolatry, or the ſetting up and worſhipping of falfe Gods.
IV.
Firſt, Atheiſm, or the acknowledging of no God, is forbidden and condemned ift.
by this Command: And well may this be reckoned the firſt Sin forbidden, for
certainly Religion and Worſhip will be found to be one of the moſt foppiſh Vani-
ties that ever was impoſed upon the credulous World, if either there be no God,
to whom we might direct our Devotions, or only a God of Epicurus and Lucre-
tius’s ſtamp, that fits unconcern'd in Heaven, and loaths the Fatigue of Buſineſs,
taking no thought nor care of humane affairs. For if there be no God, or onely
ſuch an one, what difference is there whether we Pray or Blaſpheme; whether
we lead holy and pious Lives, or let looſe the Reins to all manner of Lewdneſs
and Riot, and wallow in all the impure Delights that Vice and Senſuality can re-
commend to our corrupted Appetites ? For if there be no God, there can be no
future Cognizance taken of either, no Rewards nor Puniſhments proportioned to
either. And therefore it will be here neceſſary to ſhew the Folly and Unreaſona-
bleneſs of Atheiſm, and to convince Men that there is a God, without which all
Religion and Worſhip is but folly and Madneſs.
Some perhaps may judge it altogether needleſs to infift upon ſuch a Subject as
this, among thoſe who all acknowledge and worſhip the only true God, and Jeſus
Chriſt whom he hath ſent. I heartily wilh it were both unneceſſary and imperti-
nent; but truly if we conſider that uſually the Practices of Men are guided and
influenced by their Principles, we ſhall find reaſon enough to ſuſpect that there
are ſome Notions of Speculative Atheiſm, that lie at the bottom of all that Prac-
tical Atheiſm, which we may obſerve ſo generally to prevail in the World: For
any conſiderate Perſon would think it impoſſible that Men ſhould fo daringly ruſh
into all thoſe Prodigious Crimes and Villanies, that every-where rage and reign,
were it not that they entertain looſe and wavering Apprehenſions of the Exiſtence
of a Deity, and incourage themſelves in their Vices by ſome unform'd and callow
Thoughts, that perchance all that Religion teacheth concerning God and a future
State, are only politick Devices and Fištions.
Nay, indeed our Age hath too many, who, not only with the Fool, ſay in
their hearts, but are arrived to that height of deſperate impudence, as to avow it
in expreſs words, yea, to diſpute and argue it, that there is no God.
I ſhall therefore confirm this great and primary Truth, upon which depends all
our Religion, and all our Hopes, by ſome convincing and demonſtrative Argu-
ments, which I intend to make as plain and obvious as the matter will permit,
Firſt then, The univerſal Conſent of all Nations ſtrongly proves the being of a
Deity: For that which all agree in, muſt needs be accounted a Dictate of Nature;
and what is ſuch muſt needs be acknowledged to be a Maxim of Truth. Next to
the Report of our Senſes, we may credit the Reports that Nature and all Man-
kind give concerning the Truth and Exiſtence of Things. Now if we ſhould Im-
pannel all the Nations of the World upon this Tryal, not only the more civilized,
where Cuſtom, or the Authority of Laws might be ſuſpected to introduce this Be-
lief, but thoſe that are the moſt Rude and Savage, they would all with one Con-
fent return this Verdiet, That there is a God. Nay, although one part of Man-
kind hath ſo ſtrangely difſented from another, about all other things, as concern-
ing their Laws, Government, and Cuſtoms, yea, and Manner of Worſhip; yet
thoſe that differ in all things elſe, ſeem only to agree in theſe two, Humane Nature
and the Belief of a Deity. Never was there any Nation ſo wild
and barbarous that acknowledged no God; but their great Fault Nulla gens eſt, neque tam im-
and Folly was, that they acknowledged too many. And it is manſueta, nec tam fera, que en
ftrange to think, that the whole Race of Mankind in ſo many Ge- tiamfi ignoret velem habere De-
um deceat, tamen habendum
nerations as have ſucceſſively followed one another ſince the be- fciat. Cicero,
ginning of the World, (yea and if there were no God from all E-
ternity) ſhould not they have grown wiſe enough to free themſelves from ſo
troubleſome

1.
80
An Expoſition upon the
cuntur in hortis
Numina
e
troubleſome an Opinion as that of the Exiſtence of a God: an Opinion that croſ-
IT feth their worldly Intereſts, contradicts their ſenſual Deſires, damps their Joys,
torments their natural Conſciences, and which thoſe who are wicked would give
whatſoever is deareſt to them to have it utterly rooted out of their minds: It is
7 ſtrange (I ſay) that they ſhould not all this while be able to deliver themſelves
from the Tyranny and Fetters of this Fancy, were it only impoſed upon them by
falfe Reports and Surmiſes,
How could the World be ſo eaſily drawn into fuch ſeveral Shapes and Forms
of Religion (which among the Heathen were almoſt infinite, and among others
too various and different,) were there not a natural inclination in the Souls of
Men to inibrace fome Religion or other, and an indelible Character of a Deity
imprinted on their Minds ? Inſomuch, that in the Times of Darkneſs, when the
Truth was not clearly revealed to the World, becauſe they knew neither the true
Object, nor the right Way for Worſhip, this reſtleſs Notion of a Deity put
them upon inventing divers vile, uncouth, and ridiculous Superſtitions. But yet
this is ſo far from invalidating, that it ſtrongly confirms to us their Belief of a
Deity, in that they ſubmitted themſelves to Obſervances not one-
Porrum & cepe nefas violare ly unreaſonable, but many times barbarous and inhumane, if
aut frangere morfu.
they thought them acceptable to the Gods they worſhipt; yea,
o fančtas gentes. quibus hac naf- rather than they would be without a Deity, they would dig them
Gods out of their Gardens ; or conſecrate Dogs, and Serpents ,
Juven, and any Virmin that firſt met them in the morning, and had the
bó good luck thereby to creep into Honour.
What then, is it likely that the World received this Notion firſt by Tradition,
whereas before Men generally believed there was no God? This cannot be : for
would they in reaſon quit their former Perſuaſion, to receive this new falſe one,
eſpecially when it is the only thing that fills them with Fears and Torments, and
a thouſand Affrights and Horrours; yea, thoſe who would fain wear off this No-
tion of a God, and perſuade themſelves to be Atheiſts if they could, what vio-
lence have they offered to themſelves to do it? And when they thought they had
prevailed, yet this Impreſſion hath ſtill returned, when they have been ſtartled
with Thunder, or Earthquakes, or Sickneſs, and the dreadful Apprehenſions of
approaching Death
Poſſibly ſome few may have been found in the World, who have diſſented from
the reſt of Mankind in this belief of a Deity; yet their diſſent is not ſufficient
ground for us to conclude that therefore it is not a Dictate of Nature. For how
many are there that violate the Laws of Nature, and do thoſe things which the
innate Light and Reaſon of a Man abhor and abominate? Yet none will from
thence infer, that there are no ſuch things as Natural Laws; fo neither, though
ſome might have utterly razed out of their minds the Notion and Belief of a God,
yet it will not hence follow, that this Belief of a Supream Being is not an Im-
preſſion of Nature.
But ſuppoſe the number of Atheiſts had been never great, is it not far more
probable that it ſhould rather be a Dietate of Nature, that there is a God, than
that there is not ; ſince the dif-belief of his Being would open a wide Gap to all
manner of Lewdneſs and Licenciouſneſs; yea, and to the bold commiſſion even of
thoſe Sins which are againſt nature it ſelf: Shall ſuch Men be thought to ſpeak
the ſenſe of Nature, whoſe Opinion ſo directly tends to bring in Sins contrary to
the Light and Laws of Nature? For take away the Belief of a Deity, and it is as
much to be doubted, whether the refined Diſcourſes of Reaſon, and the conſide-
ration of Decency, and the intrinſical Rewards of Vertue, will be of force ſuffici-
ent to reſtrain Men from the moſt enormous and unnatural Vices. That therefore
muſt needs be a Dietate of Nature, which is almoſt the onely thing which gives
Authority to the Law of Nature ; and ſuch is the Belief of a God.


2
.
Secondly, Another convincing Demonſtration of the Exiſtence of a Deity, is ta-
ken from the ſerious confideration and review of the Frame and Order of the Uni-
verſe; in which there are as many Wonders, as there are Creatures : and certain-
ly he muſt needs be very blind and ſtupid, that reads not God in every one of
them. Caſt but your eyes upwards, and contemplate the vaſt Expanſion of the
Heavens,
od Firſt Commandment.
8i

Heavens, which are the Canopy of the World, the Roof of this great Houſe the
Univerſe, the Lid or Cover that is put over all the Works of Nature. Behold
how gloriouſly this Canopy is ftudded , how many glittering Lights are hung up
in this Roof to illuminate our inferiour World, and to diſcover to our eyes all viſi-
ble Objects, and to our mind the Inviſible God. Who hath gilded the Řays of the
Sun, or filver'd the Face of the Moon? Who hath marſhali'd the huge Hoft of
Heaven, and ſet the Stars in ſuch array, that not one of them hath broken its
Rank, nor ſtraid out of its Courſe and Order? Whoſe Hand is it that turns the
great Wheels of Heaven, and makes them ſpin out Days, and Months, and Years,
and Time, and Life unto us? Who hath ordered the Viciſſitudes of Day and Night
Summer and Winter, that theſe run not into one another, and blind themſelves
and the whole World in Confufion; but with a perpetual Variety obſerve their
juſt ſeaſons and interchanges? Do not all theſe wonderful Works proclaim aloud,
that certainly there is a great and glorious God, who fits. inthron'd on High, and
who hath thus paved the bottom of Heaven with Stars, and adorned the inner
parts of it with Glories, yet to us unknown? Upon which very Reflexion the
Pfalmiſt tells us, The heavens declare the glory of God; and the firmament Sheweth
his handy-works, Pſalm 19. I.
But not to carry the Atheift up to Heaven, let us deſcend lower, through the
vaſt Ocean of liquid Air, and there obſerve how the groſſer Vapours are bound to-
gether in Clouds, which, when the drought and thirſt of the Earth calls for re-
freſhment, diffolve themſelves into ſmall drops, and are as if it were fifted into
Rain: How comes it to paſs, and whoſe Wiſdom and Providence hath ſo ordered
it, that there ſhould not fall whole Clouds and Cataracts, but Drops and Show-
ers ? that they ſhould not tumble upon us, but diſtil! An Effect ſo wonderful,
that there is ſcarce any other Work of Nature that the Scripture doth more fre-
quently aſcribe unto God as a demonſtration of his Power and Government, than
that he ſendeth Rain upon the Earth.
Yea, and theſe Clouds, how often are they charged with Thunder and Light-
nings; as though it were ſo ordered of purpoſe, that if their Contexture cannot
convince, yet their Terrour might affright the Atheiſt? Who can give any fatif-
factory account, how that Artillery came there planted? or how thoſe Terrours
of Mankind are there generated ? Let the Atheiſt tell me how it comes to paſs,
that ſuch contraries meet together in one, and that the ſame Cloud ſhould be
both a Fountain of Water, and yet a Furnace of Fire. And therefore the Prophet
afcribes this particularly to God's Almighty Providence, Fer. 10. 13. He maketh
lightnings with the rain: and accounteth it ſuch a remarkable inſtance of the Di-
vine Operation, that he repeateth it again, Chap. 51. 16.
If we deſcend into the loweſt ſtory of this great Building, the Earth; what a
Shop of Wonders ſhall we find there! That the whole Maſs and Globe of it
ſhould hang pendulous in the Air without any thing to ſupport it; and whereas
ſmall Bodies of little weight fall through the Air, yet that this great and ponde-
Tous Body ſhould be fixed for ever in its place, having no foundation, no ſupport,
but that Air which every Mote and Flie doth eaſily cut thorough; that this round
Ball of Earth ſhould be inhabited on every part; that the feet of other Men
ſhould be oppoſite to ours, and yet they walk as erect, and be as much upon the
face of the Earth as we are ; that the middle point of the Earth ſhould be the low-
eft part of it, and of the Univerſe, and whatſoever is beyond that is upwards :
Theſe and many others are fuch unnaccountable Myſteries to our Comprehenſion ;
and yet are found fo infallibly certain by Experience, and manifold Proofs, that
he muſt be an Atheiſt out of meer ſpight, who ſhall ſeriouſly conſider them, and
not be induced by that confideration to adore the Infinite Power and Wiſdom of
the Author of them.
It would be too long to inſtance in the various ſorts of Creatures that we behold;
how artificially they are framed; what an excellent Configuration there may be
obſerved in their ſeveral parts; what fubferviency of one to another ; how they
are ſuited to the Offices of Nature ; what ſecret channels and conveyances for
Life and Spirits; what Springs of various motions are included in the ſmall body
of a Flie, or of a Mite. Certainly there is not the leaſt thing that an Atheiſt can
caſt his eye upon, but it confutes him; but eſpecially if he ſhall ſeriouſly conſider
M



the
82
An Expoſition upon the
* Pſal.
Bacon's
17.
the wonderful Structure of an humane Body, the excellent contrivance and uſe of
all the parts, he cannot chuſe but after he hath admired the Artifice of the Work,
admire alſo the Infinite Wiſdom of the Maker, and cry out with holy David,
* I am fearfully and wonderfully made, and curiouſly wrought in the loweſt parts
139. 15. of the earth. Yea not only a David, but Galen an Heathen, (one who it is
thought was not over credulous in Matters of Religion, yet) when he had minute-
ly inſpected the many Wonders and Miracles that were contained in the Frame of
our Body, he could not forbear compoſing an Hymn to the praiſe of our All-wiſe
Creator.
And therefore, as the Lord Verulam obſerves, God never wrought a Miracle to
Eſay of convince an Atheiſt, becauſe his ordinary Works may convince him; and unleſs
Atheiſm. Men will be wilfully and ſtubbornly blind, they muſt needs ſubſcribe to that of
Afts 14. St. Paul, God hath not left himſelf without witneſs, in that he doth good, and
gives us rain from heaven, and fruitful Seaſons, filling our hearts with food and
gladneſs. And Rom. 1. 20. The inviſible things of God are clearly ſeen from the
creation of the world, being underſtood by the things that are made, even his eternal
Power and God-head; ſo that they are without excuſe. When we fee Foot-ſteps
evidently imprinted on the Earth, ſhall we not eaſily collect that certainly ſome
one hath paſt that way?. When we ſee a ſtately Fabrick built, according to all
the Rules of Art, and adorned with all the riches and beauty that Magnificence
can expend about it; muſt we not preſently conclude, that certainly there was
fome skilful Architeết that built it? Truly every Creature is quoddam veſtigium
Dei; we may obſerve his Footſteps in it, and ſee how his Attributes, his Wif-
dom, his Goodneſs, and his Power have paſt aloiig that way. And the whole
World, it is a ſtately Fabrick, an Houſe that God hath erected for himſelf;
the magnificence and ſplendor of it is ſuitable to the ſtate of the Great King;
it is his Palace, built for the Houſe of his Kingdom, and the Honour of his
Majeſty. And we may eafily conclude, that ſo excellent a Structure, muſt
needs have an excellent Architect; and that the Builder and Maker of it is God.
Now that which makes ſome proud Spirits backward to acknowledge God
in the Works of Nature, is, that they think they can by their Reaſon alone give a
plauſible account of thoſe Effects and Phænomena which we fee in the World, by
deducing them from Second and Natural Cauſes. And therefore many of thoſe
who are of an inquiſitive and ſearching Genius, when they find ſuch Effects de-
pend upon, and flow from ſuch and ſuch Natural Cauſes, applaud themſelves in
the diſcovery, and look no farther nor higher, but neglect the firſt and chief Çauſe
of all, even God.
WOOD
Hence ſome have thought that Reaſon and Philoſophy are great Enemies to Re-
ligion, and Patrons of Atheiſm ; but in truth it is far otherwiſe; and the A-
theiſt hath not a more ſmart and keen Adverſary (ſince he will not ſubmit his
Cauſe to be tryed by Scripture,) than true Reaſon and profound Philoſophy. But
if any who ſeem to be knowing and learned Men, are leſs inclined to the Belief
of a Deity, it is not their Learning but their Ignorance that makes them ſo. The
ſame Lord Verulam hath well obſerved, That a little Philoſophy inclines a Man's
mind to Atheiſm, but depth in Philoſophy brings it about again to Religion. And
I dare challenge the moſt learned Men in the World, to give a ſatisfactory account
of the moſt vulgar and common Appearances in Nature, without reſolving them
at laſt into the will and diſpoſal of the God of Nature. If I ſhould ask them,
What makes the Graſs green, or a Stone to fall downwards, or the Fire to aſpire
upwards, or the Sun to inlighten and warm the World ? What anſwer can they
give, but that it is the property of their Natures; or what is altogether as infig-
nificant and untelligible? But if I ſhould queſtion farther, How came their
Natures to be diſtinguiſht with ſuch properties? they muſt either here be fi-
lent, or confeſs a firſt Cauſe which endowed their Natures with ſuch proper-
ties and actions: for although a Man may for ſome few ſucceſſions of Cau-
ſes and Effects, find one to depend upon another, yet they muſt all at laſt, be
refolved into, and terminate in God.
vb And this is the ſecond Demonſtration of the Being and Exiſtence of a Deity.
holatiniog
vise od to giro
Thirdly,


Firſt Commandment
83

3.
Thirdly; Unleſs the Being of a God be preſuppoſed, tkeré can hò tolerable ac-
count be given of the Being of any thing: We fee innumera-
Hoc qui exiſtimet fieri potuiſſe;
ble Beings in the World, different from each other both in kind non intelligo ; cur non idem puter
and particular. Now what rational account can the Atheiſt ſi innumerabiles unius & viginti
give, how theſe things come to have a Being? There are but literarum form& aliquo conjician-
two ways imaginable : Either that the World was formed by tur,poffe ex his in terram excufis,
Chance; or elfe, that it had its Being from all Eternity. And poſint, effici :' qüod neſcio anne in
accordingly ( as if it were ſtill fatal for them to encounter with uno quidem verſu polit tantum
the ſame Inconveniencies, for which they diſavow Religion ) Palere fortuna. Cic. de Nat:
Atheiſts are divided into two Sects:

Deor. lib. 2.
T.
5
Firſt, There is the Epicurean Atheiſt, who affirms, That the World indeed had
once a beginning, but it was meerly by Chance : for there having been from all
Eternity infinite Particles of Matter moving to and fro in an infinite Space, at
laſt meeting caſually, they linked one in another ; and ſo by meer chance form-
ed this world which we now fee. A Fancy ſo großly ridiculous, that were it not
now again taken up by ſome who pretend to be great Lights in Reaſon and Phi-
lofophy, I would not condeſcend ſo much as to mention it.
*But as Cicero faith, both judiciouſly and ingeniouſly, As
ſoon ſhall they perſuade me that an innumerable company of * Si in Srythiam, aut in Brid
looſe and diſordered Letters, being often thaken together, faniam Sphæram aliquis tulerit;
and afterwards thrown out upon the ground, ſhould fall in- Ster effecit Poſidonius, cujus fin-
to ſuch exquiſite order as to frame a moft ingenious and he. gula converſiones idem eficiunt
roick Poem, as that Atoms ſtraying to and fro at random, infole, & in lunâ, & in quinque
ſhould ever caſually meet together to make a World conſiſting ſtellis errantibus, quod efficitur
of Heaven, and of Air, and Sea, and Earth, and ſo many ſorts in coelo fingulis diebus Gnotti
and ſpecies of living Creatures, in the frame and compoſure of quin ea Sphera fit perfe&ta ra
:
which we ſee ſuch wonderful and inimitable Skill. Had Archi- tione. Hi autem dubitant de
medes, or + Poſidonius's Sphere, in which were imitated all the mundo,ex quo oriuntur & fuérint
motions and converſions of the Sun, Moon, and Planets, been omnia; caſunè ipfe fit effe£tus,
aut neceſſitate aliquâ, an fatione,
preſented to the moſt ignorant or illiterate Nations under Hea-
an inente divina : do Archimes
ven, they could not be ſo groſly ſtupid as to think ſuchi a Piece dem arbitrantur plus voluiffe in
a Work of meer Chance, but of accurate Art and Study. And imitandis ſphere converſionibus;
ſhall any doubt, when he fees the great Machine of the World, quàm naturam in efficiendis
the fame and many other Converſions made in a more perfect fint illa perfetta, quàm hæc Si-
manner, than they can be repreſented in any ſuch Type, whe-
ther it be a Work of uncertain Chance, or elſe the Produ&t of a Nat. Deor. l. z.
moſt perfect Mind, and comprehenſive Underſtanding? For cera
tainly, if a ſtrong and maſtering Reaſon be required only to imi + Quod ſi Mundum efficere
tate the Works of Nature, much more then to produce them. poteft concurſus atomorurn; cur
porticum, cur templum, cur de
mum; cur urbém noſi poteſt, què funt thinus operoſa doi multò quidem faciliori. Cic. de Nat. Deor. 1. 2.
And why had not thoſe Atoms that could thus fortuitouſly frame a World,
why had they not built Houſes too, and Cities, and woven us Garments, that ſó
by very good Chance we might have found theſe Neceſſaries ready provided to
our hands, and ſaved the trouble and labour of making them? Did ever any A-
toms fall into ſuch exact order, and knit ſo artificially together, as to frame a
Clock or a Watch, or any other piece of ingenious Mechaniſm? And will the
Atheiſt then he fo filly as to believe that theſe little duſts of Beings, ſhould by
meer hazard meet and join together to frame the whole world, and beſtow
fuch various forms and motions upon Creatures, as we daily fee and admire ?
Look but upon the moſt contemptible Worm that crawls, we ſhall find it a far
inore excellent piece of Mechaniſm, a far more curious Engine, than any thar
ever the Art or Wit of Man could frame. And ſhall Chance make theſe! yea,
Creatures of a more wonderful compoſure, which yet could never make a Watch
of a Clock, or any of thoſe Engines which we have contrived for the uſe and fer-
vice of life? And what will they ſay to the accurate Opperațions of Senſe and
Reaſon? Is it poſſible that one ſmall Duft ſhould ſee or feel another and if
not one, then not ten thouſand put together. Shall their Configuration give them
M 2
this






84
An Expoſition upon the
this Faculty, which their Being and Subſtance doth not? Which I ſhall then be
lieve, when I ſhall be convinced that a Statue carved the moſt exquiſitly that Art
can perform, can any more fee, or taſte, or feel, than it could whilſt it was rude
Publication and unformed Wood. But fuppoſe that Senſe could be caus’d by meer Matter put
in motion ; yet what ſhall we ſay to the refined Speculations, and profound Dif
Cambraitinaa courſes of Reaſon? Is it likely, or indeed poſſible, that little Corpuſcles ſhould
po reflect, and argue, that Atoms ſhould make Syllogiſms, or draw up Parties be-
tween Pro and Con? Or will the Atheiſt grant, that there is no other difference
between himſelf and a meer ſenſeleſs Block, but only configuration of Parts ? and
that when he diſputes moft fubtily for his Cauſe, all his Reaſons and Arguments
are but a little Duft that flies up and down in his Brains ?. But that the agita-
tion of material Particles, ſhould produce any ſprightly acts of Wit and Diſcourſe,
is ſo monſtrouſly abhorrent to true Reaſon, that I doubt I ſhall never be per-
fuaded to believe it, until ſome cunning Man convince me, that the High-way too
is in a deep Speculation, and teeming with ſome notable Diſcourſe, whenfoever
the Duſt is ſtirred and flies about it.
And yet, forſooth, Men muſt own now-a-days by Atheiſts, that they may
be rational; and think it an high demonſtration of their Parts and Ingenuity,
to Doubt of a Deity, and call all Religion into queſtion. Whereas, were any
thing in the Belief of a God, and the moſt myſterious Points of our Religion,
half ſo abſurd and ridiculous as there is in Atheiſm, I ſhould moſt readily ex
plode it, and count it altogether unworthy to be entertained by any Man that is
ingenious and rational.
2. Secondly, Therefore, others being preſt with the huge and monſtrous Abſurdi-
quin ties of this way of giving an account of the Appearances of Nature, they hold,
That the World is from Eternity, and never had any beginning at all. And theſe
are the Ariſtotelian Atheiſts,
Melancht be siden
But Firſt, It is altogether unteaſonable to deny a God, and yet grant that very
thing for which alone they deny him. The only reaſon that tempts Atheiſts to
deny a Deity, is, becauſe they cannot conceive a Being infinite and eternal ; and
Hindu therefore, when they yield the World to be ſo, what do they elſe but run into
Burdeon the ſame Inconveniency which they would avoid ; and that they may not grant
one Eternal Being, grant innumerable? So fatal it is for Errour to be inconſiſta
ent with it ſelf, and to trip up its own Principles.
sou
Boso
Secondly, If the World be Eternal, there muſt of neceſſity have been paft an in-
finite fucceſſion of Ages. Now, our Underſtanding is as much non-pluſt to con-
ceive this, as an infinite Being that ſhould create the World: for if the World
had no beginning, then an infinite number of Days, and Years, yea, of millions
et of Years and Generations of Men, are already actually paſt and gone. And if
they are paft, then they are come to an end: and fo we ſhall have both a num-
ber that is actually infinite, and likewiſe ſomewhat infinite and eternal that is
come to an end. A very proper Conſequence for one that avoids the Belief of
a Deity, becauſe he would be Rational, and cannot conceive a Being that is In-
finite.
. He has
30
Again, Thirdly, If there have already been infinite fucceſſions of Generations
in the World, certainly thoſe which are yet to come, will make them more ;
and ſo we ſhall find a Number greater than that which is allowed to be
actually Infinite. Or, if to avoid this Contradiction, the Atheiſt ſhould affirm,
That the Generations to Abraham, and the Generations to David; were both
equal, becauſe both infinite ; he will thereby fall into two other groſs Con-
tradi&tions: the one, That a Number added to a Number Should make.no
addition ; the other, That fince the Generations to Abraham were but a part
of the Generations to David, the part ſhould be equal to the whole.
tibus et mot blonde todo
die ondergatoare cu buka luate on
Fourthly;

Firſt Cominandment.
85
Fourthly, There is no one moment in Succeſſion which was not orice preſent:
4
and conſequently, imagine a Duration as long as you pleaſe, yet
in it of neceſſity there muſt be ſome one moment, which when Mori Metaph. Part 1. Cap. 1o.
it was preſent, all the reſt were future; and if all the reſt were
future, this Moment was then the beginning. So that it is impoſſible there ſhould
be a ſucceſſive Duration without a beginning, and therefore impoſtible it ſhould
be from Eternity.
Again, Fiftbly; In all the Revolutions of Generation and Corruption that can 5.
be imagined, yet the Life of Animals muſt neceſſarily be before
their death. For none can die till he hath lived ; and none can live, Salin. De ftatu Adami ante l'ap-
İd. ibid. do Place 9. Theſ
but he muſt paſs ſome time before he dies. There was therefore
ſum.
å time before any Animal died; conſequently their corruption
and death was not from Eternity : _neither before their death, had they lived an
infinite Time; but only fome few Days or Years; and therefore their genera-
tion and life was not from Eternity.
Theſe things I do but curſorily mention, to give you a taſte of the Folly and
Unreaſonableneſs of Atheiſinį nor perhaps would it be proper to inſiſt on them
åt large. But by theſe few Arguments you may ſee how unreaſonable it is for
an Atheift to boggle at the Belief of a Deity ; whereas, let him lay down what
foever Principles he will, he ſhall find his reaſon more puzled and intangled by
theſe Abſurdities that will neceſſarily follow upon them; than he ſhall by any Dif-
ficulties that are conſequent upon the Belief of a God.
Which Belief unleſs we entertain, we can give no tolerable account at all of
the various Beings that are in the World; for neither are they eternal, neither
have they hapned by chance, as I have demonſtrated to you. It is therefore abfo-
lutely neceſſary, that there be ſome firſt Cauſe of all Things which we behold,
which is not it ſelf cauſed, nor produced by any other : for if every thing were
cauſed by ſome pre-exiſtent Being, then there never was a Being before which
there was not another; and ſo this groſs Abſurdity will follow, that before there
was a Being, there was a Being. A fit Conſequence for Atheiſts, who pretend
only to rational Speculations, to ſwallow. Therefore we muft neceſſarily reſt in
fome firſt Cauſe from which all other things have their origine, and is it ſelf
cauſed by none ; and that is the great God whom we adore, the great Creator,
and both Governour of Heaven and Earth, and of all things viſible and inviſible.
This is therefore a third Demonſtration of a Deity.
Fourthly, Perhaps it would ſhrewdly puzle the Metaphyficks of an Atheiſt, 4
.
to anſwer the Argument of Bradwardine.' It is poſſible that there
ſhould be ſuch a Being as fhould exift neceſſarily; ſince it is no
Bradward. de Cauſa Dei.
1. 1. c. I. d l. I. C. 14.
more a Contradi&tion to exiſt neceffarily, than to exiſt contingent-
ly, and a far higher and more abfolute Perfection : But if it be poſſible that there
might be fuch a Being, then it is certain that there is; becaufe neceſſity of Exi-
ſtence is included in the very eſſential conception of it; or elſe this Contra-
di&tion would follow, That it is poſſible for that not to be, which yet is neceffa-
ry to be. This Being therefore muſt needs be Eternal, Independent, and Self-
ſufficient; and that is the God whom we adore.
But to leave theſe more Abftrufe and Scholaftick Notions, in the Fifth placé, 5.
If there he no God, then neither have there been any Miracles performed in the
World ; nor any Prophefies or Predictions of future Contingencies.
Firſt, There can be no Miracles performed without a Divine and Infinite Power:
for certainly, if there be no Being above Nature, there can be no Effects either a-
bove, or contrary to the courſe of Nature : for Nature when it is left to it felf,
cannot act contrary to its own Laws. Now that there have been miraculous Works
performed, the Atheiſt cannot deny, unleſs he will deny the truth of all Records,
and think it reafonable to make all Faith and Credit among Mankind a Sacrifice
to his Opiniativeneſs. All Heathen Authors, as well as the Scriptures, give abun-
dant

1.
86
An Expoſition upon the
dant Teſtimony to this : and although they deny the Doctrine of the Scripture,
yet there is no reaſon they ſhould disbelieve it, when it only relates matter of
Fact. In this behalf, we deſire they would give it as much credit, as they give to
the Hiſtories of Livy, or Tacitus, or any other Author of approved Honeſty: and
certainly it is but reaſonable to credit the conſonant Depoſitions of ſeveral plain
Men, who all profeſs themſelves to have been Eye-witneſſes of thoſe things they
writé : Yea, the Jews and Heathens who lived in thoſe very times, and were
moſt inveterate and canker'd Enemies againſt the Name of Chriſt, would have
given whatſoever was deareſt to them in the World, could they have proved
any Forgery in thoſe Miracles, or Deceit in the Relaters of them. But the Evi-
dence was ſo clear, that they were forced to confeſs even in ſpight of their own
Malice, that ſuch ſtrange Works were done and really effected. But yet their
Spleen againſt the Truth was ſuch, that they imputed them only to the Power of
Magick, and the Operation of evil Spirits. But will our Atheiſt do ſo too? If
fo, he muſt needs acknowledge a God, by acknowledging a Devil ; if not, he hath as
little reaſon to believe any thing in the World which he himſelf hath not ſeen,
as to believe the truth of thoſe Reports, which we have received from undoubted
hands, delivered to us by the unqueſtionable Teſtimonies of thoſe who have known
and ſeen what they have reported.
Therefore, if ever there have been any ſuch extraordinary Effeets, as reſtoring
ſight to the Blind, and feet to the Lame, and life it ſelf to the Dead, and that by
no other application than only a word's ſpeaking, there muſt certainly be a God.
For theſe things are not within the power of ſecond Cauſes, being ſo contrary
to the courſe of Nature ; and therefore muſt be aſcribed to a Supream Deity, an
Infinite Power, who is the Author, and great Controller of Nature.
Secondly, As there could have been no Miracles performed, ſo neither could
there be any Propheſies or Predictions made of contingent Events, unleſs we ac-
knowledge a God, who in his infinite Wiſdom and Counſel foreſees whatſoever
3.7.
ſhall come to paſs, and revealeth his ſecret unto his Servants the Prophets. We
have many Propheſies recorded which have already had their undoubted Effects :
not to inſtance in all, I ſhall only mention two; the one is that Propheſie of our
Lord Jeſus Chriſt concerning the final Deſtruction of Jeruſalem, Matth. 24. 2.
which received its full accompliſhment about forty Years afrer they had crucified
the Lord of Life and Glory. And the other, that Predi&tion concerning Cirus,
that he ſhould Re-edifie ferufalem after it had been deſtroyed by the Babylonians,
Iſaiah 44. 28. and to make this Propheſie the more remarkable, it is ſaid, Chap.
45. 4. "That for Ifrael's fake God had called him by his name. This was a fa-
mous and very particular Propheſie of a Perſon named near two hundred Years be-
fore he was born, and thoſe things punctually foretold of him which he ſhould
afterwards perform. The like we have the i Kings 13. 2. where the Prophet de-
claims againſt the Idolatrous Altar and Worſhip of Bethel, and foretels that you
fiah ſhould deſtroy it; calling him by his very name three hundred and forty
Years before he was born, O altar, altar, thus faith the Lord, Behold, a child ſhall
be born unto the houſe of David, Fofiah by name, and upon thee fall he offer the
prieſts of the high places that burn incenſe upon ihee, and mens bones ſhall be bur-
ned upon thee which we read was exactly fulfilled by the ſame Foſiah, 2 Kings
23. 20. For he ſlew all the prieſts of the high places which were there, upon the
altars, and burnt mens bones upon them. Now let any Atheiſt give a rational ac-
Dan. 2: 28.count how theſe future Contingents could be thus certainly and circumſtantially
fore known and predicted, were there not a God in Heaven that revealeth Secrets.
They could not certainly ſee ſuch free and contingent events in the Stars, eſpeci.
ally' ſo long before they were to be produced ; or if they might, yet certainly
they could not read Names there, nor ſpell the Conſtellations into Words and
Syllables. There is therefore a God who giveth knowledge, and declareth things
to come, according as it pleaſeth him to illuminate the minds of his Servants the
Prophets, to whom, and by whom he ſpake.
And this is a fifth Demonſtration of the being of a Deity,




Amos
3
The
Firſt Commandment.
87

The Sixth and Laſt is this, There is a Conſcience in Man; therefore there is a
God in Heaven. Conſcience could have no power at all over us, unleſs it were
given it from above. How comes it to paſs that wicked Wretches are ſtill haun-
red with pale Fears and ghaſtly Herrours, that they are ſometimes a terrour to
themſelves, and to all that are about them; they would, if it were poſſible, a-
bandon themſelves, and run away from their own Being, but only that they have
a Witneſs and a Judge within them of all their Crimes and Impieties, and feel
ſuch ſecret ſtings, and unſeen whips laſhing their Souls, that the tortures they in-
dure, and inflict on themſelves, make them ſometimes weary of their lives, and
put them upon that deſperate Curſe of Choaking both themſelves and their Con-
fciences too with an Halter? Whence I ſay, ſhould this proceed, were there not a
God, a Juſt and Holy Deity whom Conſcience reveres ? Theſe Torments and Re-
grers do not always proceed from fear of Shame, or Puniſhment from Men. No:
but Conſcience hath a power to put them upon the rack for their moſt ſecret Sins,
which no eye ever ſaw, no heart ever knew but their own; yea, and it forceth
them ſometimes themſelves to confeſs and divulge their own İnfamy, and volun-
tarily to render themſelves to Humane Juſtice: Whence is this, but only from
that ſecret influence of a Supream Being, that hath an awe and authority over
Conſcience, and makes it review the ſins of a Man's life with horrour, be-
cauſe it knows the Juſt and Holy God will at laſt review them with Vengeance.
And therefore we find that thoſe who in their proſperity have lived moſt regard.
leſs of a Deity, yet when their Conſcience hath been awakened by Dangers, or
Sickneſs, or any ſurprizing Accident, the apprehenſions of a God have then ſtrong-
ly returned upon them, and filled them with Amazement and Confuſion. * Thus * Nam
the Hiſtorian reports of that mad wicked Emperour Caligula, who made an open qui Deos
mock and ſcorn of Religion, yet when it thundred would creep under his Bed to tantoperè
hide himſelf from the Vengeance of that Jupiter, whom at other times he would contem
not ſpare to deride and † threaten. And therefore certainly if there be any ſuch minima
thing as natural Conſcience in all Men, it will neceſſarily follow that there muſt tonitrua
be a God; for were there no God, there would be no Conſcience.
do fulgu-
vere, caput obvolvere ; ad verò majora, proripere ſe è Strato ſub le&tumque condere folebat. Suet. in Cal. cap. 51.
+ Cum Jove Capitolino ſecreto fabulabatur-—- nèc fine jurgiis, nam vox comminantis audita eſt bi's gaidy Seycão
7secwrs. Id. c. 22.
And thus I have given you theſe fix rational Demonſtrations, that there is ſuch
a Supream and Infinite Being as a Deity. Many others might be added; but theſe
I account ſufficient to convince any Atheiſt, who will indeed be ſwayed by that
Reaſon which he ſo much deifies and adores, that there is another GOD beſides
and above it.
viai
Well then, what remains, but that as we have evinced the Folly and Unreaſonable-
neſs of Speculative Atheiſm, ſo we condemn the Impiety of Practical Atheiſm;
the Prophaneneſs and Irreligion of thoſe that, as the Apoſtle ſpeaks, live as with-
out God in the World, that live as though there were no God, nor Devil, nor
Heaven, nor Hell, nor future State, nor any diſtribution of Rewards in it: Indeed
every wicked Man is in this Senſe an Atheiſt, and ſuch the Apoſtle hath condem-
ed, Tit. I. 16. They profeſs that they know God; but in works they deny him, ben
ing abominable, and diſobedient, and to every good work reprobaté. Did they re-
ally and cordially believe, that there is a juſt and holy God that takes notice of
all their Actions, a great and terrible Majeſty, who will call them to a ſtrict ac-
count for all their Cogitations, all their Diſcourſes, and all their Works; an Al-
mighty God who hath prepared Wrath and Vengeance to inflict on all thoſe who
deſpiſe his Authority, and tranſgreſs his Law; would they dare to prophane his
glorious and reverend Name by impertinent uſing of it in their trivial talk? would
they dare to rend and tear it by their Oaths and Blaſphemies, and helliſh Execra-
tions and Curſes? Did they believe, that he hath prepared Tophet of old, that the
pile thereof is Fire and much Wood, and that all the Wicked of the World ſhall
he caſt into it, and there be made an everlaſting Burnt-facrifice to the incenſed
Wrath of the great God : Did Men believe the horrours and torments of the Fire
and



та сопni-



88
An Expoſition upon the

and Sulphur, the ſtench and darkneſs, the burning chains and fiery whips, the
woes and anguiſh of the Damned in Hell, which are as far from being utterable,
as they are from being tolerable ; did they but as certainly believe theſe things, as
it is certain that if they believe them not, they ſhall eternally feel them, would
they dare ſtill venture on to treaſure up to themſelves Wrath againſt the Day of
Wrath? Would Swearing, and Lying, and Stealing, and Drunkenneſs, and Un-
cleanneſs fo generally reign among us as they do? Indeed we perſuade our felves
that we do believe theſe things, we profeſs that there is a God, and that God in-
finitely Holy, and infinitely Juſt; and that he will recompenſe Tribulation, An-
guiſh, and Wrath upon every Soul of Man that doth evil." But alas, this is only
a Verbal Belief, contradi&ted and born down by a Practical Atheiſm. The little
influence that the Belief of an Holy and Juſt God hath upon us, to regulate our
a&tions, and to cauſe us to walk in an holy awe and dread of his Divine Majeſty,
clearly evinceth, that we may poſſibly fancy theſe things, but do not believe them:
for if thou didſt ſeriouſly and heartily believe that there is a Great and a Jealous
God who hath faid, vengeance is mine, and I will repay it; what is there in the
World that could perſuade thee to offend him?
Poſſibly, though thou believeſt that there is a God, yet thou art not fully per-
ſuaded that he is fo Holy, nor ſo Juſt as his Word declares him to be; not fo holy
in hating of thy fins, nor ſo juſt in puniſhing them. But if thou relieft on this
confidence, know,
Firſt, That this is only to hope in his Mercy in ſpight of his Truth. He hath
ſworn that he will take Vengeance on all impenitent Wretches, and wound the
hairy Scalp of ſuch an one as goeth on ſtill in his fins. And God will be true to
his Threatnings, as well as to his Promiſes, although thou, and ten thouſand o-
thers like thy ſelf, eternally periſh.
Nay, Secondly, If thou believeſt there is a God, and yet thinkeſt that this God
will ſpare thee, though thou go on in the preſumption of thy heart, to add Ini-
quity unto Sin, thou art far worſe than an Atheiſt: for it is better to have no 0.
pinion of God at all, than to have ſuch an Opinion as is unworthy of
* 'Eycon, v ãy to é out him; for the one is but Infidelity, the other is Contumely. * Even
fãanov ads, as opcótes, abgey Plutarch, an Heathen, could ſay, That it were far leſs injurious
τει εμε μήτε γεγονέναι το
παράπαν μηδε έναν Πλέταρ to him, if any ſhould deny that there is ſuch a Man in the
χον , 3 by Avot Nastas- World as Plutarch, than if he ſhould grant, that ſuch an one in-
Zès csty or @gwrc e beboue deed there is, but that he is Faithleſs, Inconftant, Cruel, or Re-
Lustabón, di xesas maegs vengeful
. So it is not ſo heinous an Affront againſt the Divine
de coeut inds, &c. Plut. cipi de Majeſty, to deny that there is any ſuch Supream Being, as to ac-
σιδίμ.
knowledge that there is indeed a God, but this God is not either
infinitely holy in hating thy Sins, or infinitely true to his Threat-
nings, or infinitely juſt in puniſhing Mens Impenitency and Diſobedience. This
is a degree of Impiety worſe than Atheiſm; and yet this, are all ungodly Sin-
ners guilty of
1.
2.
Know then, O Sinner, and tremble, that there is a God who ſees and obſerves
all thy A&tions, who writes them down in the Book of his Remembrance, and
will call thee to a ſtrict account for them: God will then judge thee out of thing
own mouth, thou wicked Servant. Thou believeſt that there is a God, why doſt
thou not then fear and ſerve him? Thou believeſt that there is an Heaven, and an
Hell, and an Eternity to come, why then doft thou not live anſwerably to this
Belief? Either blot it out of your Creed, and avow that you do not believe in
God the Father Almighty, or elſe live as thoſe ſhould do, who own ſo Great and
Terrible, ſo Pure and Holy a God. For a Speculative Atheiſt to be prophane and
wicked, is but conſonant to his Principles : for wherefore ſhould not he gratifie
all his luſts and ſenſual deſires, whoſe only hope is in this Life, and who doth
not look upon himſelf as accountable for any thing hereafter ? But for thee who
acknowledgeſt a Deity, to live as without God in the World, to break his Laws,
to flight his Promiſes, to deſpiſe his Threatnings, is the greateſt and moſt deſpe-
rate Madneſs in the World : Thou ſheweſt thy ſelf hereby to be worſe not only
than
SEN

Firſt Commandment.
89
than an Atheiſt, but worſe than a Devil; for the very Devils believe and tremble,
and yet thou who profeſſeth thy felf to believe, doft not tremble.
If therefore we would not be inexcuſable, ſince we know God, let us glorifie
him as God, yielding all holy Obedience to his Laws, and humble Submiſſion to
his Will; conforming our ſelves to his Purity, depending upon his Power and
Providence, and truſting in his infinite Mercy and Goodneſs, till we at laſt arrive
unto that ſtate of perfect Bliſs and Felicity, where we ſhall fully know the
ineffable Myſtery of the Deity, fee Him that is now inviſible, and live there as
much by Senſe and Sight, as here we do by Faith and Expectation.
And thus much for the firſt Sin forbidden in this firſt Commandment, which is
Atheiſm.
one
sqara
KUBE
The ſecond Sin that it forbids, is, Ignorance of the true God. For this Pre-
cept which requires us to have the Lord Jevohah for our God, as well in-
cludes the having of him in our underſtandings, by knowing him aright, as
in our wills and affe&tions, by loving, fearing, and worſhipping him ; the right
Worſhip of God muft of neceffity preſuppoſe the knowledge of the object to
which we direct that Worſhip, or otherwiſe we do but erect an Altar to the un-
known God, and all our Adoration is but Superſtition; yea, and we our ſelves
are but Idolaters, although we worſhip the true Deity : For all that Ser-
vice which is not directed to the Supream Effence, whom we conceive to be
the infinitely and eternally Holy, Juſt, Merciful, and Glorious, beyond what
we can conceive, is not tendered to the true God, but to an Idol of our own ma-
king, ſhaped out in the Ignorance and Blindneſs of our Minds. And therefore
our Saviour Chriſt lays this as a black Brand upon the Samaritan Worſhip, Fohn
4. 22. Ye worſhip ye know not what; and that becauſe with other Gods they wor-
thipped the true God, under a confuſed Notion of the God of the Land, as you
may read 2 Kings 17. 26. without any diſtinct knowledge of his Nature, Will,
and Attributes.
It hath been a Proverbial Speech, that Ignorance is the Mother of Devotion;
but certainly ſuch a blind Mother muſt needs bring forth a blind and deformed
Daughter; a Devotion more rightly called Superſtition than Devotion; a De-
votion ſhaped only by the Fancy, and impoſed by irrational Fear or Humour.
Now becauſe the Being and Exiſtence of a Deity, is a Notion ſo common
and natural to Mankind, as I have already demonſtrated ; and that we are ſtrong-
ly inclined to the worſhip of a God, it will be neceſſary rightly to know that God,
to whom this Homage of our Souls, and all our Affection and Veneration is due.
For while we remain ignorant of this, it is impoſſible but that we ſhould be Ido-
laters, giving that which is proper to God alone, to ſome vain created Fiction of
our own deluded Underſtandings.
Idolatry therefore is a Sin more common among us than we imagine. For as
many ignorant Perſons as there are ſo many Idolaters there are, who though they
fall not down before Stocks and Stones, yet form ſuch uncouth Ideas and ſtrange
Images of God in their minds, that no more repreſent his infinite Perfections and
Excellencies, than thoſe dumb Idols that the Heathens worſhip.
In proſecution of this General, I ſhall lay down theſe following Propoſitions :


1,
Firſt, That it is a very hard and difficult matter to have right and genuine Con-
ceptions of the Divine Majeſty, when we addreſs our ſelves unto him to worſhip
him. I think I may here appeal to the common Experience of Chriſtians, whe-
ther their moſt difficult part of their Duties be not rightly to apprehend the Ob-
ject of them. Our Fancy is bold and buſie, and ſtill ready to make too much uſe
of its Pencil, and to delineate a God in ſome ſhape or other, before whom we
preſent our Services; ſo that when we ſhould be wholly intent upon our Adora-
tion, we muſt neceſſarily be ingaged in Reformation; to pull down, and break
in peices thoſe falſe Images that we had ſet up: And yet as ſoon as we have
done this, our Imagination falls to work again, makes new Pictures of a God,
and ſets them full before our eyes, as ſo many Idols for us to Worſhip. And al-
though both Reaſon and Religion endeavour to correct theſe bold attempts of
Ñ
Fancy


90
An Expoſition upon the
Fancy, yet it is a mighty diſtraction in our Duty, to be then diſputing the Object,
when we ſhould be adoring it. I ſhall only inſtance in one Duty, and that is
Prayer: How few are there that do not faſhion God in ſome bodily ſhape, when
they come to pray unto him! We are too apt to Figure out his Limbs, and to con-
ceive him a Man like our felves. All the proportions that Fancy hath to draw
with are Corporeal; and whenfoever we frame a Notion of Angels, or God, or
any ſpiritual Subſtance, we do it by ſenſible Reſemblances. Now this is infinitely
derogatory to God who is a Spirit; and therefore cannot be repreſented in any
Form without a vaſt incongruity : and he is the Father of Spirits, infinitely more
fpiritual than Spirits themſelves, in compariſon with whom Angels and the Souls
of Men are but droſſie and feculent Beings, and therefore cannot be worſhipped
under any Form without Idolatry : for that is not a God which we can íhape and
mould in our Imaginations.
We read how jealous God is leaſt any Reſemblance ſhould be made of him,
Deut. 4. 15, 16. Take ye good heed unto your felves (for ye ſaw no manner of
fimilitude on the day that the Lord Spake unto you in Horeb, out of the midſt of
the fire) left ye corrupt your ſelves, and make you a graven Image, the ſimilitude
of any figure. And certainly if the erecting of a viſible Image of God be groſs
Idolatry, it is no leſs than a mental and ſpiritual Idolatry, to frame an inviſible
Image of God in our Fancy and Conceptions.
And therefore although the Scripture frequently aſcribes to God the members and
lineaments of a Man, as eyes, and mouth, and ears, and hands, and feet, &c. yet
we muſt not be ſo ſtupidly ignorant as to believe that theſe are properly appertai-
ning to the Divine Eſſence, (which was the old exploded Herefie of the Anthro-
pomorphite) but theſe defcriptions are given us only in condeſcenſion to our Weak-
neſſes and Infirmities; and though they are ſpoken avgc797 a bris, after the manner
of Men, yet they muſt be underſtood Deorperos, after ſuch a manner as becomes the
Majeſty of the Divine Nature : And hy fuch expreſſions the Scripture only means,
that all thoſe powers and faculties which are in us, are likewiſe to be found, al-
though in an infinite and tranſcendent eminency in the Being of God. He hears
and fees, and is able to effect whatſoever he pleaſeth ; and that without any con-
figuration of Parts, or Organs, which are utterly repugnant to the Simplicity and
Spirituality of his Eſſence. And therefore to ſhape and faſhion out ſuch a God in
our thoughts, when we pray unto him, is but to make and worſhip an Idol: And
unleſs Faith and Religion demoliſh ſuch Images which we ſet up in our Fancy,
the Worſhip which we direct unto them, is hardly to be eſteemed the Worſhip of
the true God, but the worſhipping the Work of our own making, and a Crea-
ture of our own Imagination.
And yet unleſs we do repreſent God to our ſelves, when we worſhip him, it is
very hard, if not altogether impoſſible, to keep up the intention of our Spirit, and
to hinder our Mind from ſtraying and gadding. Therefore,



2.
Secondly, The right way to attain unto a true Notion, and a ſound Underſtan-
ding of the Divine Nature, is by a ſerious conſideration of his Attributes. For
theſe are his very Nature, and when we know them, we know as much of God
as can be known by us in this our weak and imperfect Eſtate. Theſe Attributes
of the Divine Nature are manifold, and commonly are diſtinguiſhed into Nega-
tive, Relative, and Poſitive; I ſhall only enumerate the chief of them, Simplicity,
Eternity, Unchangeableneſs, Immenſity, Dominion, All-fufficiency, Holineſs
Truth, Omnipotence, Omniſcience, Juſtice, and Mercy : Of which the principal
,
and that moſt reſpect us, are Mercy and Juſtice; all the other are declared to us
in order to the Illuſtration of theſe. For the glory of theſe hath God created the
World, and all things in it; eſpecially thoſe two capital kinds of Creatures, An-
gels and Men: for theſe hath he permitted Sin, which is ſo odious and deteſtable
to his infinite Purity : for theſe hath he ſent his Son into the World to taſte of Death
for every Creature: for theſe hath he proclaimed his Law, and declared his Goſpel,
the Threatnings of the one, and the Promiſes of the other: for theſe hath he appoin-
ted a Day, and will erect a Tribunal of Judgment, that he may make the Glory of

his

Firſt Commandment.
91
ws
SONG
COOR
3.
his Mercy, and of his Juſtice conſpicuous ; his Juſtice in the eternal Damnation
of impenitent Wretches, who are Veſſels of Wrath fitted by their own fins for
deſtruction; his Mercy in the Salvation of penitent and believing Souls, who are
Veſſels of Mercy fitted by his Grace for eternal Glory. All other Attributes, I
fay, ſerve to illuſtrate theſe two; and as we conjoin them either to Mercy
or Juſtice, ſo they are moſt inforcing Motives either of Hope or Fear : it is a
mighty ſupport to our Hope, when we reflect upon the Mercy of God accompa-
nied with the Attributes of Eternity, Immutability, Truth, and Omnipotence. And
again, it will affect us with a profound Fear and Dread of this Great and Glori-
ouis God, to conſider that the ſame Attributes attend on his Juſtice; ſo that both
are Almighty ; the one to ſave, the other to deſtroy.
boas nav
or Now if we would conceive aright of God, when we come to worſhip him,
let us not frame any Idea of him in our Imaginations, ( for all ſuch Repreſentati-
ons are falſe and fooliſh,) but labour to poſſeſs our Hearts with an awful eſteem
of his Attributes ; and when we have with all poſſible reverence collected our
Thoughts, and fix'd them upon the Contemplation of infinite Juſtice, infinite
Mercy, infinite Truth, infinite Power, and the reſt ; let us then fall proſtrate, and
adore it, for this is our God: And therefore the Apoſtle tells us, i Fohn 4. 8.
God is love ; not only loving, but Love it ſelf in the abſtract. And, i John 1.5.
God is light, so
-sleision
ei elantog
істот і полі
Thirdly, All the knowledge that we have, or can have of God here, is collect-
ed from what he hath been pleaſed to diſcover of himſelf, either in his Works,
duteSTN 10250
or in his Word.
We have but two Books to inſtruct us, the Book of the Creatures and the
Book of the Scriptures. From the Works of Creation and Providence, we may come
to know much of God, even his eternal Being and Godhead ; and the Lectures which
are read out of this Book, are ſo convincing and demonſtrative of many of the glo-
rious Attributes of God, that the Apoſtle tells us, The very Heathens themſelves
were left without Excuſe, becauſe they did not worſhip him as God, when by the
things which they ſaw, they knew him to be God, Rom. I. 21.
But to us God hath vouchſafed more clear and lively Diſcoveries of himſelf;
declaring to us thoſe Attributes by his Word, the knowledge of which we could vis
never have attained by his Works alone. And therefore the Scriptures are called
the lively Oracles of God, Afts 7: 38. And they are the Glaſs wherein with open
face we behold the Glory of the Lord, 2 Corinth. 3. 18.
Soad
Fourthly, When we have improved our Underſtandings to the higheſt advan-
49
tage, and ſtretch'd them to the largeſt and moſt comprehenſive ſize, yet ſtill we
ſhall be left in the dark, and it will be utterly impoſſible to know God as he is
in himſelf: He dwelleth in that Light to which no mortal Eye can approach :
he hides and veils himſelf with Light and Glory : it is his alone Privilege and
Prerogative, as to love, ſo to know himſelf, for nothing better can be loved, no-
thing greater can be known. God is incomprehenſible to all his Creatures, but is
comprehended by himſelf; and that Ever Bleſſed Eſſence which is Infinite to all
others, is yet Finite to its own view and meaſure. All the Diſcoveries we re-
ceive of God, are not ſo much to ſatisfie an inquiſitive Curioſity, as to excite pi.
ous Affections and Devotion. For Reaſon, which is the eye of the intellectual
Soul, glimmers and is dazled when it attempts to look ſtedfaſtly on Him who
is the Father of Lights; and its weakneſs is ſuch, that that Light which makes
it ſee, doth alſo itrike it blind. Yea, our Faith which is a ſtronger Eye than that
of Reaſon, and given us that we might ſee Him who is inviſible, yer here in this
life it hath ſo much duſt and aſhes in it, that it diſcerns but imperfectly, and
receives the Diſcoveries of a Deity refraéted through the Glaſs of the Scriptures,
ſo allayed and attemper’d, that though they are not moſt expreſſive of his Glory,
yet they are fitteſt for our Capacity. The full manifeſtation of his Brightneſs, is
reſerved for Heaven : This beatifical Viſion is the Happineſs and Perfection of
Saints and Angels, on whom the Godhead diſplays it ſelf in its cleareſt Rays.
There we ſhall ſee him as he is, and know him as we are known by him. Here
N 2
we

92
An Expoſition upon the
we could not ſubſiſt, if God ſhould let out upon us the full Beams of his excef-
ſive Light and Glory. And therefore we read in Scripture, what dreadful
appre-
henſions the beſt of God's Saints have been poffefs’d withal, after ſome extraor-
dinary Diſcoveries that God had made of himſelf unto them. Thus Ifaiah cries
out, Iſaiah 6.5: Wo is me, for I am undone, becauſe I am a man of unclean lips,
and mine eyes have ſeen the King, the Lord of hoſts. And when our Saviour Chriſt
put
forth his Divine Power but in the working of a Miracle, the Glory of it was
To terrible and inſupportable, even to holy Peter, that he crys out, Luke 5.8. De-
part from me, for I am a ſinful man, O Lord. Though God be the very life of
our Souls, and the manifeſtations of his Love and Favour better than life it ſelf;
yet ſuch is our limited Eſtate here in this World, that we cannot ſee God and
live. Frail Nature is too weak to contain its own Happineſs, untill Heaven and
eternal Glory inlarge it; and then it ſhall ſee thoſe inconceivable Myſteries of the
Trinity in Unity, the Hypoſtatical Union of the Humane Nature with the Divine;
then it ſhall view and ſurround the incomprehenſible God, and be able to bear the
unchecked Rays of the Deity beating full upon it. In the mean time, we muſt
humbly content our felves with thoſe imperfect Diſcoveries that God is pleaſed to
allow us, ſtill breathing after that Eſtate where we ſhall enjoy perfect Viſion, and
in it an intire Satisfaction and Happineſs.
10hs
Let us then moſt earneſtly covet the knowledge of God, and endeavour to make
our ſelves here as like to what we hope to be hereafter, as the frailty of Hu-
mane Condition will permit. This is the chief Glory of a Man, one of the high-
eft Ornaments and Perfections of a rational Soul; that which doth in ſome fort
repair the Decays of our fallen Eſtate, and renews thoſe Primitive Characters which
Ignorance and Errour have obliterated in our Souls. And indeed, without the
knowledge of God, we can never be brought to love him, to truſt and confide in
him, nor to ſerve him as we ought : _And although there may be a great
deal of Zeal in ignorant Perſons, yet Zeal without Knowledge, is but a reli-
gious Frenzy: it is Religion frighted out of its wits
. A Man that knows not
the bounds of Sin and Duty, is a fit Subject for the Devil to work upon, who
will be ſure ſo to manage him, that he ſhall do a great deal of miſchief
very
honeſtly, and with very good intentions.
olio
169 bomba
3dly. Thirdly, A third heinous Violation of this firſt Command, is by Prophaneneſs.
Now Prophaneneſs may be taken either in a more large and general, or in a
more proper and reſtrained ſenſe ; if we take it properly fo, it fignifies only the
neglect, or deſpiſing of Spiritual Things : for in a ſtrict acceptation he is a pro-
phane Perſon, who either ſlights the Duties of God's Service, or the Privileges
of God's Servants. But in the larger and more common fenſe of the word, every
ungodly Sinner who gives up himſelf to work Wickedneſs, and lives in a courſe
of infamous and flagitious Crimes, is called and reputed a prophane Perſon.
And indeed, ſuch an one is prophane in the higheſt degree, that not only neglects
the more ſpiritual Duties of Religion, but the natural Duties of Moral Honeſty,
Temperance, and Sobriety : For as there are but two things in Practicals, which
make an excellent and accompliſh'd Chriſtian, Religion and Vertue-; the one di-
recting our Worſhip towards God, the other our Converſation towards Men:
ſo on the contrary, the deſpiſing of Religion, and neglect of Vertue, make up
that conſummate and accompliſh'd Prophaneneſs which we ſee ſo common and
prevalent in the World.
But concerning the Wickedneſſes which uſually meet together, and are con-
cerned in this ſort of prophane Perſons, I ſhall not now ſpeak, reſerving them
to be treated of in their proper place, when I come to inſiſt on thoſe Com-
mands which each of their Sins tranſgreſſeth.
At preſent I ſhall only take notice of that which is properly called Prophane-
neſs, and ſpeak of it as a diſtinct Sin, diſtinętly prohibited in this Precept. And
here I ſhall firſt give you ſome account of the Name, and then of the Thing.
* Profanum * Prophane hath its Notion or Etymology, Quafi porrà, or procul a fano; which
omnes penè fignifies far from the Temple.
confentiunt
id effe quod extra fanaticam cauſam fit, quafi parro à fano, do à religione ſecretum. Macrob. Saturnal. lib. 3. cap. 3.
, it is
Now

Firſt Commandment.
93
1.
1.
2
.
er Now becauſe their Temples were the uſual places wlierein they folemnly wor.
ſhipped, therefore the word Prophane is transferred to denote thoſe who neglect
and put far from them the Worſhip of God: and ſo according to this propriety
of ſignification, many others beſides lewd and debauch'd Wretches, will be found
to be Prophane : For not only thoſe who let looſe the reins to all manner of Villa-
nies, but even thoſe whoſe Morality is unblameable, and perhaps exemplary ;
who lead a ſober and rational life, and ſcorn a vitious Action, as a baſeneſs be-
low the Nature, and unworthy the Spirit of a Man; yet ſuch grave, prudent,
and honeſt Perſons do, too many of them, eſpecially in theſe our days, deſerve
the Cenſure and black Brand of being Prophane. And therefore, that we may
the better judge who are the Prophane, and on whom that Imputation juſtly
lies, let us conſider firſt, What the Sin of Prophaneneſs is; and ſecondly, What
are the true and proper Characters of a prophane Perſon.
1. Firſt, What Prophaneneſs is ; I anſwer in the general, Prophaneneſs is the
ſlighting and neglecting of Things holy and ſacred ; an undervaluing and con-
temning of thoſe Things that are Ipiritual and excellent. And whoſoever is guil-
ty of this, let his outward Demeanour in the World be as fair and plauſible as
Morality or Hypocriſie can adorn it, yet he is a prophane Perſon; and heinouſly
violates this firſt Command which injoins us to worihip, reverence, and honour
the moſt high God, whom we profeſs to own.
Now the ſpiritual and facred Things are :
te od
to 219165M SE 915
3D tot stond at masaya
* Firſt, God himſelf in his Nature and Effence, whom we prophané, whenſoever
we entertain any blaſphemous or unworthy thoughts of him, derogatory to his
infinite Perfe&tions.
ist go to the John
abidiot in En
Secondly, God in his Name; which we prophane when in our trivial and
impertinent Diſcourſes we raſhly bolt out that great and terrible Name, at
which all the Powers of Heaven and Hell tremble : And how much more do
we prophane it by Oaths and Execrations; which are now grown the familiar
Dialect of every Mouth, and look'd on only as a Grace and Ornament of ſpeak-
ing! Scarce can we hear any Diſcourſe, but theſe Flowers are ſprinkled among
it; and the Name of God muſt be brought in either as an Expletive, or an Oath:
And what doth ſådly fore-bode the growing Prophaneneſs of the next Age, Chil.
dren are taught or ſuffered to call upon God in their Play, before they are taught
to call upon him in their Prayers.
o volevano
how do
Thirdly, God in his Attributes ; which we then prophane, when our affecti-
ons or actions are oppoſite or unſuitable unto them. We prophane his Holineſs
by our impurity ; his Omnipotence by our difpondency; his Omniſcience
by
our hypocriſie; his Mercy by our deſpair ; his Juſtice by our preſumption ; his
Wiſdom by our ſinful policy; his Truth by our ſecurity, notwithſtanding his
Threatnings ; and our flothfulneſs notwithſtanding his Promiſes
. And in this
fenfe every fin that we commit is a kind of Prophaneneſs, as it manifeſts a
contempt of the infinite Perfections and Excellencies of the Deity : for there is
no Man whoſe heart is poſſeſſed with a reverential and due Eſteem of the great
God, that can be induced by any Temptations to ſin againſt him, and provoke
him. Every fin is a ſlighting of God, either a ſlighting of his Juſtice, or Mercy,
or Holineſs, or Power, or all of them: For what doit thou elſe when thou fin-
neſt, but prefer fome baſe Pleaſure, or fonie fordid Advantage, before the Great
God of Heaven? The Devil repreſents the Delights of Sin, of the Profits of
the World unto thee to intice thee; but thy Conſcience repreſents unto thee
the everlaſting Wrath of the great God if thou conſenteft ; his Juſtice ready to
fentence thee to everlaſting Torments, and his Power arm’d to inflict them. Now
if thou yieldeſt, what doft thou but vilifie and defpife the Almighty God, as if
his dread Power and ſevere Juſtice were not fo confiderable as to out-weigh ei-
ther the impure pleaſures of a vile Luft, or the fordid gain and advantage of a
little tranfitory Pelf? Nay, couldlt thou bý one a&t of Sin make all the Trea-
fures and Delights of the whole World tributarý to thee; ſhould the Devil take
thee
3.
94
An Expoſition upon the

thee when he tempts, as he took Chriſt, and ſhew thee all the Kingdoms of the
World, and the Glory of them, and promiſe to inſtate it all upon thee ; yet to
prefer the whole world before the Authority of God, who hath ſtrictly forbidden
thee to think any thing in it worth the venturing upon his Diſpleafure, and the
hazarding his Wrath and Vengeance, is a moſt notorious ſlighting and contem-
ning the Great God, and argues a prophane Spirit : How much more then when
we ſin againſt God for nothing, and defie his Wrath and Juſtice, without being
provoked to it by any Temptation? We find how heinouſly God takes it, and
Ipeaks of it as a mighty Affront and Indignity, that our Lord Chriſt ſhould be
ſo undervalued as to be ſold for thirty Pieces of Silver ; for it argued not only
Treaſon but Contempt, Zech. 11. 13. A goodly price that I was prized at by them.
And yet truly Judas was a very thrifty Sinner in compariſon with many among
us, who not only betray Chriſt to the mocks and injuries of others, but crucifie
him daily, and put him to an open ſhame for far leſs. Yea, there are many that
would not ſuffer ſo much as an hair of their heads to be twitch'd off for that for
which they will not ſtick to lie, and ſwear, and blaſpheme. What ſhould tempt
the impious Buffoon to deride Religion, traverſe the Holy Scriptures, and turn
whatſoever is Sacred and Venerable, into Burleſque and Drollery ; but only that
he may gain a little grinning and ſneering Applauſe to his Wit, from a company
of mad Fools like himſelf? Or, What ſhould tempt the cheap Swearer to open
his black Throat as wide as Hell
, and to belch out his Blaſphemies againſt Hea-
ven, and the God of Heaven, but only that he fanfies that a well-mouth'd Oath
will make his Speech the more ſtately and gentile > And are theſe Matters of
ſuch conſequence, as to be called or accounted Temptations ?. Certainly, there
can be nothing elſe in theſe fins beſides a meer mad humour of finning ; which de-
clares a moſt wretched Contempt of God, when we do that for nothing which
his Soul hates, and his Law forbids; and a moſt prophane Spirit, in making that
common and trivial, which is infinitely holy and facred.
Thus you ſee how God is prophaned in his Nature, in his Name, and in his
Attributes.
Sue
sota
Fourthly, The Time which God hath ſet apart and conſecrated for his own Wor-
ſhip and Service, is ſacred and holy; which we prophane when we imploy any
part of it in the unneceſſary Affairs of this Life, but much more in the ſervice
of Sin. This is a ſacrilegious robbing God of what is dedicated intirely to him;
and that either by his immediate appointment, as the Sabbath; or by the appoint-
ment of thoſe whom God hath ſet over us, and intruſted not only to preſerve our
Rights and Properties, but alſo his Worſhip, inviolate, as ſpecial Days of Joy or
Mourning, Thankſgiving or Humiliation.
Fifthly, The Ordinances of Jeſus Chriſt are holy and facred ; which we pro-
phane when either we neglect then, or are remiſs and careleſs in our attendance
on them. But of this I ſhall ſpeak niore anon.
Thus I have ſhewn you what Prophaneneſs is ; it is a ſlighting and deſpiſing
of ſpiritual and facred Things, ſuch as are holy originally, as God, his Name
and Attributes; and ſuch as are holy by Inſtitution, as his Sabbaths and Or-
dinances.

4.

5.
II.
By what we have thus ſpoken concerning Prophaneneſs, we may the eaſier dif-
patch the ſecond General propounded, which was, To give you ſome particular
Characters of a prophane Perſon ; that we may be the better able to look into
our own Hearts and Lives, and both obſerve and correct that Prophaneneſs which
reſides there.

1.
Firſt, Therefore, he is a prophane Perſon that thinks and ſpeaks but ſlightly
of Religion. Religion is the higheſt Perfection of Humane Nature ; by it he dif-
fers more from brute Beaſts, than he doth by his Reaſon; for brute Creatures have
fome notable reſemblances and hints of Reaſon, but none at all of Religion.
They Glorifie God as all the Works of the Creation do, by ſhewing forth his in-
finite Attributes in their frame and production; but they cannot Adore nor Wor-

Thip
Firſt Commandment.
95

ſhip him: This is a Pre-eminence peculiar to the moſt perfect Pieces of the Crea-
tion, Men and Angels. For as it is a Perfection of the Deity to be the Object
of Worſhip, to whom all Adoration both in Heaven and Earth ought to be di-
rected, ſo it is the Perfection of rational Creatures to aſcribe Honour, and Glory,
and Praiſe, and Worſhip to Him who ſitteth upon the Throne, and the Lamb for
ever and ever. And therefore they who deſpiſe Religion, deſpiſe that which is
their own chiefeſt Excellency, and prophane that which is the very Crown of
their Natures and Beings.
But, alas ! have we not many ſuch prophane Perſons among us, who deride
Piety, and make a ſcoff of Religion, that look upon it only as a Politick Inven-
tion to keep the rude and ignorant Vulgar in awe?
Yea, and thoſe who take up their Religion, not by choice, but meerly by chance,
either as a Patrimony left them by their Fathers, or as a received Cuſtom of the
Country wherein they were born, never troubling themſelves to examine the rea-
ſonableneſs and certainty of it ; theſe likewiſe are prophane ſpirited Men, who
do not believe Religion to be a matter of that concernment as to require their ex-
acteſt ſtudy and induſtry in ſearching into its Grounds and Principles, but think
that any may ſuffice, whatſoever it be.
Again, thoſe who do ſecretly deſpiſe the holineſs and ſtri&tneſs of others, and
think they are too preciſe, and make more adoe to get to Heaven than needs. But
indeed, they are not too preciſe, but theſe are too prophane, who thus contemn
Religion as unneceſſary and fuperfluous.
Secondly, He is a prophane Perſon who neglects the publick Worſhip and Ser-
vice of God, when he hath opportunity and ability to frequent it. And, alas !
how many ſuch are there, who yet think it foul ſcorn to have this black Naine
fix'd upon them; yea, and are the readieſt in the World to brand others with
it, that are not of their way and Sentiments ? But let them be who they will
that deſpiſe and forſake the ſolemn Aſſemblies, they do interpretatively deſpiſe
and forſake God, whoſe eſpecial Preſence is only in two places, Heaven and the
Church, in the one by his Glory, in the other by his Preſence.
Now theſe are of two forts; ſome that abſent themſelves out of a wretched
Sloth, and Contempt of the Word and Ordinances of Jeſus Chriſt; others that
withdraw
themſelves out of a pretended Diffatisfaction and Scruple of Conſcience.
Both are Prophane ; but the one fort ſtrangely mingles Proplaneneſs and Hypo-
criſie together; and the other is Prophane out of Ignorance or Atheiſm.

2.


I.
Firſt, Some are negligently Prophane, and abſent themſelves from the Ordinan-
ces of Jeſus Chriſt, and the ſolemn Worſhip of God, upon meer Sloth and Reach-
leſneſs. And how many ſuch careleſly prophane are in theſe Parts, the Thinneſs
of our Congregations doth too evidently declare. If we ſhould now go from
Houſe to Houſe, ſhould we not find the far greater part of the Inhabitants idly
lolling at Home? who after they had ſnorted out the Forenoon in their Beds,
and thereby perhaps digeſted their laſt Night's Drunkenneſs, ſpend the Afternoon
in their Chapel, the Chimny, either with vain Chat, or intemperate Cups, and
facrifice to their God, their Belly, while they ſhould be worſhiping the great
God of Heaven: Poſſibly a fair Day, or want of other Diverſion, may ſome-
times bring theſe Dróans to Church, yet this is ſo feldom, that we may well
ſuſpect they come, not indeed for Cuſtom-fake, but rather out of Novelty, than
Devotion : But if it prove a wer or louring Day, theſe tender People, whom
neither Rain nor Cold can prejudice at a Fair or Market, dare not ſtir out of
their Doors, nor ſtep over their own Threſhold into God's, left they ſhould ha-
zard their Health, inſtead of gaining their Salvation. What ſhall I ſay to ſuch
Brutes and Heathens as theſe are, who not only deny the Power, but the very Form
of Godlineſs, (ſome few of them may perhaps be now preſent to hear me, and may
my Word, nay, not mine, but the Word of the Living God ſtrike them :) God will
pour out his wrath upon the heathen, and upon the families that call not on his name.
Secondly, Some again are humourſomly Prophane, who withdraw themſelves
from the publick Worſhip of God, meerly upon pretended Scruple and Diſfatis-
faction


2.
96
An Expoſition upon the

2 Sam. 15.
II.
faction. I think it is no Uncharitableneſs to ſay, That where Scruple at the Ad-
miniſtration of Ordinances, is only pretended to colour Contempt of the Ordi-
nances, there Religion is only made a Maſque and Vizer for Hypocriſie: for lie
that ſhall ſcruple to pray by a ſet Form, and yet not ſcruple to ſwear Excem-
pore; he that ſhall ſcruple to eat and drink at the Lord's Table kneeling, and yet
not ſcruple to drink at his own Table, or at an Ale-bench, till he cannot ſtand ;
he that ſhall fcruple the Croſs in Baptiſm, and yet not ſcruple the breaking his
Baptiſmal Vow , he that ſhall Scruple Obedience to Man's Laws, and yet not
ſcruple Diſobedience to God's, but ſhall lie, and defraud, and perjure, and oppreſs,
and look upon it as the privilege of his Perverſeneſs and Contradiction, to do ſo
I ſhall make no fcruple to call ſuch a ſcrupulous Swearer, or Drunkard, or Cheat,
a groſs and prophane Hypocrite. on
I do not, I dare not ſay, that all thoſe that ſeperate from our Communion, are
of this Note, no more than that all who join with us, are free from theſe
Crimes : no, I believe, and know the contrary; and that very many who have
in the fimplicity of their hearts followed Abfalom in a Rebellion, do now like-
wiſe follow Corah in a Schiſm. Towards ſuch I would take up words of Meek-
neſs, and in the bowels of Love expoftulate with them; but, alas ! they do not,
they will not hear me : I would beſeech them to account of us as Miniſters of
Chriſt, and Stewards of the Myſteries of God, as well as others : And if they
cannot deny that we are ſo, will they deny us Audience when we come as Ambaf-
fadours from the great King of Heaven, to deliver his Meſſage to them in his
Name? Do we not preach the fame Truths, and exhort you as far as we are
able, to the practice of the fame Holineſs? Do we not Adminiſter the fame Sa-
craments wherein are repreſented and ſealed to all believing Partakers the Benefits
of the Death of our Lord Jeſus Chriſt ? What is it then? are we therefore re-
jected becauſe as we have our Commiſſion from God, ſo we have our Miſſion
by Law and Authority from Man? If it be ſo, this is not Zeal, but Contumacy
and Perverſeneſs; or are they our own perſonal Faults and Miſcarriages, the neg-
lect of our Miniſtery, or the ſcandal of our Lives, that makes Men to abhor the
Offerings of the Lord, and forſake his Tabernacle ? Indeed, I had much rather
deplore than excuſe them. Yer ſince this Imputation cannot without great Wrong
and Injuſtice be laid upon all, why is the Defe&tion from all? Why are godly,
laborious, and conſciencious Miniſters forſaken and deſpiſed as well as the reſt
But ſuppoſe they were all as black as Aſperſions and Calumnies would render
them; yet certainly they cannot be thought worſe than the Scribes and Phari-
ſees, who were not only vicious in their Lives, but corrupt in many principal
parts of their Doctrine ; yet ſuch was the Authority and Reverence of Moſes's
Chair, that our Lord Chriſt himſelf, who was the great Teacher of the World,
ſends his own Scholars to learn of them ; only becauſe they were the allowed
and authorized Inſtructers of the People, Matth. 23. 2. The-Scribes and the
Phariſees ſit in Moſes ſeat. All therefore whatſoever they bid you obſerve, that
obſerve and do ; but do not ye after their works for they ſay, and do not. Or' final-
ly, is it that the Ordinances of Jeſus Chriſt are ( as they ſay ) burthened with
fome Obſervances which they cannot ſo well digeſt and comply with ? Not now
to defend theſe Things in particular, let me only ſay, That they nothing hinder
the Energy of the Goſpel, where it is attended on with an liumble fubmiſs Soul,
and tractable and docil Affections : And what flight Opinions foever the over-
weening Fancies of the Men of this Generation may have taken up concerning our
way of Worſhip, yet I am ſure that many thouſands of Souls have been con-
verted and ſaved fince our happy and bleſſed Reformation from Popery, by the
Ordinances of Jeſus Chriſt, adminiſtred with all the fame Obſervances which are
now ſo much villified and condemned. And I pray God Prophaneneſs be not laid
to the charge of a great many who not ony neglect, but deride and deſpiſe that
Worſhip which God hath accepted and rewarded ; and that way of Adminiſtra-
tion which he hath fanctified in the Converſion, and ſealed in the Salvation of
many bleſſed and glorious Saints now in Heaven.
Yet I do not think all thoſe who do as yet refrain from our publick Aſſem-
blies meerly out of the Diſfatisfaction of their Conſciences, who do defire and
endeavour to be ſatisfied, and would willingly cloſe with their Duty as ſoon as


3



it

Firſt Commandment.
97
3.
it is diſcovered to them, without ſticking at the Examples of others, or their own
former contrary Practice;, I dare not, I ſay, think them guilty of Prophaneneſs ;
although for the preſent they may be very much miſguided.
But for others, that either abſent themſelves out of meer Carelefneſs, and a
wretched Neglect of the Commands of Chriſt, or only out of Humour and Fro-
wardneſs, and becauſe they have been of another Way, therefore they will ſtiffy
and pertinaciouſly maintain it; and caft all the Odium they can deviſe, and all
the Dirt they can rake together, though it be with Lyes and Slanders, upon us ;
ſuch as ſearch for all manner of Arguments, not ſo much to ſatisfie their Conſci-
ences, as meerly to cavil againſt our Worſhip, and when they can neither con-
demn it by Scripture nor Reafon, do it by bitter Invectives, odious Reflexions,
and a ſcoffing Contempt, on purpoſe to make it both hateful and ridiculous to
the People, ſuch I ſhall be bold in the Lord to pronounce Prophane and Irreligi-
ous Wretches. And whereas they cry out upon the Prophaneneſs of others, and
make that a Pretence why they ſeparate, and rend the Body of Chriſt into Schiſms,
they themſelves are moſt prophane, deſpiſing the Holy Ordinances of Jeſus Chriſt,
and thereby making themſelves unworthy to be admitted to ſuch Holy Myſteries,
and worthy to be excluded, and not only by their own voluntary Obſtinacy, but
by a judicial Cenſure.
So much for the ſecond Character of a prophane Perſon,
Thirdly, He is alſo a prophane Perſon who neglects the performance of religi-
ous Duties in private. Every Houſe ought to be a Temple dedicated to God, and
every Mafter a Prieſt, who ſhould offer unto God the daily Sacrifices of Prayers
and Praiſes. But alas, how many prophane Perſons have we, and how many
prophane Families, who ſcarce ever make mention of God but in an Oath, nor
never call upon his Name but when they imprecate ſome Curſe upon others? How
many who wholly neglect the Duty of Prayer, and think they ſufficiently diſ-
charge their Truſt, if they provide for the Temporal Subſiſtance of their Families,
though they utterly neglect the Care of their Souls, and their Spiritual Concern-
ments ? Such prophane Families as theſe, God ranks with Infidels and Heathens, Jer. 10
and devotes them to the ſame common Deſtru&tion.
25.
Nor ought our Family Duties to be ſeldomer performed by us than Morning and
Evening. In the Morning Prayer is the Key that opens unto us the Treaſury of
God's Mercies and Bleſſings : in the Evening it is the Key that ſhuts us up under
his Protection and Safe-guard. God is the great Lord of the whole Family both
in Heaven and Earth; other Maſters are but under him entruſted to ſee that thoſe
who belong to their Charge, perform their Duties both to him and them. One
of the greateſt Services that we can do for God, is to pray unto him, and praiſe
him : And how unjuſt and tyrannical is it for a Maſter of a Family to exact Ser-
vice to himſelf, when he takes no care to do Service to his great Lord and Maſter,
to whom it is infinitely more due ? got blod os
to moicules
?
Neither is there any Excuſe that can prevail to take off your Obligation from
this Duty
Not that thou art ignorant, and knoweſt not how to pray ; for many are the
Helps that God hath afforded thee: Do but bring breath and holy Affections,
others have already brought to thy hands Words and Expreſſions proper enough
for the Concerns of moſt Families: and beſides, uſe and common practice will
facilitate this Duty, and by an inceſſant conſciencious performance of it, thou
wilt through the promiſed aſſiſtance of the Holy Ghoſt, be ſoon able to ſuit thy
Affections with pertinent Expreſſions, and to preſent both in a becoming manner
unto the Throne of Grace.
Not the multiplicity and incumbrance of thine Affairs : For the more and
the weightier they are, the more need haſt thou to ask counſel and direction of
God, and to beg his bleſſing upon thee in them; without which thou wilt but
labour in the fire, and weary thy ſelf for very vanity.
Hibisins
Not thy Baſhfulneſs and Modeſty : For will it not be a far greater ſhame to
thee, that thoſe whom thou governeſt, and perhaps over-aweſt even by thy raſh
and unreaſonable Paſſions, ſhould be able to ove-awe thee from ſo excellent and
neceſſary a Duty. Be aſhamed to fin before them; be aſhamed to talk loofly, to
prophane


M70
98
An Expoſition upon the

4
fire indeed! but it is Wild-fire kindled from beneath, the Fewel of it is Faction,
prophane the Name of God, to be intemperate, or unjuſt before them, to defile
thy mouth and their ears with unclean and fcurrilous Diſcourſes; be aſhamed to
neglect thy Duty; but be not aſhamed to pray; for Que Saviour hath told us,
Mark 8. 38. That whoſoever fhall be aſhamed of him in this adulterous and finful
generation, of him alſo shall the Son of man be afhamed, when he cometh in the glory
of bis Father, with his holy angels And therefore ſince there is no juft Reaſon why
thou ſhouldſt refrain Prayer from the Almighty, whoſoever thou art that doeft fo,
be thy Converſation in all other reſpects never fo blameleſs, (which yet is not very
probable that it ſhould be, when thou beggelt not Grace from God to dire&t it) thou
art a prophane Perſon, and declareſt thy ſelf to be ſo by thy neglect of the moſt
Holy and Spiritual of all thoſe Duties wherein we are to draw nigh unto God.
Fourthly, He is a prophane Perſon, that performs holy Duties ſlightly and fu-
perficially : All our Duties ought to be warmed with Zeal, wing'd with Affe&tis
on, and ſhot up to Heaven from the whole bent of the Soul. Our whole hearts
muſt go into them; and the ſtrength and vigour of our fpirits muft diffuſe them-
felves into every part of them, ito animate and quicken them: And therefore the
Apoſtle commands us, Rom, 12. 11. To be fervent in Spirit, ferving the Lord.
Sacrifices (which under the Jewiſh Oeconomy were the greateſt part of God's fo-
lemn Worſhip) were commanded to be offered up with Fire; and no other fire
could ſanctifie them, but that which miraculouſly ſhot it ſelf down from Heaven,
Lev. 9. 24. or from the preſence of God in the Sanctuary, which was ever after kept burning
Lev. 6. 4. for that very uſe: So truly all our Chriftian Sacrifices both of Praiſe and of Pray
er, muſt be offer'd up unto God with fire; and that ifire which alone can fan&tifie
them, muſt be darted down from Heaven; the celeftial flanie of Zeal and Love,
which comes down from Heaven, and hath a natural tendency to aſcend thither
again, and to carry up our Hearts and Souls upon its wings with it.
But indeed commonly our Duties are either, Firſt, offered up with ſtrange un-
hallow'd fire; they are fired by fome unruly paſſion of hatred, or felf-love, or
pt pride and vain glory. Like thoſe cholerick Diſciples that preſently would com-
mand fire to come down from Heaven to conſume thoſe who had affronted them
by refuſing to give them entertainment, only that God by ſuch a ſevere Miracle
might vindicate their Reputation, and revenge the Contumely that was done them.
But this is a fire kindled from beneath, and ſmells ftrong of Brimſtone; and there
Luke 9.55. fore our Saviour himſelf ſharply checks their furious Zeal, Ye know not what man-
ner of Spirit ye are of. And cevtainly whenfoever we pray thus in the bitterneſs
of our Spirits, devoting our Enemies to deftru&tion, and that becauſe they are ours,
rather than God's, when we pour but a great deal of Gall mingled with our Peti-
tions, ſuch a Prayer camot be from the Dove-like Spirit of God, which is meek
and gentle, and makes thofe fo who are led and inſpired by him. Every party and
perſuafion of Men is very ready boldly to preſcribe unto God thoſe Ways and Me-
thods by which he ought to be glorified ; and if any ſhall but queſtion their Princi-
ples, or oppoſe their raſh and unwarrantable Proceedings, their touchy Zeal is
Itraight kindled, and nothing leſs than folemn Prayers muſt be made, to devote
ſuch an one to ruine and deſtruction, as an Enemy to God and to Religion. Here's
Popularity, Pride, Contention, and vain Glory; and it ſends forth a great deal of
ſmoak from corrupt and inordinate Paſſions.
do il og elds noch 30 dion
Or Secondly, If there be none of the former Incentives to heat them; then our
Duties are commonly very cold and heartleſs; our Prayers are dull and yawning,
and drop over our Lips without any ſpirit or life in them: How often do we beg
God to hear us, when we ſcarce hear cur ſelves; and to grant us an anſwer, when
we ſcarce know what it is that we have askt? We make our Requeſts fo coldly
and indifferently, as if we only begg'd a Denial. So likewiſe in our hearing of the
Word, we bring with us very flight and prophane Spirits to thoſe holy and lively
Oracles: what elſe means the vagrancy and wanderings of our Thoughts, our lazy
and unbeſeeming Poſtures, which would be counted rude and unmannerly to be uſed
in the preſence of ſome of thoſe that are here with us, were they any where elſe but
gadgona
in



I.
Luke 9.
54.
2.
Firſt Commandment.
99

in the Church? What means our wearineſs, our watching every Sand that runs,
our deſpiſing the Simplicity of the Goſpel, our prizing the ſound of Words more
than the weight of Things, but eſpecially our indulged Sloth and Drowzineſs? a
Sin that I have obſerved too common in this place. What, cannot you watch
with God one hour? Do we ſpeak Poppy and Opium to you? Or do you expect
that God will now reveal himſelf to you in Dreams? Have ye not Houſes, have
ye not Beds to ſleep in; or do you deſpiſe the Church of Chriſt? Certainly God
requires our moſt wakeful and vigilant Attention when he delivers to us the moſt
important things of his Law, and of our Salvation. Theſe and many other things,
which to particularize would perhaps be to deſcend below the Majeſty of this
Work, do too evidently declare, that the pretious Truths of the Goſpel are grown
vile among us, that we have taken a Surfeit of this heavenly Manna, this Bread
of Life, and now begin to loath it. Beware leaſt this Surfeit bring not a Famine
after it.
It plainly argues much Prophaneneſs in our Spirits, when we bring only our out-
ward Man, our dull and heavy Carcaſſes to attend upon God, while our Hearts
and Minds are ſtraying and wandring from him: This is a ſign that we deſpiſe
God, and account any thing good enough, the Lane and the Blind to be offer'd
up unto him. Againſt ſuch God hath thundred out a moſt dreadful Curſe, Curſed Malac. I,
be the deceiver, which hath in his flock a male, and voweth and ſacrificeth to the 14.
Lord a corrupt thing ; for I am a great king, ſaith the Lord of hoſts, and my name
is dreadful. Thou who ſuffereſt thy Thoughts or thine Eyes, which are the Index
of them, to rove in Prayer, or to be ſeald up with ſleep in hearing, thou deſpiſeſt
the great God before whom thou appeareſt, and thinkeſt it enough if thou affordeſt
him thy bodily preſence, although thy heart be with the eyes of the Fools in the
ends of the Earth: for ſuch a Service is but Mockery; and it is leſs irriſion to tender
God no Service than to perform it ſlightly and perfunctorily; the one is Diſobedi-
ence, but the other is Contempt.
This is a fourth Character of a prophane Perſon.

5.
Fifthly, He is a prophane Perſon that performs holy Duties for worldly Ends and
Advantages: For what greater contempt of God can there be, than to make his Ser-
vice truckle under the baſe and low deſigns of this preſent Life? This is to make Re-
ligion tributary to Intereſt, and God himſelf an Homage to Mammon. And this
ali Hypocrites are guilty of, though they maique their Deſigns with ſpecious
Pretences, and draw the Veil of Religion over their ſordid and wicked Contrivan-
ces: yet they cry out with Febu, Come ſee my zeal for the Lord of hoſts; when
he drove on fo furiouſly only for the Kingdom.
Indeed an Hypocrite (though he be not commonly ſo eſteemed) is the moſt pro-
phane Wretch that lives, the groſs profligate Sinner offers not half ſo much Indig-
nity to Religion as he doth; For,
Firſt, The Hypocrite calls in God to be a Complice and Partaker with him in
his Crimes, and intitles his Majeſty who is infinitely pure and holy, to the Wicka
edneſs he commits, as if they were done for his fake, and meerly upon his account;
and ſo makes God to be the Patron of Sin, who will be the Judge and Condemner
of Sinners. All his Injuſtice, Rapine, and Rebellion, are coloured over with the
fair pretences of the Glory of God, the Intereſt of the Kingdom of Chriſt, the
Advancement of the Power of Godlineſs, Reformation of Idolatry and Superſtiti-
on, &c. and there is no act of Fraud or Violence, Faction or Sedition, but he ,
thinks it juſtified and hallowed by theſe glorious Names; which is nothing elſe
but to rob Men, and make God the Receiver, who is the Derefter, and will be
the Puniſher of ſuch Crimes. Now the open and flagitious Wretch, although he
hates God as much as the Hypocrite, yet he doth not ſo much deride him; his
Wickedneſſes are plain and avowed ; and every one may ſee from whence they pro-
ceed, and whither they tend, that they come from Hell, and directly tend thither :
Religion is not at all concerned to colour, but only to condemn them. And judge
ye, which doth moſt deſpiſe God and Godlineſs, either he who profeſſeth it not
at all, or he who profeſſeth it only that he may abuſe and abaſe it, and make it
ſubſervient to ſuch vile and ſordid ends as are infinitely unworthy of it.
O 2
Secondly,

100
An Expoſition upon the

2.
Secondly, The wound that Religion receives from Hypocrites is far more dange-
rous and incurable, than that which the open and ſcandalous Sinner inflicts upon it.
For Religion is never brought into queſtion by the enormous Vices of an infamous
Perfon: all fee, and all abhor his Lewdneſs. But when a Man fhall have his mouth
full of Piety, and hands full of Wickedneſs, when he ſhall ſpeak Scripture, and live
Deviliſm, Profeſs ſtrictly and Walk loofly ; this lays a grievous Stumbling block
in the way of others, and tempts them to think that all Religion is but Mockery,
and that the Profeſſors of it are but Hypocrites, and ſo imbitters their hearts a-
gainſt it, as a ſolemn Cheat put upon the credulous World. Certainly ſuch
Men are the cauſes of all that Contempt which is caſt upon the Ways and Or-
dinances of God, and their ſecret Prophaneneſs hath given occaſion to the grofs
and open Prophaneneſs that now abounds in the World; and the Hypocriſie of
former Years, hath too fatally introduced the Atheiſm of theſe.
Nay, an Hypocrite muſt needs be an Atheiſt, and in his heart deny many of
God's glorious Attributes, but eſpecially his Omniſcience, and ſay within him-
ſelf as thoſe, PS. 73. 11. Tuſh, God ſhall not know ; and is there knowledge in
the moſt High? For did they but believe that God looks through all their Dif-
guiſes, and that his Eye, which is Light unto it ſelf, pierceth into their very
Souls'; did they but ſeriouſly conſider that all things are naked and before
him that he knows our thoughts afar off, and is privy to our clofeſt deſigns,
they would not certainly be either fo daringly wicked, or ſo childiſhly fooliſh,
as to plot upon God, and ſeek to cozen and delude Omniſcience. oros
Now this Prophaneneſs of the Hypocrite in ſeeking Temporal Things by Spi-
ritual Pretences, is much more abominable than the Prophaneneſs of others who
ſeek them by unjuſt and unlawful means; for the one only makes Impiety, but
the other Piety it ſelf an Inſtrument of his vile and ſordid Profit, than which
there cannot be a greater ſcorn and contempt put upon Religion.
6. Sixthly, He is a prophane Perſon who makes what God hath ſanctified com-
mon and unhallowed : And have we not many ſuch prophane Perſons among
us? Many that abuſe the holy and reverend Name of God, which ought to be
had in the higheſt eſteem and veneration, about light and frivolous matters; who
only make mention of him in their idle Chat, but are mute and dumb when
any thing lhould be ſpoken to his praiſe ; many that prophane his Sabbaths,
and although God hath liberally allowed them fix Days for the Affairs of Earth,
yet will not ſpare the ſeventh for the Affairs of Heaven, but impiouſly invade
what he hath ſet apart and conſecrated for himſelf, and his own immediate Wor-
ſhip and Service. Many that never ſpeak Scripture, but when they abuſe it,
making the Bible their Jeſt-book, and proſtituting thoſe Phraſes and Expreſfions,
which God hath fan&tified to convey unto us the knowledge of himſelf, and eter-
nal Life, to the Laughter and Mirth of their looſe Companions : So that thoſe
very words which the Holy Ghoſt inſpired into the Pen-men of the facred Scrip-
tures, for the Edification of the Church, the Devil inſpires into theſe Wretches
for their own Damnation, and the Damnation of thoſe that have pleaſure in ſuch
horrid Prophaneneſs.
on dolladon bush
7: Seventhly, He is a prophane Perſon who deſpiſeth Spiritual Privileges and En-
joyments : Upon this very account the Scripture ſets that black and indelible
Heb. 12.16. Brand upon Eſau, Lejt there be any prophane perſons among you, as Eſau, who for
one morfel of meat sold his birth-right. And why is Eſau ſtigmatized as prophane
for ſelling his Birth-right, but becauſe in thoſe firſt Ages of the World, the Firſt-
born or Eldeſt of the Family was a Prieſt, and that fcred Function by right of
Primogeniture belonged unto him? And therefore, we read that the Tribe of Le-
vi were taken by God to be his Prieſts and Miniſters, in exchange for the Firſt-
born : Now to ſlight and undervalue an Office ſo holy and ſacred, a Pris
vilege ſo eminent, a Dignity ſo fublime and Spiritual, to part with it only for
the ſatisfying of his Hunger, was a ſign of a prophane Spirit, in preferring the
God his Belly, before the God of Heaven, and for ever renouncing his Right of
Sacrificing

Firſt Commandment.
1ої

Sacrificing to the true God, only that he might Sacrifice one pleaſant Morfel to
his impatient Appetite.
And certainly, if it were fo prophane in Efau to ſlight and contemn the Prieft-
hood in himſelf
, they are alſo prophane who vilifle it in others, and make thoſe
the Objects of their loweſt Scorn and Contempt, whoſe Office it is to Stand and
Miniſter before God and Chriſt. Certainly, if a Diſhonour done to an Ambaſfa-
dor, reflects upon the Prince that ſent him, will not Chriſt account it as an Af
front and Injury done unto him, when you affront and injure thoſe his Meſſen-
gers and Ambaſſadors whom he hath ſent to treat with you in his Name, and a-
bout the Concernments of his Kingdom?
But not to ſpeak more of this, left we ſhould be thought to plead for our felvės :
Are not thoſe prophane who deſpiſe and contemn the high Privileges and Dig,
nity of the Children of God; who deſpiſe thoſe whom God fo highly honours
as to adopt them into his own Family, admit them into near Communion and
Indearments with himſelf, to make them his own Sons, and give them the Pris
vilege of Heirs of eternal Glory? Doubtleſs, he who deſpiſeth him that is be-
gotten, deſpiſeth him likewiſe that begetteth; and the common Diſreſpect which
is ſhewn to the Servants and Children of God, argues a ſecret Contempt of him
who is their Maſter and their Father.
Now lay theſe things to your own Hearts, and bring them home to your own
Conſciences, and ſee whether you are in none of theſe particulars guilty of Pro-
phaneneſs : Do none of you think flightly of Religion, accounting it either a
Politick Deſign, or a needlefs Preciſeneſs? Are none of you negligent in the
pulick Worſhip and Service of God; nor yet in Private and Family Duties ;
or if you perform them, is it not very careleſly and perfunétorily ; or if
you
ſeem zealous in them, is not your Zeal excited by ſome Temporal Advantages,
and low baſe Worldly Ends and Deſigns ? Do you not make that common and
unhallowed, which God hath made holy, either by abuſing his Name, polluting
his Sabbaths, or vilifying his Word in your ordinary Railery? And laſtly, do none
of you defpiſe Spiritual Privileges and Enjoyments, and thoſe likewiſe who are
inveſted with them? If fo, how fair and ſpecious foever your Lives and A&tions
may be, altho' you may think the rude debauch'd Sinner at a vaſt diſtance from
your ſelves, and account him the only prophane Perſon, yet certainly this black
Stile belongs as properly to you, and you are prophane Violaters of this firſt Com-
mand which requires you to take the Lord for your God, and accordingly to ho-
nour and reverence him, and whatſoever appertains unto him.
And thus much for the Third notable Tranſgreſſion of this Command, Pro-
phanenefs.

The Fourth and laſt breach of this Command is by Idolatry, Thou ſhalt have 4thly,
no other gods beſides me ; which they tranſgreſs who ſet up any other God be-
ſides the Lord Jehovah. Idolatry according to its Etymology and Ufe, fignifies
a ſerving of Images, or Idols; now, an Idol, though it properly fignifies an arti-
ficial Effigies or Reſemblance made to repreſent any thing or perſon, yet in Di-
vinity it ſignifies any thing beſides the true God, unto which we aſcribe Divine
Honour and Worſhip.
And as an Idol is twofold, one internal in the fi&tion and imagination of the
Mind ; another external and viſible, either the Work of Men's hands, as Statues
and Images, or elſe the Work of God's hands, as the Sun, Moon and Stars, or a.
ny other Creature ; ſo there is a twofold Idolatry, the one Internal, when in our
Minds and Affections we honour and venerate that as God which indeed is not
fo, but is either a Creature of the true God, or a Fiction of a deluded Fancy :
the other External, which we are then guilty of when we expreſs the inward
Veneration of our Souls, by outward A&ts of Adoration. As for inſtance: Who-
ſoever ſhall believe the conſecrated Bread in the Sacrament to be tranſubſtan-
tiated and changed into the true and proper Body of Jefus Chriſt, and upon this
belief, ſhall in his mind revere and honour it as his God (as the Papiſts do) he
is guilty of internal Idolatry: but if to this internal Veneration, he add any exter-
nal Rites of Worſhip, as Proſtration, Invocation, &c. he is then likewiſe guilty
of external Idolatry.
It
I02
An Expoſition upon the

1.
Aug. de
Civ. Dei.
It is the former of theſe two kinds of Idolatry, which is here prohibited in this
firſt Commandment, Thou ſhalt have no other gods before me; that is, thou ſhalt
not give unto any thing either in Heaven or Earth, that inward Heart-worſhip of
Affiance, Love, Fear, Veneration, and Dependence, which is due only to the true
God, the Lord Jehovah: The imperate Aets, or outward Expreſſions of this in-
ward Worſhip, is that which we call external Idolatry, which is ſpecially forbid-
den in the ſecond Commandment, of which I ſhall treat in its place and order.
Now concerning this Internal Idolatry, obſerve theſe following Propofitions :
Firſt, Whoſoever acknowledgeth, and in his heart worſhipeth another God
different from that God who hath revealed himſelf unto us in his holy Scriptures,
he is guilty of this Internal Idolatry, and the breach of this firſt Commandment.
And therefore not only thoſe miſerable Creatures who worſhip the Devil, or thoſe
that have recourſe to Diabolical Arts and Charms, or thoſe who worſhip Men
whoſe Vices were their a fotówois, and their Crimes their Conſecration, as Bacchus,
and Venus, and others of the Heatheniſh Gods; nor thoſe who worſhip’d Men fa-
mous for their Vertues, as the Heatliens did their Hero's, and the Papiſts did their
Saints ; or thoſe who worſhip any of the Creatures of God, as the Hoſt of Heaven,
Fire as the Perſians, or Water as the Ægyptians, or the Creatures of Art, as Sta-
tues and Images, as if poſſeft and animated by their Deities; in which reſpect
1. 8. c.23. Triſmegiſtus called Images the Bodies of the Gods: And with the ſame Madneſs
are the Papiſts poſſeſt, who are perſuaded that God, and Chriſt, and the Saints
dwell in certain Images made to repreſent them, and by thoſe Images give anſwers
to their Votaries, and perform many wonderful and miraculous Works: whereas
if there be any Spirit that poſſeſſeth them (as perhaps there may ) we have rea-
ſon to believe that ſince their Worſhip of them is the very fame with the
Heathens,
thoſe Spirits are likewiſe the ſame, viz. not God, nor Saints, but Devils and
damned Spirits. But I ſay, not only theſe are Idolaters and Tranſgreſſors of this
firſt Command, but thoſe alſo who compound a God partly out of the figment of
their own erroneous Minds, and partly out of his own Infinite Attributes : And
thus are all Arians, Socinians, and Antitrinitarians guilty of Idolatry; for they
acknowledge one Infinite and Eternal Being, but denying the Perſons of the Son
and the Holy Ghoſt, they worſhip an Idol, and not the true God, for the only true
God, is both Father, Son, and Holy Ghoſt.
Secondly, Whoſoever acknowledgeth, and in his heart worſhipeth more Gods
than the only Lord Jehovah, is guilty of Idolatry, and the Violation of this first
Commandment. Thus was the Idolatry of thoſe Nations which the King of
Aſſyria planted in Iſrael after he had carried away the ten Tribes into Captivity;
for it is ſaid, 2 Kings 17. 33. That they feared the Lord, and ſerved their own
gods
. And upon this account alſo are all Arians and Socinians, who deny the Na-
tural Divinity of Jeſus Chriſt, juſtly charged with Idolatry; for ſince they ſay that
Chriſt is God, and do worſhip him as God, yet deny that he is of the ſame Na-
ture and Subſtance with the Lord Jehovah, they muſt of neceſſity make more Gods
than one, and thoſe of a divers Eſſence and Being; and therefore are not only guil-
ty of Blaſphemy, but Idolatry ; of Blaſphemy in robbing Chriſt of his Eternal Son-
ſhip and the Divine Nature; of Idolatry in attributing Divine Honour and Wor-
ſhip unto him whom they believe to be but a Creature, and not God by Nature.
2.


3.
Thirdly, Whoſoever doth aſcribe or render to any Creature, that which is pro-
per and due only unto God, he is an Idolater, and guilty of the
Tranſgreſſion of
this firſt Commandment. Now this Attribution of the Divine Properties to the
Creatures, is either Explicite or Implicite, Explicite when we do avow the Attri-
butes of the Divine Nature to be in thoſe things which are not capable of them ;
as thoſe who hold the Body of Chriſt to be Omnipreſent. Implicite when we
render unto any Creature that inward Worſhip, Eſteem, and Affection which is
due only unto the infinite Perfections of the Deity. And although our Reformed
Religion be very well purged from the former Idolatry, yet certainly the Profef-
ſours of it are not well purged from this latter Idolatry; for even among Prote-
ftants themſelves we ſhall find very many that are in this fenſe Idolaters : For,
Firſt,
Firſt Commandment.
103

1.
Firſt, Whoſoever chiefly and ſupreamly loves any Creaturë, is an Idolater ;
becauſe our chiefaſt love is due only unto God. Hence the covetous Perſon is
exprefly called an Idolater, and Coverouſneſs Idolatry, Col. 3.5: Mortifie your
earthly members, uncleanneſs, evil concupiſcence, and covetoufneſs, which is idola-
try. And the ſenſual Epicure is likewiſe an Idolater, Phil. 3. 19. His Belly, faith
the Apoſtle, is his God: The proud Perſon is an Idolater, for he loves himſelf
fupreamly, ſets up himſelf for his own Idol, and falls proftrate before that
Image
which he hath pourtrayed of his own Perfe&tions in his own Fancy and Imagina-
tion. And generally all fuch who love and admire any thing above God, or elteem
any thing fo dear that they would not willingly part with it for his fake, they
have ſet up another God before him, to which they give that Service and Re-
fpect which is due only to the great God of Heaven.
Secondly, Whoſoever puts his truſt and confidence in any Creature more than
in God, is guilty of this inward Heart-Idolatry ; as when we depend upon In-
tereft, or Power, or Policy for our ſafe-guard and ſucceſs, more than on that
God, who is able both with and without created helps and means to relieve us:
And that we do fo appears when we are ſecure and confident in the enjoy
ment of ſuch created Comforts and Supports, but altogether diffident and de-
jected when we are deprived of them: For fince God is always the ſame,
we ſhould likewiſe have the ſame Courage and Spirit; did we place our whole
Affiance in him.

3
Thirdly, He is an Idolateľ, and a very grofs one, who fets up any Creature
in his heart, whether Saint or Angel, to pray unto it, and to betake himſelf un-
to that vain Refuge in our ſtraights and neceſſities: for Invocation properly
belongs to God alone, as an Adt of Worſhip which he hath challenged to him-
felf, and the higheſt Glory that we can give to his Divine Majeſty : And there-
fore he hath commanded us, Pfal. 50. 15. Call upon me, not upon any Saint or
Angel, in the time of trouble, and I will deliver thee: And therefore the
Papiſts are moſt groſs and ſtupid Idclaters, who direct their Petitions
not unto God, but unto Saints and Angels; which is nothing elſe but to ad
vance them in his Throne, and to aſcribe unto them his infinite Perfections i
for Prayer and Adoration ſuppoſeth the Object of it to be Omnipreſent and
Omnipotent; Omnipreſent to hear, and Omnipotent to ſave; or elſe they are
in vain

Thus much for the Firſt Commandment:
som sa dodatnego
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COLOR
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put do vody sos
Got din nou
od
104
An Expoſition upon the
The Second Commandment.

Lhou fait not make unto thee any graven image, 02
any likeneſs of any thing, which is in heaven above,
oz that is in the earth beneath, or that is in the wa-
ter under the earth. Thou fait not bow down thy
ſelf to them, nou ſerve them: for 7 the Lord thy GOD
am a jealous GOD, viſiting the iniquity of the fathers
upon the childzen unto the third and fourth generation
of them that hate me: and Chewing mercy unto thou-
ſands of them that love me, and keep my cominand-
inents.
Dolatry is twofold; either Spiritual and Internal, reſiding in the Affections and
Diſpoſition of the Soul ; which we are guilty of when we devote our ſupream
Love, Fear, and Dependence unto any created Being, which are due only unto
the true and only God. And this Idolatry is forbidden in the firſt Command-
ment, as we have already ſeen.
Or elſe it is more Groſs and External, conſiſting in a viſible Adoration of
any thing beſides God; who as he challengeth the Affections of the Soul, ſo
requires alſo the Homage and Reverence of our Bodies, in thoſe Services which
we perform unto him. And this Idolatry is particularly forbidden in this ſecond
Commandment, which I have now read unto you.
In which we have theſe Three Parts.
1.
II.
Firſt, The Precept it ſelf, which runs negatively, and is branched forth into
two ſeveral Prohibitions ; but both tending to the fame end and effect: The
one forbidding Images to be made, Tholi Malt not make to thee any graven image,
or any likeneſs of any thing, the other forbidding them to be worſhiped, Thou
Shalt not bow down thy ſelf before them, nor ſerve them.
Secondly, Here is added a ſevere Commination againſt thoſe that ſhall preſume
to violate this Command, I the Lord thy God am a jealous God, viſiting the fins
of the fathers upon the children, unto the third and fourth generation.
Thirdly, Here is likewiſe for the incouragement of Obedience, the addition
of a gracious Promiſe of Shewing mercy unto thouſands that love God, and
keep his commandments.
III.
T.
I ſhall begin with the Command, or Prohibition, which is twofold: Thou
ſhalt not make Images ; Thou ſhalt not worſhip them. Not that the Carvers
or Painters Art, but only the Peoples Idolatry ; not the Ingenuity in making, but
the Stupidity in worſhiping thoſe dumb Repreſentations, is' here forbidden.
The brazen "Serpent in the Wilderneſs, the Cherubims, and other Reſemblances
in the Temple, are a ſufficient proof and evidence of this.
This Prohibition therefore muſt be interpreted according to the ſubject matter
which is here fpoken of; and that being only Divine Worſhip, it is plain that it
is not unlawful to repreſent to the eye any viſible thing by an artificial Image
of it: but only when God faith, Thou ſhalt not make ; and, Thou ſhalt not
worſhip; the meaning is, thou ſhalt not make any thing with an intention of
Worſhip, and thou ſhalt not worſhip any thing which thou or others have
made,
Second Commandment.
105

made. But concerning the Prohibition of this Command, I ſhall ſpeak more liere
after.
Now for the more full and clear underſtanding of this Precept; I muſt deſire
you to recall to mind one of thoſe ſeveral general Rules which I formerly gave you, as
helpful to inſtruct you in the due Extent and Latitude of the Commandments; and
that was, that the Negative Commands do all of them include the Injunction of
the contrary poſitive Duties; as when God forbids the taking of his Name in
vain, by conſequence he commands the hallowing and fanctifying of his Name;
where he forbids Murther, he commands all lawful care and endeavour to preſerve
our own, and the life of others: where in the firſt Precept he forbids the owning
and cleaving unto any other God beſides himſelf, he injoins us to acknowledge
him as our God; to love, fear, and hope in him only : So here in this ſecond Com-
mand, where he forbids the worſhiping of Images, by conſequence he requires to
worſhip him according to the Rules which he hath preſcribed us. And therefore
as under the firſt Command is comprehended whatſoever appertains to the Inter-
nal Worſhip of God; fo under this ſecond is comprehended whatſoever appertains
to the External and Viſible Worſhip of God.
Now here I ſhall firſt ſpeak concerning the External Worſhip of God, and theri
of thoſe Sins which are contrary unto it, and condemned in this Commandment.
Concerning the Worſhip of God I ſhall lay down the following Propoſitions:
Firfi, The true and ſpiritual Worſhip of God in the general, is an Action of a
pious Soul, wrought and excited in us by the Holy Ghoſt, whereby with godly
Love and Fear we ſerve God acceptably according to his Will revealed in his
Word; by Faith embracing his Promiſes, and in Obedience performing his Com-
mands, to his Glory, the Edification of others, and our own eternal Salvation:
This is the true ſpiritual Worſhip of the true God, who is a Spirit, and it com-
prehends in it both the inward Worſhip of our Hearts and Souls, and likewiſe the
outward Worſhip of holy and religious Performances ; of which I am now parti-
cularly to treat
inneby
Secondly, Therefore this external Worſhip of God is a ſacred A&tion of a pious
Soul, wrought and excited by the Holy Ghoſt, whereby with all reverence we
ſerve God both in Words and Deeds according to his revealed Will, in partaking
of his Sacraments, attending on his Ordinances, and performing thofe holy Duties
which he hath required from us, to his Glory, the Edification of others, and our
own eternal Salvation. This Worſhip of God although it be external, is nevertheleſs
ſpiritual; for it proceeds from the Spirit of God exciting our Spirits to the per-
formance of it, and is directed by a ſpiritual Rule; unto a ſpiritual End, the Glory
of God, and our own Salvation' ases
Thirdly, The parts of this external Worſhip are divers and manifold ; whereof
the moſt principal and eſſential are the Celebration of the Sacraments, Solemn
Prayer, and Solemn Praiſe and Thankſgiving : But beſides thefe, there be many
other things which belong to the Service of God, yea, as many as there are Du-
ties of Religion and Piety; ſuch are a free, open, and undaunted profeſſion of the
Truth a Religious Vowing unto God things that are Lawful, and in our own pow-
er, an Invoking of the Teſtimony of God to the Truth of what we affert, or to
the faithful Diſcharge of what we promiſe, when we are duly called to do it by
lawful Authority ; a diligent reading of the Word of God, and a conſtant and re-
verent Attendance on it when it is read and preached; and divers other Dutiés too
long to be here particularly enumerated; ſome of which belong to the proper Wor-
fhip of God, immediately as parts of it, others mediately, as means and helps to it.
spinoToH
notert based usdi mi nisu
Fourthly, Although God doth eſpecially delight in the acts of our internal Wor 4.
ship, and principally regards the eſteem and veneration that we have for his great
and glorious Majeſty in our Hearts; yet this alone fufficeth not, without the per-
formance of thoſe parts of external Worſhip and viſible aets of Piety and Religion,
which may to the Glory of God expreſs the devout difpofitions of our Souls.
The inward acts of Piety are thoſe of Faith in believing, of Hope in expecting our
P
Reward,

26
106
An Expoſition upon the
Reward, of Charity in loving both God and our Neighbour, of Fear in reveren-
cing him, of Patience in a contented bearing whatſoever burthens it ſhall pleaſe
the All-wife Providence of God to lay upon us, and of a chearful Willingneſs to
perform all the Duties of Obedience which he injoyns us. Theſe belong to the
internal Worſhip and Service of God, and are eſpecially pleaſing and acceptable
unto him. And indeed without theſe all other acts of Worſhip are both dead and
unſavory : for as the Spirit of a Man is his Life, ſo the internal and ſpiritual Pie.
ty of the Heart, our Love, Fear, and Reverence of God is the Life of all our Dus
ties, without which they are but as a dead Carcafs, fo far from being a ſweet ſmel-
ling favour, that they are noiſom and offenſive to that God to whom we offer them.
But of this internal Worſhip I have already ſpoken.
That which we are now to confider, is the external Worſhip of God, which
he hath abſolutely required from us, when we have ability and opportunity to
perform it.
For although there need no overt-actions to make the fincerity of our affections
and intentions known unto God, yet it is neceſſary for his Glory, and the good
Example of others, to declare that to the World by viſible Signs and Expreſſions,
which was before known unto him in the ſecrer Purpoſes and Thoughts of out
Hearts.

For Firſt, God hath no leſs ftri&tly injoyned his external Worſhip, than he hath
his internal : What can be more external than the Ceremonial part of the Evange-
lical Law, the Participation of Baptifm and the Lord's Supper? Both of which
are yet moſt exprefly commanded, Matth. 28. 19. Go teach all nations, baptiging
them in the name of the Father, and of the Son, and of the Holy Ghoſt. Ads
2:38. Repent, and be baptized every one of you in the name of Jeſus Chrift. And
for the Communion of the Body and Blood of Chrift, fee Luke 22. 19. Do this
in remembrance of me. Which Command they do heinouſly violate, and refuſe
to give the moſt evident Sign and Teſſera that they are Chriſtians, who either
totally neglect, or elſe very feldom attend this moſt Holy and Spiritual Ordinance.
Secondly, We find that God doth ſeverely both threaten and punith ſuch as give
external Worſhip unto any other but himſelf: How often are the Ifraelites repro-
ved for bowing the Knee to Baal, for baking Cakes to the Queen of Heaven? Yea,
and very uſually Idolatry is ſet forth in Scripture by ſome of thoſe viſible A&tions
which fome of theſe falfe Worſhipers uſed to expreſs their Devotion towards their
falſe Deities, as bowing the Body unto them; Fofh. 23. 16. Served other gods,
and bowed your ſelvès unto them. Fudges 2. 12, 17, &c. Kiſſing the band untó
them in token of reverence. Job 31. 25, 27. If I beheld the fun when it shined, or
the moon walking in brightneſs; and my heart hath been ſecretly inticed, or my
mouth hath kiſſed my hand : This al fo were an iniquity to be puniſhed by the judge';
for I should have denied the God that is about. So likewiſe bowing the Knee to
any Idol, and kiſſing it ; Hof. 13. 2. Let the men that ſacrifice, Riſs the calves.
And ſo when Elijah complained of the total defe&tion of the Iſraelites from the
Service of the true God, unto Idolatry? God to comfort and encourage him, tells
him, That he alone was not fingular, but that there were ſeven thouſand in Ifrael,
all ibe knees that had not bowed unto Baal, and every mouth which had not kiſſed
bim, 1 Kings 19. 18. And therefore certainly ſince he makes fo punétual a Compu-
tation of thoſe who had not alienated their Bodily Worſhip to the Service of an Idol,
he doth reſpect and accept thoſe who in Faith and Sincerity tender it to himſelf.
od Honor to smo
Bats
Thirdly, God hath created the whole Man, both Soul and Body for himſelf,
and he ſuſtains both in their being; and therefore he expects Homage and Service
from both : from the Soul as the chief ſeat of Worſhip, from the Body as the beſt
Teſtimony of it. Shout tooftor pillested
Habos suolo abbrettolando
be
Fourthly, Not only our Souls, but our Bodies too are redeemed by Chriſt ; and
therefore both ſhould be imployed in his Worſhip and Service : The whole
Man is bought with a Price, the whole is juſtified, the whole is fanctified , yea,

3.

Our

Second Commandment.
107
our very Bodies are ſaid to be the Temples of the Holy Ghoſt, 1 Cor 6. 19. And
where ſhould God be worſhiped, or that Worſhip appear, but in his Temple ?
And therefore upon the account of that Purchaſe which Chriſt hath made of us to
himſelf, the Apoſtle draws this Inference, in the afore-mentioned place, Ye are not
your own, for ye are bought with a price; wherefore glorifie God in your bodies, and
in your ſpirits, which are God's.
One
Fifthly, The Body is likewiſe to partake of the Bleſings of Obedience, and
5
therefore it is but reaſonable it ſhould partake of the Service of Obedience. Ma-
ny Bleſſings are promiſed to our outward Man here in this life, and hereafter it is
to be made a glorious and incorruptible Body, like unto the Body of our Lord
Jeſus Chriſt : it is to be cloathed with Light, and crown’d with Rays; never
more to ſuffer Injuries without, or Diſeaſes within: and therefore certainly Duty
belongs to it, ſince ſo many great and unſpeakable Privileges belong unto it.
Thus you ſee how reaſonably God requires from us the Service not only of the
inward, but of the outward Man: And therefore we are not to flight that out-
ward Reverence which is neceſſary to teſtifie a due ſenſe of his glorious preſence
when we come before him: neither muſt we rob him of any part either of his Sera
vice, or of his Servant, but facrifice our felves intirely unto him ; our Bodies up-
on the Altar of our Souls, Hearts and Affections, and both Soul and Body upon
that Altar which alone can make both acceptable, even the Lord Jeſus Chriſt.
This is a fourth Poſition.
Hoon
Fifthly, All that outward Reverence which we ſhèw towards God in his Wor 5
Thip and Service, muſt be meaſured and eſtimated according to the Cuſtoms and
Ulāge of Places and Countries ; ſo that what they uſe as a ſign and expreſſion of
Honour to their Superiours, they ought much more to uſe it in the preſence of
the great God, the King of Kings, and Lord of Lords. And therefore uncovering
of the Head, bowing of the Body, an humble, ſubmiſs and ſettled compoſure of the
whole Man, which among us are but fitting ſigns of Reſpect and Reverence, when
we appear in the preſence of thoſe who are much our Superiours, ought likewiſe
to be uſed by us in the preſence of God, who is infinitely ſuch, not indeed that they
are eſſential parts of Worſhip, but Signs and Teſtimonies of it,
www
Sixthly, The laſt Poſition is this: We ought not to worſhip God with any other 61
external Worſhip, than what himſelf hath commanded and appointed us in his
holy Word. The Scripture hath ſet us our Bounds for Worſhip, to which we muſt
not add, and from which we ought not to diminiſh; for whoſoever doth either the
one or the other, muſt needs accuſe the Rule either of Defect in things neceſſary,
or of Superfluity in things unneceſſary : which is an high Affront to the Wiſdom
of God, who as he is the object fo he is the Preſcriber of all that Worſhip which
he will accept and reward.
I well know that this Rule hath given (I cannot ſay Cauſe, but) Occaſion to
many hot Diſputes about Ecclefiaftical Rites and Conſtitutions ; ſome condemning
whatſoever is preſcribed or uſed in the Service of God, beſides things exprefly
commanded in Scripture, for Incroachments upon the Authority of God, and Ad-
ditions unto his Worſhip, which he requires to be performed according to the
Pattern in the Mount, and the Model he hath delineated for it: Others again
maintaining the Privilege and Authority of the Church in ordaining ſome things for
the more decent and reverent performing of the Service of God, which are not par-
ticularly required in the holy Scriptures.
I ſhall not plunge my ſelf into this angry and quarrelſom Controverſy : only
give me leave to ſay, and ſadly to lament, that the Seamleſs-Coat of Chriſt is rent
in peices among them, whilſt ſome think it more decent to few on Loops and
Fringes to it, and others will have none. And truly I think our Differences are
of 110 greater importance in themſelves, though too woful in their Conſequents,
than this amounts unto. I ſhall clearly expreſs my ſenſe of this Matter in a few
words, without any Reflexion or Bitterneſs, and ſo leave it to the Judgment of
every ordinary Diſcretion.
Hoc
Powiat kui
Chull Things


108
An Expoſition upon the
1.
1 Things which belong to the Worſhip of God, may be conſidered either as Parts
of that Worſhip, or only as Circumſtances and Modifications of it.
OJE
Firſt therefore, Whatſoever is impoſed on us as a ſubſtantial part of the Wor-
ſhip of God, if it be not exprefly required of us in the holy Scriptures, is to be
not only refuſed, but abominated : For this is a plain Addition to what God hath
commanded, and by it we lay an Imputation upon him, as though he wanted Wif
dom to ordain what is neceſſary. for his own Service.
Then, and then only is any Conſtitution of Man impoſed for a part of Divine
Worſhip, when Obedience unto it is urged upon us, not only from the Authority
enjoining it, but alſo from the Neceſſity of the thing conſidered ſimply and na-
kedly in its own Nature : For as it is with God's Laws, ſome things are com-
manded becauſe they are good, and ſome things are good only becauſe they are
commanded ; fo is it with Laws and Impoſitions of Men about Matters of Reli-
gion and Worſhip, fome things they command us to obſerve, becauſe they are in
themſelves neceſſary. antecedently to their Command, as enjoined us before by
God ; and therefore this is no Ordinance or Do&trine of Man, but of God; unto
which the Magiſtrate, who is the Guardian of both Tables, doth well to add the
Sanction of Secular Rewards and Puniſhments : Other things are neceffary for
our Obfervance, only becauſe they are commanded by their Authority, to whom
we owe conſciencious Obedience in things lawful and indifferent. But we utter-
ly deny that the impoſition of any ſuch things makes them any Parts of Wor-
ſhip, of which they are only Circumſtances; or that theſe Obſervances are neceſ-
ſary to usz or acceptable to God antecedently to the command of Authority; or
that the Worſhip of God were imperfect, defective, unacceptable, and invalid to
the ends for which it is appointed, were not theſe Obſervances commanded, and
performed : If indeed we thought otherwiſe, the bittereſt of all their Invectives,
and the loudeſt of all their Exclaniations in calling our Worſhip, Superſtition,
Will.worſhip, and Idolatry, would not fhew ſo much Paſſion, as a juſt and ra-
tional Zeal. But God for ever forbid that any ſuch Ordinances of Man ſhould
be introduced into our Church. We all join in this Vote; and do utterly re-
nounce any ſuch Authority, and deny any ſuch Practice. We uſurp not upon the
Conſciences of any, nor indeavour to perſuade them that that is in it ſelf neceſ
ſary, which is not ſo by God's Commands, or the Law of Nature ; or that that
is unlawful which is not condemned by either. We indeavour to keep our felves
and you as much from a Poſitive, as a Negative Superſtition : we indeavour to
put due bounds between things ſimply neceſſary, either by the Command of God,
or their own natural Reaſon and Goodneſs, and ſuch as are in themſelves indiffe-
rent. We ſay, that nothing is a part of Worſhip, but what belongs to the for-
mer 3 i but ſome things that belong to the latter, may be uſed in Worſhip as fit
and decent Circumſtances : And when ſuch things are impoſed, they become ne-
ceffary; not indeed in themſelves (for no Humane Authority can alter the na-
ture of things ) but to our Practice, and our Conſciences are obliged to them:
But how ? not indeed ſimply and abſolutely, ſo that it ſhall never be lawful to
omit them ; but only in two Cafes, in caſe of Scandal, and Contempt. We
ought not to omit them, if we judge any Offence will be taken by others at our
Neglect: we ought not to omit them at any time out of a Contempt and Dir.
reſpect towards them. And thus you ſee, we put a vaſt difference between that
which is a Part of Worſhip, and that which is but a Circumſtance of Worſhip :
If any thing be commanded us by Men, as a Part of Worſhip, which is not com-
manded us by God, we ought not to ſubmit unto it. But,
la ima Kuro Buis
Secondly, If any thing be impoſed on us not as a Part of Worſhip, but as a
Circumſtance and Modification of Worſhip, we may and we ought to ſubmit unto it.
OTS ons as
Firſt, If the things ſo impoſed be in themſelves lawful and honeſt; which they
are, if not condemned by the Scripture.

2.
I
2.
Secondly, If they tend to Order and Decency in the Church. Of which, certainly
they are as fit to be Judges who have Authority both in Church and State, as every
private, and perhaps leſs-knowing Chriſtian.
Thirdly
Second Commandment.
109
Thirdly, If they are impoſed by the Command of a lawful Power, to whom we
ought to ſubmit in all things that are lawful.
3
.

4.
Fourthly, If they are ſuch as neither for their levity nor number, eat out or di-
Itract the Seriouſneſs and Devotion of our Spiritual Worſhip: Which I think
cannot juſtly be imputed to the Obſervances of our Church, being very few for
Number, and very grave and modeft for Uſe.
If ſuch things as theſe be impoſed upon us, the Worſhip of God is not thereby
either changed or adulterated, neither is there any addition made unto it; but the
Subſtance of that Worſhip is ſtill in Conformity to God's Laws, when yet the out-
ward and indifferent manner of it is in Conformity to Man's. Certainly, it is no
addition to Baptiſm, to give a Name to the Baptized, though we find no expreſs
command for it. And I much wonder among our carping Brethren, fome or o-
ther had not fcrupled this, as well as another Obfervance. It is no addition to
the Ordinances of Jeſus Chriſt, to appoint at what hour they ſhall be celebrated,
or in what Garment, or in what decent Poſture ; for all theſe things are extrin-
fical to the Worſhip of God, and fall under the Cognizance and Direction of our
Superiours.
Certainly, did we but rightly weigh what is required as a Part of Worſhip,
and what only as a Circumſtance of Worſhip, a great deal of Heat, and Conten-
tion, and uncharitable Prejudice would be removed and prevented. It is true, our
Saviour, Matth. 15. 9. condemns the Scribes and Phariſees, that taught for Do-
Etrines the Commandments of Men : that is, they taught thoſe things which
were but the Traditions and Ordinances of their Elders, to be in themſelves abfo-
lutely neceſſary to the ſerving and worſhiping of God. But certainly, this Reproof
falls not upon theſe, who though they do injoin what they judge fit
for Order, yet
do not teach them for Doctrines ; and are ſo far from thinking their Commandments
an effential part of Worſhip, that they would Abhor and Anathematize all thoſe
that do ſo. Neceſſary they are to be ſubmitted unto, and practiſed, becauſe in-
joined by that Authority to which God hath committed the Care of the firſt Ta-
ble, as well as the ſecond ; but not neceſſary in themſelves as any part of the
Worſhip and Service of God, without which, although they were not impoſed
by Men, it would be unacceptable to him: And whoſoever thinks fo, let him be
accurſed
And now that I have delivered my Judgment without Bitterneſs, give me leave
to make ſome few Lamentations in the Grief and Bitterneſs of my Soul: Is it
not to be bitterly lamented, that in a Reformed and Orthodox Church there ſhould
be ſuch Schiſms, Rents, and Diviſions ; Altar againſt Altar, Pulpit againſt Pul-
pit, and one Congregation againſt another? And what is all this Contention and
Separation for ? Oh! they will tell you, it is for the Purity of Religion, for the
true and ſincere Worſhip of God, that they may ſerve him purely without Hu-
mane Additions or Inventions. Thus goes the Cry; and a company of poor ig-
norant well-meaning Souls, becauſe it is very demurely and gravely ſpoken, take
it up, and join with it, never examining the grounds and bottom of it; but con-
clude, that theſe muſt needs be in the right, who complain of Corruptions, and
pretend to a happy and glorious Reformation. Alas, my Brethren, was there e-
ver any Schiſm in the World that did not plead the fame? Did not others upon
the ſame Pretences ſeparate from their Communion, upon which they now ſepa-
rate from ours? And may not the ſame Argument ſerve to crumble them into
infinite Fractions and Sub-diviſions, till at laſt we come to have almoſt as many
Churches as Men, and ſcarce a Man conſtant and coherent to himſelf?
But, what is it in our Worſhip which they diſlike? The Subſtantials of it are,
all the ſame with their own : We utterly diſavow, that we make that any Part
of Worſhip which the Scripture hath not: and I think that Man ver" much for
ſaken of Reaſon and common Underſtanding, who ſhall indea perſuade
us, that we intend Worſhip, when we our ſelves moſt earn and ſeriouſly
profeſs the contrary.
Is it then that we differ about meer Accidents and Circumſtances? I con-
fels,
IIO
An Expoſition upon the

118.
feſs we do: but aſſert withal, that theſe things are not a juſt Cauſe of Separation
from us.
ant
* If we look back upon the Primitive Times, we ſhall
* Alii jejunant Sabbato ; & find that almoſt every Church had its different Rites and Obſer-
lii verò non : alii quotidiè com vances; and yet under that Diverſity maintained Unity and
municant corpori lo fanguini Communion : 'Yea, and at this day, the reformed Churches ob-
cipiunt : Állibi nullus dies inter- ferve different Cuſtoms one from another, and yet they inviolably
mittitur quò non offeratur, ali- hold Communion together, and we with them. The Gallican,
bi ſahbato tantum do Dorninico. Belgick, Helvetian, and German Churches reject us not, nor we
Aug. Ep. ad Januarium Ep. them, although 'we differ in Rites and Diſcipline, and
thoſe things which are left to the prudence of every Church to
conſtitute as they ſhall judge moſt neceſſary for Order and Edification. Now cer-
tainly, if theſe different Rites and Obſervances be no ground for one National
Church to ſeparate from the Communion of another, they can be no ground for
private Perſons to ſeparate from the Communion of
that Church to which they be-
longed. Nay, although they might with reaſon diſlike many Uſages either as fri-
vilous or incongruous, yet it becomes the temper and modeſty of a pious Chriſti-
an, in things meerly circumftantial, to ſubmit his Practice to the Judgment of
that Authority under which he lives, and not to ſeparate from the Communion
of the Church, to forſake its Aſſemblies, to diſown its Adminiſtrations, only be
cauſe he thinks ſome things might be more conveniently ordered, according to the
Model of his own, or other Men's apprehenſions : Which in the Folly and fad
Conſequences of it, would be to act like him who took up a Beetle, and ſtruck
with all his force to kill a Flie that he ſaw on his Friend's forehead. What
elſe were this but to rend the Body of Chriſt by an angry contending about the
Faſhion of its Garments ; and to tear away its Limbs by a violent ſtriving to
Itrip off thoſe Cloaths which they think indecent ? For my part, I freely profeſs,
That were my Lot caſt among any of the Reformed Churches beyond the Seas, Í
would preſently join in their Communion, and not at all ſcruple to conform my
ſelf to their received Cuſtoms, although perhaps in my own private Perſuaſion,
I may judge ſome of them to be leſs ſerious, and leſs reverent than thoſe of the
* Nec dif
; Church of England, which are now ſo paſſionately decried and condemned. *I
est in his lave ever venerated that Oracular Advice of St. Ambroſe to St. Auſtin : 'If
melior gra- thou wilt neither give Offence, nor take Offence, conform thy ſelf to all the
vi prudenti- lawful Cuſtoms of the Churches where thou comeft.
ſtiano, quàm ut eo modo agat, quo agere viderit Eccleſiam ad quamcunque fortè devenerit. Quod enim neque contra fidem,
neque contra bonos mores injungitur, indifferenter eſt habendum, do pro eorum inter quos vivitur focietate ſervandum eſt.
Mater mea Mediolanum me conſecuta, invenit Eccleſiam Sabbato non jejunantem ; ceperit perturbari, do flutuare ;
quid agerit, cum ego talia non curabam, ſed propter ipſam confului de hâc re beatiſſima memoria virum Ambroſium; refpon-
dit fe nihil docere me poffe niſi quod ipſe faceret, quia fi melius nofſet, id potiùs obſervaret. Cumque ego putasſem, nullä re-
ditả ratione, autoritate folă ſuâ, nos voluiſſe admonere de Sabbato, jejunaremie, ſubſecutus eſt, do ait mihi, Cumni Roma
venio jejuno Sabbato, cùm hîc ſum non jejuno. Sic etiam tu, ad quam fortè Eccleſiam veneris, ejus morem ſerva, fi cuiquam
nonvis eſſe ſcandalo, nec quenquam tibi. Ego verò de hâc ſententiâ etiam atque etiam cogitans, ità ſemper habui tan-
quam eam cæleſti oraculo ſuſceperim. Aug. ad Jan. Ep. 118.
But I will not farther inlarge on this cholerick and touchy Controverſie ; only
I pray, that our wanton Diffentions about theſe leſs important Matters, may not
provoke God to deprive us of the Subſtance and Eſſentials of our Religion; and
reduce us to ſuch a condition wherein we ſhould be heartily glad, could we enjoy
the Liberty of the Goſpel, and the Ordinances of our Lord Jeſus Chriſt, under
any of thoſe Forms of Adminiſtration, which are now ſo furiouſly debated amongſt
us. It were juſt with God to extinguiſh the Light of his Goſpel, when we uſe
it not to work by, but all our ſtudy and ſtrife is how to ſnuff it.
And thus much in the general, touching the External Worſhip of God required
in this Commandment.
The Sins forbidden by it are Two :
que Chri-

Contempt of the Worſhip of God; and
Superſtition in performing it.
Concerning the former, I have already ſpoken largely, in giving you the Cha-
racters of a Prophane Perſon.
I ſhall

Second Commandment:
Nat. Deor.
lib. 2:
I ſhall therefore at preſent ſpeak only. of Superſtition.
Concerning the Etymology of the Word, both Tully and Lečtantius are agreed,
That it is derived from Superftites, Survivers ; but about the reaſon of the No
tion, they inuch differ : Tecily faith, Qui totos dies precabantur & immolobånt, Cicero de
ut fibi fui liberi fuperftites effent, fuperftitiofi funt apellati: i. e. They who
iminoderately prayed and facrificed, that their Children might ſurvive them. But
Lactantius is not content with this Reaſon, and therefore gives another: Super- kaitant
ftitiofi autem vocantur, non qui filios fuos fuperftures optant coinnes enim optamus, ne
fed aut ii qui fuperftitem memoriam defunttorlum colunt ; aut qui parentibus fuis
fuperftites celebrant) imagines eorum domi tanquam Deos Penates: i. e. Men
were called ſuperſtitious nor from defiriing that their Children might ſurvive them,
but becauſe they celebrated the ſurviving Memory of the Dead į or becauſe
that ſurviving their Parents they worſhip’d their Images as their Houſhold
Gods.
But whatſoever be the Etymology of the Word, we may take this ſhort De-
ſcription of it, That it is a needleſs and erroneous Fear in Marters of Religion ;
and this is twofold, either Negative or Poſitive.
Negative Superſtition is, when Men do fearfully abſtain from, and abhor thoſe
things as wicked and abominable, which God hath not forbidden, and therefore
are in themſelves lawful and harmleſs. And thoſe who are biggoted with this
Superſtition, will be ſure to cry out againſt all that do obſerve ſuch things as
they condemn, for miſerably ſeduced and ſuperſtitious Souls. Which is the exact
humour of the Men of our Days, who (as Diogenes is ſaid to have trampled up-
on Plato's Pride with far greater Pride) ſo theſe exclaim againſt Superſtition with
far greater Superſtition. For Superſtition is not either the obferving, or not ob-
ſerving of ſuch things, but the doing of either with an erroneous fear left God
ſhould be diſpleaſed and provoked, if we did otherwiſe : He is therefore nega'.
tively Superſtitious who makes the not doing of that which is lawful and harm-
leſs, a matter of Conſcience, and of Religion.
Poſitive Superſtition is; when Men do fearfully obſerve and perform thoſe
things which either are forbidden, or at leaſt no where commanded by God.
Or, if you will, it is a reſtleſs fear of the Mind; putting Men upon Aets of
Religion which are not due, or not convenient:
Now this Poſitive Superſtition expreſſeth it felf two ways : For ſometimes
it givės Divine Honours to that which is not God: And ſometimes it performs
needleſs and ſuperfluous Services to the true God. Both theſe are the effects
of Superftition; but are commonly known by their proper names, the one being
Idolatry, and the other Will-Worſhip. And both theſe are forbidden in this
Commandment.

1.
Firſt, Idolatry is a part and ſpecies of Superſtition; fo we find it expreſly,
Acts 17. 16. compared with Verſe 22. In the 16th it is ſaid, That Paul's spia
rit was ſtirred in bim, when he ſaw the city of Athens wholly given to idolatry.
And in the 22d it is ſaid, That Paul reproved them as being too ſuperſtitious.
And therefore though all Superſtition be not Idolatry, yet all Idolatry is Super-
ſtition, yea, and the blackelt kind of it:
Now Idolatry is nothing elfe, but the giving of religious Worſhip unto an
Idol . and an Idol is not only an artificial Image or Reprefentation of any thing,
whether real or fiétitious, fet up to be worſhiped, but any Creature of God,
whether Angels or Men, Sun, or Moon, or Stars, &e! to which we give any
religious Honour and Service. The worſhiping of any Creature, whether in Hea-
ven above, or in the Earth beneath, or in the Water under the Earth, is Idolatry >
which is particularly and by name forbidden in this Commandment: And indeed,
this is a Sin fo abfurd and ſtupid, that it is a wonder it ſhould ever be ſo be
Witching as to inveigle the far greater part of the World. The Prophet Iſaiah
dotli very frequently deride the folly and madneſs of Idolaters, eſpecially Chip.
44. 16. He burneth part of his wooden God in the fire; he roſteth hiš meat with
it, and is ſatisfied ; he warmeth himſelf, and the reſidue thereof he maketh a
God, he falleth down unto it and worſhipeth it, and prayeth unto it, and faith;
Deliver me, for thou art my God. A moſt groſs and beaſtial Stupidity, as if
there
112
An Expoſition upon the

1.
there were more Divinity in one end of a Stick than the other : and yet a Sin
moſt ſtrangely bewitching, after which all the Heathen World ran a Whoring ;
and from which all the Remonſtrances and Threatnings which God makes to his
own People of Iſrael, could not reſtrain them : yea, and ſo ſtrangely befotting
is it, that a very great part even of thoſe who profeſs the Name and Doctrine
of Jeſus Chriſt, are moſt foully guilty of it; I mean the Papiſts ; who to hide
their ſhame in this particular from the notice of the People have covered
it with a greater, and thought fit rather to Expunge this ſecond Command-
ment, than to leave their Image-Worſhip to be cenſured and condemned by it :
For in all their Catechiſins and Books of Devotion, which they have publiſh'd
for the uſe of the Vulgar, they have ſacrilegiouſly omitted this ſecond Command-
ment; as fearing that the Evidence of it would convict and condemn them of Ido-
lacry in the Conſciences of the moſt ignorant and illiterate that ſhould but hear
it rehearſed.
ebo
Let us now proceed to conſider, who may juſtly be condemned of Idolatry,
and the Violation of this Precept:
POLIO
Firſt, He is an Idolater that prays unto any Saint or Angel; for he aſctibes
that unto the Creature which is an Honour due only unto God the Creator. Our
Faith and our Invocation ought to be terminated in the fame Object, Rom. 10.
14. How Shall they call on him in whom they have not believed. And therefore,
if we cannot without Blaſphemy fay, that we believe in ſuch a Saint, or Angel,
neither can we without Idolatry, pray unto that Saint or Angel.
Secondly, The moſt execrable Idolatry that is, is that of entering into League
and Correſpondence with the Devil; to conſult and invoke him, and by any wick-
ed Arts implore, or make uſe of his Help and Afliſtance. And of this are thoſe
guilty in the higheſt degree, who enter into any expreſs Compact with the De-
vil ; which is always ratified with ſome Homage of Worſhip given to him:
And in a ſecondary, and more low degree, thoſe who apply themſelves to ſeek help
from ſuch forlorn Wretches, ſuch as uſe Traditionary Charms and Incantations,
or any vain Obſervances, to free them from Pains and Diſeaſes, or other Trou
bles that moleft them. For all thoſe things which have not a natural Efficiency
to produce that Effect for which they are uſed, may very reaſonably be fufpect-
ed to have been agreed on formerly between the Devil and ſome of his eſpecial
Servants, and that all the Vertue they retain, is only from that Compact; which
as it was Explicite in thoſe that made it, ſo it is Implicite in thoſe that uſe
them ; for they ſtill act in the power of that firſt Stipulation and Agree-

2.


ment.


Thirdly, Whoſoever bows down his Body in religious Adoration of any Image,
or other Creature, is guilty of Idolatry; and doth moſt exprefly tranſgreſs the ve-
ту
Letter of this Command, Thou ſhalt not bow down before them, nor wora,
ship them. It is but here a vain Refuge unto which the Papiſts betake them-
felves, when they excuſe themſelves from being guilty of Idolatry, becauſe al-
though they worſhip Images, yet they worſhip the True GOD by them.si
WOW
For, Firſt, they worſhip the Images of very many Creatures, both Men and
Angels. For me now to examine their Evaſion concerning ndelsei
, dunice, and
d'eaíd, would perhaps be as improper in this Auditory, as the Diſtin&tion it ſelf
is vain and frivolous.
ishlar
Secondly, Whereas they pretená to worſhip the true God by an Image, we
reply, That it is moſt impious to attempt to repreſent God by any viſible Re-
ſemblance, and therefore much more to worſhip him, could he be fo repreſented.
For God who is infinite, cannot be circumferibed by Lines and Lineaments ; and
being inviſible cannot be reſembled : And therefore God doch again and again incul-
cate it upon the Iſraelites, that when he delivered the Law unto them, he appear-
ed not in any fhape, that they might not audaciouſly attempt to delineate him,
and fo be inticed to Idolatry Thus, Deut. 4. I 2. Ye beard the voice of words, but.
faza

to
Second Commandment.
113

faw no fimilitude, only ye heard a voice, And Verſe 15. Take ye therefore good
heed unto your ſelves, (for ye faw no manner of fimilitude in the day that the Lord
Spake unto you in Horeb, out of the midſt of the fire) left ye corrupt your felves
,
and make you a graven Image, the fimilitude of any figure. When therefore they
plead, That they worſhip the onely true God by Images; this is no better than to
excuſe one horrid Sin, by the commiſſion of another.
Thirdly, To worſhip the true and onely God by an Image, is groſs Idolatry.
This the Papiſts deny ; and place Idolatry in worſhiping of Images ſet up to repre-
fent falſe and fi&titious Gods; or elſe in worſhiping them with a belief that they
themſelves are Gods. But,
3.
Firſt, Upon the ſame account the Iſraelites were not Idolaters in worſhiping
the Golden Calf, for they were not ſo brutiſh as to believe that Calf it ſelf to be
their God: Nay, it is moſt evident, that they intended to worſhip the true God
under that Repreſentation. See Exod. 3 2. 4, 5. Theſe be thy gods, o Ifrael, which
brought thee out of the land of Egypt. They could not be ſo ſtupid as to think
that that very Calf which they themſelves had made, had delivered them from
Egypt; but they worſhipt the true God who had given them that great Delive-
rance, under this Hieroglyphick Sign and Reſemblance; which appears Verſe thie
sth, Aaron made Proclamation and ſaid, To morrow is a feaſt to the Lord; in the
Original it is Jehovah, the proper and incommunicable Name of the true God.
And yet that this worſhip of theirs, although directed unto the true God, was hor-
rid Idolatry the Scripture abundantly teſtifies, Verſe 31. Oh, this people have fin-
ned a great lin. 1 Cor. 10. 7. Neither be ye Idolaters, as were ſome of them; as it
is written, The People ſat down to eat and drink, and roſe up to play. Acts 7.41.
They made a calf in thoſe days, and offered Sacrifice to the idol.
Again, Secondly, Micah and his Mother were certainly guilty of Idolatry in ma-
king and worſhiping their Images : and yet that they were made to be Symbolical
Repreſentations of the true God, and erected to this very purpoſe, that he might
be worſhipt by them, appears clearly from the Hiſtory, as we have it recorded
Fudges the 17. 3, 4. I had wholly dedicated (faith ſhe) the ſilver unto the Lord,
(Jehovah Hebr.) for my ſon to make a graven and a molten image: Which when he
had done he hired a Levite to be his prieſt. And in confidence of the Reward of ſo
much Piety, concludes, Verſe 13. That certainly now the Lord Jehovah would
bleſs him, and do him good. Nothing can be clearer then that all this Worſhip
was intended by him to the true and only God, yet being performed by Images,
it was no better than rank Idolatry,

2.


3.
Thirdly, If the Papiſts in worſhiping the true God by Images be not Idolaters,
then neither was Feroboam, who made Iſrael to ſin, an Idolater, in ſetting up his
his Calves at Dan and Bethel. For whoſoever rationally confiders the occaſion
and Political grounds of this Innovation, muſt needs conclude, that Feroboam inten-
ded not to introduce a new God, (which would have made the People to fall fa-
fter from him, than Tyranny and Oppreſſion did from Reoboam) but only to ſet up
ſome viſible Signs and Repreſentations of the true God, and to perſuade the People
that they need not go to Jeruſalem to ſeek his Preſence, and to offer their Gifts
and Sacrifices; for the ſame God was as much preſent with them in thoſe Figures Foſeph.
as he was at the Temple of Jerufalen between the Cherubims. And therefore we Antiq.
find that the Idolatry of Feroboam is diſtinguiſhed from the Idolatry of thoſe who Jud. lib.
worſhiped Baal and other falſe Gods: See the i Kings 16.31. where God ſpeaks
concerning Ahab, as if it had been a light thing for him to walk in the ſins of Fea
roboam the Son of Nebat, he went and ſerved Baal, and worſhiped him.
Nay, Fourthly, Although ſome among the Heathens might be ſo grofly ſtupid as
to ſuppoſe the Images themſelves to be Gods, and ſo to worſhip them, yet their
wiſe and learned Philoſophers were far enough from ſuch a ſenſeleſs Errour; yea,
they were forced to uſe as many Diſtinctions and fubtile Evaſions concerning their
worſhiping of Images, as now the Papiſts do; and truly moſt of them are the
elobtour very

8. C. 39

114
An Expoſition upon the

Ar-
nob. lib. 6.
For they
very fame, and ſeem buț borrowed out of the Schools of the Heathens. But ef-
pecially they inſiſt on this, That they venerated not their Statues, not as they
were made of ſuch or ſuch Materials, but only as they were the
Non hoc viſibile colo, ſed nu- Houſes and Bodies of God, where his Preſence reſided, and by
men quod in illis inviſibiliter which his Power was manifeſted: That they worſhiped not the
bi purgatioris ese religionis, di- viſible Sign, but the inviſible Deity by it. And what doth the Pa-
ebant ; nec simulachrum, nec piſt ſay more than this ? viz. That they worſhip the Images of
damonium colo, ſed per effigiem God, not as if they were themſelves God, but only as they are the
corporalem, ejus rei ſignum in- viſible Signs and Symbols of the Divine Preſence; and ſo all their
tueor quam colere debeo.
Worſhip is directed unto God through them. So that in matters
of Idolatry, I profeſs I can find no difference at all between Hea-
Dio. Chryfoftom. Orat. 12. de thens and Papifts: for as the more learned Papiſts do pro-
primâ Dei notitiâ.
feſs that they worſhip the true God by the Image ; ſo likewiſe
* Tès Seipsi Advou výno did the more * learned Heathens. And for the ignorant and
TOūta vya mu Bezsence le- vulgar Papiſts, I am very apt to ſuſpect that they do, as the
šv cv co nucel ce zij zámuelle. ignorant Heathen, terminate and limit their Worſhip in the
Orig.Cont. Celſolib, 7. Where he very Images before which they fall proftrate, eſteeming them
likewiſe proves, that it is law-
ful to make Images of God, be-
to have Divine Power and Virtue of their own.
cauſe according to the Doct- are moſt grofly blinded and infatuated in this their Image-
rine of Chriſtians themſelves, Worſhip, and may as well take a Stone or a block to be
God made Man according to
his own Image: The very Ar- Woman did, who offered one Candle to St. Michael
, and ano-
a God, as the great Dragon to be a Saint ; as the poor
and made uſe of by the ſecond ther to his Dragon, that is, the Devil. And therefore cer-
tainly if the Heathen World were ever guilty of Idolatry, ſo
Eſtienne Apol. pour Herodote. is now the Popiſh Church, their Worſhip, and all the Rea-
fons of it being ſo exactly parallel.
And thus much concerning the firſt Branch of Superſtition which is Idolatry.
The Second is Will-worſhip: Concerning this I ſhall ſpeak but very little, ha-
ving already prevented my ſelf. Now Will-worſhip is nothing elſe but the inven-
ting and aſcribing any other Worſhip unto God, beſides what he hath been plea-
ſed to command and inſtitute; God will not be worſhiped according to our fan-
cies, but his own appointment: For as we muſt have no other God beſides the
true, ſo that God muſt have no other Service performed unto him, beſides what
himſelf hath required and preſcribed : for this were to impute folly and weak-
neſs unto him, as if indeed he would have Servants, but knew not what ſervice
to injoin them.
And thus we have finiſht the Prohibition, Thou ſhalt not make unto thee any gras
ven Image, &c.
Council of Nice.

2.
1.
II.
Let us now conſider the Sanction of this Precept; and that is twofold :
Firſt, By denouncing a ſevere and fearful Threatning againſt all thofe who ſhould
preſume to violate this Precept: For I the Lord thy God am a jealous God, viſiting
the iniquity of the fathers upon the children unto ihe third and fourth generation of
them that hate me.
Secondly, By making a gracious Promiſe of Mercy to the careful and conſciencious
Obſervers of this Precept : Shewing mercy unto thouſands of them that love me,
and keep my commandments.
In the Threatnings we have theſe things conſiderable :
Firſt, Who it is that denounceth it: I the Lord thy God.
Secondly, What it is that he denounceth and threatens : To viſit the iniquity of
the Fathers upon the children.
Thirdly, The Perſons againſt whom this Threatning is directed : Thoſe that hate
him. And by the Context they are ſuch as contemning the only true God, proſtitute
themſelves unto Idols.
Fourthly
I.
2.
3

113.
4
Second Comimandment.
HIS
Fourthly, The Duration and Continuance of that Vengeance which he will take
upon them: It ſhall be to the third and fourth generation. His wrath ſhall ex
tend to their Children, and their Childrens Children:
Firſt, Let us conſider who it is that denounceth this Threatning; I the Lord i
thy God am a jealous God: So moſt read the words, as our Engliſh Tranſlation ren
ders them. But others no leſs rightly
read them thus : For I the Lord thy God
am ſtrong and jealous : For the word El, which is here uſed, fignifies the migh-
ty God. And according to this Acception; the words contain in them a Deſcrip-
tion of God.
I.
1.
2.
3.
Firſt, By his relation to us, Thy God; a God who hath ſeparated thee from
all People of the Earth, to be his peculiar Treaſure; who hath brought thee near
unto himſelf, even into the Bond of the Covenant ; who hath betrothed thee
in Righteouſneſs, and is not only thy Maker, but thy Husband, as the Prophet
ſpeaks, Ifai. 54. 5. This God it is who commands thee faithfully to perform the
Marriage-vow that is between thee and him; and not to go a whoring after the
Vanities of the Gentilės, nor to expoſe thy ſhame and nakedneſs before any Falfe
or Idol-God. For Idolatry is Spiritual Adultery, and moſt frequently ſet forth un-
der that Name and Notion in the Holy Scriptures.
Secondly, Thy God is deſcribed by the mightineſs of his Power : He is El kand,
a ſtrong and jealous God; able to revenge any diſhonour that is done him by thy
unchaft lewdneſs.
como
Thirdly, He is deſcribed by that violent Paſſion which in Men is called jealouſy:
I the Lord thy God am ſtrong and jealous. Now Jealoufy is an affection or pallion
of the Mind, by which we are ſtirred up and provoked againft whatſoever hin-
ders the enjoyment of that výhich we love and deſire: The Cauſe and Origi-
nal of it is Love; and the Effect of it is Revenge. Now God to deter the is
raelites from Idolatry, ſets forth himſelf as a ſtrong and jealous God, that they
might be aſſured not to eſcape Puniſhment ; for he is ſtrong, and therefore can
inflict it, and he is jealous, and therefore will infli&t it, if they fhall dare to abuſe
and injure that love which he hath placed upon them.
Now this Jealouſy is not to be aſcribed unto God, as if there were properly
any ſuch weak and diſturbing paſſion in him, but only by way of accommodation
and fimilitude, ſpeaking after the manner of Men: So that there is not idem af-
fectus, but idem effe&tus; not the ſame inward affection, but the fame outward ef-
fe£t. And ſo likewiſe is it to be underſtood when God is faid to be angry, to be
grieved, to repent; &c. that is, his a&tions towards us are like the actions of one
that is angry, or grieved, or repents; although the infinite Serenity of the Divine
Effence is not liable to be diſcompoſed or ruffled by the tempefts of any fuch-like
paſſions as are incident to us mutable Creatures.
Now the reaſon why God calls himſelf a jealous God, you will find in theſe fol-
lowing Particulars :
Firſt, Jealouſy is diftruftful and ſuſpicious : it dares not tély upon the truth and
fidelity of the Perſon of whom we are jealous, but is full of miſgiving doubts
and fears. And fo God (although in propriety of Speech he can doubt nothing,
nor fear any thing, yet) is pleaſed to expreſs his Jealouſy by fuch ſpeeches as in-
timate diſtruſt and diffidence. And therefore when the Ifraelites made that folemn
Promiſe to the Lord, Deut. 5. 27. All that the Lord our God ſhall Speak unto us,
we will bear it and do it. God returns anſwer, as one that miſdoubted the real
performance of fo fair a Promiſe, Verſe 28. and 29. I have heard the voice of the
words of this people; they have well Spoken all that they have Spoken : 0 that there
avere ſuch an heart in them, that they would fear me, and keep all my conimand-
ments always, that it might be well with them, and with their children for ever.
Secondly, Jealouſy is ſearching and inquiſitive: It is an hard matter to eſcape
the diſcovery of a jealous Eye, which is Itill prying and ſeeking after that which
it

2.
Q-2

116
An Expoſition upon the
beart.
34.
it would be loth to find. So the Eye of the all-ſeeing and all-knowing God is
continually upon us; he critically obſerves every look, and every kind of glance
that we caſt upon our ſelves: Not the leaſt motion of our hearts, not the leaft
twinkling of our thoughts can eſcape his notice and cenſure. And of all fins,
there is none that God doth more jealouſly obſerve than that of Idolatrý; for this
is the violation of that Marriage Faith which we have plighted to him. And there-
fore we find that the idolatrous Ifraelites, as though they were conſcious of the
great Abuſe they offered to their Maker, their Husband; (as the Prophet Itiles God,
Ifai. 54. 5.) ſought out dark and obſcure Groves to act their Wickedneſs in ; that
although they were not chaft, yet they might ſeem to be cautious. But in vain is
it to draw the Curtains of a thin Shade about them; a few Leaves could not co-
ver their Shame, nor their Nakedneſs from him who is all Eyè every-where, and
whoſe Eye is every-where light to it ſelf: God is light, and in him there is no
darkneſs at all, i John 1. 5. It is not poſſible to conceal from him the proſtitu-
tion of an unchaſt and impudent Idolatry. And therefore faith the Pſalmiſt, Pfal.
44. 20, 21. If we have forgotten the name of our God, or ſtretched forth our hands
10 a falſe God: Shall not God ſearch out this? for he knoweth the ſecrets of the
angi
Empori
Thirdly, Jealouſie as it is ſearching and inquiſitive, ſo it is an angry and revengeful
* Prov. 6. paſſion : And therefore Solomon calls it, The rage of a man *; therefore he will not
Spare in the day of vengeance. And Cant. 8. 6. Fealouſie is cruel as the grave; the
coals thereof are as coals of fire, which have a moſt vehement flame. For as Love
is the moſt ſoft and tendereſt affection of Humane Nature, ſo Jealouſie, which is
the fowring of Love, and turning it into Vinegar, is the moſt wild and furious.
.
Now God is pleaſed to ſtile himſelf a Jealous God, to expreſs the heat of his
Wrath and Indignation againſt Sinners. So Deut. 29. 20. The Lord will not spare
bim, but the anger of the Lord, and his jealouſie Shall ſmoke againſt that man, and
all the curſes that are written in this book ſhall lie upon him, and the Lord Shall blot
out his name from under heaven. See what dreadful effects this ſmoking Jealouſie
hath, when it breaks forth into a flame: Zeph. 1. 18. Neither their ſilver nor
their gold ſhall be able to deliver them in the day of the Lord's wrath, but the whole
land shall be devoured by the fire of his jealouſie ; for he ſhall make a ſpeedy riddance
even of all tbat dwell in the land. And what ſignal revenge this devouring Jealouſie
of the Almighty God hath taken upon Sinners, the whole World is full of ſad in-
ſtances: This Fire hath kindled the eternal and unquenchable Flames of Hell.
When the proud and rebellious Angels aſpired to be Gods, God turned them into De-
vils, and theſe Devils into Hell; for his Jealouſie could not indure to have Rivals in
his Glory. All the Ruines and Calamities that have ever hapned to Perſons or Nati-
ons, are but the effects of God's Jealouſie againſt Sin. And of all other Sins, his Jea-
louſy takes moſt remarkable Vengeance againſt Idolatry; for this is ſpiritual Whore-
dom, a provocation which the jealous God can leaſt indure. See Deut. 32. 16, 17,
19. They provoked him to jealouſie with ſtrange gods; they ſacrificed to devils, not
to God; to gods whom they knew not, to new gods that came newly up: And when
ibe Lord ſaw it, he abhorred them, becauſe of the provoking of his ſons, and of his
daughters. And Verſe 21. They have moved me to jealouſie with that which is not
god, they have provoked me to anger with their vanities: A fire is kindled in mine
anger, and ſhall burn to the lowejt hell, and ſhall conſume the earth with her increaſe,
and ſet on fire the foundations of the mountains. And ſo in the following Verſes
God exaggerates thoſe fore and heavy judgments which he would bring upon them
in the fury of his Jealouſie, becauſe of this heinous Sin of Idolatry.
And thus we have ſeen in what reſpects God is ſaid to be a Jealous God. og
What remains now, but that Expoftulation of the Apoſtle, 1 Cor. 10. 22. Do
we provoke the Lord to jealouſie? are we ſtronger than he? We who are but as
duit before the whirlwind, and as dry ſtubble before the conſuming Fire, ſhall we
dare by our ſins to affront and challenge that God who hath ſaid; Vengeance is
mine and I will repay it? And yet ſuch is the madneſs of every deſperate Sinner,
that he rufteh upon God's neck, and upon the thick boſſes of his Buckler, and dai-
ly provokes him who is infinitely able to deſtroy both Body and Soul in Hell-fire:
lideed Jealouſie of it ſelf, without power to wreke Revenge, is but a weak and
contemptille

Second Commandment.
117
contemptible paſſion, but when it is armed with Almighty Strength, it is juſtly
terrible : Now the Lord thy God is N3778, a ſtrong and jealous God. Eve-
ту
fin thou committeſt is an horrid wrong done unto him, and a violation of that
Faith which thou oweſt him: He hath woed thy affections, fought thy conſent;
and this thou haſt vowed unto him in thy Baptiſm; and yet thou perfidiouſly
followeſt other Lovers, and giveſt thy heart unto the World and the Devil, which
are God's greateſt Corrivals. The higheſt indignity that can be done againſt Love;
is to contemn and flight it, and to imbrace thoſe who are far more baſe and for-
did : And how notoriouſly then doſt thou affront God, when thou deſpiſeſt his
Love, and thy own Faith; to caſt thy ſelf into the imbraces of every vile Luſt,
which now pollutes thy Soul, and will hereafter damn it? O fooliſh and unkind
that thou art, to neglect the love of the Great King of Heaven and Earth, and to
make choice of the Devil, who is but the Slave of God, and ſolicites thee only
to make thee his Slave! Yet were it ſomewhat if thou couldſt defend thy felf,
and maintain thy choice againſt the jealouſie and wrath of the great God whom
thou thus deſpiſeſt and provokeſt. But aſſure thy ſelf, his wrath and his jealouſie
will ſmoke againſt thee; yea, kindle upon thee, till it hath burnt thee down to
the loweſt Hell: and that day is coming wherein he will expoſe thy nakedneſs
and thy ſhame before Men and Angels, and upbraid thee with the folly as well
as wickedneſs of thy Choice ; and then condemn thee to be an eternal Confort
with thoſe Devils whom thou haſt preferred before himſelf: Believe it, it is a
fad and fearful thing to fall into the hands of the Living God, for he is a Jea-
lous Ged, and a Conſuming Fire, as Moſes ſpeaks, Deut. 4. 24.
And thus much for the firft Obſervable in this Comimination, viz. Who it is
that denounceth it, I the Lord thy God am a jealous God; or, I the Lord thy
God am ſtrong and jealous: Sittig boobrinos sd porn
Secondly, The next thing conſiderable is, what Judgment this ftrong and jea 2.
lous God threatens to inflict; and that is, To viſit the iniquity of the fathers
upon the children.
Now Viſiting is a figurative expreſſion : And in the general, God is ſaid to vi-
fit, when after a long ſpace of time, in which he ſeemed to have forgotten, or
taken no notice of Men, he declares by his Providence that he hath ftill obſer-
ved their ways and doings. And this word of Viſiting may be taken either in a
good, or in an evil part. In a good part, when God beſtows great Mercies and Exod. 3.16.
Salvation upon his people, he is ſaid to viſit them ; and thus it is frequently uſed Luke 1.68,
in the Scripture. In an evil part, God is ſaid to viſit when he rewards thoſe ſins,
28. dec.
at which he ſeemed to connive, with deſerved Puuiſhments : So Pſal. 89. 32.
I will viſit their tranſgreſſion with the rod, and their iniquity with ſtripes. And,
Fer. 5. 9. Shall I not viſit for theſe things ? faith the Lord; and ſhall not my
ſoul be avenged on ſuch a nation as this? And in this ſenſe is the word to be ta-
ken here, Viſiting the iniquity of the fathers upon the children ; that is, puniſhing
the Father's iniquity in their Children and Pofterity : And thus we have it inter-
preted, fer: 32. 18. Thou recompenſeſt the iniquity of the fathers into the boſome
of their children after them.
Now here ariſe two important Queries to be refolved :
1.
2.
Firſt, Whether it be juſt with God, and conſiſtent with the Divine Veracity
to puniſh the fins of the Fathers upon the Children?
Secondly, Whether God doth always obſerve this Method of revenging the Fa-
ther's Crimes upon their Pofterity and Off-fpring ?
Firſt, For the former Query : There ſeems fome difficulty in reconciling Scrip:
ture to it ſelf in this particular, and in reconciling ſuch a proceeding to Juſtice and
Equity; for ſometimes the Scriptures do exprefly mention the puniſhment of Pa-
rent's Sins to be inflicted upon their Children, Exod: 347. Jer. 32. 18, 8c. And
when God commands Paul utterly to deſtroy Amalek, he give this reaſon of his
Injunction, 1 Sam. 15. 2. Remember that which Amalék did unto Iſrael; how he laid

wait
118
An Expoſition upon the

ron. Annal.
An. 1. Sext.
52, doc.
wait for him in the way when he came up from Egypt. And yet almoſt four hun-
dred Years were paſt between the Journey of the Ifraelites from Egypt, and the
iſſuing forth of this Command : and therefore it is not probable, that any of thoſe
Amalekites who oppoſed them in their way, were then alive to hear the puniſh-
ment of that Offence. Yea, and our Saviour threatens the Jews of his time;
Matth. 23. 35. That upon them ſhould come all the righteous blood shed upon the
earth, from the blood of righteous Abel, unto the blood of Zechariah, ſon of Barachi-
as, whom they New between the temple and the altar : That is, the fins of their
Progenitors from the beginning of the World, unto that very Age when they mur-
* Vidė Ba- thered Zachary the * Father of John the Baptiſt, in the Court of the Temple,
ſhall be puniſhed in this Generation.
And yet again we read as exprefly, Ezek. 18. 20. The foul that finneth, it ſhall
die : the fon ſhall not bear the iniquity of the father, neither ſhall the father bear
the iniquity of the fon the righteouſneſs of the righteous shall be upon him, and
the iniquity of the wicked ſhall be upon him. And again, fer. 31. 29, 30. In those
days they shall ſay no more, The fathers have eaten ſowre grapes, and the childrens
teeth are ſet on edge : But every one shall die for his own iniquity.
2. And indeed this
ſeems moſt agreeable to the Rules of Juſtice, that the Innocent
ſhould not be puniſhed for the fins of the Nocent and Guilty.
Now to folve this Difficulty, and reconcile this ſeeming Contradi&tion, I ſhall
premiſe fome Diſtinctions, and then draw from them fome Concluſions fatisfacto-
ty to the Queſtion propounded.
Puniſhments are either Temporal, ſuch as befal in this preſent life ; or elſe E
ternal, ſuch as are reſerved to be inflicted upon all impenitent and diſobedient
Sinners in the World to come.
Again, Children may be conſidered either as imitating the Crimes and Tranſ-
greflions of their Parents, or repenting of them, and reforming from them, and
fo not walking in their Father's ſteps, but in the ways of God's Commandments.
Now, Firſt, Certain it is, that God never viſits the iniquity of the Fathers up-
on repenting and reformed Children with eternal puniſhments. And in this ſenſe it
is everlaſtingly true, That the ſon shall not bear the iniquity of his father, but the
Soul that finneth, it ſhall die; and every man ſhall bear his own burtben.
But ſome may fay, Are we not made lyable even to eternal Death, only by the
fin of another? Háth not the fin of our firſt Father brought condemnation upon
all his Pofterity? And therefore how is it true, that the Son ſhall not in this re-
fpect bear the iniquity of his Father ?.
To this I anſwer, It is not his fin conſidered perfonally as his, that hath made
us obnoxious unto eternal Death ; but it was our fin as well as his : for in him
we all ſinned and fell. Adam was our federal Head and common Repreſentative,
and his Sin was legally ours, even as his Obedience would have been, had he per-
ſevered in it. But now the Cafe of Adam is ſingular, and much different from
that of intermediate Parents ; they indeed are our natural Heads, but not our fe-
deral Heads, as Adam was; their A&tions are only their own, and not ours, and
have no influence at all upon the determining of our eternal ſtate and condition:
and therefore we ſhall not be accountable to God at the laſt Day for what they
have done, but only for what we our ſelves have done in the Body, whether it be
good or evil. Yet,
1

2.
Secondly, If the Children imitate the wickedneſs and crimes of their Fathers, it
is but just and righteous with God to puniſh them with eternal Death and Dam-
nation for them. It is but fit that they ſhould inherit their Father's Damnation,
who inherit their Father's Tranfgrefſions. But in this caſe it muſt be obſerved, that
God puniſheth them not, becauſe they are their Father's fins, but becauſe they
are their own
in ท
Thirdly, God may, and often doth viſit the Iniquity of the Fathers upon the
Children with Temporal Puniſhments, whether the Children imitate the Offences
of the Fathers, or elſe reform from them. And theſe Temporal Puniſhments are ma-
ny times very fore and heavy ; languiſhing Diſeaſes, racking and tormenting Pains,
lofs
Second Commandment.
119

2.
lofs of Eſtate, ſometimes raviſh'd from them by violence, ſometimes melting away
inſenſibly: The Father poſlībly by his unjuſt Oppreſſion and Extortion, intails a
Curie upon his Eſtate, which like a Canker, eats it out and conſumes it in his
Son’s days; ſo that nothing is left in his hands but Shame and Poverty, although
perhaps he might never know the fins for which God blaſts him : Yea, we find
that God doth inflict Temporal Death on the Child for the Offence of the Parent ;
thus, 2 Sam. 12. 14. in Nathan's Meſſage to David, Becauſe by this deed thou haſt
given great occaſion to the enemies of the Lord to blafpheme, the child alſo that is
born unto thee, ſhall ſurely die,
Thus God doth very frequently inflia Temporal Puniſhments upon the Chil-
dren for the Father's Tranſgreſſions : Nor is it at all hard to reconcile this with
the meaſures of Juſtice and Equity, becauſe of that near relation which they bear
unto their Parents ; for certainly, it is juſt witha God to puniſh a Sinner in all
that is related unto him : now Children are Parts of their Parents, yea, their Pa-
rents live and ſurvive in them ; and therefore certainly, God in puniſhing them,
may juſtly ſtrike what Part of them he pleaſeth. And this even Plutarch, an Hea-Plutar, de
then, could obſerve, ſpeaking how God did often infliet grievous Judgments on ferò punitis,
τhe Potterity of levwd and wicked Men, he tells us, έδέν άτοπον αν εκάνων όντος έχωσι
ta' èxclvwv, it is nothing ſtrange and abſurd for thoſe who are thèirs to ſuffer what
belongs to them.
And thus we have briefly vindicated the Juſtice of God, in viſiting the Iniquity
of the Fathers upon their Children.
But then, Secondly, another Queſtion is, Whether God doth always obſerve
this Method of revenging the Offences of Fathers upon their Children in Tem-
poral Puniſhments ?
To which I anſwer, No, he doth not : neither doth this Threatning in the
Commandment oblige him to do it, but only ſhews what their fins do deſerve, and
what he might juſtly do, if he pleaſed to uſe his Power and Prerogative. And
therefore we read of the Children of wicked Parents, who yet were both pious
and proſperous ; ſuch were Hezekiah, and Fofiah, the one the Son of Ahaz, the
other of Amon. But moſt commonly we may obſerve it in the courſe of Divine
Providence, that the Pofterity of wicked Parents pay off their Father's ſcores to
Divine Juſtice, in the Temporal Evils and Calamities that are brought upon them:
But yet if they themſelves be pious and holy, this may be for their comfort, that
whatſoever Afdi&tions they lye under, ſhall be for their benefit and advantage ;
and they are not Puniſhments to them, but only fatherly Corrections and Cha-
ftiſements : for the very things which they ſuffer, may be intended by God as a
puniſhment to their Anceſtors, but a fartherly correction to themſelves; and what
to the one is threatned as a Curſe, to the other may prove a Bleſſing and an Ad-
vantage, as it gives them occaſion of exerciſing more Grace, and ſo of receiving
the greater Glory.
Suffer me to cloſe up this with one or two Practical Meditations.
Firſt, If it be the uſual Method of Divine Providence to viſit the iniquity of the
Father upon the Children, ſee then what great reaſon Parents have to beware they
do not lay up a ſtock of Plagues and Curſes for their Pofterity, nor clog the É-
ſtate they leave them, with ſo many Debts to be paid to the Juſtice of God, as
will certainly undo them: Thou who by Fraud and Couzenage heapeſt together ill-
gotten Wealth, thinkeſt perhaps of leaving ſo many hundreds, or thouſands to thy
Children, but conſidereft not withal, how many Curſes thou putteſt into the Bags
Curſes that in time will rot and eat out the very bottom of it : Thou who by
this, or by any other way of Wickedneſs, either Swearing or Drunkenneſs, or
Uncleanneſs, provokeſt the Holy and the Jealous God, doth it nothing grieve thee
to think, thar thy ſins ſhall be puniſh'd upon thy poor Children's backs? Poſſibly
thou art fo fondly tender of them, that thou art loth to chaſtiſe them when they
really deſerve it for their own faults ; yet art thou ſo cruel to them, as to aban-
don them over to the Juſtice of God, to be ſeverely ſcourged for faults which are
not their own, but thine? Whofe Heart would not yearn, and whoſe Bowels would
not be turned within him, to go into an Hoſpital, and there view over all thoſe
Scenes


I20
An Expoſition upon the
2.
Scenes of Humane Miſery and Wretchedneſs which are preſented to us;
the Blind, the Lame, the Deaf, the Dumb, the Maimed, the Diſtracted, the ulcera-
ted and loathſom Leaper, and thoſe ſeveral Maps of Man's Woes and Torments
that are there exhibited ? Think then with thy ſelf, this is the Inheritance, this
is the Portion bequeathed them by their accurſed Parents. And as thou wouldſt
have thine own Children to be made the ſame fad Spectacles of Divine Wrath
and Vengeance, ſo go and fin them into the ſame condition. Certainly, Wolves
and Tigers are more merciful to their Off-ſpring, than wretched Man! It is thou
thy ſelf, O cruel Man! who haft cripled, and maimed, and tormented, and beg-
gered, and undone thine own Children ; and perhaps every ſin thou committelt,
either murthers or tortures a poor helpleſs Infant, one whoſe greateſt miſery it
is, that ever he was born of thee. I beſeech you, Chriſtians, think ſeriouſly of this
thing; and as ever you would wiſh well to thoſe dear Pledges which are as your
own Bowels, ſo beware how ever you provoke the holy and jealous God, by any
known and wilful ſin, who will be ſure to repay it home, either in your own Per-
ſons by his immediate Judgments upon your ſelves, or that which will go as near
has the heart of every tender and compaſſionate Parent, by his fore Judgments on
the poor Children and Pofterity.
Secondly, See here what great reaſon thou haft to render Thanks and Praiſe un-
to God, that thou art born of holy and pious Parents; ſuch as treaſure not up
Wrath for thee, but Prayers : Poſſibly they were but poor and low in the World;
but yet they have bequeathed thee a rich Patrimony, and made God Executor, who
will faithfully diſcharge his Truft, if thou diſcharge thy Duty, and give thee a
Bleſſing poſſibly in this life, but certainly in the life to come. Let others boaſt
their Blood, and their Parentage, and reckon up a long row of Monuments and
Anceſtors, if they have been wicked, lewd and ungodly, but thine vertuous and
the ſincere Servants of God; they poſlībly may be the laſt of their Family, and thou
the firſt of thine: Howſoever, know that it is far more Noble to be born of thoſe
that have been born of God, than to be Grand-children of the Devil : Thou haft
better Blood running in thy Veins, even the Blood of them whom Chrift hath
judged worthy to be redeemed, and waſhed with his own Blood, whoſe Names
are written in Heaven in the Lamb's Book of Life ; a greater Honour and Digni-
ty, than if they were written in the Worm-eaten Pages of idle Heraldry: And
if thou followeſt their good Examples, thy Relations, and Portion too are greater
and richer, for thou haſt God for thy Father, Chriſt for thy Brother, and the
whole Heaven of Stars for thine Inheritance.
And thus much for the ſecond General, what is here threatned in the Com-
mandment, viz. The viſiting the iniquity of the fathers upon the children, I ſhall
be more brief in the two remaining. Therefore,
Thirdly, Let us conſider the Perſons againſt whom this Threatning is denounced,
Viſiting the iniquity of the fathers upon the children of thoſe that hate me :
who thoſe are, is explained in the Antitheſis ſubjoined, Keeping mercy for thou-
ſands of thoſe that love me, and keep my commandments. If then thoſe that keep
God's Commandments are Lovers of God, (which our Saviour expreſly affirms,
John 14. 21. He that hath my commandments, and keepeth them, be it is that lo-
veth me;) by direct conſequence it follows, that thoſe who tranſgreſs the Com-
mandments of God, are haters of God. And what worſe can be ſaid of the very
Devil himſelf? Let them pretend never fo fair, and ſpeak words full of reſpect and
reverence, yet bring them to this Tryal, do they obſerve and keep the Command-
ments of God or no? If not, they are haters of God and Goodneſs. And indeed
it is impoſſible, that thoſe who are diſobedient and rebellious, ſhould love God ;
for can they love him who hath required from them what they do ſo extreamly
loath? Can they love him whom they muſt needs apprehend armed with Wrath
and Vengeance, to puniſh and torment them everlaſtingly for their fins ? Can they
love him, who if they have any conſciences in them, they muſt needs know hates
them with a perfect hatred, and will be avenged on them in their eternal ruine
and deſtruction? Certainly if we love God, becauſe he firſt loved us, theſe cannor
but hate him, to whom their own Conſciences muſt needs atteſt, that God hates
both them and their ways.
Fourthly,

3.
And

Third Commandment.
121
4.
Fourthly, Conſider the Duration and Continuance of that Vengeance which God
will take upon thoſe who thus hate him. On their own perſons he will revenge
himſelf eternally, and be ever ſatisfying his wronged Juſtice in their inſufferable
Torments : But on their Poſterity he will be avenged unto the third and fourth
Generation. And yet even in this very Threatning, there is Mercy contained
Mercy it is that ſuch a wicked and accurſed Race are not cut off, and caſt out of
}
his fight and grace for ever ; and that where once the wrath of God hath ſeized
on any Family, it doth not burn down and conſume the whole before it : But he
graciouſly ſtops its courſe, and gives not way to all his fury; and in this Mer-
cy glorifies it ſelf againſt Judgment, in that he theweth Mercy unto Thouſands,
bur viſitech Iniquity only unto the third and fourth Generation.
The Third Commandment.
Thou fait not take the name of the Lord thy God in
vain : foz the Lord will not yold him guiltleſs that
taketh his name in vain.
I
T is a known Rule, that all the Precepts of the Law reſpect either thoſe Du-
ties which we owe immediately unto God, or thoſe which we owe immediate-
ly unto Man; the former conſtitute the firſt, the latter the ſecond Table. The
Commands of the firſt Table are preſcribed us, for the regulating our Divine Wor-
ſhip; which is either internal and more ſpiritual, or external and more viſible.
The internal Worſhip of God, with the humbleft veneration of our Souls, and moſt
ſincere Affections of our Hearts, is required of us in the firſt Commandment, as
I have already declared. The external Worſhip of God conſiſts of Three Parts,
Proſtration of the Body; Profeſſion of the Mouth ; and the Obſervation of pre-
fixed Time. And each of theſe hath a particular Command to injoin them.
The firſt of theſe, viz. Proſtration of the Body, is required in the ſecond Com-
mandment ; of which I have ſpoken.
The ſecond, viz. Profeſſion of the Mouth, comes next to be conſidered. And
to guide and regulate this, we have our Rule preſcribed in the third Precept of
this Table :
Thou ſhalt not take the name of the Lord thy God in vain, &c. In which
words we have :
De WORLD
I.
II.
I.
Firſt, A Prohibition, Thou ſhalt not take, &c.
Brod
Secondly, A Commination or Threatning, For the Lord will not hold him guilt-
leſs that, &c.
In the Prohibition Three Things are to be inquired into :
Firſt, What is meant by the Name of God?
Secondly, What it is to take the Name of God?
Thirdly, What it is to take God's Name in vain?
Firſt, What is meant by the Name of God?
I anſwer, The Name of God hath fundry Acceptations in the Scripture. Os
Firſt, Sometimes it is taken for the Nature and Being of the Deity it ſelf.
Nor is it an unuſual Figure to put Name for that Thing or Perſon that is
R
expreſſed
2
3,
I
1
122
An Expoſition upon the
2.
upon
expreſſed by it; as Rev. 3. 4. Thou haſt a few names in Sardis, that have not de-
filed their garments ; and they ſhall walk with me in white : that is, thou haſt a
few Perſons in Sardis
. So likewiſe we may obſerve it to be frequently uſed when
the Scripture ſpeaks of God, and Chriſt, Pfal
. 20. 1. The name of the God of Fa-
cob defend thee; that is, let the God of facob himſelf, who is the only True and
Almighty Potentate, be thy Shield and thy Defence, Pfal. 135. 3. Sing praiſes un-
to his name ; that is, offer your Returns of Thanks and Praiſes unto that God
from whom you have received your Mercies and Salvation. So Pſal. 115. 1. Not
unto us, O Lord, not unto us, but to thy name give glory; that is, let the glory
which is due unto thee be intirely aſcribed unto thy ſelf
. And fo concerning Chriſt,
Luke 24. 47. Repentance and remiſſion of fins are to be preached to all nations in
his name ; that is, through him. And, Fohn 1. 12. He gave power to become the
Sons of God, to as many as believed in his name ; that is, to as many as believed
in him. And thus it is uſed in innumerable places.
Secondly, Sometimes the Name of God is taken for the whole Syſtem of Di.
vine and Heavenly Do&trine revealed to us in the Scriptures: Thus the Pfalmiſt,
Pſal. 22. I will declare thy name unto my brethren : Which the Apoſtle cites as ſpoken in
22.
the perſon of Chriſt, Heb. 2. 12. and the meaning is, That Chriſt ſhould declare
and make known to the World, a true ſpiritual Doctrine, and way of Worſhip;
and teach them a Religion which ſhould both perfect their Reaſon, and ſave their
Souls. And as a Teſtimony of the accompliſhment of this Propheſie, our Savi-
our himſelf tells us, Fohn 17. 6. I have manifeſted thy name unto ibe men whom
thou gaveſt me. And, ver. 26. I have declared unto them thy name, and will declare
it ; that is, I have inſtructed them in the true Religion, and right Worſhip of the
great God. And ſo it is taken likewiſe, Micah 4. 5. All people will walk every one
in the name of his God, and we will walk in the name of the Lord our God for ever
and ever : That is, we will walk in that way of Worſhip and Religion which is
appointed and approved by the Lord our God.
Thirdly, The Name of God is taken for that whereby God is called, and by
which his Nature and Perfections are made known unto the Children of Men :
For Names are impoſed to this very intent, that they might declare what the thing
is to which the Name doth belong. Thus when God had created Adam, and
made him the Lord of this viſible World, he cauſed the Beaſts of the Field, and
the Fowls of the Air to paſs before him, both to do Homage to their new Sove-
reign, and likewiſe to receive Names from him, which according to the Perfecti-
on of his Knowledge, did then aptly ſerve to expreſs their ſeveral Natures, and
were not only Namies, but Definitions too: And ſo when we read of the Names
of God in Scripture, they all ſignifie fome Expreſſions of his Infinite Eſſence, in
which he is pleaſed to ſpell out himſelf unto us, ſometimes by one Perfection,
and ſometimes by another.
Now theſe Names of God, are either his Titles or his Attributes. Concerning
which, I have formerly treated at large in expounding to you the firſt Petition of
the Lord's Prayer, Hollowed be thy name ; and therefore ſhall here only mention
them, and ſo proceed.
Firſt, His Titles are his Name: And they are ſome of them Abſolute; and
ſuch are thoſe glorious Titles of fah, Jehovah, God, I Am ; I am hath
ſent thee,
ſaith God to Mofes. And, theſe are Names altogether incomprehenſible and ſtu-
pedious; others are Relative, reſpecting us. So his Name of Creator, denotes his
infinite Power in giving Being to all things : Lord and King, fignifie his Domini-
on and Authority in diſpoſing and governing all that he hath made : Father fig-
nifies his Care and Goodneſs in providing for us his Off-ſpring : Redeemer, his
Mercy in delivering us from Temporal Evils and Calamities, but eſpecially from E-
ternal Death and Deltruction. Theſe, and other ſuch-like Titles God doth aſſume un-
to himſelf, to expreſs in ſome meaſure; as we are able to bear, what he is in himſelf.



3.



1.
Secondly, His Attributes alſo are his Name : Some of which are incommu-
nicable, as his Eternity, Immenſity, Immutability, Simplicity, &c. which are ſo
proper
balony
Third Commandment.
123
2.
3.
I.
2.
3.
proper to the Divine Nature, that they belong to no created being; others are
communicable, and fo Mercy, and Goodneſs, and Holineſs, and Truth, &c. are
the Attributes of God: Communicable they ar
Communicable they are, becauſe ſome Rays of them
may be found in the Creatures ; but yet in that infinite degree and excellency
which they have in God, ſo they are incommunicable, and proper only to the Deity.
And therefore, though Angels or Men may be ſaid to be holy, or juſt, or good,
yet none of them are ſo originally ; none are ſo infinitely and unchangeably, none
are ſo fimply, and in the abſtract, but only God himſelf.
Theſe then are the Names of God.
And here in the Text, Thou shalt not take the name of the Lord thy God in vain ;
we muſt underſtand it concerning the Name of God in this laſt Exception, that
is, for any Name of his whereby he is pleaſed to reveal himſelf unto us; whether
it appertain to his Titles, or to his Attributes; neither of theſe muſt be taken in vain.
Secondly, Let us conſider what it is to take the Name of God. I anſwer brief-
ly: To take the Name of God, is no other than to make uſe of it, either as the
Object of our Thoughts, or the Subject of our Diſcourſes : And ſo we find this
Phraſe uſed, Pſal. 16. 4. I will not take up their names into my lips. And Pſal.
50.16. What haft thou to do, that thou shouldſt take my covenant in thy mouth ?
That is, that thou ſhouldit ſpeak, or make mention of it. So that, to take God's
Name, is to ſpeak, or mention it.
Thirdly, Let us conſider, what it is to take God's Name in vain. To this I
anſwer : God's Name is then taken in vain :
be
First, When it is uſed without propounding to our felves a due end.
Secondly, When it is uſed without due conſideration and reverence.
Thirdly, When it is uſed in an undue and unlawful action.
First, When it is uſed without propounding to our felves a due end : The end
ſpecifies the action : if the end be vain, the action muſt be ſo too. Now there
are but two ends that can juſtifie and warrant the uſe of any of God's Names,
either his Titles or his Attributes ; and they are,
W
Firſt, The Glory of God. And,
Morillo
Secondly, The Edification of our ſelves and others. Whatſoever is beſides theſe,
is light and frivilous, and can be no good ground to us to make any mention of his
great and terrible Name, which is ſo full of Glory and Majeſty, that it ſhould ne-
ver be uttered, but where the ſubject of our Diſcourſe is ſerious and weighty. I
will not now ſpeak of thoſe who vend the holy and reverend Name of God with
Oaths and Blaſphemies; a fin by ſo much the more heinous and abominable, by
how much leſs temptation there is to it, either of pleaſure or profit ; this is an
Iniquity to be puniſh'd by the Judge: And would to God Laws were put in ſe-
vere execution, to cramp the black Tongues of all ſuch prophane Wretches, whoſe
number fo abounds and ſwarms, that we can no where walk the Streets, without
being aſſaulted with whole vollies of Oaths and Curſes. But for others who are
of more blameleſs Converſation, may it not be obſerved how their Diſcourſes and
familiar Tattle are filled up with the Name of God and Lord : I beſeech you con-
fider, what end do you propound to your ſelves in thus uſing the great and terrible
Name : Are all your Diſcourſes ſó ſerious, as to bear the burthen of that great
Name? Are they all immediately directed to the advancement of his Glory ? Or,
do they all promote the benefit and welfare of thoſe who hear them? If ſo, then
indeed the Name of God can never be more ſeaſonably uſed : But if
the higheſt Lord ſerve only to expreſs ſome ſmall Wonderment, or the great God
only an expletive to fill up a gap in your Speeches ; certainly, theſe are ſuch low
and mean ends, that God will not hold thee guiltleſs. He accounts himſelf con-
temned when you mention his Name to ſuch idle purpoſes, and will revenge the
diſhonour that you do him by it and help
elni
Secondly,

I.
2
I.

2.

you make
Ra
124
An Expoſition upon the

2.
and take the name of my God in vain. That is, left Poverty compel me to ſteal,
Secondly, The Name of God is taken in vain, when it is uſed without due con
ſideration and reverence : Whenſoever we make mention of him, we ought ſeri.
ouſly to ponder his infinite Greatneſs and Glory, and to bow our hearts in the
deepeſt proſtration before that Name, to which all the Powers in Heaven and Earth
bow down with moſt humble Veneration. But is it poſlible for thoſe who ſpeak of
God promiſcuouſly and at random, is it poſſible that they ſhould utter his Name
with Reverence, when all the reſt of the Diſcourſe is nothing but Froth and Levi-
ty? Nay, if they be reproved for it, will tliey not alledge for their Excuſe
that which is their very Sin, That they did not conſider it? And what! will you
dare to bolt out the great Name of the great God without conſidering it? Is that
a Name to be fported with, and to be toſs’d to and fro upon every light and vain
Tongue? The Tongue of Man is called his Glory,Pſal. 57. 8. Awake up my glory.
And ſhall the glory of Man be the diſhonour of God ? Shall that which was crea-
ted to be a principal Inſtrument of magnifying and exalting God's Name, run it
over without affection or reverence? Thoſe things which we moſt of all contemn
and deſpiſe, we uſe as By-words, and lay no great ſtreſs nor ſenſe upon them.
And truly when we ſpeak of God, without conſidering how great, how glorious
and excellent a Being he is, how holy, juſt, and powerful, we do but make him
By-word, which is the higheſt contempt and indignity that can be caſt upon him.
And therefore, the beſt means that can be uſed to ſecure us from that Habit and
wicked Cuſtom, that many of us have inured our felves unto, of taking God's
Name in vain, is ſeriouſly to conſider whoſe Name it is, even the Name of the
great God who is preſent with thee, and hears thee pronounce it : That God to
whom the greateſt and moſt glorious Things compared, are baſe and vile Nothings:
That God who is jealous of his Honour, and will dreadfully revenge himſelf upon
the Contemners of it. And if thou haſt but wrought theſe Conſiderations into
thine heart, and habituated them to thy thoughts, thou wilt for ever be afraid to
ſpeak of his Majeſty vainly and irreverently.
3. Thirdly, The Name of God is taken in vain when it is uſed to an undue and
unlawful action, eſpecially when it is brought to confirm a Fallhood either in Per-
jury or Hereſie, which is a moſt horrid Impiety : And therefore it is obſerved,
that the ſame word which is here rendred Vain, fignifies alſo Falſe or Deceitful :
So that this Precept, Thou ſhalt not take the name of the Lord thy God in vain, may
be rendred alſo, Thou ſhalt not take the name of the Lord thy God in falſhood. Not
that this is the only unlawful uſing of it, but that this is the chief and moſt no
torious abuſing of it: And indeed, what greater fin can there be, than to bring
God to be a Witneſs to our Lie ; to make him who is Truth it ſelf, atteſt that
which is Falfhood and Deceit? And therefore, Proverbs 30. 9. Agur prays againſt
pinching Poverty, as well as fuperfluous Riches, Left, faith he, I be poor and ſteal,

and fear of Shame or Puniſhment tempt me to ſwear by the Name of the great
God, that I have not done it. This indeed, is to take God's Name in vain in the
worſt and higheſt ſenſe.
Suffer me now to cloſe up this with ſome Practical Application of it to your
Conſciences :
aotud 2 bac ho anillor cloning og
Eirft, Let this convince you of the greatneſs and heinouſneſs of this Sin, and
deeply humble you that have been guilty of it. I well know, that the common-
neſs, whether of God's Mercies towards us, or of our Sins againſt him, takes off
much from our Obſervation, and abates them both in our Eſtimate: And becauſe
this is fo common a Sin almoſt in the mouths of all Perſons, our ears are ſo beaten
to it, that we now little regard it. Poſſibly ſhould we hear a Devil incarnate belch
out ſome direful Oath, we ſhould ſtart and tremble at ir : but when we hear the
Name of the great God, and our only Lord, flip along in ſome trifling and imper-
tinent Diſcourſe, this we take no notice of; and the commonneſs of the Sin hath
almoſt ſtifled all Reproofs : I beſeech you, Chriſtians, conſider,
Cibrao
rose
Firſt, That we are not to weigh Sins by the Opinion of Men, but by the
Cenfure and Sentence of God: "He hath no more allowed you to take his
Name
7.
Tbird Commandment:
125

26
Name in vain, than he hath to blaſpheme it: The irreverent uſing of it is as ex-
prefly forbidden, as the abjuring and curſing of it: And when the Law of God hath
not diſpenſed with us, it is moſt intolerable preſumption that we ſhould dare to
diſpenſe with our ſelves.
Again conſider, thou that ſporteft away the Name of God ini thy ordinory Prat-
tle, what wilt thou have to relie upon in thy greateſt diſtreſſes : The wiſe Man
tells us, Prov. 18. 10 The name of ihe Lord is a ſtrong tower ; the righteous run-
neth unto it and is ſaved. But alas, what comfort canit thou find in the Name of
God in thy greateſt neceſſities, ſince it is the fame Name thou haſt uſed and worni
out before in the meaneſt and moſt trivial concerns : Thou haſt already talkt away
the ſtrength and virtue of it, and wilt hardly find more fupport from it in thy Tri-
bulation, than thou gaveſt reverence unto it in thy Converſation. Let us thien be
more cautious than to ſpend ſo excellent a Remedy againſt all Fears, and Sorrows,
and Afflictions, vainly and unprofitably : Thy name, faith the Spouſe, is an oint- Cant. i: 3,
ment poured forth. But certainly if upon every flight occaſion we break the Box,
and expoſe the Name of God to common Air, it will in time loſe its ſcent and
virtue, and when we have moſt need of it, ſhall find no refreſhment, nợ comfort
in it. Beſides,

3.
4.
Thirdly, This common and irreverent uſing of the Name of God, will inſenſibly
over ſpread us with a Spirit of Prophaneneſs; we ſhall by degrees arrive to a plain
contempt of God, whom we thus hourly and unneceſſarily take into our mouths :
For what elſe is this but to make our felves rude and familiar with tliat infinite
Majeſty, towards whom the profoundeft teftimonies of reſpect and reverence muff
fall infinitely ſhort of expreſſing our due diſtance? But by uſing his Namé vulgar-
ly and promiſcuouſly, what do we elfe, but make it our ſport, and blow it up and
down with every idle breath, as Children do bubbles in the Air ?
Again, Canſt thou in Duty eaſily compoſe thy felf to reverence the holy and
dreadful Name of God, when thou haſt thus accuſtomed thy ſelf to name him with-
out any veneration or reſpect in thy common Diſcourſes ? Certainly it is the hardeſt
thing imaginable to make the heart fall down proftrate before that God whom
thou invokeit in Prayer, when once thou art uſed to invoke him ſlightly in thy or-
dinary Converſe.
Let me therefore beſeech you, O Chriſtians, as you tender his Glory, of which
he is jealous, whenſoever you ſpeak of God, or but mention his Name, you would
do it with an holy Awe and Dread of his Divine Majeſty; that you would leri-
ouſly conſider, that that Name to which every Knee bows, both of things in Hea-
ven, and things on Earth, and things under the Earth, whether they be Angels or
Devils, requires from you more refpe&t and honour than to be idly blurted out with
every raſh and fooliſh expreſſion.
And you who are Maffers of Families, and have Children and Servants commit:
ted to your Care, beware that you ſtop this growing Sin in them betimes. It is
the fin and ſhame of Parents, that they ſuffer little Ones to liſp the Name of God,
and to learn the firſt ſyllables and rudiments of Oaths and Curſes before they can
well ſpeak, whereby they lay a deep foundation for their future Impiety, and
thereby bring the guilt of the next Generation upon us, who by indulging them
in theſe young fins, do but introduce thoſe habits of Wickedneſs into them, which
perhaps can never afterwards be rooted out.
There is alſo another kind of taking the Name of God in vain'; and that is in
our Duties and holy Performances. And this is done two ways.
Firſt, When in our Prayers we ask thoſe things of God which are unlawful, or
unwarrantable ; as when we pray on the behalf of our Luſts, to obtain proviſion
tº fulfil them, Fam. 4. 3. Te ask amiſs, that ye may conſume it upon your Lufts.
When we pray out of Envy, Malice, and Revenge, that God would make himſelf
a Party in our unreaſonable and angry Quarrels. Such Prayers as theſe are vain;
for what we thus deſire either ſhall not be granted unto us, or if it be fhall be
granted unto us in wrath.


2.
Secondly, When we performi holy Duties ſlightly, and without affectior, we
Morg 1
then
126
An Expoſition upon the
then likewiſe take the Name of God in vain: and therefore all Hypocritical Ser-
vices, all Battologies, and heartleſs Ingeminations, are vain, and God's Name is
not ſanctified, but abuſed in them. For whatſoever we do in ſuch a manner as we
may be certain God will not accept, is done in vain: Now God will accept of no
Performance which is not accompanied with the Heart, and filled with moſt de-
vout Affections ; and therefore they are performed in vain, and to no other effect,
but to increaſe our guilt and our condemnation. Such Invocations are but Scoffings
of God; and all the motions of our Lips, without the correſpondent motion of our
Hearts, is no better than making Mouths at God.
1.3.
3 Thirdly, There is alſo another kind of prophaning the Name of God, and ta-
king it in vain, which is of a far higher and more heinous nature, and that is by
unlawful Oaths and Execrations.
Now an Oath in the general is a Confirmation of our Speeches, by calling in God
De Offic. to witneſs and atteſt the Truth of them; called therefore by Tully a Religious
Affirmation. And it is of two kinds,
Affertory, and
Promiſſory
The former, when we aſſert that ſuch a thing either hath been, or is: The
latter, when we ingage that for the future it ſhall be, and be performed by us :
which Oath we do fufficiently, and with a good Conſcience keep, if we uſe our
utmoſt indeavours to accompliſh what we have thus ſworn, although the effect
may be impeded by many invincible Obſtacles intervening.
Now becauſe a Spirit of Errour and Giddineſs hath ſeized on ſome Perſons, who
think that every Oath is unlawful, and the taking of the holy and reverend Name
of God in vain, and fo a violation of this Commandment; I ſhall therefore briefly
ſtate that much-converted Queſtion, Whether at any time, or in any circumſtances
it be lawful for a Chriſtian to aſſume the Name of God in an Oath? and then
I ſhall proceed to fhew you what Oaths are unlawful, and execrable Sins.
For the firſt, I aſſert, That an Oath is ſo far from being always finful; that it
is ſometimes a Duty, yea, an A&t of Religion, and part of the Service and Wor-
Ship of God; and therefore not only lawful but neceſſary. This we find Deut. 6.
13. Thou ſhalt fear the Lord thy God, and ſerve him, and ſalt Swear by his name.
Yea, the Pſalmiſt mentions it as a matter of Exultation, as if ſome notable Ser-
Pſal. 63. vice were done by it unto God, Every one that ſweareth by him Mall glory. And
if we conſult the approved Examples of holy Men in Scripture, we ſhall frequent-
ly find them either exacting Oaths from others, or elſe themſelves invoking the
Teſtimony of the moſt high God, to confirm the Truth of what they ſpeak; the
places are too numerous to be cited, and too well known to need it : But becauſe
the great Cavil againſt theſe, is that they are only Authorities produced out of the
Old Teſtament, and we are now obliged by the Precepts of a Superiour Law.giver,
the Lord Jeſus Chriſt; therefore, I ſay, in anſwer, That the Objection argues too
great a vilifying and contempt of thoſe Sacred Oracles, which were given to the
Church, by the hand of Moſes; and that things of a Moral nature, as an Oath is,
cannot in one Age of the World be a Duty, and in another a Sin, when it is at-
tended with the ſame Circumſtances. And yet farther, for their ſatisfaction, let
us ſee what is ſpoken concerning Oaths in the New Teſtament, or in the Old rela-
ting to it: In the Old we have a Propheſy of what ſhould be hereafter in the
times of the Goſpel; Iſai. 45. 23. I have ſworn by my ſelf, the word is gone out of
my mouth in righteouſneſs, and shall not return, ibat unto me every knee ſhall bow,
and every tongue Shall ſwear. And again, Jer. 12. 15. And it shall come to paſs,
if they will diligently learn the ways of my people, to swear by my name, then Mall
they be built in the midſt of my people. But yet if neither of theſe will ſuffice, let
us fee fome more immediate confirmation of this out of the New Teſtament it
ſelf: We find St. Paul himſelf more than once atreſting the truth of thoſe grave
and weighty Matters which he delivers in his Epiſtles, by calling God to witneſs,
which is the very form and nature of an Oath: So 2 Cor. 1. 23. I call God for a
record upon my Soul, that to Spare you I came not as yet to Corinth. And ſo again
Phil. 1. 8. God is my record, how greatly I long after you all. And what other than
a kind of Oath is that vehement Aſſeveration of the fame Apoſtle, 1 Cor. 15. 31.
I proteſt

II.
Third Commandment.
127
I proteſt by your rejoycing which I have in Chriſt Jeſus, I die dayly. And again Rom.
9. 1. I ſay the truth in Chrift, I lie not. And if you would yet have an Fxample
ſomewhat more perfect, we may ſee it in the practice of an holy Angel, Revel. 10.
6. The angel ſtood upon the ſea, and upon the earth, and lifted up his hand to hea-
ven, and (ware by him that liveth for ever and ever, who created heaven and earth,
and the things in them, that there ſhould be time no longer. So that you do abun-
dantly ſee by all theſe Inſtances, that it is not fimply and univerſally unlawful to af-
ſume the holy Name of God in an Oath, and to call him in to be a Witneſs to the
Truth of what we affirm.
The grand Objection that lies againſt this, is taken from two places of Scrip-
ture; the one is that of our Saviour, Matth. 5. 34, 35. But I ſay unto you, Swear
not at all ; neither by heaven, for it is God's throne : nor by the earth, for it is
bis footſtool: neither by Feruſalem, for it is the city of the great King. Neither
ſhalt thou ſwear by thy head, becauſe thou canſt not make one hair white or black.
But let your communication be, Tea, yea; Nay, nay: for whatſoever is more than
this, cometh of evil. Can any thing be more expreſs againſt all manner of Oaths
than this, where we have a cautious Enumeration of many of them which were
moſt vulgar and common? The other place is that of St. James, Chap. 5. I 2.
But above all things, my brethren, Swear not, neither by heaven, neither by the
earth, neither by any other oath; but let your yea, be yea, and your nay, nay; left
you fall into condemnation. Can any thing be more expreſs, or more command-
ing than this, above all things, my brethren, and, Leſt you fall into condemnation?
But for Anſwer to this, we muſt know, That our Saviour, and his Apoſtle, do
not here ſimply and abſolutely condemn all Oaths, but onely that common and pro-
fuſe ſwearing which the Scribes and Phariſees taught corruptly to be no fin : For
in this point of Oaths they had divulged among the People three falſe Traditions ;
the one was, That it was lawful for them to ſwear commonly, and without re-
ſtraint, by any Creature. The other was, That that was no binding Oath, where-
in the Name of God was not expreſly uſed; and therefore though they ſhould
ſwear by Creatures, yer were they not perjured, although they ſhould not perform
what they thus uttered ; except ſome few Caſes wherein Intereſt made them con-
ſciencious. This we have Matth. 23. 16, 17, 18. Wo unto you, ye blind guides,
which ſay, Whoſoever Mall Swear by the temple, it is nothing: and whoſoever ſhall
Swear by the altar, it is nothing. That is, they taught that ſuch an Oath was not
obligatory, becauſe it was only by Creatures. And yet even here they excepted
ſuch Oaths as were conceived and uttered by the Gold of the Temple, or the Gifts
on the Altar, out of a politick Coverouſneſs; that by ſo great a reverence ſhewn
to the Gifts that were offer'd, the People might be induced to offer more freely,
and by that means their ſhare of them might be the larger.
A third falſe Doctrine that they taught, was, That common ſwearing was no fin,
although it were by the great God, if what they ſware were true. And by this
they give ſcope and liberty to confirm all that they ſaid with an Oath, if they only
took care to utter nothing that was falſe. SHA
Now only againſt theſe three corrupt Traditions, are our Saviour's and the
Apoſtle's words directed :




1.
1. For it is Perjury to violate an Oath conceived by Creatures, and that becauſe
of the near relation that all Creatures have unto God the great Creatour. This
reaſon our Saviour mentions in the fore-named place, Swear not by heaven, for it
is God's throne ; nor by the earth, for it is his footſtool; nor by Ferufalem, for it
is the city of the great King. And more exprefly Matth. 23. 22. He that Mall
Swear by heaven, Sweareth by the throne of God, and him that fitteth thereon : even
as he who shall ſwear by the temple, Sweareth by it, and by him that dwelleth there-
in. And ſo by the ſame proportion of reaſon, whoſoever ſhall ſwear by any Crea-
ture, doth alſo virtually ſwear by the Almighty Creatour of it: And therefore it
is as much Perjury to falfify an Oath made by any of the Creatures, as though it
were made by the great God himſelf, becauſe the Creatures are all of, and from
God. And,
pogon and to
2. Although

128
An Expoſition upon the

2,
3.
I.
2. Although it be Perjury to falſify an Oath taken by any Creature, yet it is a
ſin likewiſe, and utterly unlawful to make any ſuch Oath, inſomuch as it is an
idolatrous aſcribing a Religious Worſhip unto the Creature which is due to God
only. And in this ſenſe eſpecially, I underſtand theſe words of our Saviour, Swear
not at all; ii e. by any Creature. And this the following Enumeration of Heaven,
and Earth, and feriiſalem, and their Head, which were the uſual forms of their
Oaths, and by which our Saviour forbids them to ſwear, doth clearly prove to
be his true meaning.
3. Theſe places teach that it is a ſin to ſwear at any time, or by any thing, al-
though by the great God himſelf
, unneceſſarily and arbitrarily: And therefore ſwear
not at all, unleſs ſome juſt reaſon and cogent neceſſity conſtrain you to call in fo
great a Teſtimony to confirm the truth of what you ſpeak: For common and quo-
tidian ſwearing is an high contempt and irreverence Thewn to the Majeſty of that
God whom we bring in to atteſt to every trifle and frivolous thing we utter.
And this I take to be the true ſenſe and meaning of theſe places of Scripture; and
that they do not ſimply and abſolutely condemn all manner of Oaths, but the corrupt
Doctrine of the Scribes and Phariſees, and the corrupt Practice of their Diſciples,
who thought it no ſin to ſwear familiarly, if ſo be that they did not ſwear fálſly.
So that the meaning of Swear not at all, is, Swear not unneceſſarily and voluntarily.
Now to make an Oath lawful, it muſt have theſe three Qualifications mentioned
by the Prophet, Jer. 4. 2. Thou shalt Swear, the Lord liveih, in truth, in judg-
ment, and in righteouſneſs.
Firſt, A warrantable Oath muſt be accompanied with Truth, for it is taken in
the Name of the God of Truth: Ifai. 69. 15. He that ſweareth in the earth, Mall
ſwear by the God of truth. And therefore it behoves him to conſider, whether
what he depoſeth be Truth, or not; yea, moreover, we muſt be fully certain,
that the thing is as we atteſt it: For a Man may be guilty of Perjury in ſwear-
ing that which is true, if he either believe it otherwiſe, or be doubtful of it.
And therefore he that is called to give his Oath, muſt look to theſe two things:
1. That his Words agree with his Mind.
2. That the Thing agree with his Words.
He who fails in the ſecond, is td’sogx@, a falſe Swearer : He who fails in the
firſt, is éreogx@, a Forſwearer ; and in both is a perjured Perſon.
Secondly, A lawful Oath muſt be taken in Judgment, diſcreetly and deliberate-
ly, adviſing and pondering with our ſelves before we ſwear. And here we muſt
conſider both the Matter, whether that be right and good; and the Ends, whether
they are duly propounded
by us. And there are but two Ends that can warrant an
Oath; one is the Benefit of our ſelves or others: the other is the Glory of God. And
whoſoever ſhall ſwear without a due conſideration of theſe Ends, and an holy and fin-
cere deſire to accompliſh them by his Oath, he ſwears rafhly and unwarrantably.
POSMS anoisiboIT DOM
Thirdly, A lawful Oath muſt be taken in Righteouſneſs and Juſtice: And there-
fore it is very wicked to bind our ſelves by an Oath, or Vow, to do things that
are either impoſſible or finful.
Firſt, The Matter of a juſt Oath ought to be poſlible; and therefore we ſee
how cautious Abraham's Servant was, when his Mafter made him ſwear to take
a Wife for his Son Iſaac, of his Kindred, Gen. 24. 5. peradventure the woman will
not be willing to follow me into this land. And ſo ſhould we in all our Promiſſory
Oaths, caution and limit them with thoſe reaſonable Exceptions, of as far as we
know, and can lawfully endeavour.

1.
2,

2.

99101
3.
1.

2.
Secondly, The Matter of a juſt Oath muſt be not only poſſible, but lawful and
honeſt too; for if it be unlawful, we are neceſſarily infnared in fin; for either we
muſt violate God's Command, or our own Oath. And therefore it was a moſt
wicked Oath in the Jews, who combined together againſt Paul, and bound them-
ſelves under a Curſe, that they would neither eat nor drink, till they had killed
him

Third Commandment.
129
1
Is
him. And ſo every Oath which engageth Men to Sedition, diſturbance of Govern
ment, and Rebellion, is in it ſelf an unlawful Oath, and obligeth them to nothing
but to repent of it, and renounce it.
According to theſe three Qualifications muſt every Oath be regulated, elſe it is
not a lawful Oath, but an horrid Contempt of God, and taking of his Name in
vain.
But to ſpeak no more concerning lawful Oaths, let us now conſider thoſe which
are too common among us; ſuch I mean which are apparently unlawful and ſinful.
Two things make an Oath unlawful;
Falſhood, and
Raſhneſs.
Firſt, When it is Falſe : And this indeed is a moſt deſperate fin, to vouch a
Lye upon God's credit, and to father a Falfhood upon him who is the God of
Truth, yea, Truth it ſelf. This manifeſts the higheſt Contempt of God, when
we call him to witneſs that which the Devil prompted us to ſpeak. Should not
we our ſelves take it for an high Affront and Indignity, to be made Vouchers of
other Mens Lyes and Tales, and Properties to put off their Falihoods ? How much
more then, is it a moſt helliſh Wickedneſs, committed againſt the great God,
to aſſert a known Lye, and then call in God to atteſt it for a truth? Which is no
other but to father a Brat of the Devil, who is a Lyer, and the Father of Lyes,
upon God who hates Lyers, and hath appointed ſevere Torments for them: See
how dreadfully God is incenſed by this Sin, Fer. 7. 9, 15, 16. where he ſpeaks of
it as almoſt an unpardonable Offence, Will ye ſteal, and murther, and ſwear falſly?
Therefore will I caſt you out of my ſight, as I caſt out your brethren. Pray not
thou for this people, neither lift up a cry nor prayer for ihem, neither make inter-
ceſion to me : for I will not hear thee. And ſo Zech. 5. 4. ſpeaking of the Curſe
that ſhould go forth over the face of the whole Earth, I will bring it forth, Saith the
Lord of bofts, and it shall enter into the bouſe of the thief, and into the houſe of
bim that ſweareth falſy by my name : and it shall remain in the midſt of his houſe,
and it shall conſume it, with the timber thereof, and with the ſtones thereof.
Secondly, As falſe Swearing is a notorious prophaning of the Name of God, ſo
likewiſe raſh Swearing in our common and ordinary Diſcourſes: A fin that gene-
rally abounds and prevails amongſt us; almoſt every mouth is black with Oaths ;
and we may ſee the very Soot of Hell hang about Mens lips : Nay, I have obſer-
ved it, eſpecially in theſe parts, to be not only the fin of more lewd and profligate
Wretches, who mouth their Oaths with ſound and cadence, but of thoſe too who
would be thought very ſevere and ſtrict Chriſtians, who ſcarce ſpeak a word with-
out a Drawle, or a ſentence without an Oath, and who will pule and whine even
in Swearing it ſelf. If theſe Men ſeparate to be better inſtructed, I wiſh with all
my heart their Teachers would be pleaſed ſo far to condeſcend from their higher
Speculations, as to inſtruct them, that to atteſt any thing by their Faith, or by
their Truth, is a wicked Oath. For all Oaths which are conceived by any other
thing beſides the great God, how modeft foever they may be in their ſound, yet are
more impious in effect, than thoſe louder ones, which immediately call God him-
ſelf to witneſs: and therefore the Prophet ſpeaks of it as a moſt heinous, and al-
moſt unpardonable fin, Jer. 5. 7. How Shall I pardon thee for this ? thy children
have forſaken me, and ſworn by them that are no gods. For fince an Oath is a fa-
cred thing, and part of Divine Worſhip, thoſe that ſwear by any created Being (as
certainly their Faith, and Truth, and Conſcience is, if they have any) are guilty
not only of vain Swearing, but of Idolatry too.
But ſome will ſay, What ſo great Evil can there be in an Oath, as long as it is
Truth which they aſſert by it? This I know is the common Reply and Excuſe of
thoſe who are guilty of this Sin, and reproved for it.
San
To this I anſwer, Firſt, Although it may be true that they ſpeak, yet it is a moſt
provoking fin, ſo far to debaſe the holy and reverend Name of God, as to bring
it to atteſt every trivial and impertinent thing they utter; and if it be by any
Creature, it is by ſo much the worſe. No Oath is in it ſelf fimply good, and
S
voluntarily


2.

1.
139
An Expoſition upon the
voluntary to be uſed ; but only as Medicines are, * in caſe of neceſſity. But
*Furo; ſed to uſe it ordinarily and indifferently, without being conſtrained by any cogent
mihi vide. Neceſſity, or called to it by any lawful Authority, is ſuch a ſin as wears off all
tur magnâ Reverence and Dread of the great God : and we have very great cauſe to fufpect,
neceſſitate that where his Name is ſo much upon the Tongue, there his Fear is but little in
compulfus ; the Heart.
Cum cidero
non mihi credi niſi faciam, do ci qui mihi non credit non expedire quod non credit. Aug. Serm. 28. de verb. A poſt.
Μελέτη και δείση τα τηρούν όρκον σέβας, το μη πυκνώς, μηδε ώς έτυχε χρήθαι των ορκω, μηδε
οππ τοίς ορατυχέσι, μηδε ας αναπλήρωσιν λόγο, μηδε, εις πίσωσιν διηγήματΘ, αλλ' ώς όμoντε τη-
οξίν αυτά τα χρέαν εν τοις αναγκαίοις άμα και τιμίοις, και τότε ότε έδεμία άλλη η τοιέτων σωτηρία
ωραφαίνεθ ε μή δια μόνης και τα όρκα αληθείας. Hierocles in Carm. Pyth. 2.
2.
Secondly, Though thou ſweareſt that which is true, yet cuſtomary Swear-
ing to * Truths will inſenſibly bring thee to ſwear Fallhoods;
* °Ev Tñ o wexcią iš oro for when once thou art habituated to it, an Oath will be more
νύειν, ραδίως αν μεδαπέσοι τις
eis omoguíay. For which red- ready to thee than a Truth ; and ſo when thou raſhly bolteſt out
fon he forbids Men to ſwear com ſomewhat that is either doubtful or falſe, thou wilt ſeal it up,
monly, that they may not ſwear and confirm it with an Oath, before thou haſt had time to confi-
falſly. OUTW $ d'y ingúder what thou haſt ſaid, or what thou art ſwearing : For thoſe
course to ac Losrør, e fu who accuſtom themſelves to this Vice, loſe the obſervation of it
καταχρησoίμεθα τους όρκους.
Hierucles in Carm. Pyth. 2. in the frequency; and if you reprove them for Swearing, they
Ilegmenùs opzo, weóxe will be ready to ſwear again, that they did not ſwear. And there-
es moguid. Phofy. Epiſt. 1.
fore it is well obſerved of St. Auguſtine : Melius nec verum ju-
Aug. ad Hilareum. Ep. 89.
ratur quam jurandi conſuetudine, & in perjuriam fæpe caditur,
prope finem.
E ſemper perjurio propinquatur : We ought to forbear Swear-
ing that which is Truth, for by the cuſtom of Swearing Men oftentimes fall into
Perjury, and are always in danger of it.
Now to dehort you from this Sin of common Swearing, conſider,
Firſt, That it is a Sin which hath very little or no temptation to commit it
The two great Baits by which the Devil allures Men to Wickedneſs, are Profit
and Pleaſure : But now this conimon raih Swearing is the moſt unprofitable bar-
ren Sin in the World : What Fruits brings it forth, but only the Abhorrence
and Deteſtation of all ſerious Perſons, and the tremendous Judgment of God? The
Swearer gains nothing by it at preſent, but only the reputation of being a Devil
incarnate; and for the future, his gains ſhall be only the torments of thoſe Devils
and damned Spirits, whoſe Language he hath learnd and ſpeaks. He that ſows
the Wind of an Oath, ſhall reap the Whirlwind of God's Fury.
Again, What Pleaſure is there in it? which of his Senſes doth it pleaſe and gra-
* Herbert's tifie? Were I an Epicure (* faith one ) I would hate Swearing. Were Men re-
folved to give themſelves up to all manner of ſenſual Delights, yet there is ſo little
that can be ſtrained from this common Sin, that certainly unleſs they intended to
do the Devil a pleaſure, rather than themſelves, they would never ſet their black
mouths againſt Heaven, nor blaſpheme the great God who fits inthroned there.
Ask them why they indulge themſelves in ſuch a provoking Sin; Why, ſome can-
not forbear out of meer cuſtom ; and others are pleas’d with the lofty Sound, and
gentile phraſe of an Oath, and count it a ſpecial grace and ornament of Speak-
ing: And what ! are theſe Temptations ? are theſe ſuch ſtrong and mighty Provo-
cations, that you cannot forbear? Shall the holy Name of the great God be torn
in pieces by you, only to patch and fill up the rents of your idle Talk ? If this be
the motive and inducement that makes you commit ſo great a Sin, (as commonly
there is no other ) know, that you periſh as Fools periſh, and ſell your Souls to
Damnation and eternal Perdition, for very Nothing.
Others perhaps will plead for their Excuſe, That they never uſe to ſwear, but
when they are vex’d, and put into a paſſion. But what a madneſs is this, when
Men anger thee, to ſtrike at God, and to provoke him far more than others can
provoke thee ?' If thou art never ſo highly incenſed, why ſhouldſt thou throw thy
poiſonous foam in God's face ? Haſt thou no other way of venting thy paſſion,
but to flie in God's face, and to revenge thy ſelf on him, when Men have injured
thee?

Church-
Porch.


Third Commandment.
131
thee? Certainly thy paſſion can be no more a temptation to do this, than it would
be to ſtab thy Father, becauſe thine Enemy hath ſtruck thee.
Secondly, It is a moſt fooliſh Sin, becauſe it contradi&ts the very end for which
they commit it : The common Swearer perhaps, thinks that he ſhall be much
the fooner believed for his Oaths ; whereas, with all ſerious and judicious Perſons
there is nothing that doth more lighten the credit of his Speeches, than his raſh
binding and confirming the truth of them by ſwearing. For what reaſon have I to
think that Man ſpeaks truth, who doth ſo far ſuſpect himſelf, as to think what he
relates is not credible, unleſs he ſwear to it : And certainly, he that owes God
no more reſpect, than to violate the ſanctity and reverence of his Name upon eve-
ry trifling occaſion, cannot eaſily be thought to owe the Truth ſo much reſpect as
not to violate it, eſpecially conſidering that there are far ſtronger temptations un-
to Lying than unto Swearing.
Thirdly, Conſider that the Devil is the Author and Father, not of Lying only, 3.
but of Swearing alſo: Let your yea, be yea ; and your nay, nay; faith our Saviour,
for whatſoever is more than thefe, cometh of evil, Matth.5.37. és að Tongõ 6310; za és
it cometh of the Evil One, who is ſtill prompting the Swearer, and putteth Oaths
upon the tip of his Tongue.
I ſhall now give you ſome Rules and Directions, by the Obſervance of which
you may avoid this too common Sin, and ſo conclude this Subject.
Firſt, Beware of the firſt Rudiments and Beginnings of Oaths, if thou wouldſt 1.
not learn them. And ſuch are a company of idle words frequently uſed in the
mouths of many, which formerly were bloody Oaths, but are now worn to rags,
and diſguiſed into imperfeet Sounds and Nonſenſe : few that ſpeak them, know
what they mean; but if they did, certainly they would tremble at ſuch execra-
ble words that hide and diſſemble the moſt horrid Oaths that can be uttered :
Some of them being blaſphemous, as thoſe that are conceived by the Limbs of God;
and others being idolatrous, as thoſe which are conceiv'd by Creatures ; as in that
ordinary By-word of Marry, which is no leſs than ſwearing by the Virgin Mary.
And it is a notable Artifice of the Devil to bring ſuch focliſh and maſqued words
into common uſe, that both they may ſwear that uſe them, although they know it
not ; and that by uſing themſelves to unknown Oaths, they may be brought in time
to take up thoſe that are known.
Again, all vehement Afleverations have in them ſomewhat of the nature, and
are dangerous beginnings of Oaths : And thoſe who do accuſtom themſelves to
them, will in time think them not forcible enough to confirm their Speeches, and ſo
be brought to atteft them by Oaths : Make nothing therefore the pawn and pledge
of a Truth, but ſpeak it out ſimply and nakedly as it is in it ſelf; and this will
ſooner conciliate Belief, than the moſt ſtrong and binding Aſſeverations that thou
canſt invent. This Sin of Swearing is ſtrangely growing and thriving; for by a
cuſtomary uſing of Affeverations, we ſhall inſenſibly upon every occaſion be trip-
ping upon an Oath ; and a cuſtom of Swearing will at length bring in Perjury ;
and a cuſtom of Perjury, Blaſphemy, and make them deny that God by whom
they have ſo often forſworn themſelves, and yet go unpuniſh’d. Beware therefore,
that you allow not your ſelves any form of Aſſeveration; but let your yea, be yea,
and your nay, nay ; proceed no farther, for Chriſt hath allowed you no more.
Secondly, Subdue as much as you can, all inordinate Paſſion and Anger: For An IT.
ger is uſually the cauſe and provocation of Oaths and Blaſphemies. Anger is a fire in
the heart, and ſwearing is the ſmoke of this fire that breaks forth at the mouth :
And thoſe who are violently hurried with this Paſſion, do uſually find nothing ſo
ready at hand as an Oath; which, if they cannot be revenged on him whom they
conceit to have done them the Injury, they fling againſt Heaven it ſelf, and there-
by ſeem to take an impious Revenge upon the Almighty God.
Thirdly, Labour to poſſeſs thy Heart, and over-awe it with the moſt ſerious confi III.
derations and apprehenſions of the Greatneſs and Majeſty of God. This will be a
good


S2
ipedia
132
An Expoſition upon the
good Preſervative to keep thee from abuſing and prophaning his Name in com-
mon and raſh Swearing : Is he the great and terrible God of Heaven and Earth,
and ſhall I put that Indignity upon him, to call him from his Throne to witneſs
every Vanity and Trifle that I utter? Would I ſerve any Mortal Man ſo, whom
I reſpect? or would not he account it an Affront and Injury done him? How
much more then will the great God be provoked, who is ſo great and glorious, that
it tires the conceptions of Angels to apprehend his Majeſty, how much more will
he be provoked to have his Name, which he hath commanded to be ſacred and re-
verend, daily rubb’d and worn out between thoſe lips that talk ſo many light,
fooliſh, and impertinent Vanities.
There are ſeveral other Violations of this third Commandment; as Blaſphemy,
raſh Vows, unneceſſary Lots, Sc. which being chiefly to be condemned upon the
fame account as Swearing, and a vain irreverent Invoking the Name of God, I ſhall
not treat of them particularly, but leave the fins and guilt of them to be eſtimated,
together with a due conſideration of the ſeveral circumſtances that attend them.
The great poſitive Duty required in this Command, is the reverencing and ſan-
Etifying the Name of God, whenfcever we make mention of him, or of any thing
On the ſe- that relates unto him. But becauſe I have in a former Treatiſe ſpoken concerning
that Subject, I ſhall therefore wave it at preſent, and here put an end to the Ex-
tion of the
LOR D's poſition of this Third Commandment.

cond Petiti-
Prayer.
The Fourth Commandment.
Remember the Sabbath Day, to keep it holy. Six Days
fhait thou labour, and do all thy work. But the SL-
venth Day is the Sabbath of the Lo2D thy God: in it
thou fait not do any Twork, Lhou, nor thy Son, noz
thy Daughter, nor thy Man-Servant, nor thy Waid:
Servant, 1102 thy Stranger that is within thy Gates.
Foz in Six Days the Lord made heaven and Earth,
the Sea, and all that in them is, and refted the Seventh
Day: Tuiherefože the Lord bleſſed the Sabbath Day,
and hallowed it.


WE
TE are now arrived, in purſuance of our deſigned Method, to the Fourth
and Laſt Commandment of the Firſt Table ; and with the Expoſition of
this, I ſhall ſhut up the Conſideration of thoſe Duties which do immediately con-
cern the Worſhip and Service of God.
We have already obſerved as a great deal of Wiſdom and Excellency in the Mata
ter of each Command, ſo a great deal of Heavenly Art in the Method and Dige
ſtion of them. And upon ſerious Reflexions on both, we may very well conclude,
that they are as well the contrivance of the Divine Underſtanding, as the ingra-
ving of his Finger.
The Firſt requires that which is firſt and principally to be regarded, viz. The
inward Veneration of the true God, in the deareſt Love, and higheſt Eſteem, and
choiceft Affections of a pious Soul.
The Second injoins the external Expreſſions of this
Reverence, in the profitati-
on of the Body, and other A&ts of viſible Worſhip. For although God chiefly re-
gards the Heart, and the Frame and Difpofition of the inward Man; yet he negleats
not to obſerve the due Compoſure of the Body, as a Teſtimony of the Soul's Sin-
cerity,
And
Fourth Commandment.
133

And as this requires us to honour the Majeſty ofGod in our Geſtures ; ſo the Third
requires us to glorifie
the Holy and Reverend Name of God in all
our Speeches and
Diſcourſes, never to make mention of it but with that Prepoſſeſſion of Holy Awe
and Dread that might compoſe us into all poſſible Gravity and Seriouſneſs.
And becauſe every thing is beautiful in its Seaſon, therefore we have ſubjoiried
to all theſe a particular Command, concerning the time wherein
God preſcribes all
theſe to be more eſpecially tendred unto him. And this is that Precept which we
have now under Conſideration ; Remember the Sabbath Day, to keep it Holy, &c.
In the Words we have a Command, and the Inforcement of it.
The Command is to fan&tifie the Sabbath.
And this is juſtly obſervable, in that whereas all the reſt are ſimply eithei Poli-
tive, or Negative, this is both. Remember to keep it Holy : and, in it thou ſhalt
not do any Work. As if God took an eſpecial care to fence us in on all fides to the
Obfervation of this Precept:
The Inforcement alſo is more particular, and with greater Care and Inſtance, thari
we find in any other Command. For God hath here condefcended to uſe three co-
gent Arguments to preſs the Obſervation of this Law upon us.
The Firſt is taken from his own Example, whom, certainly, it is our Glory, aš
well as our Duty, to imitate in all Things, in which he hath propounded himſelf to
be our Pattern. The Lord reſted the Seventh Day, and therefore reſt ye alſo:
The Second; From that bountiful and liberal Portion of Time that he hath al-
lowed us for the Affairs and Buſineſs of this preſent Life, Six Days ſhalt thou la
bour, and do all thy Work ; and therefore it is but fit and equitable, that the Se.
venth ſhould be given to God, who hath ſo freely given the reſt to thee.
The Third, From the Dedication of this Day to his own immediate Worſhip
and Service; The Lord bleſſed the Sabbath Day, and hallowed it. So that it is
no leſs a Sin than a Sacrilege, and ſtealing of that which is Holy, to purloin
any part of that time which God hath thus conſecrated to himſelf, and to im
ploy it about either ſinful or fecular A&tions.

I ſhall begin with the Command, Remember the Sabbath Day, to keep it Holy.
The Word Sabbath, fignifies Reſt, and Ceffation from Labour ; and it is apa
plied unto ſeveral Things.
Firſt, It fignifies the Temporal Sabbath, or the recurring ſeventh Day or Year
which we are now treating of. And becauſe this was the moſt principal Day of
the Week, therefore we find that the whole Week is denominated from it, a Sabs
bach, Luke 10. 12. Matth. 28. I.
Secondly, It fignifies a Spiritual Relt, a Reft from the Slavery and Drudgery of 2.
Sin, and thoſe fordid Labours which the Devil, our grievous Task-maſter, exacts of
us. And of this Spiritual Sabbath, the Temporal one is a Sign and Type. So
Exod. 31. 13. My Sabbaths ye ſhall keep : for it is a ſign between me and you,
that ye may know that I am the Lord; that doth fanctifie you.
Thirdly; It is uſed likewiſe, to ſignifie the eternal Reſt of the Bleſſed in Heaven,
3.
where they reſt from all their Labours, and
from all their Sorrows, in the full Fruiti.
on of the ever bleſſed God, and of all Bleſſedneſs in him. So the Apoſtle, Heb. 4.9.
There remaineth a Reft unto the People of God; the word is ablatiouds, there re
maineth a Sabbath, or the Celebration of a Sabbath unto the People of God.
It is only of the firſt of theſe, the Temporal Sabbath, that I am now ſpeakings
And here, neither ſhall I ſpeak of the Sabbath of Years, when the Land was every
ſeventh Year to reſt from the Labour of Tillage and Husbandry, as we find it
Levit. 25. 4. The ſeventh Tear ſhall be a Sabbath of Reſt unto the Land : Nor yet
of the greater Sabbath of the Jubilee, obſerved every fiftieth Year, at the Period
of ſeven Sabbatical Years, wherein alí Poffeſſions and Inheritances which had been
fold, or mortgaged, were again to return to the firſt Owners; which Sabbath you
have defcribed Levit. 25.8, 86 But I fall only treat of the Sabbath of Days,
which

134
An Expoſition upon the
which this Commandment doth principally reſpect. And the General Heads up-
on which I ſhall proceed, are theſe Four
.
I. Its Primitive Inſtitution.
H. Its Morality and perpetual Obligation.
III. Its Change from the laſt to the firſt Day of the Week.
IV. The manner how God hath required it to be ſanctified by us.
1 Concerning the Firſt. When the Sabbath was inſtituted, there is ſome diffe-
rence between Learned Men: Some put alike Date upon it, and refer its begin-
ning to the Promulgation of the Law, or at fartheſt, to the ſending of Manna to
the Iſraelites. And they ground their Affertion upon this, That before that time
we read not in all the Hiſtory of the Patriarchs, and firſt Ages of the World,
of any Sabbath that was obſerved and fan&tified by the holy Fathers who then
lived; which doubtleſs, they would not have neglected, had any ſuch Command
been given them.
Others, who I believe concur with the Truth, fetch its Original as high as the
Creation of the World, grounding their Opinion upon that unanſwerable Teſtimony,
Gen. 2. 2, 3. On the ſeventh day God ended his Work which he had made ; and God
bleſſed the ſeventh day, and ſanctified it. Now that there cannot in theſe words
be underſtood any Prolepſis, or Anticipation, declaring that as done then, which
was done many Ages after, appears plainly, becauſe God is faid to fanétifie the
Sabbath then when he refted : but he reſted preciſely on the ſeventh Day after
the Creation; therefore that very ſeventh Day did God fantifie, and made it the
beginning of all enſuing Sabbaths. So that you ſee the Sabbath is but one day
younger than Man, ordained for him in the State of his Uprightneſs and Inno-
cence, that his Faculties being then holy and excellent, he might imploy them,
eſpecially on tharDay, in the fingular and moſt ſpiritual Worſhip of God his Creator.
And although we find no more mention of the Sabbath, until Moſes had con-
dučted the Children of Iſrael into the Wilderneſs, which was about Two thou-
fand four hundred and fifty Years after the Creation ; yet it is not to be ſuppoſed
that among the People of God, who were very careful as in obſerving the Law of
God themſelves, fo in delivering it likewiſe to their Pofterity, that the Obſerva.
tion of this Law, or of this Day utterly failed, but was continued among thoſe
that feared God, till it was again invigorated with new Authority by the Pro-
mulgation of it from Mount Sinai. And thus much for the Inſtitution.
11.
Secondly, Concerning the Morality of the Sabbath, is a greater Controverſie, and
of far greater moment. Some looſe Spirits contend that it is wholly Ceremonial,
and fo utterly aboliſh'd at the coming of Chriſt, and will not be under the Re
Itriction of their Liberty in obſerving any Days or Times. Others again make it
wholly Moral, and affirm, That the Obſervation of the very ſeventh Day from
the Creation, is a Law of Nature, and of perpetual Obligation ; and therefore
think themſelves bound to keep the Jewiſh Sabbath.
That I may clearly ſtate this obſcure and difficult Queſtion, I
Ratio profe&ta à rerum na- ſhall only premiſe, * That thoſe things are ſaid to be Moral and
turâ, & ad re&tè faciendum im- of the Law of Nature, which are in themſelves rational and fit
pellens, do à deli&o avocans, non
to be done, although there were no expreſs Command to injoin
hinc denique incipit Lex effe cùm
Scripta eſt, ſed tum cım orta.
them. So that where there is a great Equity in the thing it felf,
Orta autem fimul eft cum mente enough to ſway a rational and honeſt Man to the doing of it, that
divinâ. Cic. de Legib. lib. 2. is to be accounted Moral, and authorized by the Law of Nature.
That is of poſitive Right which is obſerved only becauſe it is
commanded, and hath no intrinfical Goodneſs, or Reaſon in it ſelf to commend it
to our Practice, but obligeth us only upon the Injunction and Authority of ano-
ther. As for inſtance, It is naturally good to obey our Parents, to abſtain from
Murther, Theft, Adultery, &c. to do to others as we would be content to be dealt
with. Theſe things we are obliged unto by the very Light of Reaſon, and the
Principles of Nature, although there had been no written Law of God to im-
poſe them. But then there were other things to which God obliged ſome of
his People, that had nothing to commend them beſides the Authority of his
Command :


Fourth Commandment.
135
I.
2.
Command : And ſuch were the various Ceremonies under the Law, yea, and in In-
nocence it ſelf, that Prohibition given to Adam not to eat of the Tree of the Know-
ledge of Good and Evil
. The former fort are moral and natural Commands, the
latter poſitive and inſtituted. The former are commanded, becauſe good; the
latter are good, becauſe commanded.
Now here firſt, Certain it is, that a convenient portion of our time is due unto
the Service and Worſhip of God by natural and moral Right. For certainly, 'tis
but fit and juſt that he ſhould have a large ſhare of our Life and Time, who hath
given us Life and Time here upon Earth, and hath created us to this very end,
that we might ſerve and glorifie him. Yea, had it been propounded to our ſelves
how much we would have allowed for God, could we, without ſhame and bluſh-
ing, have ſet apart leſs Time for his Service from whom we have all, than him-
ſelf hath done? This I think, is by all agreed to,
Secondly, The Law of Nature doth not dictate to us any particular ſtated Days
to be ſet apart for the Worſhip of God, one more than another. For indeed,
there can be no natural reaſon why this Day more than that ; why every ſeventh
Day, rather than every fixth, or fifth, or fourth. For all Days being in their own
nature alike, Reaſon can find no advantage to prefer one of them before another.
But that which is Obligatory by the Law of Nature, ought to be plain and evident
to all Men, or elſe evidently deducible from ſome natural Principles. Now if
we lay aſide the poſitive Command of God, there is no one day in it ſelf better
than other : And therefore, there is a Memento prefix'd to the Command, (Re-
member that thou keep holy the Sabbath Day, ) which is not added to any other Pre-
cept ; intimating to us, that the Obſervation of a ſpecial Day is not a Dietate of
Nature, but only an Impoſition of God, which he requires us to remember and
bear in mind.
Thirdly, That the Seventh Day ſhould be eſpecially confecrated to the Service
3
and Worſhip of God, is from his pofitive Will and Command ; and therefore is
as binding and forcible, as if it were a Law of Nature ingraven on our Hearts ;
unleſs the fame Authority alter it, that
did firſt injoin it. For this being a Pofi-
tive Law, is therefore good and neceſſary, becauſe commanded. And if it had
not been revealed to us, we ſhould never have been obliged to this Obſervation,
nor made obnoxious to Puniſhment for failing in it. Yet again,
Fourthly, This Declaration of the Will of God concerning the San&tification
4
of the Sabbath, is attended with a Moral Reaſon ; and therefore is not meerly
and barely Poſitive, as Ceremonial Laws are. Which Reaſon is, that God reſted
on the Seventh Day, and therefore we ought fo to do. Now although this Rea-
fon carries not ſuch a natural Evidence in it as to have obliged us, unleſs it had
been revealed, yet being revealed, we may diſcern a certain Aptitude and Fitneſs
in it to oblige us to the Obſervation of the Seventh Day rather than any other,
fince Piety and Religion require that we ſhould imitate God in thoſe things where
in he would have us to imitate him. So that I account this Command to be
Moral-Poſitive. Moral, in that it requires a due portion of our Time to be dedi-
cated to the Service and Worſhip of God: Poſitive, in that it preſcribes the Se
venth Day for that eſpecial Service, which the Light and Law of Nature did
not prefix : and mix'd of both, in that it gives a reaſon of this Preſcription, which
hath ſomewhat of natural Equity in it, but yet ſuch as could not have been diſ-
covered without Special and Divine Revelation.
Now becauſe the Obſervation of a Sabbath hath thus much of Morality, and
of the Law of Nature in it, it is moſt certain that we are bound to keep a Sab-
bath, as much as the Jews were ; although not to the Circumſtance of the Du-
ty. For
Firſt, This Command was obligatory even in Paradiſe it ſelf in the ſtate of In-
nocency, and therefore contains nothing in it unworthy the ſtate of a Chriſtian. It
is no Ceremonial Command, nor to be reckoned amongſt thoſe things which were
typical, and prefigured Chriſt to come in the Fleſh; and therefore neither was


3.
it
136
An Expoſition upon the
20.
it aboliſh'd at his coming, but ſtill there lyes a ſtrict and indiſpenſible Obligation
upon us to obſerve a Sabbath Holy unto the Lord.
src by the
2. Secondly, The Reaſons of this Command are all of them Moral and Perpetual,
and therefore ſuch is the Obligation of it to us Chriſtians. The Equity is the ſame
to us, that it was to them, viz. That we ſhould allow one Day in ſeven to the
Worſhip of that God, who fo liberally allows us fix for our ordinary Affairs. The
Eaſe and Refreſhment of our Bodies from the Labours of our Callings, is as necef-
ſary as then it was. And we are ſtill as much obliged with Thankfulneſs to remein-
ber and meditate upon the great Mercy of our Creation, as they were : and there-
fore, if theſe were fufficient Reaſons, why the Jews ſhould obſerve a particular
Sabbath, they are ſtill as forcible and cogent with us. Again,
3.
Thirdly, Our Saviour foretelling the Deſtruction of Ferufalem, bids his Dif-
Matth. 24. ciples pray that their Flight might not be in the Winter, nor on the Sabbath Day.
And yet the Deſtruction of that City happened about forty Years after the Death
of Chriſt : And therefore, certainly thoſe who were his Diſciples, lay under an
Obligation of obſerving a Sabbath Day; becauſe our Saviour intimates, that it
would prove an heavy Addition to their Affliction, if they ſhould be forced to take
their Flight on the Sabbath, when they ought and deiired to be imployed in the
Spiritual Exerciſe of Devotion and Holy Duties proper to that Day.
But although the fan&tifying of a Sabbath be thus Obligatory to Chriſtians, yet
it is not the ſame Sabbath-Day, to the Obſervation of which the Jews and the Peo-
ple of God, before Chriſt's coming into the World, were bound. But it is with
good Ground, and upon good Authority, changed from the laſt to the firſt Day of
the Week, from Saturday to Sunday; called now the Lord's Day, becauſe it was
that Day of the Week on which our Lord and Saviour roſe from the Dead ; in Me-
mory of which, and in a Thankful Acknowledgment of the great Mercy of our
Redemption, fully compleated by his Reſurrection, the Sabbath hath been tran-
lated to this Day, and is now rightly celebrated on this Day by all the Churches
of Chriſt throughout the World.
ho
And this Change of the Sabbath is the third Head which I promiſed to ſpeak of.
GELSE
III. Now as the firſt Inſtitution of the Sabbath was by Divine Authority; ſo like-
wiſe is the Change of it
. For as God reſted from his Labour on the laſt Day of the
Week; fo Chriſt reſted from all his Labour, Sorrows and Afflictions on this Day,
in which he fully compleated the Work of our Redemption, and manifeſted it to
be perfected by his Reſurrection from the Dead. Therefore, as the Jewiſh Sab-
bath was fanctified, becauſe of the finiſhing of the Work of Creation ; ſo was the
Chriſtian Sabbath, becauſe of the finiſhing of the Work of Redemption; which is
of far greater Importance, and therefore deſerves more to be celebrated than the
other. Chriſt fan&tified this Day by his Reſurrection ; and the Apoſtles confirmed
the Obſervation of it, both by their Writings, and uniform Practice; and it hath
luch an inviolable Stamp of Divinity upon it, that now it is no more alterable
to the end of the World.
Nor is it needful that an expreſs Command of Chriſt ſhould be brought for
this Change out of the New Teſtament; it is ſufficient if by neceſſary Conſe-
quence it may be deduced from Scripture. And yet,
Ha Firſt, We have expreſs Places of the Scripture thus far, that the Firſt Day of
the Week is mentioned as the ſtated Time for Chriſtians to meet together, to
preach, to hear, and to break Bread in the Holy Sacrament of the Lord's-Supper,
and to perform other Duties of Religion. So Axts 20. 7. Upon the firſt Day of
the Week, when the Diſciples came together to break Bread, Paul preached unto them.
Which plainly declares that the ſolemn Meetings and Aſſemblies of Chriſtians were
then on this Day; the Jewiſh Sabbath beginning to wear out, and the Chriſtian Sab-
bath, or the Lord's-Day, coming into its place and ſtead.
Again, The publick Collections for the poorer Saints, were ordain’d by the Apo-
ſtle to be made on this Day : Now concerning the Collection for the Saints': upon the
· firſt Day of the Week, let every one of you lay by him in ſtore, as God hath prospered him.
And this very Rule and Cuſtom the Apoſtle faith, he had before eſtabliſh'd in the
Church




1.
I Cor. 16.
1, 2.
Fourth Commandment:
137

2.
Church of the Galatians, and why ſhould this Day be choſen for their Collections,
but only becauſe the Aſſemblies of Chriſtians were held on this Day, and fo gave
a better Conveniency to gather their Charity than at any other time?
Again; St. John ſaith of himſelf, that he was in the Spirit on the Lord's-Day ; Rev. I. 10.
which is no other but this our Chriſtian Sabbath, that hath received this Title and
Denomination from our Lord Chriſt
. For what ſome ſay, that the Lord's-Day means
no more than the Day of the Lord's appearing to him, and revealing thoſe many
miſterious Viſions, is vain and dilate, and ſcarce agreeable to the Senſe and Gravi-
ty of Scripture-Expreſſion. It fignifies therefore this Day, wherein the Apoſtle
being in all likelihood taken up with Spiritual Meditations, God was pleaſed to
gratify him with the Revelation of thoſe great Things, which were afterwards to
take their Effect and Accompliſhment.
Now put the force of theſe Scriptures together, and they will certainly amount
to the full proof of the Inſtitution of this Firſt-Day Sabbath. It is called the Lord's-
Day; it was appointed and uſed for the Aſſemblies of the Saints, for the preach-
ing and hearing of the Word, and Adminiſtration of the Sacrament, for the Col-
lečtion of Alms for the Relief of the Poor; and this not in one Church only, but
in other Churches of the Saints, and that likewiſe not at fome more folemn times
only, but weekly. Put theſe together, and what more plain and evident Proof can
a thing of this nature admit of?
Secondly; A ſecond Argument to prove this Change, ſhall be that which with
all ſober Men may be ſufficiently valid, which is the conſtant and uninterrupted
Practice of the Church in all Ages, from the time of Man's Redemption by the
Death and Reſurrection of Chriſt, to this very preſent Day. Chriſt himſelf began
the Sanctification of it by his Reſurrection, on the fame Day he appeared to his
Diſciples, and he himſelf informs them of his Reſurrection, John 20. 19. I have
already declared unto you the Practice of the Apoſtles; and for the Practice of the
Primitive Church immediately after the Apoſtles, all Eccleſiaſtical Hiſtories do
with one conſent, teſtify that the folemn Aſſemblies of Chriſtians were held on this
Day. Which unvaried Cuſtom and Obſervation of the Church of Chriſt ought to
be of great weight with all ſolid and ſerious Chriſtians; and if we add to this
likewiſe the unanimous Conſent of the moſt holy and ſpiritual Men, who are ge-
nerally found to be the moſt ſtrict Obſervers of the Lord's-Day; and laſtly, the
great Bleſſing, that God hath poured out upon his People in the plentiful Effuſion
of his Grace and Spirit on them in his holy Ordinances celebrated on this Day, it
will be paſt all queſtion and debate, that this is the Day that the Lord hath made
for himſelf, and therefore let us be glad and rejoice therein.
We have thus conſidered the Inſtitution, Morality, and Change of the Sabbath.
All which are the more abſtruſe and intricate, partly from the Silence of the Scrip-
tures, which leave us to collect the Truth, by Inferences and Deductions; and
partly from the different Opinions of Learned Men, whoſe Queries and Diſputes
about theſe Points are ſo various and endleſs; that, as Maldonate faid of Luke 2.
34. The place had been much eaſier underſtood, if no Man had attempted to expound
it; fo I may ſay of the Queſtions in hand, It had been much eaſier to determine
them, if no Man had debated them. I have endeavoured to make them as plain
and perſpicuous as the nature of the Subject would permit, laying aſide all conten-
tious Arguments and needleſs Cavils, both of one ſide and the other.
The fourth General propounded, remains now to be conſidered; which as it is of
greater Concernment than the reſt, ſo it is of equal Difficulty and that is con-
cerning the Sanctification of the Sabbath. In treating of which I ſhall obſerve the
ſame Method, and ſatisfy my ſelf in laying down poſitively what Scripture and Rea-
ſon dictate, without ingaging in thoſe tedious Diſputes about it, which might
make this Diſcourſe both unpleaſing and unprofitable.
This Commandment therefore ſpeaks of a twofold Sanctification of this Day.
The one which it liath already received from God; the other which it ought to
receive from Man. And the former is given as a Reaſon of, and Motive unto
the latter.



ز
T
Firſt,
138
the
An Expoſition upon
1.
1.
Firſt, God hath fan&tified the Sabbath-Day, fo we have it, ver. II. The Lord
bleſſed the seventh Day, and hallowed it. Where theſe two words bleſſed and hal-
lowed, are only exegetical one of the other, and carry in them the fame ſenſe com-
mon to both.
Now God bleſſed and hallowed the Sabbath-Day, not by infuſing any inherent
Quality of Holineſs into it (for neither Days, nor Places, nor any inanimate things
are Subjects capable of real Holineſs.)
But firſt, God bleſſed and hallowed it by ſeparating that Day from others, be-
ſtowing an higher Dignity and Privilege upon it, as the Day whereon both himſelf
choſe to reſt from the Works of Creation, and the Day whereon he requires that
we alſo ſhould reſt from the Works of our ordinary Vocations. For to hallow and
fanctify, is to ſet any thing apart from prophane and common, unto facred and
fpiritual Uſes. God therefore fanctified the Sabbath, when he ſelected it out of
the courſe of other Days, and ſet it apart from the common Imployments and Ser-
vices of Life, ordaining that the Spiritual Concernments of his Glory, and our
Salvation ſhould be therein eſpecially tranſacted. And this is that Bleſſing which
God hath conferred upon this Day; for what other Benefit is a Day capable of,
but only that when the other fix Days, like the unregarded Vulgar of the Year,
were to be employed in the low and fordid Drudgery of Earthly Affairs; this ſe-
venth Day God hath raiſed from the Dunghil, and ſet upon the Throne, appoin-
Εpift. ad ring it according to Ignatius his Ρhrafe, ή βασιλίδα, η ύπατον 90 ημερών, the Prince
Magnefios. and Sovereign of Days, exempting it from all ſervile Works, and deſigning it for
ſuch Spiritual and Celeſtial Imployments, that were it obſerved according to God's
Command, Eternity it ſelf
would not have much advantage above it but only that it
is longer : So that in the Ring and Circle of the Week, the Sabbath is the Jewel,
the moſt excellent and precious of Days.
Secondly; God hath bleſſed and Sanctified it, not only in this relative, but alſo
in an effective ſenſe, viz. as he hath appointed it to be the Day whereon he doth
eſpecially bleſs and fanctify us; yea and poſſibly lie makes the Means of our San&ti-
fication to be more effectual on this Day, than when they are diſpenſed on any other
common Days. God doth then eſpecially give out plentiful Effufions of his Spi-
rit, fills his Ordinances with his Grace and Preſence; and we may with a more
confident Faith expect a greater portion of Spiritual Bleſſings from him, when both
the Ordinances and the Day too are his, than when though the Ordinances be his,
yet the Day is ours. In this ſenſe God may be ſaid to bleſs and fančtifie the Sab
bath-day, becauſe he bleſſeth and fan&tifies us on that Day. As the Pſalmiſt moſt
elegantly, and in an high ſtrain of Poetry, faith, That God crowneth the Year with
his Goodneſs, Pſal. 65. 11. Not that the Plenty and Fruitfulneſs of the Year is any
Bleſſing unto it, but it is a Bleſſing unto Men, whoſe hearts God then filleth witíz
Food and Gladneſs. In both theſe ſenſes may God be faid to bleſs and ſanctifie
the Sabbath.

Secondly; As God fan&tified the Sabbath, fo Man is commanded to fan&tify
it alſo; ver. 8. Remember the Sabbath-day to keep it holy. Now we fan&tifie and
hallow a Day, when we obſerve it holy to the Lord, fequeftring our ſelves from
common Affairs to thofe fpiritual Exerciſes which he hath required us to be con-
verſant about on that Day. God fan&tifies it by Conſecration, we ſanctifie it by
Devotion. He hath ſet it apart for his Worſhip, and on it we ought to ſet our
ſelves apart for his Worſhip, and to be taken up only with thoſe things which he
hath either allowed or preſcribed us: And therefore God doth lay an eſpecial Claim
to this Day. For although he be the ſupream Lord of all, and doth diſpenſe, and
as it were draw out the Thred of Time, and Days, and Years for us, out of the
infinite Bottom of his Eternity; yet he doth not ſo particularly challenge any part
of it to himſelf, as he doth this feventh Day: Whence is is faid, ver. 10. The sem
venth Day is the Sabbath of the Lord thy God. The fix foregoing Days of the
Week are thine, and thou mayſt diſpoſe of them in the honeſt Works of thy Cal.
ling, as Prudence and Convenience fhall direct; but this Day God challengeth to
himſelf
, as his peculiar portion of our time, becauſe he hath ordained it for his
Worſhip and Service, and therefore it is called his. And when we devote our
ſelves
Fourth Commandment.
139

ſelves to his Service and Worſhip, meditating on his Excellency, magnifying and
praiſing his Mercy, and invoking his holy Name, we then hallow this Day, and
give unto God that which is God's.
And thus you ſee what it is to ſanctify the Sabbath , both as God hath done it
by Dedication, and as a Man ought to do it by Obſervation. But the great Diffi-
culty lies in what manner the Sabbath ought to be fanctified and kept holy, whether
or no we are bound to the ſame ſtrict and vigorous Obſervation of our Chriſtian
Sabbath, as the Jews were of theirs under the Oeconomy of Moſes?
To this I anſwer in the general; That as our Sabbath is not the very fame with
theirs, but only the ſame analogically, bearing a fit proportion to it; fo likewiſe
our Sánctification of the Lord's-day (for thus I had rather call it than the Sabbath)
is not in all particulars the ſame that was required from the Jews, but bears a pro-
portion to it in thoſe things which are not Ceremonial nor Burthenſom to our
Chriſtian Liberty
But more particularly, The fanétifying of this Day conſiſts partly in abſtaining
from thoſe things whereby it would be prophaned ; and partly in the performance
of thoſe things which are required of us, and tend to promote the Sanctity and Ho-
lineſs of it.
Here, firſt, I ſhall lay down this; That in order to our due ſanctifying of the
Sabbath, we ought to abſtain from the common and ſervile Works of our ordina-
ry Callings and Vocations. So we have it exprefly, ver. 1o. In it thou ſhalt not do
any Work. And this God prohibits, not that Reſt and Ceſſation is in it ſelf accep-
table unto him, or any part of his Worſhip and Service; but only becauſe Earthly
Employments are an Impediment and Diſtraction to that heavenly frame of Spirit
which we ought to maintain in all the Parts, and Duties of this Day. The Works
of our Callings are not evil in themſelves, but lawful and good; and ſuch where-
in on other Days we ſerve God, and whereon we may expect a Bleſſing from him.
But yet our Mind is ſo narrow and ſtinted, that we cannot at once attend them,
and the Service of God with that Zeal and Fervour that he requires; and there-
fore that we may be wholly imployed in his Work, he hath taken us off from
Now this Prohibition of working on the Sabbath, is ſtrongly inforced by the
Conceſſion of fix Days for our ordinary Labour. A Conceſſion I call it, conſidering
the Indulgence granted unto us; but yet it is not meerly a Conceſſion, but a Com-
mand too; six Days Shalt thou labour, and do all thy Work; but the ſeventh Day
is the Sabbath of the Lord. That exceptive Particle But, intimates unto us, that
none of that Work which is lawful to be done on ordinary Days, ought to be per-
formed by us on the Sabbath.
I know it is a Queſtion, Whether theſe words, Six Days ſhalt thou labour, be a
Precept, or a Permiſſion only? To me they ſeem preceptive, requiring us diligent-
ly to attend that Vocation and State of Life in which the Divine Providence hath
ſet us, and to perform the Offices of it with Care and Conſcience: For it is faid,
thou ſhalt labour, not only thou mayſt labour. And thoſe who contend that they
meerly ſignifie a Permiſſion of the daily Works of our Callings, open too wide a
Gap for Sloth and Idleneſs to creep in, without violating any Commandment, or
being cenſured and condemned for Sin.
But I ſhall not trouble you with the Diſputes about this : Only let me take no-
tice of the weakneſs and inconſequence of one Inference that is commonly drawn
from it; and that is, If it be a Divine Precept, that we ought fix Days to labour,
then can we not by any Conſtitution whatſoever be taken off from the lawful
Works of our Callings, nor obliged to keep any other Days holy and folemn be-
fides the Sabbath; for God's Laws do not contradict themſelves; and wherein ſoe-
ver Humane Laws contradict the Divine, they are of no force nor validity.
But this Argument fails in its Deduction : For the Command, Six Days Shalt
thou labour, is not to be underſtood abſolutely and unlimitedly, but with a juſt Re-
ſtraint and Exception ; that is, Thou ſhalt labour fix Days ordinarily, unleſs any
of them be ſer apart either by thine own private Devocion, or by publick Authori-
ty, for the immediate Worſhip and Service of God. And that this is of neceſſity
to be ſo underſtood, appears, if we conſider how many Days in the Week God
himſelf did dedicate in thoſe Feafts which he commanded the Jews ftri&tly to obſerve,
notwithſtanding


our own.

T2
140
An Expoſition upon the

notwithſtanding that they were injoined fix Days Labour. Beſides every New
Moon; the Paſfover; in remembrance of their Deliverance from the Bondage of
Egypt, and as a clear Type of Chriſt, who, as a Lamb without ſpot, was offered
up to God for uś. Then Pentecoſt; or the Feaſt of Weeks, fifty days after the
Paſſover; a Memorial that the Law was given to them from Mount Sinai fifty days
after their departure out of Egypt; typifying likewiſe the ſending of the Holy
Ghoſt to inſpire the Apoſtles with Heavenly Truth, and to enable them to preach
the Goſpel, which is the Law of Jeſus Chriſt, which was accordingly fulfilled fif-
ty days after Chriſt, our great Paſſover, was ſacrificed for us. Then, thirdly, The
Feaſt of Atonement or Expiation, which was celebrated on the tenth Day of the
ſeventh Month whereon the High-Prieſt was folemnly to confefs unto God both
his own Sins, and the Sins of the People, and to make Atonement for them;
typifying thereby the full Expiation and Atonement of our Sins made by our High-
Prieſt Jeſus Chriſt. And laſtly, There was ordained likewiſe the Feaſt of Taber-
nacles, on the fifteenth day of the ſame Month, and this was to laſt not only one
Day, but a whole Week together, and was inſtituted to be a Memorial to them of
their Journey through the Wilderneſs, wherein for forty Years they lived in Tents
and Tabernacles. All theſe Feafts we find appointed by God himſelf
, and impoſed
upon the Iſraelites, Levit. 23.
And not only did they account themſelves obliged to keep theſe Days holy, which
were injoined by the Divine Command, but thoſe alſo which were appointed by
Humane Authority; and ſuch were the Feaſt of Purim, to be kept two days fol-
lowing, in remembrance of their Deliverance from the malicious and bloody De-
ſigns of Hamon, Eſh. 9. 21. And the Feaſt of the Dedication of the Temple, firſt
obſerved at the rebuilding of their Temple after their return from the Babyloniſh
Captivity; as you may read Ezra 6.16. and from that time perpetuated unto the
Days of our Saviour Chriſt, who, though it were but of Humane and Eccleſiaſtical
Inſtitution, yet was pleaſed to honour that Solemnity with his Preſence, John 10.
22. Beſides, we frequently read of Faſts, both perſonal and national, appointed
upon ſome emergent Occaſions, to appeaſe and divert the Wrath of God, as the
Faſt of the fifth and the ſeventh Month, for ſeventy Years together, Zech. 7.5.
And the like to theſe without doubt, either our own private Devotion, or the pub-
lick Authority of the Nation, may in the like Circumſtances impoſe on us with-
out violating this Command of fix Days Labour.
But now, although this fix Days Labour was not ſo ſtri&tly required, as not
ſometimes to admit the intervention of an holy Reſt; yet the ſeventh Day's Reſt
was ſo exactly to be obſerved, as not to admit any bodily Labour, or ſecular Im-
ployment. God would not have this holy Reſt diſturbed by the tumultuous Affairs
and Buſineſſes of Life ; and we find this Command (triatly inforced by the double
Sanction both of a Promiſe and Threatning, Jer. 17. from ver. 24. to the end. If
ye diligently hearken unto me, faith the Lord, to bring in no burthen through the
"Gates of the City on the Sabbath-Day, but hallow the Sabbath-Day, to do no Work
therein : Then Mall there enter into this City, Kings and Princes ſitting upon the
Throne of David, -----and the City ſhall remain for ever. But if ye will not hear-
ken unto me to hallow the Sabbath-Day; then will I kindle a Fire in the Gates there-
of, and it ſhall devour the Palaces of Jeruſalem, and it ſhall not be quenched. Yea
God was fo accurate about this, that he deſcends to a particular Prohibition of ſe-
veral ſorts of Works which he would not have to be done on the Sabbath-Day; on
that Day the Iſraelites were not to gather Manna, Exod. 16. 27. nor to gather in
their Harveſt, Exod. 24. 21. nor to buy or ſell, Nehem. 10. 31. nor to tread the
Wine-Preſs, Neb. 13. 15. nor ſo much as to gather Sticks, Numb. 15. 32. nor to
go from their places of Abode to provide themſelves Food, Exod. 16. 29. yea ſo
Itri&tly were they tied to the Obſervation of this Sabbath, that they might not ſo
much as kindle a Fire, Exod. 35. 3. Ye Shall kindle no Fire throughout your Habita-
tions on the Sabbath-Day. Unto all which Prohibitions from God, the Jews ad-
ded many ſuperſtitious and ridiculous ones of their own, not grave enough to be
here mentioned ; whereby they made that Burthen which was before heavy, to be
altogether inſupportable by their fooliſh and vain Traditions.
Now the great Queſtion is, How far theſe Prohibitions do concern us, and whe-
ther we are obliged to the punctual obſervance of them as the Jews were
To





Fourth Commandment.
141
To this I anſwer in the Negative, that we are not: For we are bound to no-
thing by the Law of Moſes, but only what was of Moral and Natural Right in
that Law; and as for other Ordinances which were poſitive, we are ſet free from
them, by that Liberty which Jeſus Chriſt hath purchaſed for, and conferred upon
his Church. We do not celebrate the Lord's-Day it ſelf upon any Obligation ſaid
upon us by the Letter of this fourth Commandment, (for that exprefly injoins the
ſeventh Day from the Creation, whereas ours is the eighth) but only from the Ana-
logy and Proportion of Moral Reaſon; which requires that a due and convenient
Portion of our Time ſhould be ſeparated to the Service and Worſhip of God. But
for the fixing of the very Day, why it ſhould be this rather than any other, we
acknowledge it to proceed from the Confecration of it by our Saviour's Reſurrecti-
on, the Inſtitution of the Apoſtles, and the conſequent Practice of the Univerſal
Church of Chriſt in all Ages, as I have already declared. And therefore ſhould
we as ſcrupulouſly and nicely obſerve it in all Circumſtances, as the Jews did their
Sabbath ; poſſibly it would not be a Sanctification of the Sabbath, but a fond and
groundleſs Superſtition.
The Lord's Day is therefore to be obſerved, as only in things that are in them-
ſelves Moral and Rational : Nor will this give any Scope to the Libertiniſm of
thoſe who would willingly indulge themſelves, either in Worldly Affairs, or looſe
Recreations on this Day. For it is Moral and Rational that the whole of that Day,
which is ſet apart for the Worſhip of God, ſhould be employed in his Worſhip.
This likewiſe is Moral, and of Spiritual Obligation, that we do not our own Plea-
ſure, nor ſpeak our own Words on his Holy Day, as the Prophet expreſſeth ir,
Iſa. 58. 13. "This obligeth us Chriſtians, as well as the Jews. For if a Day be dedi-
cated unto God, certainly every part and parcel of it belongs unto him; and we ought
to reſt from all our Worldly Employments, that might ſteal away our Thoughts
and Affections from God, or indiſpoſe us to his Spiritual Worſhip and Service.
But yet this extends not to theſe ſmall Punctualities of gathering Sticks, kindling
a Fire, and preparing Food for our ſelves; for theſe things doubtleſs may be done,
without being any Moral Impediments to our Piety and Devotion on this Day :
Yea, they may be Moral Helps and Furtherances unto it.
For notwithſtanding this Reſt and Ceſſation from Labour, that is required from
us on the Lord's-Day, yet there are three ſorts of Works that may, and ought to
be performed on it, how great foever our Bodily Labour may be in doing them.
And they are,
Works of Piety.
Works of Neceſſity. And,
Works of Charity.
Firſt; Works of Piety are to be performed on the Lord's Day; yea on this Day
eſpecially, as being the proper Works of the Day: And ſuch are not only thoſe
which conſiſt in the internal Operations of the Soul, as Heavenly Meditations,
and Spiritual Affections; but ſuch alſo as conſiſt in the external A&tions of the Bo-
dy, as Oral Prayer, reading of the Scriptures, and preaching of the Word; yea on
this Day are Miniſters chiefly employed in their Bodily Labour, and ſpending of
their Spirits, yet it is far from being a Prophanation of the Lord's Day; for Holy
Works are moſt proper for Holy Days. And not only are ſuch Works to be perform-
ed on the Lord's Day, but they were injoined alſo on the Jewiſh
Sabbath. And there-
fore faith our Saviour, Matth. 12. 5. Have ye not read in the Law, how that on the
Sabbath Days the Prieſts in the Temple prophane the Sabbath, and yet be blameleſs?
This Word therefore of prophaning the Sabbath, is not to be underſtood of a formal
Prophanation, as if they did that which was unlawful to be done on that Day, but
only of a Material Prophanation; that is, they laboured hard in killing and ſlaying,
and dividing and boyling, and burning the Sacrifices in the Temple: which, had they
not been inſtituted parts of God's Worſhip, had been Prophanations of the Sabbath;
but being commanded by God, were ſo far from being Prophanations, that they were
Sanctifications of that Day. And upon this account likewiſe were Sabbath Days
Journies permitted to the Jews, which though they were not A&tions of Piety in them-
ſelves, yet were they A&tions tending towards Piety, that thoſe who were remote
from

142
An Expoſition upon the

from the Places of Worſhip, might aſſemble themſelves together to hear the Scrip-
tures read and expounded to them. This appears 2 Kings 4. 23. where the Hus-
band of the Shunāmitiſh Woman expoſtulates with her, Wherefore wilt thou go to
the Prophet to Day? it is neither new Moon nor Sabbath. Whence it may be
clearly collected, that they were permitted to travel a certain Space, to attend up-
on the Worihip and Service of God. And this Sabbath-Day's Journey fome limit
to a Mile, others two, the diſtance of the utmoſt part of the Camp of Iſrael
from the Tabernacle of the Congregation. But with very good reaſon, it may be
thought that the Sabbath-Day's Journey, was any diſtance from the place of their
abode, to the next Synagogue, which commonly not being above a Mile, or
two, that diſtance was vulgarly called a Sabbath-Day's Journey. So that it appears,
that Works of Piety, or Works immediately tending to Piety, may lawfully be per-
formed with the ſtricteſt Obſervation of the Lord's Day.
2.
Secondly, Not only Works of Piety, but Works of Neceffity, and of great Con-
venience, may alſo be done on the Lord's Day. And they are ſuch without which
we cannot ſubliſt, or not well ſubſiſt: and therefore we may quench a raging Fire,
prevent any great and notable Damage that would happen either to our Perſons or
Eſtates; fight for our own Defence, or the Defence of our Countrey, without
being guilty of the Violation of this Day. Concerning the laſt of which, Hi-
ſtories inform ús, that the Jews were ſo fcrupulous, as to ſuffer themſelves to
be aſſaulted and flain by their Enemies, rather than they would on this Day lift
up a Weapon to repel them, till Matthias perſuaded them out of this Foppiſh
Superftition; i Maccab. 2. 40.
And not only theſe Works which are of abſolute Neceſſity, but theſe likewiſe
which are of great Conveniency, may lawfully be done on the Lord's Day. Such
as are kindling of Fire, preparing of Meat, and many other Particulars too nu-
merous to be mentioned: We find our Saviour defending his Diſciples againſt
the Exceptions of the Phariſees; for plucking the Ears of Corn, rubbing them in
their Hands, and eating them on the Sabbath-Day, Matth. 12. 1, &c. Only let us
take this Caution, that we neglect not the doing of thoſe things till the Lord's
Day, which might be well done before, and then plead Neceſſity or Convenience
for it. For if the Neceflity or Convenience were ſuch as might have been foreſeen,
our Chriſtian Prudence and Piety ought to have provided for it before this Holy
Day; ſo that we might wholly intend the immediate Service of God in it, with
as few Avocations and Impedinients as are poſſible.
Thirdly, Another fort of Works that may and ought to be done on the Lord's
Day, are the Works of Charity and Mercy. For indeed, this Day is inſtituted for
a Memorial of God's great Mercy towards us, and therefore in it we are obliged
to ſhew Charity and Mercy: Charity towards Men, and Mercy to the very Beafts
themſelves. And therefore, although the Obſervation of the Sabbath was fo ftri&t-
ly injoined the Jews, yet was it to give place to the Works of Mercy; whenfo-
ever a poor Beaſt did but ſtand in need of it. So Matth. 12. 11. What Man Shall
among you, that ſhall have one Sheep, and if it fall into a Pit on the Sabbath
Day, will not lay hold on it, and lift it out? And ſo again, Luke 13, 15. Doth not
every one of you on the Sabbath looſe his Ox or his Afs from the Stall, and lead
him away to watering? Yea, and this the very Heathens obſerved on their Feſti-
turn. lib. 1. vals; when other Works were forbidded, yet Works of Mercy were exprefly al-
lowed, and by Name the helping of an Ox out of a Pit. Works of Mercy there-
fore are to be done even to Beaſts themſelves, whatſoever Labour may be required
to the doing of them: And how much more then, Works of Charity to Men
like our felves? Which Charity is to be ſhewn either to their Souls, or their Bo-
for both many times are extreamly miſerable. To their Souls, in inſtructing,
adviſing, exhorting, reproving, comforting and counſelling of them, praying for
them ; and if in any thing they have offended us, freely forgiving them. This in-
deed is a Work of Charity proper for the Lord's Day, a Work highly acceptable
unto God, and the beſt way that can be to ſanctifie it.
Neither are we to forbear any Work of Charity to their Bodies, and outward
Man. And therefore we find how ſeverely our Saviour rebukes the Superftitious
Hypocrifię

Macrob. Sao
cap. 16.
dies;

Fourth Commandment.
143
Hypocrifie of the Phariſees, who murmured againſt him as a Sabbath-breaker, be.
cauſe he had healed ſome of their Infirmities on the Sabbath-Day, Luke 13. 14,
15, 16. The Ruler of the Synagogue ſaid to the People with Indignation, becauſe fe-
Sus had healed on the Sabbath Day, There are Six Days in which Men ought to work;
in them therefore come and be healed, and not on the Sabbath-Day. See how our
Lord takes him up, Thou Hypocrite, doth not every one of you on the Sabbath loose
bis Ox? &c. And ought not this Woman, who is a Daughter of Abraham, to be
looſed from this Bond on the Sabbath Day? And ſo again, Matth. 12. 10. Chriſt
healeth a Man that had a withered Hand, and juſtifieth this Work of Charity to this
Man, by their Works of Mercy to their Beaſts ; and aſſerts, ver. 12. It is lawful
to do well on the Sabbath-Days. Yea, he appeals to their very Conſciences in this,
whether a Benefit done to a poor helpleſs Creature, could be counted a Breach and
Violation of the Sabbath, Mark 3. 4. Is it lawful to do good on the Sabbath-Days,
or to do evil? to ſave Life, or to kill ? Certainly, it is a right Sabbath-Day's
Work to do good, and to put our felves to any Work and Labour that may tend
to the ſaving of Life, or eaſing of Pain, or healing the Diſeaſes and Sickneſs of
our Brother. And our Saviour hath told us, Mark 2. 27. That the Sabbath was
made for Man, not Man for the Sabbath. The ſtrict and punctual Obſervation of
the Sabbath, is to give place whenſoever the Exigence or Good of our Neighbour
doth require it ; for God prefers Mercy before Sacrifice.
19
Thus you ſee what Reſt is required from us on the Lord's Day, and what Works
may be done on it without any Violation of the Law, or Prophanation of the Day:
And this is the firſt Thing in order to our fanctifying the Sabbath, viz. That we
ought to reſt from the common and ſervile Works of our ordinary Callings and
Vocations,
2.
Secondly, The Sanctification of the Sabbath doth eſpecially conſiſt in a diligent
and conicientious Attendance upon all the Ordinances of God, and the Duties of
his Worſhip, appointed to be performed on this Day: And that whether in Pub-
lick, or in Private, or in Secret.

1.
Firſt, Conſider what Duties you are to be ingaged in, in the Publick and So.
lemn Worſhip of God on this Day; for in them a great and principal Part of the
San&tification of it doth conſiſt. This I mention in the firſt place as moſt pre-
ferable. For certainly, as long as through the Mercy of God, we have the Pub-
lick and Free Diſpenſation of the Goſpel, we ought not to ſlight, nor turn our
Backs upon this viſible Communion of the Church, but to honour and own the
Freedom of the Goſpel, by our conſtant Attendance on the Diſpenſations of it;
left, deſpiſing the Mercy of God in giving them to us fo publickly, we provoke
him, at length, moſt juſtly to neceſſitate us to thoſe Retirements, which now ſo
very many, out of Sloth or Faction, do ſo much affect. I pray God, that this prove
not the fad and direful Conſequence of that Contempt, that is caſt upon the Pub-
lick by fome Perſons, whoſe only Study and Buſineſs it is to divide Chriſt and make
Rents and Schiſms in his Body the Church.
.
Now the Publick Duties, which are neceſſary to the right Sanctifying of the
Lord's Day, are theſe :
Firſt, Affectionate Prayer, in joining with the Miniſter, who is our Mouth un-
to God, as well as God's Mouth unto us : For as he is intruſted to deliver his
Sovereign Will and Commands, fo likewiſe to preſent our Requeſts unto the
Throne of his Grace. We ought heedfully to attend to every Petition, to dart it
up to Heaven with our moſt earneſt Deſires ; and to cloſe and ſeal it up with our
affectionate Amen, So be it. For though it be the Miniſter alone that ſpeaks,
yet it is not the Miniſter alone that prays, but the whole Congregation by him,
and with him ; and whatſoever Petition is not accompanied with thy moſt Sincere
and Cordial Affections, it is as much mocking of God, as if thine own Mouth had
uttered it without the Concurrence of thy Heart, which is moſt groſs Hypocriſie.
Conſider what Promiſes are made to particular Chriſtians when they pray ſingly,
and by themſelves, Whatſoever ye ſhall ask the Father in my Name, he will grant

it
144
An Expoſition upon the

it you, John 15. 16. and 16. 23. What great prevalency then muſt the united
Prayers of the Saints have, when they join Intereſts, and put all the Favour that
each of them hath at the Throne of Grace, into one Common Stock? When we
come to the Publick Prayers, we are not to come as Auditors, but as A&tors;
we have our part in them ; and every Petition that is ſpread before God, ought to
be breathed from our very Hearts and Souls: Which if we affectionately perform,
we may have good Aſſurance, that what is ratified by ſo many Votes and Suffra-
ges here on Earth, ſhall likewiſe be confirmed in Heaven. For our Saviour hath
told us, Matth. 18. 19. That if two ſhall agree together on Earth, as touching any
thing that they ſhall ask, it shall be done for them by his Father that is in Heaven.
2,
Secondly, Our Reverent and Attentive Hearing of the Word of God, either read,
or preached, is another Publick Duty neceſſary to the Sanctification of the Sabbath.
This was obſerved alſo in the Times of the Law, before Chriſt's coming into the
World, Acts 15. 21. Moſes of old time hath in every City them who preach bim, be-
ing read in the Synagogues every Sabbath-Day. Their Synagogues were built for
this very purpoſe : And as their Temple was the great Place of their Legal
and Ceremonial Worſhip; fo theſe were for their Moral and Natural Worſhip.
In the Temple they chiefly facrificed, and in their Synagogues they prayed, read,
and heard. And every Town, and almoſt every Village, had one ereěted in it,
as now our Churches are ; where the People on the Sabbath-Day aſſembled toge-
ther, and had ſome Portion of the Law read and expounded to them; much more
ought we to give our attendance on this Holy Ordinance, now in the Times of the
Goſpel, ſince a greater meafure of Spiritual Knowledge is required from us; and
the Myſteries of Salvation are more clearly declared unto us. And may that
Tongue wither, and that Mouth be for ever filenced, which ſhall dare to utter
any thing in contempt and vilifying of this Holy Ordinance. For ſuch excellent
Things are ſpoken of the preaching of the Goſpel; That it is the Power of God,
i Cor. 1. 18. that is, the Salvation of thoſe who believe, ver. 21. That it is the
sweet Savour of the Knowledge of God, 2 Cor. 2. 14. That certainly whoſoever
diſparageth it, rejecteth againſt himſelf the Counſel of God, and neglects the only
appointed means for the begetting of Faith, and ſo for the obtaining of Eternal
Salvation: For Faith comes by Hearing, and Hearing by the Word of God, Rom. 10. 27.
90
Thirdly, Another Publick Duty pertaining to the San&tifying of the Lord's Day,
is Singing of Pſalms. For this Day being a Feſtival unto God, a Day of Spiritual
Joy and Gladneſs, How can we better teſtifie our Joy, than by our Melody? Is
any
Man merry ? faith St. James, chap. 5. 13. let him fing Pſalms. And therefore,
let prophane Spirits deride this how they pleaſe, yet certainly it is a moſt Hea-
venly and Spiritual Duty. The Holy Angels, and the Spirits of Juſt Men in Hea-
ven, are ſaid to ſing Eternal Hallelujahs unto the Great King. And if our Sabbath
be Typical of Heaven, and the Work of the Sabbath repreſents to us the Everlaſt-
ing Work of theſe Bleſſed Spirits, How can it be better done than when we are
ſinging forth the Praiſes of him that fits upon the Throne, and of the Lamb our
Redeemer? This is to join with the Heavenly Choire in their Heavenly Work ;
and to obſerve a Sabbath here, as like that Eternal Sabbath there, as the Imperfe-
&tion of Earth can reſemble the Glory and Perfection of Heaven.
Fourthly, Another Publick Duty belonging unto the Sanctifying of the Lord's
Day, is the Adminiſtration of the Sacraments, eſpecially that of the Lord's Sup-
per. And therefore it is mentioned, A&s 20. 7. Upon the Firſt Day of the Week,
when the Diſciples came together to break Bread, that is, to partake of the Holy
Communion of the Body and Blood of Chriſt, Paul preached unto them; which
intimates, that the primary intent of their Aſſemblies, was to receive the Lord's
Supper ; and that upon occaſion of this, the Apoſtle inſtructed them by Preach-
* Yea, Hie-ing. It is moft evident by all the Records of the Church, that it was the Apoſto-
ronad Luci- lick and Primitive Cuſtom to partake of this moſt Holy Ordinance every * Lord's
nium. d Day, and that their Meetings were chiefly deſigned for this; to which were an-
Aug. Serm. nexed Prayer and Preaching. I am afraid, Sirs, that one of the great Sins of our
ſay every Age, is not only the Neglect and Contempt of this Ordinance by ſome, but the
Day.
feldom
3
.
4.

Fourth Commandment.
145
ſeldom celebrating it by all. The Apoſtle, where he ſpeaks of this Holy Inſtitu-
tion, intimates, that it ſhould be frequently diſpens’d and participated, i Cor.
11. 26. As often as ye eat this Bread, and drink this Cup. Let us conſider then,
what diſhonour they reflect upon Chriſt, who although this Ordinance be too fel-
dom adminiftred, yet either totally withdraw themſelves from it, or very rarely
partake of it. I ſhall no longer inſiſt upon this
, but leave it to God and your own
Conſciences: For certainly, if either Perſuaſion, or Demonſtration it ſelf, could
prevail againſt Reſolution, enough hath been many times ſaid heretofore, to ſpare
me the Labour of making this Complaint any more.
And thus much concerning the Sanctification of the Lord's Day, in the pub-
lick Duties of his Worſhip and Service.
cloth H
opbane
But, what haſt thou no Sabbath-Work to do, after thou returneſt from the Con-
gregation and Publick Afſemblies? Yes, certainly, the Day is not done when the
Church diſſolves, and the whole of it is Holy to the Lord. And therefore,
Secondly, When you return every one to your Families, there are Private and Fa-
mily-Duties to be performed. Walks and Viſits are not to be Evening-Work of
the Sabbath, but Holy and Spiritual Conferences are then proper, either to bring
to your remembrance the Truths you before have heard, or to engage your own
Hearts, or the Hearts of others, to admire and magnifie God, for all his great
Won-
ders of Providence and Redemption. Indeed, if a Walk be thus improved, it may
be a Walk to Heaven. So we find the two Diſciples, who on this Day were walka
ing to Emmaus, how they entertained themſelves, and ſhortned their way with
Spiritual and Holy Diſcourſes, Luke 24. 13. But thoſe who have Families to
look after, will be beſt employed, in ſeeing that thoſe who are under their Charge,
ſpend the vacant time of the Sabbath in Holy Exerciſes, either reading the Scrip-
ture, or giving an account of what Truths they have been taught, or joining
with them in Praiſes and Prayer unto God; or indeed in all of theſe
ſeveral Courſes and Order, till Night calls for Repoſe, and delivers them over
with a ſweet Seaſoning and Bleſſing, to the Labours and Employments of the
enſuing Day and Week. And,
Thirdly, If there be any ſpare time from theſe Publick and Private Duties, then 3.
fan&ifie it by entring into thy Cloſet ; and there un-bofom thy Soul before
God in ſecret Prayer, ſpread thy Requeſts before him, lay open thy Wants and
Deſires. And though perhaps thou art not gifted to word a Prayer, yet ſigh and
groan out a Prayer ; for thy God hears thee, and he underſtands the Language
of Sighs, and knows the meanings of his Spirit in the inarticulate Groans of his
Children. Here, likewiſe in Secret, meditate on what thou haſt heard ; admire
the Glory of God in his Works, the Goodneſs of God in his Providences, the in-
finite Mercy of God in his Promiſes
. Certainly, Meditation is one great Duty
of a Sabbath; without which, to hear the Word of God only, is but to ſwallow
our Meat without chewing it. It is Meditation that makes it fit for Nouriſh-
ment. This fucks the Juice and Sweetneſs out of it, concorporates it into us,
and turns it into Life and Subſtance. Thus, if we endeavour to fan&tifie the Lord's
Day, the Lord will fanctifie his Day, and his Ordinances unto us, and by them
convey fo much Joy and Comfort into our Souls, that they ſhall be a temporary
Heaven unto us, and fit us for that Eternal Sabbath, where we ſhall continually
give Praiſe and Glory unto him, that ſitteth upon the Throne, and to the Lamb for
ever and ever.

in their

So much for the Fourth and Laſt Commandment of the Firſt Table.
OTSUS
tuo
it malayo
DRESS Web des Volontent i The
146
An Expoſition upon the
The Fifth Commandment.
honour thy father and thy Mother, that thy Days
may be long upon the Land which the Lord thy GOD
giveth thee.

ΤΗΣ
HE whole Sum of Pra&tical Religion, conſiſts either in thoſe Duties which
immediately concern the Worſhip and Service of God, or thoſe which imme-
dia tely concern our converſe with, and demeanour towards Men. Both are com-
pendiouſly preſcribed in the Decalogue : The former Sort in the firſt ; The lat-
ter in the ſecond Table of the Law. I have already according to my defigned Me-
thod, finiſh'd the Expoſition of the four Precepts of the firſt Table, and have dif-
courſed to you, both concerning the internal, and alſo the external Worſhip of
God. It remains now in purſuance of this Work, to paſs unto the Confideration
of the Duties and Precepts of the ſecond Table, all which do concern Man, as
their primary and immediate Object.
But here by the way, let us obſerve the diſtance that God puts between Himſelf
and Us. We are, as it were, ſet at another Table from him, as being infinitely
inferiour to his great and glorious Majeſty. Firſt, he preſcribes what concerns
Himſelf, and then what concerns Us, which teacheth us:
1.
2.
Firſt, That in all our Actions, whether Civil or Sacred, God ought principally
to be regarded, his Glory ought to be our higheſt aim and end. This we are to
ſeek in the firſt place; and for the fake and intereſt of this, to promote the
Good and Benefit of Men. This therefore condemns thoſe who diſturb and per-
vert the Order of the Law, and inſtead of ſerving Men out of reſpect to God,
ſerve God meerly out of reſpect to Men,
Secondly, This teacheth us to obſerve our due diſtance from God : He challengeth
all poſſible Reverence from us, inſomuch that he will not permit ſo great a Difpa-
ragement to his Honour, as to have his Concerns intermingled and blended with
ours, no not in the ſame Table. And this checks the Inſolence of thoſe who dare
to ruſh in upon God with that malapert Saucineſs which is too common among
fome brain-fick People in our days, who think that Communion with God con-
ſiſts in a familiar Rudeneſs; and that they never draw near enough unto him,
unleſs they run upon his very Neck.
But this only by the way.
Now in this ſecond Table are contain d fix Precepts, all of them injoining our
Duty towards Man; and he may be conſidered either as our Superiour, our Equal,
or our Inferiour. Our Duty towards our Superiours and Inferiours' (which are
Correlates ) is preſcribed in the firſt of theſe fix which I have now read unto you,
and our Duty towards our Equals in the other five; all which do reſpect our
Neighbour, either,
In his Perſon: or,
In the exteriour Gifts of Wealth and Credit.
His Perſon is to be conſidered, either
Naturally, or
Myſtically
Naturally, as he is in himſelf and his own Perſon: And ſo the Sixth Command-
ment provides for his Security, Thou ſhalt not kill.
Myſtically, as he is in the State of Marriage, which of two makes one Fleſh ;
and fo Care is taken for him in the Seventh Commandment: Thou ſhalt not
commit Adultery.
If we conſider him in reſpect of his external Gifts of Wealth and good Name, fo
we ſhall find that the firſt is fenced about and ſecured by the Eighth Command-
ment; Thou ſhalt not ſteal.
His


Fifth Commandment.
147
His Credit and good Name is ſecured by the Ninth ; Thou shalt not bear falfe
Witneſs againſt thy Neighbour.
And becauſe the Violation of theſe Laws by outward and flagitious Aéts, pro-
ceeds from the latent Wickedneſs and Concupiſcence of the Heart, therefore God,
who is a Spirit, and whoſe Law and Authority
, can reach even to the Soul and
Spirit, hath not only prohibited the groſs Perpetration of theſe Crimes, but hath
ſtrictly forbidden the inward and ſecret intention of them, charging us not to hai-
bour ſo much as a Thought or Deſire towards them, in the Tenth Command
ment; Thou ſhalt not covet.
In the due performance of all theſe conſiſts the obſervance of that Second great
Command, Matih. 22:39. Thou shalt love thy Neighbour as thy ſelf.
I ſhall begin with the firſt of theſe, Honour thy Father, and thy Mother, which
reſpects the mutual Duties of Superiours and Inferiours,
And here we have a Precept and a Promiſe.
The Precept is to honour them.
The Promiſe, that thy Days may be long upon the Land which the Lord thy God
hath given thee.
Now here we may (as formerly we have done ) obferve a Ray of the Infinite
Wiſdom of God in the Order and Method of this Commandment. For after he
had preſcribed Laws for his own Honour, his next Care is for the Honour of our
Parents, becauſe they are next under God, the Authours and Original of our Lives
and Beings. God indeed is properly and primarily our Father, and of him is the
whole Family in Heaven and Earth named, that is, of him they are and fubfift;
in him we all live, and moves, and have our Beings. Earthly Parents do but con-
vey to us that Being which God had beforehand laid up in ſtore for us. And
therefore when our Saviour bids us to call no Man Father upon Earth; for one Matth. 23;
is our Father which is in Heaven : This muſt not be underſtood, as though we 9.
ought not to give that Name and Title of Father to thoſe who are our earthly Pa-
rents, the Fathers of our Fleſh, as the Apoſtle ſtiles them, Heb. 12. 2, But only
that their Paternity is not to original, nor fo abſolute as God's, who is the Father
of our Spirits 3 who not only forms the Maſs of our Bodies by his ſecret and won-
derful Artifice, but creates our Souls, and by his Breath kindles in ús ſuch Sparks of
Etherial Fire as ſhall never be quench'd nor extinet to all Eternity. And therefore,
though we owe to the Fathers of our Fleſh Honour and Reverence, as they are the
Inſtruments of our Beings, yet we owe much more unto God, even unlimited and
boundleſs Reſpects and Obedience, who is the prime Cauſe and Authour of them.
But indeed, this word [Father] hath alſo another ſenſe in our Saviour's Speech.
For the Jews were wont to call their Doctors and Inſtructors, by the Name of Fa-
thers, and gave up themſelves, without Heſitation or Contradiction, to believe and
follow their Diętates.
Now when our Saviour bids us to call no Man Father on Earth ; his meaning
is, that we muſt not ſo mancipate our felves either, to the Commands or Do&trine
of any Man, as to prejudice the Authority which God, the great and univerſal Pa-
rent of all things challengeth over us; but ſtill our Obedience to their Injuncti-
ons, and our Belief of their Inftru&tions, ought to be cautioned with a Subordina-
tion to the Commands and Notices of the Divine Will : Yet we may call and ho-
nour others as Fathers, by yielding them a ſecondary Reſpect, fubfervient to the
Honour and Glory of God.
Now this Command of honouring our Parents, is very large and comprehenſive ;
and not to be limited only to the Grammatical Signification of the Word, but ex-
tends it ſelf to all that are our Superiours. And that appears, becauſe Honour be-
longs principally only to God; but ſecondarily, and by way of Derivation, it be-
longs alſo unto thoſe whom God the great King hath dignified, and made as it were
Nobles in his Kingdom. For as the King is the Fountain of Honour within his
Dominions ; ſo God, who is the univerſal Monarch of all the World, is the true
Fountain of Honour among Mankind, ennobling fome above others by Titles and
Pre-eminences which he beſtows upon them; and all ſuch Superiours,whom he hath
been pleaſed thus to raiſe, are to be honoured by us as our Fathers. And therefore,
Firſt,

148
An Expoſition upon the

2.
3.
4.
5.
Firſt; Our Governours and Magiſtrates are our Fathers, and ſo to be accoun-
ted and reverenced by us. Indeed they are Patres Patria, the Fathers of their
Country: For all Government being at the firſt Domeſtick and Paternal, the Father,
or chief of the Family, having Power of Life and Death over his Children, necefli-
ty at laſt taught them to devolve both the Care and the Authority of this Charge
upon ſome fele&ted Perſons, to whom they committed the Government both of
themſelves and theirs. So that Magiſtrates fucceeding in the Place and Office of
Parents, are now the publick Fathers, having the ſame Power devolved upon them
which formerly reſided in the Fathers of Families. Hence we read that common
and ſucceſſive Name of the Kings of the Philiſtines, Abimelech, which fignifies the
King my Father.
Den
Secondly; The Maſter of a private Family is likewiſe a Father, and that not on-
ly with reſpect unto his Children, but to his very Servants: And therefore, 2 Kings
5. 13. we find that Naaman is called Father by his Servants, My Father, if the Pro.
phet had bid thee do ſome great thing, &c.
Thirdly; A Teacher in any Art, Science, or Invention, is likewiſe called a Father.
Thus Gen. 4. 20, 21. Fabal is faid to be the Father of ſuch as dwell in Tents, and
Jubal to be the Father of ſuch as handle the Harp and Organ,
Fourthly; A Superiour in Wiſdom and Counſel is likewiſe called a Father. So
in Foſeph's Speech, Gen. 45. 8. God hath made me a Father to Pharoah
Fifthly; The Miniſters of the Goſpel have likewiſe the honourable Titles of Fa-
thers conferred upon them. And that both becauſe indeed they are ſuperiour to the
People in things appertaining unto God, having the Diſpenſation of the Grace of
the Goſpel committed unto them; and becauſe likewiſe through the Concurrence
of the Spirit's Operation with their Miniſtery, they beget Souls unto Jeſus Chriſt.
Thus St. Paul tells the Church, I Cor. 4. 15. that he was their Father, having
begotten them through the Goſpel. And therefore we have great reaſon to magnify
our Office, in the Execution and Performance of which we ought to demean our
ſelves as Fathers, with all Gravity and Authority; and to let thoſe know whoſe
petulant Affronts and Scorns tend to the vilifying both of our Perſons and Functi-
ons, that they deſpiſe not us only, but Jeſus Chriſt who hath ſent us, and the eter-
nal Father who hath ſent him. So he himſelf hath told us, Luke 1o. 16. He that
deſpiſeth you, deſpiſeih me; and he that deſpiſeth me, deſpiſeth him that ſent me.
Sixthly; Superiours in any Gift of Divine Providence, whether of Riches, or of
Age, or of Knowledge, and the like, are to be reverenced and honoured by us as
Fathers; fo 1 Tim. 5. 1, 2. The Elders intreat as Fathers, and the elder Women
as Mothers.
So that you ſee how large and copious this word Father is, taking in many other
Relations and States of Men beſides thoſe to whom it is now commonly applied.
Here then, in opening to you the ſum of this Commandment, I ſhall endea-
vour to ſhew you what are the mutual and reciprocal Duties of theſe following
Relations;
Firſt, Of natural Parents, and their Children.
Secondly, Of Magiſtrates fupream and ſubordinate, and their Subjects.
Thirdly, Of Husband and Wife; for there likewiſe is a Superiority reſident in
the one, and Obedience due from the other.
Fourtbly, Of Maſters and Servants.
Fifthly, Of Miniſters, and the People committed to their Charge.
Sixthly, The Duties of thoſe who have a Superiority either in the Gifts of
God's Grace, or of his Bounty towards thoſe that are inferiour to them; and of
theirs reciprocally towards thoſe that excel.

6.
1.
i
2

3.
4
5
6
For

Fifth Commandment.
149
I.
2.
1.
For all theſe are Fathers, and Honour is required to be given them by virtue of
this Command.
I know I am now entering upon a Work, which to many will be very harſh and
unpleaſing. For, as there is nothing wherein the Truth and Power of Godlineſs,
and the very Life of Religion is more concern'd, than a conſcientious Performance
of relative Duties; ſo there is nothing that grates and jars more upon the Spirits
of Men, than to be put in mind of, and reproved about theſe Duties which are of
ſuch common and daily occurrence in the whole Courſe of our Lives. Yet I be-
feech you lay your Prejudices and Affections under the Authority of God's Word,
and be perſuaded to believe theſe Things to be exceeding weighty and momentous,
(how plain ſoever they may be) which not only the Light and Law of Nature
dietatés unto us, but the Spirit of God hath been pleaſed frequently to recommend
in the Holy Scriptures, yea more frequently, and more expreſly, than any other Du-
ties whatſoever.
I ſhall therefore begin firſt, with the mutual Duties of Parents, and Children,
And here I ſhall ſpeak,
iſt. Of the Honour that is due to Parents from their Children.
2ly. And then wliat Parents are obliged to doe for their Children. Todas
1. For the former of theſe, the Command faith, Honour thy Father and thy Mo-
ther. Now this Honour which they are to defer unto them, conſiſts in theſe four
things, Reverence, Obedience, Retribution and Imitation.
otto
Firſt, Children are to reverence their Parents. Now Reverence is nothing but an
awful Love, a Fearfulneſs to offend, out of the Reſpect we bear them. It is not ſuch
a Fear as terrifies, and drives us from the Preſence and Company of thoſe whom we
dread, for that is ſlaviſh and tormenting ; but a genuine, ſweet, and obliging Fear ;
a fearful Efteem and Veneration; a Fear that will ingage us to attend on them, to
obſerve and imitate them, and to abſtain from doing any thing that might grieve
or trouble them.
Now this Reverence which we owe our Parents, is wont to expreſs it ſelf out-
wardly by two Things, Speeches and Geſtures.
Firſt, Our Speeches muſt be full of Reſpect and Honour, giving unto them the
higheſt Titles that their Quality and Condition will admit. They muſt likewiſe
be very few, and very humble and ſubmiſſive. Talkativeneſs is an Argument
of Diſreſpect, and by the Anſwers of the Lips, the Heart is tryed and founded;
therefore we find how mildly and reverently Jonathan ſpeaks to his Father Saul,
although he were then pleading for his David, and managing the Concernment of
his Friend's Life, which was far dearer to him than his own; yet ſee with what
modeſty he urgeth it, 1 Sam. 19. 4, 5. Let not the King, fin againſt bis Servant,
againſt David, for he did put his Life in his hand, and ſew the Philiſtine, &c.
And God bleſſed a Speech ſo well temper’d, and ſo full of ſoft and melting Orato-
ry, with ſucceſs. Yea we find an inſtance of a diſobedient Son in the Parable of
our Saviour, Matth. 21. who though he obeyed not the Commands of his Father,
yet thought it too ſhameful a Crime not to give him good Words, and reverend Ti-
tles, verſe 30. I go, Sir. And certainly it is but fit and meet that we ſhould give
them the beſt and the moſt obliging Language, who have taught us to ſpeak; and
to pleaſe them with our Words, who have inſtructed us how to form them. Yea,
that rude and boiſtrous Language which many of the Sons of Belial uſe towards
their Parents, is ſo odious and deteſtable unto God, that he hath in his Law threat-
ned to puniſh it with the ſame Puniſhment as Blaſphemy againſt himſelf, Exod.
21. 17. He that curſeth his father or his Mother, Mall ſurely be put to Death. And
Prov. 20. 20. He that curſeth his Father or his Mother, his Lamp shall be put out
in obſcure Darkneſs.
Secondly; We muſt likewiſe ſhew them Reverence in our Geſtures, and comport
our ſelves with all Lowlineſs and Modeſty before them, in bowing the Body, and
ſhewing all other external Signs of reſpect': So we find, Gen. 48. 12. that Joſeph,
as highly exalted as he was in the Court of Pharoah, when he brought out his
Sons to receive the Bleſling of Jacob his Father, he bowed himſelf with his Face
2
to
150
An Expoſition upon the
2
.
to the Earth. And on the contrary, That an ill-conditioned Look towards a Parent;
is ſeverely threatned, Prov. 30. 17. The Eye that mocketh at his Father, and deſpi
jeth to obey his Mother, the Ravens of the Valley ſhall pick it out, and the young
Eagles shall eat it.
But, Secondly; As we muſt honour them with Reverence, fo eſpecially with
Obedience, without which all external Reverence is büt meer Formality, if not
meer Mockery. See that large Charter which God hath given unto Parents, Co-
lof. 3. 20. Children, obey your Parents in all things ; for this is well pleaſing unto
the Lord.
Our Obedience to them may be confidered either as A&tive, or Paſſive; and we
are obliged by God's Command to yield them both: A&tive Obedience, in whatſo-
ever is not contrary to the Will and Law of God; Paſſive, in whatſoever they im-
poſe upon us that is fo: And therefore we are to obey our Parents in whatſoever
honeſt Calling and Employment they will ſet us. David, though deſtin'd to a
Kingdom, is yet by his Father Fesje appointed to keep the Sheep, 1 Sam. 16. 11.
We ought not, till at laſt we are emancipated and ſet free by their Conſent, to en-
ter into Wedlock without their knowledge, or againſt their Conſent. For we find
the holy Fathers have ſtill taken the care of the diſpoſal of their Children in this
Afiair. Ard the Apoſtle, 1 Corinth. 7.36, 37. declares, that it is in the Parents
Power either to marry their Children, or to keep them in a ſingle eſtate. But yet
no queſtion ſo, as that Children have ſtill a negative Vote, and ought not to be for-
ced againſt their own Will and Conſent. Yea, lo far doth the Authority of a Pa.
rent extend, that it reacheth alſo to the very Garb and Apparel of their Children,
who ought to conform themſelves therein, according to their Allowance and Di-
1e&tion, Gen. 37. 3. But if Parents ſhall abuſe their Authority, by commanding
what is finful, and what God hath contraven'd by his Law and Command; yet
Children are nor hereby diſobliged ficm Obedience, but only directed to chuſe the
paſſive Part of it, and to tear their Wrath and Choler, yea and their Puniſhments
too, with all Patience and Sulmifi.on. For, as the Apoſtle ſpeaks, Heb. 12. Tó.
They often-times chafien us after their oten Pleaſure ; and yet we are to give them
Reverence ; we ought to bear with their Infii mities, whether they be natural, or
vicious, and indeavour to hide and cover them from others. And therefore we
read what a Curſe was laid upon Cham, for diſcloſing the Nakedneſs of his Father,
Gen. 9. 25. Ard indeed it is a curſed thing to expoſe the Nakedneſs and Weakneſs
of our Parents to the Scorn and Deriſion of others. But this is not all: for,
3.
Thirdly; As we muft honour them by Reverence and Obedience, fo likewiſe by
Remuneration and Retribution, requiting the Benefits we have received from them,
ſo far as we are able, and they need. This the Apoſtle exprefly enjoins, i Tim.
5.4. If any Widores have Children, or Nephews, let them learn firft to sew Piety at
bome, and to requite their Parents; that is, when they are fallen to poverty or de-
cay, or otherwile require Aſſiſtance from us, we are obliged liberally according to
our Proportion to afford it. And he affiims that this is good and acceptable before
God. And therefore we find our Saviour ſharply reprehending that unnatural Do-
&rine among the Scribes and Phariſees, which diſpenſed with Children from the Re-
lief of their parents, Matth. 15:5, 6. Ye Say, Whoſoever Mall Say 10 bis Father or
Mother, It is a Gift by whatſoever thou mayſt be profited by me, and honour not his
Father or his Mother, he shall be free. Which Place, becauſe it is obſcure and in-
tricate, admits of divers Expoſitions. Some ſay it was the Doctrine of the Scribes
and Phariſees, that although a Man did not honour nor ſupport his Parents, yet
he ſhould be guiltleſs, if he ſhould tell them that he had offered in the Temple a
Gift for his and their good, and that therefore they could require no more Relief
from him. Others, that it was a folemn Oath among the Jews to ſwear by the
Gift or Offering, which was brought into the Temple, and preſented there as a
Sacrifice before God; which Qath was obligatory in the higheſt Degree, whatſo-
ever the Matter of it might be, Matth. 23. 18. And the Scribes did teach, that
if a Man had ſworn thus to his parents, By, the Gift thou ſhalt have no profit by
me, then he was for ever diſobliged from relieving them, were their Neceflities
never fo great and urgent. And according to this Expoſition, the Words Mould be
thus






Fifth Commandment.
151
thus tranſlated; But ye ſay, Whoſoever faith to his Father or Mother, by the
Gift if thou have any Profit by me, (where muſt be underſtood ſome Curſe or Im-
precation upon themſelves, which they did uſually expreſs, as, Let me die, or
the like) then he ſhall be free from the Obligation of honouring, that is, of re-
lieving and maintaining his Father or Mother. Which-fo-ever Interpretation be
moſt conſonant to the corrupt Doctrine of the Scribes, and the corrupt Practice
of the Jews, (as I ſuppoſe the latter is) our Saviour condemns it for a moſt vile
Hypocriſy, making the Commandments of God of none effect through their Tradi-
tions. Certainly it is one of the moſt unnatural Sins in the World, for Children
who have Ability and Opportunity to relieve their neceſſitous Parents, to ſuffer
them to want a Livelihood, and comfortable Subfiſtance, who are the Cauſe and
Authours of Life and Being unto their Children.
But, Fourthly; We muſt honour our Parents, by hearkning unto their good In 40
ſtructions, and imitating their Godly Practices. So Prov. 6.29. My Son, keep thy
Father's Commandment, and forfake not the Law of thy Mother. For although
good Inſtruction be for the matter of it, always to be imbraced from whomſoever
it ſhall proceed, yet when it ſhall come from a Parent, it obligeth us not only be-
cauſe it is good, but becauſe it is Authoritative ; neither are we only to hearken
to their Counſel, but alſo to imitate the holy Examples of our Parents : And there-
fore it is commended in Solomon, that he walked in the Steps of his Father David.
Suffer me only in a word, to ſet home this upon the Conſciences of ſtubborn
and diſobedient Children. Conſider what your Demeanour hath been towards your
Parents, to whom you owe your Selves, your Lives, your Education. Benefits
that can never be repaid them, althcugh you ſhould undergo all the Hardſhips ima-
ginable to make an acknowledgment of them. Can you imagine the Cares, the
parching Thoughts, the perplexing Fears which your tender Parents are continu-
ally diſtracted with, for your good? And will you ſo requite their Love, as to de
ſpiſe their perſons, of whom you your felves are a part, and make their very
Bowels rebel againſt them? Certainly were there any Ingenuity of Nature, or the
Principles of Reaſon and Equity not quite ſpent and extinguiſhed in you, the Love
and Solicitude they have expreſt for you, would again return unto them, if not in
equal Meaſures, yet in the moſt ample and acceptable that is poſſible for you to
render. And if there be any of you, who by your Stubbornneſs and Diſobedience,
have brought down the gray Hairs of your Parents with Sorrow to the Grave;
conſider ſeriouſly what an unnatural Sin
you have been guilty of: and becauſe you
cannot now beg Pardon of them, beg Pardon of God, the great and univerſal Fa-
ther of all ; beg that he would not revenge your Diſobedience to your Parents, by
the Diſobedience of your Children towards you,
Thus you have ſeen what Duties Children owe unto their Parents. Let us
now ſee what are the reciprocal Duties of Parents towards their Children. For in
all unequal Relations, the Superiority reſts only in one part, yet the Duty is divi-
ded between both.
The Duty therefore of Parents reſpects either the Temporal or Spiritual Good
of their Children, for both are given them in charge.
As for their Temporal Good, two Duties are incumbent upon them, Prote&tion
and Proviſion; and both of theſe the Law of Nature teacheth them. Do we not
ſee even in brute Creatures themſelves, that a ſtrong Parental Affection makes
them dare unequal Dangers, and expoſe their own Lives to the greateſt hazard,
only to defend their young? We fee with what indefatigable Induſtry they either
lead them unto, or bring them in their Food and Nouriſhment, till they have taught
them the Art and Method of providing for themſelves, and living at their own
finding. And if the inſtinct and impulſe of Nature be ſo powerful in Irrational
Creatures, how much more ſhould it prevail in us, in whom Reaſon ſhould perfect
Nature ? and we be the more careful, in as much as the Charge committed to us
is more noble ? and that it is not a Sparrow nor a Chicken that we are to look af-
ter, but a Man, a King of the Univerſe, deſigned for great Imployments, and to
great Ends, an Heir of the World, and if we fail not in educating him, may be an
Heir of Eternal Glory?

152
An Expoſition upon the

1.
10.
Firſt, We owe them Protection, and this their Weakneſs and Helpleſneſs often
calls for at our Hands. How many Diſeaſes and Dangers is their feeble Infancy
expoſed unto? And in their growing Childhood, want of Care and Experience
runs them daily into more. Now Parents are to be their Guards, and by their Skill
and Strength fence off thoſe Wrongs and Injuries that threaten them. And in fo
Matth. 18. doing, they perform not only a Parental, but an Angelical Work. Take heed that
ye deſpiſe not one of theſe little ones ; for I ſay unto you, that in Heaven their
Angels do always behold the Face of my Father which is in Heaven. And if God,
the great Father of the whole Family both in Heaven and Earth, hath out of his
infinite Tenderneſs and Compaſſion, appointed his holy Angels to be their Guar-
dians, that they who attend the Throne of his Glorious Majeſty, ſhould likewiſe
attend the Cradles and Beds, and wandring Steps of little Ones; it is not only
inhumane for Parents to neglect the Care of their Children, but deviliſh to do
them hurt, or deſtroy them themſelves ; the too common Practice of many Wretches,
who, to hide and cover their Shame, either abandon or murther the Fruit of their
ز
Bowels.
2.
Secondly, As Parents owe their Children Protection from incident Evils, ſo like-
wiſe Proviſion of Neceſſaries and Conveniences according to the Rank and Degree
in which the Divine Providence hath ſet them. And this the Scripture often
inculcates, Matth. 7. 9, 10. What Man is there among you, whom if bis Son ask
Bread, will give him a Stone? Or if he ask a Fiſh, will give him a Scorpion? In-
timating unto us, that we are bound to give our Children what is fit for the Su-
Itentation of that Life which they have received from us. And indeed, they are
our Fleſh and our Bone; they are our ſelves multiplied. Now Nature teacheth
us to cheriſh and nouriſh our own Fleſh, as the Apoſtle ſpeaketh, Ephef. 5. 29.
I Tim. 5.8. Nay, the Apoſtle hath laid this Charge exceeding high ;, If any Man provide not
for his own, and eſpecially for thoſe of his Houſe, he bath denied the Faith, and is
worſe than an Infidel; and that becauſe even the Infidels and Heathens are taught
by the Light and Law of Nature, to make Proviſion for their own; and this Pro-
viſion is not only for the preſent, but our Care is to extend farther; and accord-
ing to our Ability (bating the Expençes of Decency and Charity ) we are to
take care for their future Subſiſtence ; and if we cannot leave them a Patrimony,
we are to leave them an Art and Calling, whereby, through the Bleſſing of God,
they may procure their own Livelihood. So the Apoſtle, 2 Cor. 12. 14. The
Children ought not lay up for the Parents, but the Parents for the Children, And
if we muſt place them out to a Vocation, we muſt endeavour with all our Pru-
dence, to fit it to their Genius and Inclination : for otherwiſe, it will not be a
Vocation, but a Vexation unto them all their Days: Still remembring, that if
we piouſly deſign any unto the Work of the Lord, it ſhould be thoſe who are moſt
pregnant, and whom God hath indowed with the greateſt Gifts for ſo high a Mi-
niſtration. For it is a Sin very like to that of Feroboam, who made Iſrael to fin,
to conſecrate Prieſts unto the Lord of the refuſe and vileſt of the People, and to
think thoſe fit enough for the Temple, who through the Deformity of their Body,
or the Defects of their Minds, are not fit for a Shop, or for any other Employ-
And ſo much for thoſe Duties of Parents which concern the Temporal Good
of their Children.
But then they are obliged to others of an higher and nobler Nature, which
concern their Spiritual Good, and have an Influence into their Eternal Happineſs.
And here, their firſt Duty is to incorporate them into the Church of Chriſt
, by
the preſenting them to holy Baptiſm, which is the Laver of Regeneration, and
which Jeſus Chriſt hath inſtituted for the Admiſſion and Initiation of new Members
into his Body the Church, and new Subje&ts into his Kingdom. Nay, it is not an
empty bare Ceremony, but it is a Seal of the Promiſe of the Covenant, a Sign
of the 'Grace of the Spirit, and a means appointed to convey it to the Soul. And
therefore, thoſe Parents are highly injurious to their Children, who either through
Careleſneſs or Contempt, debar them from ſo excellent and ſpiritual an Ordinance
and Privilege, yea indeed the only ſpiritual Privilege which their Age makes them
capable
ment.

Fifth Commandment:
153
capable of.
iis
2.
What do they elſe hereby, but put their Children into a worſe Con
dition than the Children of the Jews, who in their Infancy were admitted to the
Sacrament of Circumciſion, which the Apoſtle calls a Seal of the Righteouſneſs
of Faith? Rom. 4. 11. And certainly, if this Seal of Circumciſion were broken
by the Coming of Chriſt, and no other were inſtituted, whereof the Children of
Believers under the Goſpel might be made Partakers; our Infants then muſt needs
be in a worſe Condition than theirs ; and Chriſt's coming into the World hath
in this reſpect rather diminiſhed the Privileges of the Church, than inlarged them.
It ought therefore to be the firſt and chiefeſt Care of every Godly Parent, to of-
fer his Children to this holy Ordinance ; eſpecially, conſidering that they are
Partakers of his finful and corrupt Nature, that he hath been an Inſtrument of
conveying down along to them the Guilt of the firſt Tranſgreſſion, and that Defile.
ment which hath infected the whole Soul; and therefore, it is the leaſt that his
Charity can do for them, to offer them unto that Remedy which our Saviour hath
provided both to remove the Guilt, and cleanſe away the Filth of their Natures.
For, be the Parents themſelves never ſo holy and fanctified, yet their Children are
born in their Filth, and in their Blood. And this Auſtin expreſ-
ſeth by a very apt Similitude; “The Chaff ( faith he) is care.
Sicut præputium quod per Cis-
fully ſeparated from the Wheat that we fow; and yet the cumciſionem aufertur, manet in
" Wheat which it produceth, groweth up with Husks and quos gignunt circumciſi : ita
« Chaff about it. So thoſe whom the Holy Ghoſt hath fan&tifi- tâ diligentiâ Separatur, manet in
cut palea que opere humano tan-
ed and cleanſed, yet they produce Children naturally unclean, fručtu qui de purgato tritico nag
though federally holy. And therefore, being born within the Pro-ſcitur
. Aug. Ep. 222.
miſes of the Covenant, their Parents ought to ſee that the Seal
of the Covenant be applied unto them ; that is, as they derive Corruption from
them, they may by them be brought to the means of cleanſing and waſhing.
Secondly, When they are thus initiated and entred into the Church of Chriſt,
another Duty that Parents owe them, is, to inſtruct and admoniſh them, to edu-
cate them in the Fear and Knowledge of God; and this the Apoſtle expreſly ena
joins, Ephef. 6. 4. Ye Fathers, bring up your Children in the Nurture and Admoni-
tion of the Lord. And fo Deut. 4. 9. Forget not the things which thine Eyes have
Seen, but teach them thy Sons, and thy Sons Sons. We find that God gives an ho-
nourable Teſtimony concerning Abraham, and confides in him upon this account,
Gen. 18. 19. I know Abraham, that he will command his Children, and bis Houſhold
after him, and they ſhall keep the way of the Lord, to do Fuſtice and Judgment. And
Solomon extols his Father David for his Care in inſtructing him, Prov. 4. 3, 4. I
was my Father's Son, and he taught me alſo, and ſaid unto me, Let thy Heart res
tain my words ; keep my Commandments, and live. Now this Inſtruction muſt not
be nice and critical, but familiar and obvious, teaching them ſuch Fundamental
Truths and Principles of Chriſtian Doctrine as are of abſolute neceſſity to be known,
and in ſuch a manner as may be moſt ſuitable to their Capacity and Diſcretion.
And if Parents would be but careful and conſcientious in the performance of this
Duty, infuſing into their Minds, before they are filled with Vanity, the Know-
ledge of God and of Chriſt, and of Religion ; and forming their Wills, whilſt
they are flexible, to the love of Piety and Vertue; the next Generation would not
generally ſee ſo much Debauchery in Youth, nor ſo much Obduracy in old Age, as
is now every-where too viſible and apparent. By this means the Miniſter's Work
would be half done to his Hands. It would be needful only to feed his Flock
with ſtrong Meat, and to preſs them only to a vigorous and chearful performance
of thoſe Duties of Holineſs, to which their pious Education made them before
inclinable.
Now this way of Inſtruction is either,
med.com
Firſt, By reading to them, or cauſing them to read the Holy Scriptures, and I.
pointing out to them thoſe Obſervables which are moſt agreeable to their Age
and Apprehenſions. Thus it is ſaid of Timothy, that from a Child he had known 2 Tim.3.15
the Holy Scriptures. And doubtleſs, he was trained up in that Knowledge by the
Care of his Mother and Grand-Mother, whom the Apoſtle honourably commends,
Chap. 1. 5. And,
X
Secondly,
154
An Expoſition upon the
2.
DOW SOM
Secondly, By catechiſing and inſtructing them in the Grounds and principal Do-
&trines of Religion. Indeed, a continued Diſcourſe is not ſo informing, nor doth
it faſten and rivet Inſtruction into young Minds, ſo well as where it is diverſified
by Queſtions and Anſwers. This makes them Maſters of their own Notions, and
able to wield and manage them afterwards to their better advantage. And truly,
this I take to be the very Reaſon why ſo many fit grofly ignorant under many
Years preaching of the Word unto them, ſcarce able to give any tolerable account
of the very firſt Principles of the Oracles of God, becauſe they were never edu-
cated in this way of Catechiſing, they were never tried, nor ſearched, nor the
ſtrength of their Memories and Capacities exerciſed by Queſtions.
For running and continued Diſcourſes, are like the falling of Rain upon a ſmooth
Rock, where it trickles off as it deſcends : But Queſtions and Examinations are
like digging of it, and making it fit to retain whạt is poured upon it. But what-
foever Method you may judge moſt profitable, yet certainly Inſtruction in their ten-
der Years, is abfoutely neceſſary to ſeaſon them betimes with the Knowledge of
the Grounds of Religion, and a Love and Veneration of Piety, which will after-
-Tio vad howards have a mighty Influence to keep them from being led away either with the
Prov. 22. 6. Errours, or ungodly Practices of lewd and ungodly Men. Train up a Child in the
bayan aravin a way he should go : and when he is old, he will not depart from it. For when the
di 45cv Reluctance of corrupted Nature is thus early maſter'd, and Vertue habituated in
*** cattist them, ( as there muſt be ſtrong Convi&tions, and Almighty Grace, to break off
the long accuſtomed Habits of Sin : fo) there muſt be very powerful and pre-
valent Temptations that ſhall induce ſuch an one, whoſe Knowledge of God, and
Love of Vertue
have grown up with him from his Childhood, to turn a Recreant
to his former Profeſſion and Practice, and to forget that, before which he can
hardly remember any thing; or if through the Violence of Temptation he ſhould
be hurried into any Extravagancy and Exceſs, his Conſcience hath a greater ad-
vantage to reduce him again, than it hath upon others, who are trained up igno-
räntly and barbarouſly. It will ſtill purſue him, diſturb him in his Sins, and his
early Notions of Piety and Religion will imbitter the Sweets which he fancied, and.
others perhaps find in them; and his Conſcience will never leave crying, and
clamouring, and threatning, till it bring him back with Tears in his Eyes, and
Sorrow in his Heart, and Shame in his Face, to his former regular and unbla-
mable Converfation.

3.
Thirdly, Another Duty which Parents are obliged unto, is not only the giving
their Children good Inſtructions, but good Examples, to ſet before them the Co-
pies and Pattern of thoſe Vertues which they teach. And this indeed, is the moſt
lively and the moſt effectual way to profit them. Thou who before thy Child blaf-
phemeft the Name of God by ſwearing or curſing, thou who abuſeft thy ſelf and
others by Riot and Intemperance, doft thou expect that ever he ſhould reverence
that holy and dreadful Name which thou prophaneſt ; or love that Sobriety and
Temperance, which thou poſſibly mayſt commend to him in Words, but doft much
more forbid it him by thy Deeds ? for it is the Glory and Boaſt of Children to be,
and to do, like their Parents. And although there be few ſo forlornly wicked and
utterly abandoned over unto Vice, but that they would have their Children love
and practiſe Vertue, and may perhaps ſometimes exhort them thereunto; yet alas!
what Effect can empty Words have, when they are contradicted and overborn by
Deeds ? When the corrupt Nature thou haſt given them, ſhall be improved by
the ill Examples thou daily giveft them; what avail all thy Exhortations and Ad-
monitions, unleſs it be to upbraid and reproach thy ſelf, and increaſe both thine own
Juvenal. Condemnation, and theirs too? Even the Heathen Satyriſt could ſay, Maxima de-
betur puero reverentia ; We ought to reverence and ſtand in awe of Children,
that they ſee nothing vicious or diſhoneſt by us, not ſo much for the Shame of it
as the Example: for there is no Peſt fo contagious as Vice; the leaſt Converſe
7.3 mi will ſerve to rub it upon others, eſpecially your Parents Vice upon their Children,
who if they think it not Obedience, and a part of Duty to imitate them, yet can-
not but conclude themſelves ſecure both from Reproofs and Corrections. The Pra-
Etice of Superiours hath certainly a mighty Influence in forming the Manners of thoſe
who

Fifth Commandment
155
who are ſubje&t to them; for let them preſcribe what Rules, and enaĉt what
Laws they pleaſe, let their Authority be as great as can be; yet their Example
will be far greater than their Authority, and Inferiours will be incouraged by it
boldly to tranſgreſs, when Shame and Conſciouſneſs ſhall tie up the Hands of
thoſe who ſhould puniſh them. But now when a Godly Parent ſhall not only with
the moſt tender and affectionate Words that Love can dictate, inſtruct his Chil-
dren in the Ways of Holineſs, but walk before them in thoſe Ways;, not only by
Admonitions fhew it to be moſt rational, but by conſtant Practice ſhew it to be molt
pleaſant and delightful ; certainly, that Nature muſt needs be moſt deploredly vi-
cious, which can in this caſe be refractory, and will not go whither both Wind
and Tide lead him; whereas others poſſibly who have only the Breath of good In-
ſtructions, are carried away headlong, and drowned in Perdition by the ſtronger
Current of evil Examples:
Fourthly, If neither Inſtructions nor good Examples will prevail, then Corre&ti-
on and Diſcipline is neceſſary, and becomes a Duty, though perhaps it may be as
grievous to the Parent to inflict it, as it is to the Child to ſuffer it. I know there
may be, and often is Exceſs in this kind, when Choler and Paſſion preſcribe the
meaſures of Puniſhment. This is fierce and inhumane Tyranny, and argues ſuch
Parents to be devoid of natural Affection. And this immoderate ungoverned Cor-
rection, is ſo far from profiting Children, that it often-times exaſperates them,
and makes them the more ſtubborn and untractable; or elſe it only diſpirits and
ſtupifies them. And therefore the Apoſtle hath twice cautioned Parents againſt
this provoking way of Diſcipline, Ephef.6.4. Te Fathers, provoke not your Chil-
dren to Wrath : And again, Col. 3. 21. Fathers, provoke not your Children to ana
ger, left they be diſcouragedi Yet notwithſtanding, where Age and Decency will
allow it, and Prudence doth require it, it is ſometimes neceſſary to uſe the Seves
rity of Diſcipline ; and let not a fooliſh Fondneſs here interpoſe: For certainly
God loves his Children with a much more parental Affection, than you can love
yours ; and yet he tells us, Rev. 3. 19. As many as I love, 1 rebuke and chaſten.
And the Apoſtle tells us, Heb. 12. 6. Whom the Lord loveth he chaſtneth, and
Scourgeth every Son whom he receiveth. If there be not a due Exerciſe of Diſcipline
and Correction, nothing elſe can be expected, but that our Children will wax
wanton with us, and next, rebellious againſt us. Now this Severity muſt be
uſed betimes, before Age and Spirit have hardned them againſt the Fear or Smart
of Correction. The wiſe Man hath told us, Prov. 13. 24. He that Spareth his
Rod, hateth his Son : but he that loveth him, chaſtneth him betimes:
This is the way ;
Firſt, To deliver him from greater Sufferings and Miſchiefs that elſe will fol-
low Better the Rod than the Tree. Thou mayſt, for ought thou knoweſt, re-
deem his Life by it, and deliver him from the hand of Juſtice, and eternal Wrath
of God, and fave his Soul from everlaſting Smart and Torment. So Prov. 23
13, 14. With-hold not Correction from the Child; for if thou beateſt him with the
Rod, he ſhall not die : Thou ſhalt beat him with the Rod, and deliver his Soul froni
Hell. And,

I.

2:
Secondly, By this courſe thou ſhalt bring thy felf much Comfort, moſt likely in
his Reformation; or if not in that, yet at leaſt in the Conſcience of having per-
formed thy Duty, and done all that lay in thy Power for his good. But what Sup
port and Comfort can that Parent have, who when his Children grow lewd and
debauch’d, ſhall fadly reflect upon it, that it was only his Fondneſs and fooliſh Pi-
ty which ruined them? Take this for certain, that as many deferved Stripes as
you ſpare from the Child, you do but lay upon your own Backs; and thoſe whom
you have refuſed to chaſtiſe, God will make them fevére Scourges to afflict and
And theſe are the Duties which you owe to your Children, immediately reſpect-
ing their fpiritual Good : Initiating them by Baptiſm, giving them good Inftru-
étions, good Examples, and neceſſary Correétion
There is one Duty more, and it is a very principal one, which reſpects both their
X2
temporal
chaſtiſe you.
156
An Expoſition upon the
temporal and ſpiritual Good; and that is, fervent and earneſt Prayer to God for
them, without which all the reſt will be ineffectual. Whenever therefore thou
comeſt unto the Throne of Grace, bring theſe thy dear Pledges upon thy Heart
with thee ; earneſtly implore of God, that he would own them, and provide for
them, as his own Children, that
he would adopt them into the Family of Heaven,
make them Heirs of Glory, and Co-heirs with Jeſus Chriſt; that he would give
them a convenient Portion of good things for this Life, that they may ſerve him
with the more Chearfulneſs and Alacrity, and a large Portion of ſpiritual Bleſſings
in Heavenly things in Chriſt Jeſus, and at length bring them to the Heavenly Inhe-
ritance. And know aſſuredly, that the Prayers of Parents are very effectual, and
have a kind of Authority in them to impetrate and obtain what they ſue for. This
is the Benedi&tion or Bleſſing which Holy Fathers in Scripture have beſtowed up-
on their Children ; and we find, that their Bleſſing was their Deſtiny. Thus fa-
cob bleſſed his Sons the Patriarchs, and, as it were, divided among them the Trea-
ſures of God's Bleſſings ; and God the great Father would not have the Bleſſing of
a Father pronounced in vain, but ratified and fulfilled them in the Succeſs.
And as Parents Bleſſings have great Influence upon their Children, ſo likewiſe
have their Curſes: and therefore they ſhould beware what they wiſh or pray a-
gainſt them. A rafh and paſſionate Curſe is oftentimes direfully fulfilled, not only
to the Ruine of the Children, but the too late Sorrow and Repentance of the Pa-
rents. We know how deep the Curſe of Noah ſtuck in Cham, and all his Pofteri-
ty. For the Words of a Father are weighty and authorative even with God himſelf,
and he will not lightly ſuffer them to fall to the ground, when they are ſpoken
either for, or againſt thoſe over whom he himſelf hath given them Power and
Authority.
I ſhall cloſe up this with one Word to thoſe who are Parents. Conſider what
a great Charge God hath intruſted you with. In your hands is depoſited the Hope
and Bleſſing, or elſe the Curſe and Plague of the next Age ; your Families are the
Nurſeries both of Church and State ; and according to the manuring of them now,
ſuch will their Fruits be hereafter. Conſider, I beſeech you, how you have managed
this great Truſt: Are your Children like Olive-branches round about your Table,
each promiſing to bring forth good Fruit in their due Seaſon ? Have you taken care,
by your good Inſtructions, and good Examples, to form the Lord Jeſus in them
Have you taken care, by Correction and Diſcipline, to cut off all Excreſcencies and
Superfluities of Naughtineſs from them? Or, do they remain ſtill Sons of Be-
liał, wild, rude, unnurtur'd, and diſobedient ? Certainly, God will require an ac-
count of them at your hands ; for they are his, and only left in your keeping, and
to your Education. But, alas! the lewd Pra&ices, and the too ripe Sins of young
ones, do clearly convince Parents rather to have infuſed Wickedneſs into them,
than curbed it. And the Wit and Forwardneſs of their Wickedneſs beyond their
Years, make it evident, that they have but borrowed it from your Examples. Be-
ware left God puniſh you in them; and puniſh them for what they have learn’d of
you, and you in Hell for not better inſtructing and admoniſhing of them.
And if any of you have reaſon fadly to complain of the Stubbornneſs and Diſo-
bedience of your Children, I beſeech you ſeriouſly to reflect upon the cauſe of it,
and conſider whether it may not be juſtly imputed to thy want of Care in their Edu-
cation, or to thy bad Examples thou haſt given them; or poſſibly by their Rebelli-
on and Undutifulneſs towards thee, God juftly puniſheth thy Rebellion and Undu-
tifulneſs towards thy Father. I remember a Story of a graceleſs and deſperate young
Wretch, who being thwarted by his aged Father in ſome of his lewd Pranks, invad-
ed his gray Hairs, and dragg'd him by them along the ground to the very Threſhold
of his Door : His poor old Father ſuffered it filently till then, but then looking
pitifully upon him, he ſaid ; Son, forbear now and let me go, for I remember I
dragg d my Father to this very place, and there left him ; and acknowledged the
tighteous Judgment of God in ſo juſt a Requital. But whatſoever thy Conſcience
fhall fuggeſt to thee to have been a Provocation unto God thus to puniſh thee, (and
certainly, it is one of the greateſt Puniſhments that can befal a Man in this World)
humbly crave Pardon of him who is thy Father, and beg him that he would be plea-
fed to turn the Hearts of the Children unto their Fathers, and the Hearts of all un-
EQ himſelf
Thus




و

Fifth Commandment.
157
the Heather
Thus we have conſidered the Duties of natural Parents towards their Children,
and the Duties of Children reciprocally towards their parents.
But there is alſo another Rank of Fathers, and they are Political; Patres Pa
trie, the Fathers of their Country, unto whom we owe Honour and Reve-
rence by the Obligation of this Command. And theſe are the Magiſtrates and Go-
vernours that God hath ſet over us : They are his Deputies and Vice-gerents up
on Earth, and the Authority with which they ſtand inveſted, is originally in and
derivatively from the ſupream King of Kings, and Lord of all Lords; their King-
doms are but the ſeveral Provinces of his Univerſal Empire; He hath given
them their Patent to be his Lieutenants and Vice-Roys, for by him Kings reign;
and Princes decree Fuſtice, Prov. 8. 15. Not by his Permiſſion only, but by his
Ordinance and Appointment. And whereas a great and conſpicuous part of the
Image of God conſiſts in his Sovereignty and Dominion, he hath fo exprefly
ſtamp'd this Image of his upon them, that for their likeneſs to him in it, he gives
them the ſame glorious Name by which himſelf is known, Pfal. 82.6. I have Jofephus
ſaid, ye are Gods; and, Exod. 22. 28. Thou ſhalt not revile the Gods, nor curſel: 2. contr.
the Ruler of thy People. And our Saviour tells us, Fohn 10.35. That they are
Appion,ap-
plies that of
called Gods, becauſe the Word of God came unto them: The Word of God, Exod.22.to
that is, the Appointment and Commiſſion which they have received from God.
It is obſervable, that as other inferiour Creatures revere the very Countenance Gods.
of a Man, and thoſe few Strictures of the defaced Image of God which are ſtill
remaining there, and that although they far exceed in Strength, yet dare not
(unleſs enraged) make uſe of it againſt their natural, though weaker Lords:
So alſo, that God hath ſpread ſuch an awe upon the Face of Authority, that
a Look or a Word from a lawful Magiſtrate, ſhall more daunt and terrifie, than
the armed Force of an Enemy. There is ſome ſecret Character that God hath
imprinted on them, which makes them venerable ; and although their Subjects
do as far exceed them in Strength, as they do in Number, yet Strength alone
was never made to command, but rather to obey and execute; and Power ought
to be the Servant of Authority.
Nor hath God ordained Magiſtracy only out of reſpect to fome fevý whom he
hath ennobled, that they might enjoy à Privilege and Prerogative above the com-
inon and vulgar ſort of Men, but he hath ordained it for the general Good of
Mankind; yea, and I have often and ſeriouſly thought, that next to the invalua-
ble Gift of Jeſus Chriſt, the beſt and the greateſt Good that God ever gave the
World, was this Appointment of Magiſtracy. For were it not for this, the whole
World would be turned into a Wilderneſs, and Men into falvage Beaſts, preying
one upon another : Did not the Fear of Man reſtrain them, when they have
caſt of the Fear of God ; did they not dread the Infliction of tempotal Pu-
niſhments, when they flight the Threatnings of eternal, we might be as fafe a-
mong Lions and Tygers, as among Men ; and find better Refuge, and better So.
ciety in Solitudes, than in Cities : Within would be Fears, without Violence,
and every where Tumults, Uprores, and Diſtractions ; our Dwellings, our Per-
ſons, our Poffeffions, all expoſed to the Fury of bloody and mercileſs Invaders
and, as the Prophet ſpeaks, Hoſea 4. 2. By Swearing, and Lying, and Killing, and
Stealing, and committing Adultery, they would break out, until Blood touched Blood;
and there would be no more Peace nor Agreement on Earth than there is in Hell :
But the all-wiſe God who hath ſubdued the Beaſts of the Earth to Man, hath
likewiſe ſubdued Man (who elſe would become more wild and bruitiſh than they )
unto Man. So that thoſe who ſtand not in any awe of the God of Heaven,
yer are awed by the Gods of the Earth , and whom the Thoughts of Hell
and eternal Wrath, cannot ſcare from Wickedneſs, yet many times the Thoughts
of a Priſon, or of a Gibbet, doth.
Magiſtracy then being an Inſtitution of ſuch great Eminency, and abfolute Nes
ceflity, let us ſee what are the Duties.
Firſt, Of thoſe who are inveſted with it towards their Subjects : And then,
Secondly, The Duties of their Subjects reciprocally towards them,
It
SO
158
An Expoſition upon the
✓

Of the Firſt, I ſhall ſpeak but briefly, ſince we are chiefly concern'd in the
Knowledge and Praètice of the Second.
Magiſtrates therefore may be conſidered either as Supream or Subordinate, ac-
cording to the Diſtinction the Apoſtle makes of them, 1 Pet. 2. 13, 14. The King
as Supream, and Governours ſent by him as ſubordinate : each of theſe have their
reſpective Duties belonging unto them.
As for fupream Magiſtrates, their Duty is;
Firſt, To eſtabliſh and maintain the true Worſhip and Service of God, and to
purge out all Corruptions and Abuſes that have any way adulterated it with Su
perltitions or idolatrous Mixtures. God hath appointed a Sovereign Prince to be
Cuftos utriuſq; Tabula, a Guardian of both Tables of his Law; and hath put the
Sword into his Hands, not only to be an Avenger in Caſes of Injury done by
Man to Man, but to be an Avenger in caſe of the Violation of thoſe Laws which
immediately reſpect his own Worſhip, and to be a Reformer of the Corruptions
of the Church, as well as the Diſorders of the State. Indeed, this Power and
Supremacy which we thus afcribe unto him, is not formally and intrinſically Spie
ritual or Éccleſiaſtical, but only obje£tively ſuch: For they neither have the power
of Order, which gives Authority to preach the Goſpel, and adminiſter the Sacra
ments, which properly belongs unto the Miniſterial Office; and whoſoever he be
that ſhall intrude himſelf thereinto without a lawful Call and Ordination, be his
Gifts or Place never ſo eminent, he is guilty of the fame Preſumption that Uz.
ziah was, and may dreadfully expect the ſame, or a greater Puniſhment, 2 Chron.
25. 15, 19. His Heart was lifted up to his Deſtruction; for he tranſgreſſed, and
went into the Temple of the Lord to burn Incenſé upon the Altar of Incenſe : and
whilſt the Cenſer was in his Hand, the Leproſie roſe up in his Forehead. Neither
have they power of the Keys committed unto them, to bind and looſe; to retain
and remit Sins by a due pronouncing of Eccleſiaſtical Cenſures : For thoſe two
Powers of Order and the Keys, appertain only unto the Miniſters of the Goſpel,
for to them only were they committed.
Yet Princes have a Power of Juriſdiétion over Church-Affairs, and ought by
their Laws and Authority to provide, that God be worſhipped in his own preſcribed
Way, that Hereſies be rooted out, Schiſms and Rents healed, ſtubborn Contemners
of God's Laws, as well as theirs, ſeverely puniſh'd, the Mouth of Blaſphemy
ſtopp’d; Miniſters commanded to, and encouraged in the conſcientious Performance
of their Duty; that nothing be tolerated in practice contrary to the Rules of a good.
Life ; that nothing be broached in Doctrine contrary to the Form of ſound Words
which hath been delivered unto us. Thus far reacheth the Magiſtrates Duty and
Authority in things pertaining unto the Church. And therefore we find in the Scrip-
ture, that when the Worſhip of the true God was ſo much corrupted and forgotten
among the Iſraelites, that Micah,.out of a blind and idolatrous Devotion, made
him a whole Chapel of Gods to worſhip : The Holy Ghoſt gives this as a Cauſe
of ſo great an Abomination, that in thoſe Days there was no King in Iſrael, Judg.
17.6. In Fudges the 9th. we read that tragical Hiſtory of Adultery, and Unclean-
neſs unto Death ; and the very ſame reaſon is given for the Licentiouſneſs of thoſe
Times, ver. 1. In thoſe Days there was no King in Iſrael. And this plainly inti-
mates unto us, that not only Adultery and Murther, Sins againſt the ſecond Table
of the Law, but alſo Idolatry and falſe Worſhip, againſt the firſt, ought, and might
have been either prevented or puniſhed, had there been a King and Ruler in Iſrael;
and that it had been his Duty to have drawn his Sword, and exerciſed his Autho-
rity againit the one, as well as againſt the other. We read likewiſe of fome Kings
teproved, becauſe they took not away the high Places, but ſuffered the People ſtill
to burn Incenſe on them, notwithſtanding they proceeded far in other parts of Re-
formation. Others are commended, that they did remove them. And among the
moſt renowned Acts of Hezekiah's Piety, it is mentioned to his immortal Honour,
that he commanded the Prieſts and Levites to fanétifie themſelves, and cleanſe the
Temple, and reſtore the true Worſhip of God, after many years Interruption, when
it was not only diſuſed, but almoſt forgotten, 2 Chron. 29. The like alſo did King
Fofias with the like Zeal, and received the like Approbation and Teſtimony from God.

This

Fifth Commandment.
159
2.
3.
p. This therefore is the firſt and chief Duty of Supream Magiſtrates, viz. To
maintain the true Worſhip and Service of God, and to reform whatſoever Corrup-
tions and Abuſes they find to have crept into it.
Secondly; Another Duty is, to appoint Men of approved Ability and Integrity
to be in Authority under them. For, becauſe Kings cannot be omnipreſent, nor
omniſcient, it is therefore neceſſary that they ſhould hear with other Mens Ears
,
and ſee with other Mens Eyes, and act with other Mens Hands; and therefore they
ought to make choice of ſuch as are Men of known Fidelity and Wiſdom, to
commit ſo great a Charge unto. For be the Fountain never ſo clear, yet the Streams
muft needs be polluted, if they run through filthy Channels: Kings therefore ſhould
do according to the Counſel of Jethro, Exod. 18. 21. Provide out of all the peo-
ple able Men, ſuch as fear God, Men of Truth, hating Covetoufneſs; and place ſuch
as theſe over them.
But where this courſe is not taken, but ſuch are intruſted with Command and
Authority, who either neglect the Government of the People, or oppreſs them in
it, what doth the Prince but give away the half or more of his Kingdom? for
what is not ruled, is loft. Neither ſhould theſe ſubſtitute Magiſtrates be too nu-
merous; for the very Multitude of them may poſſibly be more burthenſom to the
People, than helpful to the Prince.
Thirdly; Magiftrates ought to diſtribute Juſtice impartially, to maintain the
Cauſe of the poor Oppreſſed, and to reſtrain the Infolence of their proud Oppreſ-
fours; to cruſh them by his juſt Authority, who would cruſh others by their un-
jult Tyranny. This is a truly Royal and Princely Vertue, which will prove not
only an Ornament to the Crown, but a Safety to the Throne : For the Throne is
eſtabliſhed by Righteouſneſs, faith the Wiſe Man, Proverbs 16. 12.
Fourthly; Princes and Magiſtrates ought to be moſt exemplary for Vertue and
4-
Piety. The Eyes of all the People are upon them, and their Actions have as great
an influence upon their Subjects as their Laws. Facere rectè cives ſuos Princeps Vell
. Pater-
optimus faciendo docet; cumq; fit imperior maximus, exemplo major ej, faith Pater.culus
, l. 2.
culus; A good Prince teacheth his Subjects to live well, by living well himſelf;
and although he be the greateſt in Command, is yet ſtill greater in Example
. And
therefore he is doubly bound to vertuous Actions, both by his Conſcience and by
his Condition: The one as he reſpets his own Perſonal good; the others as he
tenders the good of his people, who commonly take their Meaſures from their Su-
periours, and think Imitation of their Practices, to be a more acceptable Service,
than Obedience to their Laws.
But I cannot inſiſt on every particular Duty of Princes and Magiſtrates, neither
perhaps would it be here very proper.
In a word therefore, They ought to fear God, above all, to ſeek his Honour and
Glory, who hath raiſed them to the higheſt pitch of humane Honour and Glory;
to be prudent in their Deſigns, couragious in their Performances, faithful in their
Promiſes, wiſe in their Counſels, obſervant of their own Laws, careful of their
Subjects Welfare, merciful to the Oppreſſed, favourable to the Good, terrible to
thie Evil
, and juſt towards all. Let them remember theſe two things, That they
are Gods, and therefore ſhould rule and govern as they judge God himſelf would
do, were he viſible here upon Earth; and that they are Men, and therefore muſt give
an account unto the great God of all that Truſt he hath repoſed in them. And
certainly if they be careful to perform every part of their Duty, though we may
look only at the Splendour and Glory of their State, yet the Cares and Troubles
that attend it, will be found ſo great and weighty, that we ſhall find it all reaſon
in the World to make the Burthen of their Crowns lighter by our ready and chear-
ful Obedience. It was well obſerved by the Lord Verulam, That Princes are like Esſay of
the Heavenly Bodies, which cauſe good or evil Times, and which have much Vene- Empire,
fation, but no Reſt.
But then for ſubordinate Magiſtrates, who receive their Authority from the Su-
pream, and are between the People and the Prince, as the Prince is between the
People and God; we have already heard how they ought to be qualified Exod. 18. 21.
They




160
An Expoſition upon the
1.
They muſt be Men fearing God, Men of Truth, and hating Covetoufneſs. Their
chief Duty is to ſee that the Laws be executed according to their full intent, with-
out reſpećt of Perſons, neither fearing to puniſh the Rich, nor ſparing to puniſh
the Poor, making no difference between one Perſon and another, where the Cauſe
makes none. For whoſoever are thus partial, want that Courage and Firmneſs that
ought to be in a Magiſtrate, and ſhould make him as inflexible as the Rule of Ju-
ſtice it ſelf is; neither being frighted by the Power or Threats of thoſe who are Great,
nor melted or ſoftned with the Cries of the Mean, but moved only by the Cauſe.
And therefore the Scripture hath exprefly forbidden them, Exod. 23. 3. to counte-
nance a poor Man in his Cauſe: For Pity may ſometimes as much bribe and corrupt
Judgment, as Rewards. They ought to diveſt themſelves of all Paſtions, private
Intereſts and Affections, to be impartial in the Execution of Juſtice upon the mighti-
eſt Offender as well as the meaneſt ; upon their deareſt Friends and Relations, as
well as upon Strangers or Enemies. This will give Strength and Authority to the
Laws, which elſe are but Cobwebs made to catch the ſmaller Flies, while the
great and ſtrong ones break eaſily through. This is the way to conciliate Reve-
rence and Veneration to the Laws and Government, which in our days are moſt
conturneliouſly deſpiſed and vilified ; and by this courſe Judgment shall run down
our Streets as Water, and Righteouſneſs as a mighty Stream. In brief, becauſe I
would not too long infilt upon this Subje&t (though it be large and various) let
Magiſtrates of what Rank foever they be, ſeriouſly conſider that weighty Charge
given them by God himſelf, 2 Sam. 23. 3. The God of Iſrael faid, the Rock of
iſrael Spake to me, He that ruleth over Men muft be juſ}, ruling in the Fear of
God.
Let us, in the next place, conſider the Duties of Subjects towards their Ma-
giſtrates and Rulers. And theſe are in the general three; Honour, Obedience,
and Prayer to God for them.
Firſt; We muſt honour and revereuce them, it is the Apoſtle's Command,
1 Pet. 2. 17. Fear God. Honour the King. We muſt give unto them a threefold
Honour ; in our Thoughts, in our Speeches, and with our Subſtance.
1. We muſt honour and reverence them in our Thoughts, looking upon them as
the lively and viſible Images of God upon Earth. Indeed the Divine Perfections
are the higheſt Object of our Reverence; and therefore as you would eſteem and
honour any for their Wiſdom, or for their Holineſs, becauſe theſe are ſome Linea-
ments and Draughts of the Image of God; fo you ought to reverence thoſe to
whom the Almighty God hath communicated his Adorable Power and Authority ;
for this alſo is the Image of God in them; yea, and though it ſhould ſo happen
that they bear no other Reſemblance unto God, neither in his Wiſdom, nor Juſtice,
nor Holineſs, but are wicked, cruel, tyrannical and unwiſe; "yet that Power and
Authority alone with which they ſtand inveſted, challengeth our Reſpect and Re-
verence; for in this at leaſt they are like unto God; and whoſoever flights and de-
Ipiſeth them, ſlights and deſpiſeth one of God's glorious Attributes ſhining forth
in thèm. We ought not to harbour any under-valuing or ill Thoughts of them.
But where a People are ſo happy to be governed by thoſe Magiſtrates who have a
whole Conſtellation of Divine Attributes ſhining in them, Magiſtrates that are juſt
and merciful, wiſe and holy, they ought to give unto them the greateſt Reverence
that can belong to Creatures and to eſteem and reſpect them next unto God him-
ſelf. But although all theſe ſhould be wanting, yet that Power and Authority
which God hath delegated unto them, is truly reverend and awful: And the wiſe
Eccl.10.20. Man hath commanded us, Not to curſe the King, not in our Thoughts.
2. We ought to honour and reverence them in our Speeches ; ſpeaking what
Good of them we know, and prudently concealing their Vices, or their Infirmities.
For to what elſe can it tend when we blaze abroad the Faults of our Governours, but
only to looſen the Affections of their Subje&ts from them? and how much more
horrid a Wickedneſs is it then, falſly to calumniate them, and by reviling Whiſ-
pers to fly-blow the Ears of their Subjects, and by little Arts and ſuſpicious Inti-
mations, and half-Sentences, to infinuate politick Jealoufies into the Minds of the
People, and to poſſeſs them with nothing but Fears and ſad Apprehenfions of what
Miſeries


Fifth Commandment.
161

Miſeries and Sufferings are coming upon them, through the Male-adminiſtration
of Affairs, and either the deſign or neglect of their Governours ? All which tends to
nothing but to make the People either diſdain or hate them. I beſeech you, beware
that you do not by Miſinterpretations traduce the Actions of your lawful Rulers,
nor hearken to thoſe who do; whoſe Words and whoſe Breath ſerves only to
blow up the Coals of Civil Diſfention, which, if Mercy prevent not, will break
forth again into a raging and devouring War. Beware that you ſuffer none of thoſe
Leeches to faſten upon you, whoſe very Mouths will draw Blood. We have ſeen
the fad Experience of it already, and may juſtly fear, when we ſee them uſe the
fame Methods, that they intend the ſame Effects. The Apoſtle gives ſuch a black
brand, 2 Pet. 2. 10. Preſumptuous are they, ſelf-willed; they are not afraid to speak
evil of Dignities.
3. We ought to honour them with our Subſtance, when the neceſſity of their
Affairs and publick Concernments call for ſupply: And indeed this is but a Debt we
owe them, for we have ſomewhat of theirs in our Hands, and it is no unjuſt De-
mand for them to require their own. Tributes and publick Payments are theirs,
when made ſo by Law; for the reſt is ours no otherwiſe than by the ſame Law;
and therefore to withhold what is thus legally beſtowed on them, is no other than
Theft, and an unjuſt detaining of what is none of your own. Hence our Saviour
commands us to render unto Ceſar the things that are Cefars, Matth. 22. 21. And
the Apoſtle, Rom. 13. 7. Render unto all their due ; Tribute to whom Tribute,
Cuſtom 10 whom Cuſtom, Fear to whom Fear, Honour to whom Honour is due. And
although poſſibly ſometimes the Burthen may fall heavy, yet we ought freely and
chearfully to contribute; partly conſidering that ſuch is the Privilege of our King-
doms, that nothing is impoſed upon us by Violence, but given by our ſelves, and
is our own Act; and partly, that whatſoever we poſſeſs, we owe the Enjoyment
of it to the Bleſſing of Government.
This therefore is the firſt Duty we owe unto Magiſtrates, viz. Honour and Re-
verence.
ز
Sermon on
Secondly; Another general Duty we owe them, is Obedience; and for this we 2.
have expreſs and frequent Commands, as for any Duty that belongs to Chriſtian
Converſation. Let every Soul be ſubject to the higher Powers; for there is no Pow. Rom. 13. r.
er but of God; the Powers that be, are ordained of God. Submit your ſelves to
every Ordinance of Man for the Lord's ſake; whether it be to the King, as ſupream; 1 Pet. 2.13.
or unto Governours, as ſent by him; for ſo is the Will of God. Neither is there
any Cauſe whatſoever can ſupercede our Obedience: for if their Commands be
lawful, we are to obey them by performing what they require: if they be never fo * Sermon on
wicked and unlawful, we are to obey them, by ſuffering what they threaten. * But iThef.5.22
becauſe I have had other occaſions largely to treat on this Subject. I ſhall not now
farther proſecute it.
Jan. 30. at
Chriſt's
Church in
Thirdly; Another great Duty of Subjects, is fervent and earneſt Prayer for them; Dublin.
ſo the Apoſtle, 1 Tim. 2. I. I exhort therefore, that firſt of all, Supplications, Pray-
ers, Interceſions, and giving of Thanks be made for all Men; for Kings, and all
that are in Authority; that we may lead a quiet and peaceable Life in all Ġodlineſs
and Honeſty.
But why for Kings? It might ſeem more neceſſary, that Prayers ſhould be pou-
red out for thoſe that are afflicted and diſtreſſed, who have nothing elſe to relieve
them beſides God and Prayer : But Kings are in an high and proſperous Condition ;
many ſeek their Favour, and all fear their Diſpleaſure,
Yet it is very needful to pray for them; for indeed they ſtand in much more need
of our Prayers than private Perſons do. For,

Firſt, The Charge laid upon them is greater, and the Burthens preſſing them,
are heavier than what lie upon other Men; and therefore they ſhould be eaſed and
helped by our Prayers. What St. Paul ſaith, 2 Cor. 11. 28. That he had the care
of all the Churches upon him; we may of a King, that he hath the care of the whole
Church, and of the whole State too incumbent upon him. A Crown is an heavy,
though a glittering Ornament; and how can it be otherwiſe, when the Wel-fare of
Y
fo
162
An Expoſition upon the
o

2.
fo many thouſands depends upon them and their Counſels? it is their work to
provide for the Execution of Laws, the Exerciſe of Religion, the Reftraining and
Puniſhing of all Impiety and Ungodlineſs: They muſt ſee that Right and Equity be
adminiſtred, that no Injuſtice nor Violence be committed, but all Affairs guided
according to Law and Righteoufneſs; theſe are the conſtant Cares that artend Go.
vernment : and that which adds to all theſe Burthens, and makes them out of mea-
ſure finking and intolerable, is, that all theſe Burthens muft ſometimes be born un-
der the Diſcontents and Murmurs of an unſatisfied People. We had need there-
fore to pray earneſtly unto God, that ſo great a Truſt and fo great a Burthen be-
ing committed unto Magiſtrates, they may be indowed by him, through whom
Kings reign, with Abilities to diſcharge their Truft to his Glory, and the Comfort
of their Subjects.
pen
Secondly, The Account they muſt render at the laſt Day is greater, and there-
fore they more need our Prayers than other Men. What they do is uſually of ge-
neral Concernment, or elſe of general Influence; and therefore they mult anſwer
not only for themſelves, but for almoſt the whole Nation, who either obey the
Commands, or follow the Examples of their Governours: We ſhould therefore
eſpecially pray for them, that having a greater account to make than other Men,
they may at that Day appear before the King of Kings with Boldneſs, and paſs
from a corruptible Crown, to a Crown of Glory and Immortality.
Bloqa ara
3.
Thirdly, Their Temptations are more, and therefore they more need our Pray-
ers than other Men. For Iraving all at Command; the Pleaſures, the Splendour,
and Gayety of the World, are more likely to be Snares to them than others, who
converſe not ſo much with them. And beſides, the Devil is more afliduous and
fubtile in his Temptations towards them than others: becauſe if they can be pervert-
ed by him, they will prove great and moit effectual Inſtruments to promote his
Kingdom. And therefore in Micaiah's Parable, i Kings 22. no ſooner had God
asked the Queſtion, who ſhall perſuade Ahab ? but there ſteps forth an evil Spirit,
and undertakes the Employment. Satan loves to be buſie about Princes and Rulers,
becauſe there he thinks he can make the greateſt Earnings. To tempr private Per-
fons, is but to tempt by Retail; but to tempt Princes, and to ſeduce the Rulers of
Ba Land, this is to deſtroy by Wholeſale: And therefore as they are expoſed to more
Temptations, ſo ſhould they be ſupported and ſtrengthned by more Prayers.
e Let us therefore heartily perform this Duty to them, and for them; a Duty not
more beneficial to them, than to our ſelves and the whole Nation : for if we can
prevail for a Bleſſing upon them, we our felves ſhall certainly ſhare in it, if by
to turiste our fervent Prayers we can obtain of God to beſtow on them Wiſdom and Zeal,
Sate Holineſs and Piety, Peace and Proſperity. Certainly our own ſhare in theſe Mer-
cies is worth the Venture we ſend for them; and we ſhall then fit ſafely under the
Shadow of our King, and he himſelf under the Shadow of the Almighty.
wilde. I have heretofore told you, that this fifth Commandment comprehends in it not
only the mutual Offices between Parents and Children, but generally all the Duties
to which both Superiours and Inferiours ſtand reciprocally bound : And therefore
having already ſpoken of the mutual Duties of Parents and Children, of Magi-
ftrates and Subjects ; I ſhall now proceed to conſider the Duties of Husband and
Wife: for in this Relation alſo, though it come nearer to an Equality than the
former, there is a Superiority on the Man's part, and Subjection due unto him from
the Woman.
And here, whilft I am treating of this Subject, I beſeech you give not way to
any Levity of Mind, or Vanity of Thoughts; think it nor a lighr jocular thing,
as too often the Marriage-Relation, and the Orlices that appertain unto it, are ac-
counted; for it is matter of Duty that I am now propounding unto you; and mar-
ter of Duty is no leſs than matter of Life and Death eternal. And therefore I
charge you that you attend unto it, not to get Advantages of Sport and Merriment
one with another, and to obje&t them each to other in a ludicrous and jeſting way,
as it is every-where too common a Cuftom; but attend unto it as a marter of as
great Seriouſneſs and Weight, as any that belongs unto the right ordering of your
Chriſtian Converſation ; a matter that preſlech the Conſciences to the due Obſervance
and
Fifth Commandment.
163

1.
and practice of it; and, if deſpiſed or neglected, will preſs your Souls under Guilt,
and ſink them under Wrath. And certainly they who are lo vain as to think the
Duties of this Relation to be of no great Concernment, muſt needs likewiſe be ſo
impious as to impute trifling to the Holy Spirit of God, who hath ſo frequently
and with ſo much Earneſtneſs and Inſtance, recoinmended them unto us. There is
ſcarce any one Epiſtle wherein the Apoſtles do not particularly inſiſt on theſe things;
and certainly what was worthy their Care to write and teach, is worthy our Care
to learn and Practiſe.
The Duties therefore of married Perſons are either ſpecial or common: Special,
are thoſe which are the Duties cnly of one Party to the other; and that either of
the Husband to the Wife, or the Wife to the Husband. Common, are thoſe which
belong to both, and are by both to be mutually performed.
I ſhall firſt begin with thoſe Duties which belong to an Husband towards hiş
Wife. And they are theſe ;
Firſt, Conjugal Love. Indeed Love is a beautiful Ornament to all Relations,
but it is the Foundation and firſt Principle of this: It is Love which ought at firſt
to tie the Marriage-Knot; and it is Love alone that can afterwards make it eaſy.
No other reſpect whatſoever, can keep it from wringing and galling us. And al-
though want of Love cannot diſſolve the Bond, yet it doth the Joy and Comfort
of a married State. Now of all the Obje&ts that are allowed us to love here on
Earth, a Wife is the chiefeft; yea, to be loved above Parents, Children and Friends,
and the deareſt of all other Relations ; Gen. 2. 24. Therefore ſhall a Man leave
his Father and Mother, and shall cleave unto his Wife. And if you would know
the full meaſure of this Love, the Apoſtle hath preſcribed it
, Eph. 5. 28. So ought
Men to love their Wives as their own Bodies : and ver. 33. Let every one of you in
particular love his Wife as himſelf; you muſt be as careful and tender of their
Good, as of your own; and reſent any Injury done unto them, as much as if it
were done unto your ſelves. And indeed there is great reaſon for it; for Marriage
makes of two, one myſtical Perſon ; it doth but compenſate our Damage, and re-
ſtore the Rib to our Side again. And therefore, by Marriage two are fáid to be
made one Fleſh; Mark 10. 8. They twain ſhall be one Fleſh: So then they are ng
more twain, bilt one Fleſh. And therefore all Violence and Out-rage againſt a Wife,
(into which the rude and boiſtrous Fury of ſome brutiſh Men doth too often break)
is as unnatural, as if you ſhould ſee a Man beat, and wound, and gaſh himſelf. And
certainly they are mad and diſtracted Paffions which take Revenge upon themſelves.
Epheſ. 5. 29. No Man yet ever hated his own Fleſh; that is, no Man acting ratio-
nally and as becomes a Man, but loveth and cheriſheth it. So that we are to love
our Wives with the ſame Tenderneſs and Naturalneſs of Affection, as our own Be-
ings, and they ſhould be as dear to us as our ſelves : And if you would have this
high Affection mounted a degree higher ; ſee ver. 25: Husbands love your Wives
,
even as Chriſt alſo loved the Church, and gave himſelf for it. If a natural Affeéti-
on will not ſuffice, behold here a ſupernatural one, and the greateſt Inſtance of Love
that ever was expreſſed or conceived, brought to be the Rule and Pattern of ours.
Chriſt loved the Church, his Spouſe; although there were many Spots, Blemiſhes,
and Imperfections in her ; he loved her ſo as to leave his Father, and cleave to his
Wife: he loved her better than himſelf and his own Life, and ſhed his moſt pre-
tious Blood for her ; and rather than the Wrath of God ſhould fall upon his belo-
ved Spouſe, he thruſts himſelf between, and receives theſe heavy Blows on his own
Perſon: So ought Men alſo to love their Wives, fo infinitely if it were poſſible,
but becauſe it is not ſo, fincerely. And therefore:
Ijt, They muſt love them, though they often bewray many Weakneſſes and
Imperfections, which they ought meekly to bear with, though they muſt not coun-
tenance nor incourage them. Love will cover a multitude of Faults, and as long
as they are but Faults and not Crimes, we ought no more to divorce our Affections
than our Perſons from them. There is indeed a touchy Love, which will cauſe great
Wrath for very ſmall Offences; but uſually ſuch kind of Love turns into Bitterneſs
and Exaſperation: therefore Offences of this Nature ſhould prudently be paſſed by,
only with a glancing Reproof, or with a Silence that ſhall be more inftructive than
Y 2
Noiſe

164
An Expoſition upon the
Noiſe and Clamour: Here the Apoſtle exhorts Husbands; Col. 3. 19. Husbands, love
your Wives, and be not bitter againſt them.
2dly. We ſhould ſo love them, as not to upbraid them with the Neceſſities or
Incumbrances of a married Life, but be content to abridge our felves of our former
Freedom, and to forego our former Privileges, either of Plenty or Pleaſure, which
we injoyed in a ſingle Condition, without reproaching them with it. Many Fools
there are who fancy nothing but Joys and Delights in a married Life; but when
they enter into it, and find many unexpected Troubles, and that they cannot live
either at ſo much eaſe, or with ſo much Splendour as before, think to right them-
ſelves by perpetual Brawls with their Wives, imputing the cauſe to them, and char-
ging on them all the Burthens and Inconveniences under which they both labour,
and of which commonly the Woman hath the greater ſhare. Now this is not to
love as Chriſt loved the Church, who for her fake ſtripp'd himſelf of his Glory,
and voluntarily humbled himſelf, firſt to the Duſt, and then to the Death, the
cruel and curfed Death of the Croſs.
3dly. We ought ſo to love them, as to interpoſe and ſtep in between them and
Danger, and rather ſuffer it to fall upon our felvès than them; for ſo Chriſt lo.
ved the Church, and gave himſelf for it, redeeming it from the Wrath of God,
by his own undergoing it, and delivering it from Death, by ſuffering Death for it.
4thly. We ought ſo to love them, as to indeavour to promote the ſpiritual
Good of their Souls, and by-good Counſels and Inſtructions inſinuate into them
the Love of Piety and Holineſs, that ſo as Chriſt fanctifieth the Church his Spouſe,
we may alſo fančtify ours, and preſent them unto God without Spor or Wrinkle,
or any ſuch thing.
In theſe four things we are to love our Wives even as Chriſt loved his Church,
by bearing with and pardoning their Weakneſſes, by being willing to ſubmit to
many Inconveniences for their ſakes, by interpoſing our felves between them and
Danger : And laſtly, by indeavouring to promote their ſpiritual Good and Benefit.
And thus much of the firſt Duty, which is Love; on which I have inſiſted the lon-
ger, becauſe it comprehends all other Duties in it. For where there is this fincere
and conjugal Affection, although it may have different Methods of expreſſing it
ſelf, according to the different tempers of Men; yet it will certainly in this, as in
all other caſes, command the whole Train and Retinue of other Affections to wait
upon it, and ſee that nothing be wanting to the Good of the Object on which it is
fixed. I ſhall therefore be the briefer in the reſt.
Secondly, Another Duty of the Husband is provident Care for his Wife: He
ought (faith the Apoſtle) to nouriſh and cheriſh her, as Chriſt doth the Church; he
muſt therefore impart unto her, according to his Rank and Ability, whatſoever may
be for her Neceſſity or Comfort, and not waſte that in Riot and Exceſs among his
lewd and wicked Companions, Companions that the Devil hath given him, which
ought to be for the Support of her whom God hath given him for his Companion;
and who in the mean while hath nothing to feed on but her Sorrows, nothing to
drink but her Tears. See how deeply the Apoſtle hath ftigmatized ſuch Wretches;
1 Tim. 5. 8. If any Man provide not for his own, and ſpecially for thoſe of his own
Houſe, he bath denied the Faith, and is worſe than an Infidel.
Thirdly, Another Duty that Husbands owe their Wives, is Protection from Dan-
gers, when they are in Jeopardy; and therefore when the Amalekites had burnt
Ziklag; and with the reſt of the Prey had taken David's Wives; he purſues them
with no more than fix hundred Men, though they were a great Hoft, and reſcues
his Wives from their Captivity, 1 Sam. 30. 18. And indeed the Weakneſs and Fee-
bleneſs of that Sex being more helpleſs in Dangers than ours, and leſs able to re-
lieve themſelves, calls for this ready Aid and Succour from us; and he who is ſo
churliſh as not to afford it, is ſo unnatural alſo as to ſuffer a part of himſelf to pe-
riſh. A Wife is compared in Scripture to a fruitful Vine; now a Vine is a weak
tender Plant, and requires Support, and the Husband Thould be as the Houſe-ſide
for her Stay and Support; and therefore Woman was at firſt made of a Rib taken
from under the Man's Arm ; the Office of the Arm is to repel and keep off Injuries,
which fignifies unto us that the Husband ought to defend his Wife from all Wrongs
and, Injuries that ſhe may be expoſed unto.
Fourtbly




2.
.
3.
Fifth Commandment.
165

4.
Fourthly; Another Duty is Inſtruction and Direction. Therefore the Husband
is called her Head, the Seat and Fountain of Knowledge and Wiſdom, Ephef. 5.
23. The Husband is the Head of the Wife, even as Chriſt is the Head of the Church.
And therefore as all Direction and Confolation is derived from Chriſt; ſo ſhould
the Husband likewiſe derive down and communicate Knowledge, and Comfort,
and Guidance to the Wife; called therefore her Guide, Prov. 2. 17. And St. Peter
requires of Husbands that they ſhould dwell with their Wives according to Know-
ledge, to be able to adviſe and inform them in all emergent Caſes, eſpecially con-
cerning God and their Souls: Whence St. Paul injoins Wives, 1 Corinth. 14. 35.
That if they will learn any thing, they muſt ask their Husbands at home ; and there-
fore much more is it required of the Husband, that he ſhould have laid up a good
Stock of Knowledge, and be able to teach them, leſt ſuch as creep into Houſes
and lead captive filly Women, inſnare their Wives. For ſuch is the fúbrilty of De-
ceivers, following therein the Method of the old Serpent, that they firſt begin
with the Woman, and then make uſe of her to ſeduce the Man: for Hereſy, as all
other Sins, does firſt inviegle the Affections, and then by them corrupts the Reaſon.
And therefore the Husband ſhould be well grounded and principled with Knowledge,
that he may keep his Wife from being led away by the crafty Subtilty of thoſe
who lye in wait to deceive, and who by good Words and fair Speeches, affected
Phraſes, and gingling Expreſſions, that have nothing in them, but Sound and Er-
rour, pervert the Hearts of the Simple.
But if (as it ſometimes happens ) God hath indowed the Wife with a greater
meaſure of Prudence, and ſolid and ſubſtantial Knowledge, than the Husband ; it
is then his Part to hearken to her Advice, and to yield not indeed to the Authori-
ty of the Counſellour, as ſhe is bound to do, but to the Authority of the Counſel:
And this ſhe ought to tender him with all Reſpect and Submiſſion, not having
Power to injoin what ſhe knows to be beſt and fitteſt
, but only with Modeſty pro-
pounding it, and with Meekneſs perſuading him to imbrace it.
Fifthly; Another Duty of the Husband, is Tenderneſs and Mildneſs towards
his Wife, not caufleſly grieving her, either by Speeches or Actions. That is
a wretched Family, where thoſe who are joined in the ſame Yoak, ſpurn and
kick at one another. If the Wife be careful in performing her Duty, there belongs
to her a kind and loving Acceptation of it, and Praiſe and Commendation for it;
if ſhe ſometimes ſhould fail, ſhe ought not to be rebuked with Bitterneſs, but
with Meekneſs, and in ſuch a way as the Reproof ſhould ſhew more of Sorrow
than of Anger. But perpetual Brawlings and Contentions, beſides that they whol-
ly imbitter this State of Life, and eat out all the Comfort of it, inſtead of pre-
venting Offences for the future, do uſually provoke and exaſperate to more, and
are perhaps a greater Fault in the Husband, than that which he exclaims at in his
Wiſe; beſides, it will certainly indiſpoſe them, both to the Performances of thoſe
Duties which belong unto them in their general and particular Callings. It will
hinder their Prayers; for how can they lift up their hands without Wrath, as the
Apoſtle Commands, 1 Tim. 2. 8. when they burn in Choler one againſt the other?
How can they pray to God for Bleſſings upon each other, when they have been cur-
ſing and reviling each other? And as for the Duties of their particular Callings; do
we not ſee, that in thoſe Families where this baneful Contention reigns, they are
commonly neglected, and all runs to wrack and ruine, out of a kind of Revenge that
one Party thinks to take upon the other. The Husband out of Diſcontent will not
provide, nor the Wife manage; and ſo nothing is cared for, but only how they may
quarrel and rail at each other. A Miſery that many families fall into, through
the indiſcreet Heats and Fierceneſs of the Man upon every trivial Offence of the
Wife, though perhaps it was ſometimes unthought of, and ſometimes unavoidable.
Sixthly; Another Duty of the Husband, is to give due Reſpect and Honour unto
his Wife, 1 Pet. 3. 7. Give Honour unto the Wife as unto the weaker veſſel; for
being. weak, ſhe ought to be uſed with the more Reſpect and Gentleneſs. Think
honourably of her, as the Perſon whom God ſaw beſt and fitteſt for you in all
the World; and be not tempted ſo much as in a Thought, to believe that any other
could
ز
5.

or,
6.
166
An Expoſition upon the


و
could have been either ſo proper, or ſo beneficial unto you: Speak honourably of
her, not divulging any of her Failings and Imperfe&tions, to her Diſcredit ; but gi-
ving her the due Praiſe of thoſe Vertues and Graces that are in her. For he that
diſgraceth his Wife, diſparageth himſelf; and every one will cenſure him as guil-
ty of Folly, either in chuling or in governing her. Treat her honourably, nei-
ther making thy ſelf a Servant to her Humour, for that will diſhonour thee
making her a Slave to thine, for that is to diſhonour her ; but uſe her as thy Bo-
fom-Friend, thy indeared Companion, and in every thing but Authority, equal to

3
nor
thy ſelf

.
Seventhly, The laſt Duty of an Husband, is prudent maintaining and managing
his Authority. His Authority over his Wife is God's, who hath intruſted him with
it: and our Saviour illuſtrates his own Authority over the Church, by the Au-
thority of an Husband over his Wife, Ephef. 5. And therefore it is not baſely to
be betrayed, nor to be maintained with Rigour and tyrannical Violence. But the
right and moſt effectual way of keeping up this Authority, is by Prudence and
Gravity, by Soberneſs and Piety, and a ſtayed, exemplary and ſtrict Life. This
will cauſe a reverent Eſteem and Veneration in the Wife, and in the whole Fami-
ly; whereas an humourſom Lightneſs at one time, and as humerſom Severity at
another, will but expoſe us to Contempt for the one, and Hatred for the other.
It is an hard matter for him to be reverenced by others, who doth not firſt reve-
rence himſelf; for he that will proſtitute himſelf by fooliſh and ridiculous Hu-
mours, or by vile and wicked Actions, either Injuſtice or Intemperance, or Lying,
&c. it is impoſſible but that he muſt fall under the Scorn of his neareſt Relations :
And therefore Nabaľ's Churliſhneſs and Drunkenneſs, made even wiſe Abigail to
call him Fool, Nabal is his Name, and Folly is with him. But where there is an
excellent mixture of Prudence and Piety together, the one to be a Guide, and
the other to be an Example, theſe will make a Man truly awful and reverend,
and induce the Wife and the whole Family to eſteem, and to imitate him. And
thus much for the Duties of the Husband towards the Wife.
Let us next conſider the Duties of the Wife towards the Husband, and they
are theſe which follow :
Firſt, Subje£tion and Obedience: And this is required from them as abfolute-
ly and peremptorily as unto Chriſt himſelf, Ephef. 5. 22. Wives ſubmit your
felves unto your own Husbands, as unto the Lord. And again, ver. 24. Therefore
as the Church is ſubject unto Chriſt ; ſo let the Wives be unto their own Husbands,
in every thing. And not only doth the Apoſtle give Authority and Command for
it, but inforceth it by ſundry Reaſons. As,
Iſt
. The Woman was made out of the Man, and therefore ought to be ſubjeet
unto him, 1 Cor. 11.3, 8. The Head of the Woman is the Man ; for the Man is not
of the Woman, but the Woman of the Man : She is Bone of his Bone, and Fleſ of
his Fleſh; and therefore ought to pay him the Homage of Obedience and Subje-
&tion for thoſe Materials of her Being, which ſhe firſt received of him.
2dly, Becauſe the Woman was made for the Man, and therefore ought to be
fubje&t to him: So in the next Verſe, Neither was the Man created for the Wo-
man, but the Woman for the Man. She owes her Being to the Man's Neceſſities
and Convenience ; and the great End of her Creation, next to the Glory of God,
was that ſhe might be helpful and profitable to Man, Gen. 2. 18. It is not good
that Man Should be alone ; I will make him an help meet for him : And there-
fore having received their Beings for the ſake of Man, they ought to be ſubject
unto him.
3dly, Another Reafon which the Apoſtle gives, is taken from the Priority of
thé Man's Creation, 1 Tim. 2. 12, 13. I ſuffer not a Woman to ufurp Authority
over the Man; for Adam was firſt formed, and then Eve : And therefore in the
fame Rank of Creatures, it is but fit that he ſhould be firſt in Dignity, who was
firft in Nature. And,
4thly, Becauſe by the occaſion of the Woman, Sin entred into the World : So
ver. 14. Adam was not deceived, but the Woman being deceived, was in the Tranſ-
greffon. And therefore it is bur fit and juſt, that the who made all Mankind dif
obedient


sd Fifth Commandment.
167
ز
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ought to
obedient againſt God, ſhould her ſelf be made ſubject and obedient unto Man.
And this Sentence we find inflicted upon her as a Puniſhment for her Tranſgreffi-
on, Gen. 3. 16. Thy de fire shall be to thy Husband, and be shall rule over thee.
Not as though there would have been no ſubjection due from her to Man, if Sin
had not entred into the World by her means, for the Reaſons before alledged do
manifeſtly prove the contrary but that how her Subjection is a Curfe and
whereas before it would have been eaſie and pleaſing unto her, now it is become
burthenſom and grievous 5 Man being by Sin made more humourſom, and harder
to be pleaſed, and the being made leis able and willing to do it, God juftly and
Tighteoudly puniſhing her, by impoſing on her a Work which the her feil hath
made irkſom and difficult. And let me add to theſe Reaſons of the Apoſtle,
5. That the Man's Titles do imply Superiority and Authority over the Wife :
Such as Lord, 1 Pet. 3. 6. Sarah obeyed Abraham, calling him Lord. He is like-
wiſe called the Head and Guide of his Wife, 1 Cor. 11. 3. Prov. 2. 17.
6. The Husband repreſents Chriſt, the Wife the Church, and that in this very
particular of Superiority and Subjection: And therefore as the Church is ſubje&
unto Chriſt, ſo let the Wife be to her own Husband.
And thus we ſee their Subje&tion abundantly proved both by natural and ſpiri-
tual Arguments
. odo didvetanturois paid of some
And in token of this Subje&tion the Apoſtle tells us, I Cor. 11. 10. that the
Woman was to have Power over her Hend, becauſe of the Angels. Which place,
eſpecially the latter Clauſe of it, is diverſly interpreted. But I think all agree in
this. That this power which they were to have on their Heads was a Veilor Co.
vering, which at other times, but moſt eſpecially in the Congregation, Women
wear on their Heads; and which in the Primitive Times covered not on-
ly their Heads, but all their Face, as a Guard to their Modeſty, and a Screen to
keep off looſe and wanton Eyes. And this Veil is called Power, to ſignifie that
they were under the Power and Authority of their Husbands. But the Men were
uncovered in their Aſſemblies, as the Apoſtle tells us,
us, ver. 4. to figuifie, that they
had nothing over them, but were ſuperiour to all viſible Creatures, and ſubject on-
ly unto God. This Power, or Veil, Women were to wear becaufe
of the Angels. Not as *Tertullian did grofly conceive from that Propter Angelos, ſcil. quos
miſtaken Text, Gen. 6. 2. to hide their Beauty from the fight legimus à Deo do Coelo excidif-
and inſpection of Angels ( for what Veil could do that, or how ſe oh concupifcentiam fæmina-
can Angels be affected with Corporal Beauty ?? But either by brari facies tam periculosa que
Debet ergo adum-
Angels, are meant the Miniſters of the Church, before whom ufq; ad Coelum ſcandala jaculata
they are to ſhew Modeſty and Baſhfulneſs; or elfe perhaps the éſt. Tertul, de Virg. vel num.7.
Celeſtial Angels, who are always preſent and attending in the Af-
ſemblies and Congregations of the Faithful ; and therefore Women ſhould not do
any thing unbecoming and unſeemly before them: Or laſtly, becauſe the Angels
themſelves do reverence Chriſt, who is their Head, and in token of their
Subjection unto him, are faid to veil and cover their Faces: And therefore Wo- Iſaiah 6. 2.
men alſo in token of their Subjection to their Husbands, who are their Heads,
as Chriſt is of the Church, ſhould likewiſe cover their Heads and Faces with a
Veil. So we find, Gen. 24. 65. that when Rebekah ſaw Iſaac coming towards
her, ſhe took a Veil and covered her felf, as a ſign of her Subjection to him.
Ánd this Subjection is recommended unto them by the Example of holy Wo-
men, to whoſe Practice they ought to conform their own: So 1 Pet
. 3. 5. Ho-
hy Women who truſted in God, being in Subje&tion to their own Husbands. And
St. Paul gives it in charge to Titus, to exhort Wives that they be diſcreet, chaſte,
keepers at home, good, obedient to their own Husbands, Tit. 2. 5. And himſelf
exhorts them to the fame Duty, Colof: 3. 18. Wives, fübmit your ſelves unto your
own Husbands, as it is fit in the Lord.
Complete
The Commands are ſo many and ſo expreſs, that there is ſcarce any other Du-
ty which the Scripture doth urge with ſo muck Inſtance and Earneſtneſs, with
fuch preſling Reaſons and inforcing Motives, as this of the Wives Obedience.
The Duty is frequently expreſs’d, Submit your felves ; and the manner of perform-
ing it, Be ſubject as to the Lord; ſubmit in the Lord; which Phrafe cațries in it
three Things :
DECO
tor
A Motive
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168
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1.
2.
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Firſt, A Motive to Obedience: It is done to the Lord. And though through
the froward and peeviſh Humours of the Husband, they may have no other En-
couragement to obſerve and obey him; yet to the conſcientious Wife this will
be Encouragement enough, that the Lord will accept and reward their Obedience;
their heavenly Husband Jeſus Chriſt will account it as a Service done unto him.
For Marriage being a Type of our Myſtical Union unto Chriſt, he eſpecially is con-
cerned that the Duties of that Relation be performed fo, as to bear ſome Propor-
tion to that Spiritual Myſtery. viitomon yli od
Secondly, A Direction how to perform it ; it muſt be as to the Lord. She muſt
obey her Husband not only with a deſign of pleaſing him, but the Lord Chriſt.
For were it not that God commands it from them as part of their Duty and Obe-
dience to him, it might ſometimes ſeem very fit that humourſom and ſelf-willd
Men ſhould be croſsd, and that thoſe who have no other Reaſon but their Will,
ſhould fail of that Obſervance and Obſequiouſneſs which they tyrannically ex-
pect. But then conſider, it is not the Husband only that commands, but the Lord,
and the Wife muſt eye his Sovereign Authority, through the Authority of her
Husband ; and then it will appear, that though there be no neceſſity in what is re-
quired, yet there is a neceſſity ſhe ſhould perform what is required.
Thirdly, The words import likewiſe a Limitation of her Obedience. The Wife
muſt ſubmit and obey, but in the Lord, and as to the Lord : That is, only in
lawful things, wherein by her Obedience to her Husband, ſhe may not offend a-
gainſt God. And excepting this, in all other caſes the Wife is abſolutely bound
to obey the Will and Commands of her Husband to the utmoſt of her Power. "Tis
true, he abuſeth his Authority, if he command what is unneceſſary and unfit ;
but yet neither her Unwillingneſs to perform them, nor her judging them in-
convenient to be done, can excuſe her, or exempt her from the Obligation that
thelyes upon her of a ready
. Obedience ; nothing can do this but the Unlawfulneſs
- button or Impoſſibility of what is injoined. In all other things, although they be never
- fo contrary to her Humour and Inclination, ſhe is bound by the Law of God and
a Nature to obey, and to ſubmit, if not her Judgment, yet at leaſt her Practice to
the Will of her Husband, whether ſhe think it fit or unfit to be done, as long as
it is not unlawful ; unleſs ſhe can meekly perſuade her Husband to revoke his
Command, ſhe is obliged to perform it. Otherwiſe, when the Apoſtle commands
Wives to be ſubject to their Husbands in every thing, it would fignifie no more
than in every thing which they think fit ; and this certainly is no greater a Sub-
jection than every Husband would readily yield to his Wife, and falls infinitely
Thort of the Apoſtle's Intent, who requires this Subjection of the Wife to the Hus-
band in every thing, as the Church is ſubject unto Chriſt; which certainly is not
in every thing ſhe thinks fit; neither ought ſhe to take upon her to judge, or re-
ject his Laws, but to fulfil them.
This therefore is the firſt and moſt comprehenſive Duty of a Wife, Subjection
and Obedience.
99791
3.
22
1.
Secondly, Another Duty of the Wife towards her Husband, is Reſpea and Re-
verence of his Perſon, Ephef. 5. 33. Let the Wife ſee that she reverence her
Husband.
Now Reverence conſiſts in two things, Eſteem and Fear.
tea
Firſt, She ought to cheriſh an high Eſteem of him, if not for his Gifts and Gra-
ces, yet at leaſt for that Relation in which he ſtands to her, as her Lord, and her
Head, fuperiour to her by God's Appointment and Ordinance : Yea, ſhe muſt
look upon him as that perſon whom God out of all the numerous Millions of
Mankind, hath particularly choſen and ſelected for her, and one whom he ſaw fit-
teſt and beſt to be her Head and Guide.
Secondly,


Fifth Commandment.
169
Secondly, Another part of Reverence is Fear, not a ſervile ſlavilh Fear, for that
is inconſiſtent with Love, but an awful and a loving Fear, which will ſhew it felf
in two things.
ift, In her Care to pleaſe him, indeavouring to conform her Actions to his Incli
nations, ſo far forth as they are not repugnant to the Supream Duty which ſhe
owes to God; I Cor.
1 Cor. 7: 34. She that is married careth for the things of this World,
how ſhe may pleaſe her Husband : And therefore ſhe will indeavour how to comport
her ſelf in her Speeches, and in her Geſtures, and in her whole Demeanour, ſo as
may render her moſt grateful and moſt amiable to him.
2dly. In her Joy in pleaſing him, and Grief in offending him. Indeed a good
Wife ſhould be like a Mirrour: A Mirrour you know hath no Image of its own, but
receives its Stamp and Image from the Face that looks into it; ſo ſhould a good
Wife indeavour to frame her outward Deportment, and her inward Affections, ac-
cording to her Husband; to rejoice when he rejoiceth, to be ſad when he mourns,
and to grieve when he is offended; this is that Reverence which Wives owe to
their Husbands, thinking highly and honourably of them for their place ſake, and
indeavouring to avoid and ſhun whatever may offend thein: and therefore thoſe
who are croſs and vexatious, and either by Clamours and contentious Speeches, or
by thwarting and peeviſh Aétions grieve and ſadden the Hearts of their Husbands;
let them know that they highly provoke the Lord, who hath commanded Reve-
rence and Reſpect to be paid to the Husband as his Type, and as part of that Reve-
rence and Reſpect which is due unto himſelf.
3.
Thirdly, Another Duty of a Wife is Helpfulneſs to her Husband : ſhe ought in-
deed to be a Help to him in every thing; to his Soul in furthering his Graces, and
wiſely and opportunely admoniſhing him to his Duty, at leaſt by an holy and blame-
leſs Converſation; ſo commending the Goſpel of Chriſt unto her Husband, that at
length he may begin to eſteem and reverence that Piety which hath ſo adorned and
qualified his Wife: And what knoweſt thou, O Wife, whether by ſuch an exempla-
ry Life as this thou mayft Save thiné Husband, as the Apoſtle ſpeaks, 1 Cor. 7. 16.
To his Body, by cheriſhing and tendering of it; to his good Name, by indeavou-
ring to augment and preſerve it, reporting well of him, and ſilencing and convin-
cing any ſcandalous Rumours that may be ſpread abroad concerning him; to his
Eſtate (wherein indeed lies her chief Helpfulneſs, and which ſhe ought to make
her conſtant and daily Imployment) if the cannot bring in, and get any thing to
increaſe the Stock, yet ſhe ought prudently and frugally to manage what her Hus-
band intruſts her withal, and not to waſte it vainly and profuſely; for let her know
that whatſoever is ſo ſpent or waſted is but ſtollen, and if the ſhall alienate any
thing from her Husband contrary to his conſent, either expreſly declared, or elle
upon good grounds ſuppoſed to be tacitely granted and allowed, it is no better
than Theft. And therefore when we read that Abigail, without the conſent of
her Husband, took a conſiderable Preſent to beſtow upon David to divert his ireful
Intentions ; it may very well be ſuppoſed that if Nabal had known as well as ſhe,
the Danger wherein he ſtood, he would have been as forward to incourage her to
do it, as ſhe was ready and willing. And therefore here were good grounds to
ſuppoſe a tacite and implicite Confent unto the A&tion. The Husband is the true
and only Proprietor of all: and though the Wife hath a Right to all, yet it is on-
ly a Right of Uſe, and not of Dominion; ſhe ought not to diſpoſe of his Eſtate,
or any part of it, contrary to his Mind and Conſent; her proper Office is provi-
dently and faithfully to manage the Affairs of the Family that are committed to
her Overſight and Care: and therefore in the Deſcription of a good Wife given
us at large, Prov. 31. from verſe 10, to the end, we find the whole of it taken
up in ſhewing her Induſtry and Care in ordering the Affairs of the Family.
Fourthly, Another Duty of the Wife is Modeſty, and that both in Apparel and
Behaviour.
1ſt. In Apparel; that it be according to her Place and Rank, not Affecting Gau-
dineſs or ſtrange Faſhions, nor yet affecting on the contrary a Singularity of Obſo-
leteneſs and outworn Antiquity; for Pride may be equally ſhewn either way: The
beſt Temper is for them not to wear Garments to be taken notice of The Apoſtle
gives

4
Z

170
An Expoſition upon
tion, aid in the next place proceed to conſider the Duties of another Family-Rela-
gives them this Rule; 1 Pet. 3. 3, 4. Let not the Woman's adorning be the outward
adorning of plaiting the Hair, and of wearing of Gold, or of putting on of Apparel:
But let it be the hidden Man of the Heart, in that which is not corruptible, even
the Ornament of a meek and quiet Spirit, which in the light of God is of great Price.
And fo St. Paul, 1 Tim. 2. 9, 10. I will that Women adorn themſelves with modeft
Apparel, with Shamefacedneſs and Sobriety; not with broidered Hair, or Gold, or
Pearls, or coſtly
. Array; but ( which becomes Women profeſſing Godlineſs) with
good Works. This indeed is the beſt Ornament, that which makes them lovely in
the Sight of God, and that too which makes them eſteemed by all ſober and feri-
ous Perſons. Indeed I do not think that coſtly Array is in either of theſe places
abſolutely forbidden: Doubtleſs, Gold and Jewels may lawfully be worn, if we
keep our felves within our Rank and Quality, and faſhion our ſelves to thoſe who
are moſt ſober in that rank, rather than to thoſe who are moſt light and vain: but
the Prohibition is to be interpreted either by the Degree, i. e. be not exceſſive nor
vain in your Apparel, which happens when the Habit exceeds either the Quality
or the Ability of thoſe that wear it; or elſe it is to be interpreted by a Compariſon,
let not the adorning be the outward adorning of wearing of Gold, or putting on of
Apparel; that is, ſtudy not ſo much how to ſet off your ſelves in your Garments,
as how to adorn your félves with a meek and quiet Spirit, with Sobriety, Modeſty,
and good Works, which is the richeſt and moſt beautiful Robe you can wear.
2dly. As ſhe muſt be modeſt in her Apparel, ſo in her Behaviour and Deport-
ment; her Countenance, Geſture, and Speeches, muſt be all fitted to ſhew the
inward Calmneſs and Serenity of her Mind, and therefore imperious, clamorous,
and turbulent Women, who at every Word ſpit Paſſion and Poiſon, are a Torment
and Vexation to themſelves, and more to their Husbands: The Contentions of a
Wife, ſaith the wiſe Man, are a continual dropping, Prov. 19. 13. And it is ſuch a
dropping, as will at laſt eat and fret through his very Heart, though it were made
of Stone
Theſe therefore are the Duties of the Wife.
There are likewiſe common Duties to be performed by both mutually : I ſhall
only name them to you. Such are fervent Prayers to God both ſeverally and toge-
ther, that he would be pleaſed to pour down his Bleſſings, and his Graces upon
them, and give them Wiſdom to demean themſelves towards each other aright:
Conjugal Love, Communion of themſelves, of their Eſtates, of their Habitations,
a mutual bearing one anothers Weakneſs, with prudent and pious Indeavours to
heal and remove them; the Nurture and Education of Children, the Government
of their Family committed to their charge, for whom they are to provide not on-
ly what is requiſite for their ccrporal Good, but much more for their ſpiritual ; in
as much as their Souls are much more worth than their Bodies; and therefore they
ought to obſerve conſtant Family-Duties, and make choice of honeſt and religious
Servants, and as far as in them lies, keep out the Infection of evil Company from
entring within their Doors, as carefully as they would the Plague. And whilft
they thus live, and thus love, they have good reaſon to believe, that as they are
joined in a near Relation each to other, ſo they are both joined in a near Relation
to the Lord Jeſus, who is the Husband of his Church, and all the Faithful in it;
and when Death ſhall diſſolve their Marriage-Union, and ſeparate them one from
the other, it is only to bring them to live for ever with that Husband from whom
they can never be ſeparated nor divorced
And thus much for the mutual Duties of Husbands and Wives.
that is between Maſters and their Servants; for theſe alſo are compre-
hended under this Commandment, Honour thy Father and thy Mother, ſince there
is a confeſſed Superiority of the one over the other ; and upon that account (as I
not long ſince told you) Servants have honoured their Maſters with the Stile and
Compellation of Father: Thus 2 Kings 5. 13. When thoſe prudent Servants fought
to mitigate the Rage of proud Naaman, who thought his Greatneſs too much ſlighted
by the Prophet, in that he would only cure, and not complement him; they reverent-
ly call him Father; his Servants came near and ſpake unto him, and ſaid, My Father,&c.
And
Fifth Cominandment.
171

Ia
And here, not to diſcourſe of Dominion and Servitude, whether the Original and
Foundation of either be in Nature and Inſtitution, nor of the Difference of Servants
by War, Purchaſe, or Compact; I ſhall only ſpeak of what is more immediately
pertinent to my Subject, and what may be more inſtructive and profitable to you,
viz. The mutual and reciprocal Duties that Maſters and Servants ought to perform
each to other.
The Duties that equally concern them both, conſiſt in the general, either in the
right chuſing, or in the right uſing one another.
I ſhall begin with the Servant's Duty, and that firſt as to the choice of his
Maſter.
He ought wliere his choice is left him free, to chuſe a faithful Maſter, ſuch an
one as fears God, and will be willing to promote the ſpiritual Good and Salvati-
on of his Soul; with ſuch certainly he ſhall beſt ſerve, who do themſelves ſerve
God; where he ſhall have nothing but reaſonable and lawful Commands to obey,
and pious Examples to imitate. Many poor ignorant Souls have had cauſe for ever
to bleſs God, that his Providence hath caſt them into ſuch Families, where they
have received the firſt Knowledge, and the firſt Savour of Godlineſs. But if the
Servant be before-hand knowing and religious, what comfort can it be to him to
live where there is a conſtant Neglect of Holy Duties, nothing but Exceſs and Ri-
ot, and Prophaneneſs, and abuſing of the Name of God, and ſcoffing at his Service
and Servants ? Certainly Neceſſity ſhould hardly induce him, much leſs Choice
lead him, to be a Servant in a Family where the Devil is the Maſter of it. The
Pfalmiſt ſorely complains, that he was forced to take up his Abode among wicked
and ungodly Men, Pfal. 120. 5. Wois me that I Sojourn in Meſech, that I dwell in
the Tents of Kedar.
And as it cannot but be exceeding burthenſom and tedious to thee, and cut thy
Soul to the very Quick, to be at the command of thoſe who rebel againſt thy God,
to hear his holy Name blafphemed, his Ways, and Worſhip, and People derided
which are dearer to thee than thy very Life ; fo is it very dangerous, and full of
hazard. It is hard to keep Zeal, and the ſparks of Grace and Divine Love alive,
when thou haſt the greateſt Helps to it that can be adminiſtred : How wilt thou
then preſerve them alive, when thou haft ſo many quench-coals about thee, when
the Floods of Ungodlineſs ſhall compaſs and ſurround thee about? Either thou muſt
diſſemble thy Piety, (and that is the ready way to loſe it, for Grace is like Fire,
ſtifle and keep it cloſe, and it will certainly die) or elſe thou muſt put thy ſelf up-
on the fore Temptation of being mocked and ſcorned for it; Thou knoweſt not
how far thou mayſt forſake God, and thy firſt Ways, for compliance fake. It is
the hardeſt thing in the World to be religious alone, and to keep up Zeal and
Affection for God, when all that we converſe with are Wicked and Ungodly, Vice
is the moſt contagious Plague that is; and it will be a very great wonder if thoſe
with whom thou familiarly converſeft, with whom thou eateſt, and drinkeſt,
and ſleepeſt, do not at laſt infect thee. We fee holy Foſeph, by living long in the
Egyptian Court, had learn'd ſome of the Court-Faſhions, and could readily ſwear
by the Life of Pharoah.
Venture not thy ſelf therefore into thoſe Families, where the Governours are ei-
ther corrupt and erroneous in their Principles, or lewd and diſſolute in their Con-
verſation ; for it will be hard for thee to ſwim againſt the Stream both of Exam-
ple and Authority. Or if thou ſhouldſt be able to bear up againſt both, it will
coſt thee more Pains and Strugling to do it, than all the temporal Advantages thou
canſt there reap, will be worth to thee.
This is the firſt Duty that belongs to a Servant, viz. That he chuſe a pious and
religious Maſter
Secondly, After thou haſt made thy choice, and art entertained, conſider how
thou oughteſt to demean thy ſelf towards thy Maſter.
And here, if by what thou ſhalt hear thy Duty ſeem very hard unto thee, yet it
is no harder than it hath pleaſed God to make it; yea, and poſſibly not ſo hard
as thy Maſter's. For he is bound to give an account for thee unto God; but ſo art
not thou for him. Thy Miſcarriages ſhall be ſeverely revenged upon him, if they
have been through his default of needful Inſtruction, or of Care and Diſcipline ;
but







2

Z z
172
An Expoſition upon the

1.
ز
but ſo ſhall not his upon thee. And therefore in this reſpect, all Inferiours have
a mighty Advantage to ſweeten the Meanneſs and Lowneſs of their Condition,
that they ſhall not be puniſhed for the Sins of their Superiours, but Superiours
may for the Sins of their Inferiours ; yea, and ſometimes for their due Obedience
too, when they command them things, though not unlawful, yet unfit; for that
may be a Sin in a Superiour to command, which is a Duty for an Inferiour to
obey, when commanded : And certainly in the end, his task will be found eaſieſt,
who is to obey, rather than his who commands.
Now here, Firſt, The chief and comprehenſive Duty of a Servant, is Obedi-
ence unto the Commands of his Maſter. For this is abſolutely injoined them,
Col. 3. 22. Servants, obey in all things your Maſters according to the Fleſh: And
again, Ephef. 6.5. Servants, be obedient to them that are your Maſters according
to the Fleſh. In all things that are not diſhoneſt, and contrary to the Laws of
God, there Obedience is required ; yea, although in many things their Commands
ſhould be impertinent, or too imperious and tyrannical, yet Servants in ſuch Caſes
are no more exempted from Obedience, than their Maſters ſhall be from Puniſh-
ment, for the unreaſonableneſs of their Commands they ſhall give an account unto
God, their Maſter ; and thou for detra&ting thy Obedience both to them and him.
Secondly, Another Duty is, a patient ſuffering their Reproofs and Corrections ;
yea, and ſo patient are they to be, as not ſo much as to anſwer again, Tit. 2. 9.
Exhort Servants to pleaſe their Maſters well in all things, not anſwering again.
So ſtri&tly hath Religion tied them up to Obedience, that they ought not to reply
againſt a Rebuke, nor to derogate ſo much from the Authority of their Maſters,
as to murmur at it. And therefore to uſe Violence againſt them, is ſo high a
Degree of Diſobedience, that it approacheth near to Sacrilege ; yea, and this quier
and
ſilent Submiſſion, is required alſo not only where the
Servant hath given juſt
cauſe for Reproof and Correction, but although he ſuffer from the groundleſs
Rage and Paſſion of his Maſter. See 1 Pet. 2. 18, 19, 20. Servants be ſubject to your
own Maſters, with all fear, not only to the Good and Gentle, but to the Froward al-
fo: for this is Thank-worthy, if a Man for Conſcience towards God endure Grief,
Suffering wrongfully. For what Glory is it, if when ye be buffeted
for your Faults, ye
take it patiently? but if when you do well, ye ſuffer for it, and take it patiently, this
is acceptable with God. See here with what preſlingneſs the Apoſtle injoins them
this Duty. And indeed a Duty ſo hard, fo contrary unto Fleſh and Blood, had need
to be preſt home upon your Conſciences : You ought to be patient not only when
you are juſtly reproved and corrected for your Faults; but if the diſtempered Rage
of a Maiter ſhould break forth without any Reaſon, or contrary to all Reaſon; if
he ſhould reprove and buffet you, not for your Faults, but for your Duty, you ought
to take it patiently ; and not to ſtrike again, no not ſo much as to anſwer again;
that is, not to anſwer with Taunts and Invectives, but calmly, and at fit and conve-
nient Seaſons, to preſent unto him the Juſtice of your Actions, and the Reaſons that
moved you to them. I muſt confeſs, that of all things which belong unto the Du-
ty of a Servant, this is the moſt difficult; and there is nothing that can ſweeten and
facilitate it, but only conſcience of their Duty, and the Acceptation and Reward
which they ſhall find with God for it; and therefore they had need pray for a great
meaſure of Self-denial, and Mortification of thoſe Pallions which will be apt to
ſtruggle in them upon this Occaſion, and by an Eye of Faith look up to God to
Tupport them, eſteeming it a Chaſtiſement inflicted upon them by their Heavenly
Maſter ; and that, be their Spirits never ſo high, will enable them to undergo it
without any more murmuring than they would uſe againſt God himſelf when he
immediately afflicts them.



3.
Thirdly, Another Duty of Servants is, a reverential Fear of their Maſters, Ma-
lachy 1. 6. A Son honoureth his Father, and a Servant his Maſter. If I be a Fa.
ther, where is mine Honour ? if I be a Maſter, where is my Fear? _And the Apo-
itle hath commanded Servants to be obedient to their Maffers with Fear and Trem-
bling, Eph. 5. 6. And again, 1 Pet. 2. 18. Servants be ſubje&t to your Maſters with
all fear.
Which
Fifth Commandment.
173
Which Fear is to be expreſſed by them in their Speeches and Actions. In their
Speeches, by forbearing any Clamours or irreverent Muttering in their Preſence,
Their Words muſt be few and humble, giving them all thoſe reſpectful Titles that
belong juſtly to their Place and Quality. Yea, and they muſt not only ſpeak fair
to them whilſt they are preſent, but ſpeak well of them when abſent, begetting in
others as good an Opinion of them as they may, concealing their Infirmities, and
what they cannot ſpeak truly of them to their Credit
, therein to be filent. They
ought likewiſe to teſtifie their Reverence in their Actions, comporting themſelves
with all the Expreſſions of Modeſty and Reſpect before them, and readily doing
not only what their Maſters ſhall expreſly command them, but what they judge
will be pleaſing and acceptable to them; and therefore we have that Expreſſion,
Pſal. 123. 2. The Eyes of Servants look unto the Hands of their Maſters, and the
Éyes of a Maiden unto the Hands of her Miſtreſs. Intimating to us, that good Ser-
vants will not only readily obey when they have a verbal and oral Command, but
will be ready to take the leaſt fign, the leaſt beck from their Maſters, and ſtrive
not only to fulfil, but even to prevent their Commands by the readineſs and reſpect
of their Obedience.





4.
Fourthly, Another Duty of a Servant is, diligence in his Maſter's Affairs. He
ought to ſet his Mind to them, and imploy his time in them. For he is not faith-
ful, who is negligent; and he ſteals from his Maſter, who doth not uſe his
Strength, and ſpend his time in his Service. Every flothful Servant is a Thief;
and ſo much Advantage as he hinders his Maſter of by his Negligence and Idle-
neſs, of ſo much he doth bùt rob him. And therefore in the Parable of the Ta.
lents, when the Maſter takes an Account of every Man's Improvements, he calls
that Servant who had not uſed his Talent, nor been induſtrious in his Service, not
only flothful, but wicked, Thou wicked and ſlothful Servant, Matth. 25. 26.
Fifthly, Another Duty is, Fidelity and Truſt in what is committed to their
charge; not defrauding their Maſters, nor purloining from them the leaſt Value,
but ferving them with all Faithfulneſs and Integrity; ſo Tit. 2.9, 10. Exhort Ser:
vants to be obedient to their Maſters, not purloining, but ſhewing all good Fidelity.
And unto this appertains carefulneſs in preſerving their Maſter's Eſtate, not wa-
ſting or conſuming it either by riotous Living, or Negligence. Doubtleſs many
Men have funk and decayed under the unfaithfulneſs or careleſneſs of their Servants,
either ſtealing from them, or prodigally waſting what was theirs. Let ſuch know,
that every Farthing ſtands upon account in God's Debt-book ; unleſs they make
amends to their Maſters, if ever Providence ſhall enable them to do it, they muſt
make a punctual Payment to Divine Juſtice, which is infinitely the more dread-
ful Creditor.
5.
6.
Sixthly, As Truſt in Affairs, ſo likewiſe Truth in Speech is another Duty of a
Servant. They ought to approve themſelves ſuch, that their Maſters may repoſe
themſelves upon their Words. And as Servants are the Hands and the Eyes of
their Maſters, ſo they ought to make no other report unto them, than what is as
certain as though they had touch'd it and ſeen it themſelves. We read of Gehazi,
that when he was returned from taking a Bribe of Naaman, he ſtood very demure-
ly before his Maſter, with a Lie ready prepared in his Mouth. Whence comeſt
thoie
, Gehazi? Thy Servant, faith he, went no whither. But this Lie coſt him a
Leproſie that ſtuck incurable to him and to all his Poſterity after. I am loth to
be uncharitable, but I muſt doubt, that if the fame Judgment were inflicted upon
every Servant that comes to his Maſter with a lying Excuſe, every Family would
be infected, and very few in this Relation eſcape that loathſom Contagion. Cer-
tainly, it is only a cowardly, baſe, ſlaviſh Fear that induceth one to this vile Sin of
Lying. And what? Wilt thou be more afraid to offend thy Mafter by confeſling
a Fault, than to offend thy God by committing another to conceal it? What elſe is
this, but to heap up Sin upon Sin, and to make a ſingle_Tranſgreſſion to become
two thereby? A Sin the moſt odious unto God, who is Truth it ſelf, and uſually
moſt deteſtable to Men, and with difficulty pardonable by them ; for it imputes a
great deal of Folly and Ignorance to them, as ſuch who are ſo weak that they
cannot
174
An Expoſition upon the
ژ
upon it.
2.
Pſal. 101.7. cannot find out the matter. And therefore the Pſalmiſt faith, He that telleth Lies
Shall not tarry in my fight.
7: Seventhly, Another Duty of Servants (and it is the laſt I ſhall mention ) is to
ſerve their Maſters with good Will, and in fingleneſs of their Hearts; not grudg-
ingly, as of Conſtraint, for that is flaviſh, but readily and chearfully as unto the
Lord. Not as Men-pleaſers, only with Eye-ſervice, being no longer diligent than
their Maſter's Eye is upon them, but careleſs and negligent as ſoon as his back is
turned ; but as the Servants of Chriſt
, doing the Will of God from the Heart, as
the Apoſtle commands and directs them, Ephef. 6.5, 6, 7.
Now to perform Service unto their Maſters as unto God and Chriſt, imports
theſe two things :
Firſt, A ferious Conſideration that God is concern d in every thing they do, as
the Object of it; fo Col. 3. 23. Whatſoever ye do, do it heartily, as unto the Lord.
And therefore Servants are commanded to have Reſpect, not ſo much unto Men as
unto God. This is the way to ennoble thy Service, be it never ſo mean; it is God
whom thou ſerveſt in them, that God whom the greateſt Princes and Potentates of
the Earth ought to ſerve. And be the Imployment what it will, yet the Great-
neſs and Glory of that Maſter to whom thou doft it, puts an Honour and Dignity
ai
Secondly, To do Service as unto the Lord, implies thy doing of it upon this very
account, becauſe God hath commanded it. Be the Action what it will be, yet if
you can truly ſay that you do it, not only becauſe your Maſter hath commanded
it, but becauſe God, his Maſter and yours, hath laid the Authority of his Command
and Injun&tion upon you to obey him, this prefers a Man's Service unto God, and
makes it an Action done truly unto him,
And this may be a great Encouragement unto Servants, (for indeed their Condi-
tion generally wants Incouragement ) that though their Imployments may be the
meaner and inferiour Drudgeries of this Life, and thoſe poſſibly not very well ac-
cepted by their harſh and froward Maſters; yet be their work never fo painful
and laborious, whilſt they perform it out of Conſcience to God's Command, it is
accounted as done to him, and not to them ; they are his Servants more than theirs,
and he will kindly accept and bountifully reward them,
We have thus conſidered the Duties which Servants owe unto their Maſters.
Let us now proceed to thoſe Duties which Maſters owe reciprocally to their Ser-
vants. And thoſe conſiſt (as before I noted) either in the right chuſing, or in the
right uſing them.
The Maſter's firſt Duty is a prudent Care and Circumſpection into the Choice of
his Servants. And indeed, this is a matter of great moment, and that wherein the
Happineſs and Comfort, or elſe the Miſery and Trouble of a Family doth very
much depend.
abas SIS UR
Now there are two Qualifications in a Servant, that ought chiefly to be regarded
in the making choice of him.
The one is Ability to diſcharge his place, and manage thoſe Affairs which you
commit to his Care and Truſt.
The other is Conſcientiouſneſs and Piety in doing faithful Service, not to thee on-
ly, but to God, the common Maſter of you both.
And indeed this latter is of more Importance, and of greater Concernment to thee
than the former : For when thou entertaineſt a godly Perſon, though poſſibly not
ſo ſufficient for thy Employment as ſome others, it will be a Commendation of thy
Charity, that thou maintaineſt one of God's Servants in thy Family. But when
thou entertaineſt a lewd prophane Wretch, only becauſe he is able to diſpatch his
Work, thou maintaineſt one of the Devil's Slaves, and takeft into thine Houſe a
ſworn Servant to the mortalleſt Enemy thou haſt in the World, which is juſtly re-
proachable both with Folly and Impiery.
Yet how little is this uſually regarded! I know it is the Cuſtom of too many,
that if they can light on thoſe whom they think proper for their Affairs, never in-




quire
the Fifth Commandment.
175

quire what their Principles or what their Practices be as to Religion, whether Po-
piſh, or Factious; whether for the Maſs, or the Meeting; but chuſe them as they
would do Beaſts of Burthen, the moſt itrong and able ; and account it the only Pro-
perty of good Servants to be able to perform their Office, and willing to drudge as
much as they would have them. But let them know that they make a very un-
wife and a very ſinful Choice. For ſuch Servants will aſſuredly make much more
Work than they diſpatch, and leave more Filth in the Houſe than they cleanſe out.
Though they be never ſo able and fit for their Imployments, yet think not ſuch an
one fit for thee, who refuſeth to ſerve that God whom thou thy ſelf art bound to
ſerve; and believe it to be a Deſign of the Devil to help thee to one who ſhall do
thy Work, but undo thy Family. One vile and wicked Servant is enough to cor-
rupt a whole Houſhold; for áffure your felves they come there to do the Devil
more Service than you, and their lewd Examples and Preſumptions will ſeduce
and draw others into the ſame Exceſs with themſelves. For to this I impute the
Riſe and Growth of that general Prophaneneſs that is too reigning in moſt Fami-
lies, eſpecially in thoſe whoſe Quality or Eſtates require a numerous Attendance;
they are commonly too careleſs what Ruffian and debauch'd Servants they entertain
and their Children ( which elſe might be the Ornament and Glory of the Nation )
converſing with theſe, learn from them thoſe firſt Rudiments of Vice, which after-
ward their Condition and Wealth enables them to perfect into conſummate Villany
and Deviliſm. Here they learnt the firſt Taſte of Exceſs and Intemperance ; here
they were taught the firſt Syllables of Oaths, and inſtructed how to liſp out Curſes
and Obſcenity, and according to their Proficiency, applauded by theſe impious
Wretches for their gentile Docility and Aptneſs. Such Servants as theſe ſhould be
Tooted out, not only
as the Peſts of particular Families, but their Influence reaches
farther, even to corrupt thoſe who may hereafter have an Influence on the State and
Common-wealth; for they ſerve only to give Youth the firſt Reliſhes of Sloth, and
Pleaſure, and Vice, which by woful Improvements grow at laſt to be inveterate Ha-
bits, and make them only a Shame to their Families, and a Curſe to the Kingdom.
So it is proportionable in all meaner Families ; where the Servants be wicked,
the Children ordinarily will be more ruled by their Examples and Flatteries, than
by their Parents Authority and Commands. And therefore it highly concerns you
to make a prudent Choice at firſt ; or if therein you have been miſtaken, as ſoon as
you can to rid your Houſes of thoſe Vermin and Caterpillars, which elſe will de-
Itroy the verdant and budding Hopes of your Children, and to bring in thoſe who
are ſober, ſtaid, and godly, who will make it their great Care, firſt, to ſerve God,
and then you. Take the Reſolution of the Royal Pfalmiſt for your Pattern and
Direction, Pfal. 101.6,7. Mine Eyes ſhall be upon the Faithful of the Land, that
z hey may dwell with me : be that walketh in a perfect way, he shall ſerve me: he
that worketh Deceit, ſhall not dwell within my Houſe; he that telleth Lies, shall not
tarry in my light. Certainly, thoſe will be the beſt Servants to us, who are faithful
Servants to God; or, if they ſhould be leſs fit for thy occaſions, yet they will ſuf-
ficiently earn their Wages, though they only pray for thee. It is ſaid of Joſeph,
Gen. 39.5. when he was brought into Potiphar's Houſe to be his Servant, that the
"Lord bleſſed the Egyptian's Houſe for Foſeph's fake : and the Bleſſing of the Lord
was upon all that he had in the Houſe, and in the Field. Godly Servants bring a
Bleſſing along with them to the Families where they refide; and having ſuch a Ser-
vant, thou haſt a Friend in Court, one that can do thee kind Offices in Heaven
through his Intereſt at the Throne of Grace. And therefore as it is thy Duty, ſo
it is thy Wiſdom and thy Concern to make choice of ſuch; theſe beſt know their
Duty; theſe will make moſt Conſcience of performing it ; in their Integrity and
Faithfulneſs thy Heart may repoſe, and they will intitle thee and thy Family to
thoſe Bleſſings which attended them.
That's the firſt Duty, reſpecting the Choice of Servants. :
Secondly, Another general Duty of Maſters is, rightly to uſe them when they
are choſen: And that conſiſts likewiſe in two things,
techos
f Government, and
Proviſion
1
Firſt,
2.
176
An Expoſition upon the
1.
Firſt, Their Government ought to be prudent and diſcreet, ſuch as may main-
tain their Authority, and yet not be ſowr'd into Tyranny : And therefore it ſhould
be a Maſter's Care to demean himſelf gravely and awfully before his Servants;
his very Countenance and Comportment Thould be enough to beget Reverence in
them. But when the Maſter is vain and light, the Servants will grow, firſt fami-
liar, and then contemptuous.
Government conſiſts in two things, Command and Correction : But that which
doth moſt of all tend to make both effe&tual, is good Example.
Firſt therefore, a Mafter ought wiſely to command and enjoin his Servants what
they ſhould do. And herein is required a great deal of Skill and Prudence. For
though Servants ought not to inquire into the Reaſons of all that their Maſters bid
them do, yet doubtleſs, it is a very difficult matter for them to bring themſelves
to do that which is apparently vain and ridiculous ; and by impoſing ſuch things
upon them, the Maſter will much hazard the loſs, or diminution of his Authority;
and therefore in laying his Commands upon them, he ought to have regard both to
the Manner and Matter of them.
As to the manner ; Heought not to command with Rigour, with ill Language
and Revilings, as is the Cuſtom of too many, who when they enjoin their Ser-
vants any thing, preface their Commands with a Reproach, which tends to nothing
but to diſcourage them, to make them hate the Imployment, and him that ſetteth
Macrob.Sa- them about it ; and by this means we make our Servants to become our Enemies.
turn. l. 1. The Apoſtle therefore hath given this Caution, Ephef. 6. 9. Te Maſters, do the ſame
things to your Servants, forbearing Threatning. Nor yet ſhould they proſtitute
their Authority by any ſubmiſs Intreaties; for it is an Evil which the Earth it
ſelf cannot bear, when a Servant reigneth and bears ſway over his Maſter, as the
wife Man obſerves, Prov. 30. 22. But there ſhould be ſuch an equal Mixture of
Mildneſs with Gravity, and Love with Authority, that the Servant ſhould not only
be compelled, but inclined by it unto Obedience. Indeed, there is required much
Evenneſs of Temper in him that would make a good Maſter ; not to be hurried.
with violent and cauſeleſs Paſſions, nor to be ſwayed by irrational Humours; for
nothing doth more detract from Authority than Humourſomneſs; becauſe Ser-
tants not having any ſtanding meaſure of what will pleaſe ſuch a Maſter, will at
laſt grow careleſs of it, and deſpiſe the Commands of him who is as much a Ser-
vant as they are Servants; yea, a very Slave to his Paffions and Humours, than
which there cannot be a baſer and a viler Slavery: and therefore thoſe who are
Servants to fickle and capricious Maſters, though they may ſeem very obſequious
to them, yet cannot but ſecretly deſpiſe them : for Power may indeed make their
Commands to be obeyed ; but it is Reaſon only, and Gravity, that can make
them venerable and reverend.

C. II.
2.
Secondly, As a Maſter ought to reſpect the Manner how he commands, ſo
likewiſe the Matter what he commands. And in this take theſe three Rules:
Ift. He ought to command nothing but what is lawful to be performed; for
both they and their Servants have a ſupream Lord and Maſter in the higheſt Hea-
vens, whom they both ought to fear and obey. His Service is no farther due to
to thee, than as it is conſiſtent with the Service of God; and when thou come
mandeſt any thing contrary thereunto, thou art not a Maſter, but a Tempter. It
is true, he is bound in Conſcience to obſerve thee, yet it is only in thoſe things
wherein the Law of God hath left his Conſcience free ; and therefore where the
great and univerſal Lord hath laid a Prohibition upon him, his Obedience is ſuper-
ſeded, and thy Commands do only bind thy ſelf to Guilt, not him to Obſervance :
He is bound to work for thee, but not to lie, or to ſteal, or to cheat for thee : and
if thou art ſo wicked as to injoin him any ſuch thing, it is no uncivil Anſwer to
Say to thee, as the Apoſtles did, Aits 5. 29. We ought rather to obey God than
Men.
2dly, A Maſter's Commands muſt be not only lawful, but poſſible : to command
things impoſſible, is the heigth of Folly. And therefore, when Abraham command-
ed his Servant to procure a Wife for his Son ; he prudently anſwers, What if ſhe
will
Fifth Commandment.
177
2.
will not come ? upon which Suppoſition his Maſter acquits him from the Oath of
God that was betwixt them; Gen. 24. 8. If the Woman will not be willing to fol-
low thee, then ſhalt thou be clear of this Oath. To command things impoſſible to
be effected, will but detra&t from the Maſter's Authority, and lellen his Eſteem,
and cauſe the Servant to think his own Diſcretion to be a better Guide for his Acti-
ons, than his Maſter's; yea although the thing be not ſimply impoſſible in it ſelf,
but only to the Servant, conſidering either his Inability or Imployments; or if it be
hugely inconvenient, or prejudicial, or unſeaſonable, the Maſter ought not in Con-
ſcience or Prudence to exa£t it. For, as to command things unlawful, is Impiety,
and things impoſſible, Folly; ſo to require things unreaſonable and prejudicial, is
mere Tyranny: And as ſuch it is recorded in Pharoah and his Task-maſters, who
to weary and wear out the Iſraelites, exacted the whole tale of Bricks, but would
not allow Straw to make them.
3dly. A Maſter's Command ought not to be Vain and Impertinent; but he
ſhould have ſome ſwaying Reaſon, though perhaps not always fit to be communi-
cated to the Servant why he commands ſuch things from him; Reaſon fufficient to
ſatisfy his own Judgment, and his own Conſcience.
Theſe three Rules ought to be obſerved by Maſters; they ought to command
nothing that is unlawful to be done; nothing but was is poſſible; nothing but
what is profitable and uſeful. And this is the firſt Part of a Maſter's Government,
viz. Prudent commanding his Servants.
Secondly, It is the Maſter's Duty to correct thoſe Servants that are ſtubborn and
diſobedient. The wife Man tells us, Prov. 29. 19. There is a Servant who will
not be corrected with words ; for although he underſtand, he will not anſwer.
Yet here Prudence muſt be the meaſure of what Diſcipline is fit for them, accor-
ding to their Age, Diſpoſition, and the Nature of their Offence. A Reproof will
work more effečtually with ſome than Stripes; and thoſe who have ingenuous Spi-
rits, though in a ſervile Condition, will either be diſcouraged, or exaſperated by
a too-rigorous Uſage. And God hath expreſly interpoſed his Will in this Particu-
lar, Levit. 25. 34. Thou ſhalt not rule over him with Rigour, but ſalt fear thy
God. Indeed no Corre&tion is to be inflicted on them out of Paſſion and Revenge:
But either,
Iſt. For Reformation and Amendment, that they may be the more wary for the
future; Or,
2dly. For Example’s fake, to terrify others from the ſame, or the like Offences.
Even an Heathen could ſay, Nemo Sapiens punit, quia peccatum eſt, ſed ne pelletur : Plato apud
No wife Man doth puniſh, becauſe the Offence is already committed, (for then it Lactant.
comes unſeaſonably and too late) but that it might not be committed again.
de irâ Dei,
But ſtill be fure that the Corrections be not immoderate and too ſevere; neither
exceeding the proportion of the Fault, for that is Cruelty; nor unbeſeeming thee
to inflict, or the Age and Quality of thy Servant to ſuffer, for that will be reproach-
ful to both. Generally Reproof is the beſt Diſcipline. But if they be ſuch contu-
macious Fools as not to be amended with that, although it be lawful, and in ſome
Caſes neceſſary to uſe a ſharper Method towards them; yet the beſt and moſt pru-
dent Courſe, and that which will tend moſt to thy Quiet and Credit, is to dif-
charge them.
Now to move you to Mercy and Lenity towards them ; Confider,
Firſt, That you your felves have a Mafter, the great and glorious God. This
the Apoſtle urgeth, Eph. 6. 9. Maſters, forbear threatning, knowing that your Ma-
fter alſo is in Heaven. Think with your ſelves how often you provoke him, and
yet he forbears you, although you are infinitely more inferiour to him, than any
Servant can be unto you: and this will calm your Paſſions, and cauſe you, if not
altogether to wave, yet at leaſt to allay and mitigate the Rigour and Severity of
your Chaftiſements.




C. 18.
I.

2.
Secondly, Conſider that they are equal with you in reſpect of God. It is true,
they are your Servants. but both you and they are Fellow-Servants to the great Lord
Aa
and
178
An Expoſition upon

Id.
and Maſter. And if thou in a Rage ſhouldſt take thy Fellow-Serva nt by the
Throat, and imperiouſly abuſe him ; fear, leſt thy Lord may require it, and vindi-
cate his Wrongs in the Puniſhment of thy Tyranny. There is no reſpect of Per-
fons with him, but he that hath done Wrong, ſhall receive for the Wrong that he
hath done. And what art thou, O vile Worm, that thou ſhouldít domineer over
thy Fellow, who is moulded of as good Earth, and hath as pretious and immortal
a Soul in him, as thy ſelf? For,
3.
Thirdly, Conſider that thou art equal likewiſe in Nature, only Divine Provi-
dence hath made the difference. Whence then ſuch a ſupercilious diſdain of Ser-
vants, Quaſi non iiſdem tibi & conſtent & alantur elementis, eundemq; Spiritum car.
pant, (as Macrobius) as if they did not conſiſt of the ſame Materials, nor draw the
Servi funt, famé Breath with thy ſelf. They are Servants, but yet they are Men; they are
imo homi- Servants, yea rather they are thy Fellow-Servants. And it is in the Power of the
nes : ſervi fame Providence who hath ſubjected them to thee, to change the Scene, exalt them,
funt, imo
conſervi.
and bring thee into Bondage. Why then ſhouldſt thou deſpiſe them whereas thou
knoweſt not how ſoon thou mayeſt be brought under a more miſerable Servitude.
They are Servants out of Neceſſity, when perhaps their Maſters are voluntary
Slaves : Some are Slaves to their Luſts, others to Covetouſneſs, others to Ambiti
on, and all to Hope, all to Fear. And there is no Servitude fo juftly contempti-
ble, as that which is voluntary and wilful.
Conſider again, that he who is a Servant to Men, may be the Lord's Free-man;
whereas he that is free among Men, may be a Slave to his Luſts, and by them to
the Devil: And therefore we ought neither to think deſpicably of them, nor to uſe
them ſeverely, but to treat them with Love, as our Fellow-Creatures, our Fellow,
Servants, yea, and Fellow-Heirs of the ſame Inheritance of Life and Glory.
And thus much concerning the Maſter's Duty in Government.
Another General wherein his Duty conſiſts, is Proviſion; and that both for their
temporal and ſpiritual Good; for the welfare both of their Bodies and their Souls.
Firſt, As for their temporal Proviſion, he is bound to ſupply them with things
neceſary for them according to the Tenour of the Agreement and Compact made
between them, Colosſ. 4. 1. Maſters
, give unto your Servants that which is juſt and
equal. He ought to provide for them Food and Raiment; or elſe in lieu of any
of theſe, faithfully to pay them their agreed Wages. Levit. 19. 13. The Wages of
him that is hired ſhall not abide all Night with thee, until the Morning. And again,
Deut. 24. 14; 15. Thou ſhalt not oppreſs an hired Servant that is poor and needy; at
his Day thou ſhalt give him his Hire ; neither Mall the Sun go down upon it, left he
cry againſt thee unto the Lord, and it be Sin unto thee. This Oppreſſion of Servants
3. in withholding from them their covenanted Reward of their Labour, is a crying
and provoking Sin. So the Apoſtle, James 5.4. The Hire of the Labourers which
have reaped down ihe Fields, (ſo likewiſe of thoſe who have done any other Work
and Service for you) which is of you kept back by fraud, cryeth; and the Cries of
them that have reaped are entred into the Ears of the Lord of Sabbath.
Secondly, As the Maſter is to make temporal Proviſion for their Bodies, ſo much
more is he to provide for their ſpiritual Welfare, and the good of their Souls; in
as much as their Souls are incomparably to be preferred before their Bodies. Éve-
ry
Maſter is to be both a Prieſt and a Prophet within his own Family, as well as
a King; he is to inſtruct them in the Will and Laws of God, to inform their Ig-
norance, reſolve their Doubts, excite and quicken them to the Service of God, to
rectify their Errours and Miſtakes, to pray with them and for them, to direct them
in the Way that leads to Heaven and Happineſs, and above all, to walk before them
in it by his holy and pious Example. But how few are there that do conſcienti-
ouſly perform this Duty! Do not the moſt think it enough if they provide Neceffa-
ries and Conveniencies for the Body, the dull, outward, and earthly part of Man?
and indeed it were enough if they had only Beaſts to look after. But remember,
thy Servants, and thoſe who belong to thy Charge, have precious and immortal
Souls, capable of eternal Glory and Happineſs, but liable to eternal Miſery and
Torments: and God hath intruſted thee with theſe Souls of theirs, and will require
them


I.

2
.


Fifth Commandment.
179
them at thy Hands. What an heavy and tremendous Doom will paſs upon thee,
when God ſhall demand at thy hands the Souls of thy Servants, or of thy Chil-
dren, which have periſh'd through thy default! Will it be enough then to plead,
Lord, I fed and clothed them, and was careful of their Health and Welfare? Yea,
indeed if their Bodies only were committed to thy care, this were enough ; buť
fee, there they ſtand condemned, and ready for eternal Flames, for the Ignorance
which thou oughteſt to have informed, for the Prophaneneſs which thou oughteſt
to have chaſtiſed and hindred, for thoſe Neglects of holy Duties in the which thou
oughteſt to have gone before them; and therefore though they ſhall die and periſh
in their Sins, yet
their Blood will God require at thy Hands, whoſe Careleſneſs or
evil Example," hath hardned them in Wickedneſs, and led them on ſecurely to
Deſtruction.
Let me therefore warn you who are Maſters and Heads of Families, that as you
tender the Souls of thoſe who are under your Charge, yea, as you tender your own
Souls, which are deeply ingaged and concerned in theirs; ſo that you would uſe
all diligence and induſtry in promoting their ſpiritual Good, that you may at the
laſt Day preſent them with Joy before the Tribunal of God: Lo here am I, and
the Children and Servants that thou haſt given me. Now that you may with Joy
and Triumph preſent them before the Throne of Juſtice then, be frequent in
preſenting them before the Throne of Grace now. Let not a Day paſs without its
İtated Hours of Prayer in your Family; inſtru&t thoſe that are ignorant, reduce
thoſe that are erroneous, admoniſh and rebuke with all Authority thoſe that are
faulty, diſcard thoſe that are contumacious and incorrigible: Let not a ſcoffing Iſh-
mael, a Scorner and Derider of Piety and Holineſs remain within your Doors; and
eſpecially be careful that both you and your Family do ítri&tly obſerve and fan&ti-
fy the Lord's Day; for therein conſiſts a great part of the Life and Strength of
Religion, and this Day uſually gives a ſeaſoning to all the Days of the Week after.
Prepare your Families by private Duties, for publick; let none of them ſtay at
home from the Ordinances, but upon great and urgent Neceſſity. Suffer them not
to wander, fome to one Paſture, and ſome to another ; but where the Ordinances
of God are duly diſpenſed; and whither thou thy ſelf art called, thither do thou
lead thine; that as they altogether receive their bodily Food in thy Houſe, ſo they
may altogether receive their ſpiritual Food in the Houſe of God, take an Account
of their profiting by what they hear ; be as careful to ſee thy Family well imploy-
ed in the Service of God upon that Day, as to ſee them imployed in thine own Şer-
vice and Affairs the other Days of the Week: And therefore be not long nor un-
neceſſarily from them, for God hath made thee his Overſeer ; and if his Work gº
not forward in private Family-Duties, eſpecially on the Lord's Day, thou canſt
never expect a Bleſſing upon what they do for thee.
And thus much concerning the mutual Duties of Maſters and Servants.

ment.
The next fort of Relative Duties that I ſhall treat of is, that of Paſtors and their
Flocks, Miniſters and their People. For between them alſo is ſuch a relation of
Superiority and Inferiority, as brings them under the Direction of this Command-
We do not arrogate too much to our ſelves, nor take too much upon us,
when we affirm that we are Superiour to the People, and have an Authority over
them in things Spiritual, and appertaining unto God. And although through the
Vices and foul Miſcarriages of thoſe who are dignified with this high Honour, and
partly through the Meanneſs of their outward State and Condition; to which may
be added likewiſe, the Meanneſs and Abje&tedneſs of their Spirits, as a Conſequent
upon the former, baſely proſtituting themſelves, and forfeiting the Reſpect that is
due to them, by their fordid crouching for a Morſel of Bread at the lower-end of
a Gentleman's Table; though by theſe, I ſay, not only their Perſons, but their
Ofice be ſunk into the loweſt Scorn and Contempt; yet I cannot but with the
Apoſtle magnify mine Office, which is truly excellent and venerable; and it is
the great Sin of the People to deſpiſe this Calling, although the Follies and
Indiſcretions of Miniiters themſelves may not only occaſion but invite them to
do it.
Now here I ſhall plainly ſet down the reciprocal Duties which they ought mu-
tually to perform each to other.
The


Аз 2
180
An Expoſition upon the

1.
The Duties of Miniſters either reſpect their Call to that Office; or their Ma.
nagement and Diſcharge of it.
so
The great Duty that reſpects their Call is, to look to it that they be rightly cal-
led, that they do nor temerarioully thruſt themſelves into fo facred a Function,
unleſs they be duly ſet apart thereunto. For as the Prieſts under the Law weré
taken from among Men, and ordained for Men in things pertaining unto God, to offer
Gifts and Sacrifices, as the Apoſtle ſpeaks, Heb. 5. 1. So likewiſe the Miniſters of
the Goſpel are to be duly fan&tified and ſet apart for this high Imployment, to ſtand
before the Lord, and to miniſter in things that appertain unto his Worſhip: and
it is an intolerable Preſumption for any to intrude themſelves into this Lot, with-
out being ſelected thereunto by that Order which God himſelf hath appointed and
left unto his Church. For no Man taketh this Honour to himſelf, but he ibat is
called of God, as the Apoſtle fubjoins, ver. 4. And therefore God complains of
thoſe Prophets whom he had not ſent; and yet they ran ; and to whom he had not
ſpoken, and yet they propheſied, Jer. 23. 21. Audacious undertaking Men it ſeems
they were; like ſome of late days, who thought their Forwardneſs alone a fuffici-
cient Conſecration, and the Seal of whoſe Commiſſion bears only the Stamp of their
own Impudence. molt vig
busco
Now to the due Conſtitution of a Miniſter there is requiſite a twofold Call.
wako
sont
Firſt, He muſt have an inward Call, which conſiſts both in the Gifts of the ho-
ly Spirit, and alſo in the Inclination of his Will to uſe them for God's Glory in
this holy Miniſtration. Now theſe Gifts with which he muſt be endowed, fome of
them are abſolutely neceſſary to capacitate him for the Office; others are only con-
ducible to make his Miniſtration in it the more effectual.
That which is abſolutely neceſſary, is a competent Knowledge in the Truths of
the Goſpel, without which the great End of the Miniſtery cannot be attained,
which is to teach and inſtruct the People. It is indeed their Duty to ſtrive after
an Eminency in this Knowledge ; for they are the Lights of the World, and ſhould
be able to diffuſe abroad their Beams, that they might inlighten thoſe that are ig-
norant, and fit in Darkneſs. But yet there is no ftated Meaſure nor Standard for
their Knowledge. For we find that our Lord Jeſus Chriſt, the great Miniſter and
Teacher of the World, ſent forth his Diſciples to preach, when yet they were ve-
ry ignorant of many important Truths of the Goſpel. Eminent Knowledge is
therefore neceſſary for their Duty, but competent Knowledge is neceſſary for their
Office.
3
That which is highly conducible to the Effectualneſs of their Miniſtery, is fanati-
fying Grace, and an holy Life and Converſation. Not that they are not true Mi-
niſters without this; for we find a Judas ſent forth with the ſame Authority and
Commiſſion as the reſt of the Diſciples. Yea and the Apoſtles, who had Chriſt
himſelf for their Maſter and Inſtructer, yet are by him ſent to attend upon the Mi-
niſtery of the Scribes and Phariſees; who, though they were very wicked and un-
godly Hypocrites, yet becauſe they fat in Moſes's Seat, i.e. becauſe they had a
rightful Authority to teach the People, therefore he commands his own Scholars
to hear and obey them; whatſoever they bid you obſerve, that obſerve and do ,
Matth. 23. 2, 3. It is not therefore perſonal Grace that gives Authority to our Mi-
niſtery; but yet it may and doth contribute much Efficacy unto it. God may feed
his people, as he did Elijah, by a Raven; and make a cold Breath kindle the Sparks
of Grace in the Hearts of others, and blow it up into a Flame. But yet it is far
more comfortable and profitable to the People to fit under a Miniſter who ſhall
go
before them in Example, as well as in Doctrine; who not only preſcribes them
Rules of Holineſs, but is himſelf an Example to thoſe Rules : Such an one who
ſpeaks from the Heart, is moſt likely to ſpeak unto it; and having himſelf experi-
enced the Ways of Holineſs, can more favourily recommend them to the Accepta-
tion of his Flock. And certainly he will be more like to ſpeed in his Errand, when
he ſhall perſuade them to nothing but what he hath found the Goodneſs and Sweet-
neſs of in himſelf. All others are but like thoſe mercurial Statues, which in old Times
were ſet up in croſs-Ways, with their Hands extended to point out the right Road to
Paſſengers, but themſelves never walked in them: Theſe indeed may be ſerviceable
to direct their People. But a Miniſter ſhould not noly be a Directer, but a Leader;
he



Fifth Commandment.
18i
he ſhould not only point out the Way, but walk before his Flock in it. And it
is commonly obſerved, that they are the Labours of ſuch, that God moſt uſually
owns and crowns with Succeſs.
2.
Secondly, As he muſt have an inward Call in the Gifts of the Spirit of God; ſo
likewiſe he muſt have an outward Call by a ſolemn Separation of him to this
Work through Impoſition of Hands. This indeed, gives him the Miniſterial Power,
and inveſts him with Authority to diſpenſe the Ordinances of Jeſus Chriſt as an
Officer and Miniſter of the Goſpel : And this Authority St. Paul calls a Gift,
1 Tim. 4. 14. Neglect not the Gift that is in thee, which was given ihee by Pro-
phecy, with the laying on of the Hands of the Presbyiery: This Gift here ſpoken of,
1 take to be nothing elſe but the Miniſterial Office conferred upon him by Ordina-
tion, according to thoſe Predi&tions and Prophecies which were before given of
him by ſome divinely-inſpired Men, who foretold, that he was by God deſigned
for the Work of the Miniſtery, and ſhould glorifie God by a careful Diſcharge of
it; of which we read Chap. 1. ver. 18. Yea, this Office is by our Saviour himſelf
called the Holy Ghoſt; and Ordination (how harſh ſoever the Phraſe may ſeem
to be ) is a giving of the Holy Ghoſt, not indeed either in the Gifts or Graces of
it, ( which were afterwards plentifully. beſtowed upon them on the Day of Pente-
coſt) but only Authority to exerciſe the Miniſterial Function. Conſult Fohn 20.
22, 23. When he had ſaid this he breathed on them, and ſaid, Receive ye the Ho-
ly Ghoſt
. Which Holy Ghoſt I take to be nothing elſe but their folemn Miſſion Hooker's
to the Miniſtery; and this (though perhaps it may ſeem a ſtrange Interpretation Ecclef. Po-
of the Place ) I cannot but judge it to be the true Senſe and Import of it, upon
theſe two Conſiderations :
bis sulabo da to nisgitarit Bota 977
Firſt, That the Holy Ghoſt was in no other reſpect at all
at that time given to
them. They neither received any extraordinary Degree of Grace, or any extraor-
dinary Gifts of Grace more than they were before indowed with. Yea, it is plainly
expreſs’d, that as yet the Holy Ghoſt was not given them in his extraordinary Gifts
,
but they were commanded to wait for the Promiſe of the Father at ferufalem ; and
the firſt Accompliſhment of that Promiſe waş on the day of Pentecoſt
, when the Spi-
rit deſcended upon them in the form of fiery cloven Tongues. Here then being a
receiving of the Holy Ghoſt, and that not in the extraordinary Gifts or Graces of
it ; what can remain, but that our Saviour by breathing on them, gave them the
Holy Ghoſt, that is, Miſſion and Authority to preach the Goſpel, and to diſpenſe
his Ordinances to the Church?
TOINTI
lit. 1. 5.
S. 77:
I.
2.
Secondly, The words following interpret theſe in this Senſe. Receive ye the Ho-
ly Ghoſt. "Whoſe-ſoever Sins ye renit, they are remitted unto them; and whole-
ſoever Sins ye retain, they are retained. Now theſe Words ſeem to me a clear Ex-
poſition of the former
, Receive ye the Holy Ghoſt, 2. e. Receive ye Authority to re-
mit and retain Sins, which is one great part of the Miniſterial Power, to declare Pardon
to the Penitent, and Wrath to the Incorrigible and Obſtinate. This
, though it may
ſeem a ſtrange, yet to me it ſeems the only true and conſonant Expoſition of this
Place. But I ſhall not now farther vindicate it.
Now as our Saviour uſed this ſign of breathing upon his Diſciples when he or-
dained them; ſo the Apoſtles afterwards inſtituted and uſed another ſign, viz. lay-
ing on of Hands, of which there is frequent mention in Scripture, and which was
introduced into the Chriſtian Church from the Pattern of the Jewiſh Church. Thus
we read, Acts 9. 17. that Paul is ordained by the Impoſition of the Hands of Ana-
nias ; he put his Hands on him, and ſaid, The Lord Jeſus haib ſent me that thou
mighteſt receive thy Sight, and be filled with the Holy Ghoſt, i. e. that he might be
indowed with Miniſterial Gifts, and inveſted with the Miniſterial Authority. And
again, (which I wilh heartily our diſſenting Brethren, whọ ſo much decry Re-ordi.
nation, would but a little more maturely weigh and conſider ) he the ſecond time
receives Miſſion and Ordination with Barnabas, Acts 13. 2. As they miniſtred 10
the Lord, and faſted, the Holy Ghoſt ſaid, Separate me Barnabas and Saul, unto the
Work whereunto I have called them. And when they had fafted and prayed, and
laid their hands on them, ibey ſent them away'.
Yea,

182
An Expoſition upon the
1.
Yea, this Impoſition of Hands was ſo inſeparable an Attendant upon Ordination,
that fometimes it is uſed alone to ſignifie it. So 1 Tim. 5. 22. Lay Hands ſudden-
ly on no Man, i. e. ordain no Man rafhly, and without due Advice.
Now ſince this external Call is ſo exprefly and frequently mentioned, and the
manner of it ſo particularly deſcribed, how daringly preſumptuous are they, who
without regarding thoſe Methods which the Holy Ghoſt hath preſcribed, yea, de-
ſpiſing and contemning them as obfolete and out-worn Formalities, ruſh into the
Miniſtery, and pretend an inward Call of Gifts and Graceś, which yet in very ma-
ny of them, are no other than moſt of the People might as well pretend unto, if
they had but the like Impudence; and ſo we ſhould have more Miniſters than peo-
ple, more Shepherds than Sheep? But let their Gifts and their Graces be never fo
eminent and admirable, they ought not to take this Honour to themſelves, until
they are fet apart by the Church, and as well impowred to preach by an outward
Miſſion, as enabled to do it by their Gifts and Qualifications.
And thus much for the firſt thing which a Minifter ought to regard, which
is his Call to that. Office.
LV
When we are aſſured that our Call is right, and according to the Will of God,
there are then many other Duties incumbent upon us in the due exerciſe of our
Calling As, For SATI Istrof
ou vitor.
be
Firſt, and chiefly, We ought to be good Examples to the Flock. This St. Paul
moſt expreſly injoins Timothy, 1 Tim. 4. 12. Be thou an Example to the Believers,
in Word, in Converſation, in Charity, in Spirit, in Faith, in Purity. Indeed, it is
very ſad to conſider, how the unſuitable Converſation of Miniſters doth quite ener-
vate all the force and ſtrength of their Doctrine and Exhortations. For let them
ſpeak with the Tongues of Angels, and preach as holily and powerfully, at if the
Holy Ghoſt did immediately inſpire them ; yet if their Lives be looſe, and their
Converſation contradi&tory to their Do&trine, the People will be ready to conclude,
that ſo much ftriétneſs is not neceffary, that they only urge it as a Matter of high
and nice Perfe&tion in Religion, and that certainly they know a nearer Way to
Heaven than through ſo many Severities which they preſs upon the People ; and
that therefore they will take the ſame Courſe, and run the ſame Venture that their
Miniſters do. And indeed, how is it likely that ſuch a Miniſtery ſhould be effe-
&ual to bring others to Holineſs, when the Miniſter himſelf declares to all the
World by his Actions, that he looks upon it as unneceſſary? What hold can his
Admonitions and Reproofs take upon the Conſciences of Men ? Certainly his own
Guilt muſt needs riſe up in his Throat, and choak his Reproofs. For Conſcienti-
ouſneſs of the ſame Miſcarriages will retort whatſoever we can ſay againſt others,
more ſtrongly upon our ſelves; and ſuggeſt to us, that it is but baſe Hypocriſie tó
blame that which our felves pra&tiſe. With what Face canſt thou preſs others to
Tepent and reform ? what Arguments canſt thou uſe to prevail with them, who by
continuing in the ſame Sin, doft thy felf judge thoſe Arguments to be of no force?
Indeed, it were a Temper to be wiſh'd and pray'd for, that we could only refpet
how righteous the Reproof is, and not how righteous the Perſon who gives it, and
be content to have our Motes pluck'd out, though it be by ſuch who have Beams
in their own Eyes : That we could learn that hard Leffon which our Saviour gives
his Diſciples, to do as they ſay, but not to do after their Works ; for indeed,
there is no more reaſon to reje&t found Admonition, becauſe it comes from an un-
found Heart, than there is to ſtop our Ears againſt good Counſel, becauſe it is de-
livered perhaps by a ſtinking Breath. But yet ſo it uſually fares, that when Mini-
ſters of defiled and looſe Lives, fhall yet preach up Holineſs and Strictneſs to their
People, and as they ought, reprove them ſharply for their Sins; they will be apt
to think, What, is he in earneſt ? and doth he not ſee that he himfelf is as bad or
worſe : With what Face can he thunder out Woe, and Wrath, and Hell againſt
my Sins, which yet are no more mine than his own? Doth he think to fright me
with denouncing Threats and Curſes, when he himſelf, who ſtands as fair a Mark
for them as I, flights and contemns them? Or, doth he envy me my Sins, and
would ingrofs them all unto himſelf? And thus with ſuch carnal Reaſonings drawn
fiom the evil Examples and wicked Lives of Miniſters, they fit hardned under their
Preaching, and account all they ſay, but as a Leffon they muft repeat, and a Tale
they
the Fifth Commandment.
183
they muſt tell to get their living by. Certainly, ſuch ſhall periſh in their Iniqui-
ties, but the Blood of their Souls God will require at your hands.
But now when a Miniſter walks conſcientiouſly and exemplary before his Flock,
his
Doctrine gains a mighty Advantage to work upon them, by his Life. This is
building up the Church of Chriſt with both Hands, ſhewing them both the Equity
and the Eaſineſs of that Holineſs which he perſuades them to, by his own Pra&tice.
When he reproves, his Reproofs break in upon the Conſciences of his Hearers with
Conviction and Authority, and if they do not reform, yet at leaſt daunt and terri-
fie them, and make them ſelf-accuſed, and ſelf-condemned. Here is one reproves
me for Sin, who believes it to be as evil as he repreſents it, by his own eſchewing
it
. Here is one that denounces Wrath if I repent not, who doubtleſs believes it to
be as terrible as he declares it, by his own carefulneſs to eſcape it. Certainly,
Preaching never comes with ſuch Power and Energy into the Conſcience, as when
the Miniſter preacheth as well by his Works, as by his Word; and to induce the
People to it, is firſt obedient himſelf to the Truths which he teacheth them. Men
are eaſier led by Examples than by Precepts ; for though Precepts are the more ex-
act, yet Examples are the more eaſie way of teaching. And he is a perfect Work-
man who joineth both together, neither teaching what he will not do, nor doing
what he dares not teach ; and therefore it is obſerved of our Lord Jeſus Chriſt the
great Teacher of his Church, that he began both to do and teach, A&S 1. 1.
Now Miniſters muſt be exemplary both in themſelves, and in their Families. In
themſelves they muſt be blameleſs, as the Stewards of God;. not ſelf-willd, not foon
angry, not given to Wine, no Strikers, not given to filthy Lucre Lovers of Hospi.
tality, Lovers of good Men, Sober, juſt, holy, temperate as the Apoſtle fums up
their Duties, Tit. I. 7,8. Theſe are the things which will give them a good Re-
port among thoſe which are without, and will recommend the Doctrines and
Truths which they teach, to the Acceptation and Love of their very Enemies, and
the Enemies of their holy Profeſſion.
They muſt likewiſe be exemplary in their Families : A Miniſter muſt rule well
bis own Houſe, having his Children in ſubječtion with all Gravity, 1 Tim. 3.4.
And becauſe there are ſo many who are ready maliciouſly to aſperſe us, we muſt
by a ſerious and circumſpect Converſation, cut off all Occaſions from ſlanderous
Tongues; that they who watch for our halting, may be aſhamed when they can
find nothing to reproach us with, fave in the Matter of our God.
But if any ſuch there be, who ſpeak like Angels, but live like Devils; who when
they are in the Pulpit, it is pity they ſhould ever come out; and when they are
out, it is great pity they ſhould ever come into it again; who are heavenly Lights
in it, but helliſh Fire-brands out of it: would to God they would conſider how
they deſtroy the very End of their Calling; and inſtead of converting Souls, do but
harden them in their Sins, making Men abhor the Offerings and Ordinances of the
Lord, putting Arguments in their Mouths to juſtifie their continuance in their Wick-
edneſs, or elſe Prejudices in their Hearts, cauſing them to depart and ſeparate from
holy Inſtitutions, becauſe diſpenſed by prophane and fcandalous Miniſters ; let
them pretend never ſo highly to Uniformity and Obedience, yet certainly theſe are
the Men who have made all our Separatiſts, that now ſadly rend our Church in
pieces. For when the Sheep ſee a Wolf ſet over them inſtead of a Shepherd, no
wonder if they run from him, and ſcatter into other Paſtures. It is in vain for
them to tell People that they ought to be obedient to the Laws of the Church their
Mother, when thoſe that tell them ſo, are not obedient to the Laws of God their
Father. And O that they would but conſider not only the Damage which they do
to the Church, of which too many of them ſeem zealous Propugners, but the hea-
vy
Woe and Wrath which they bring upon their own Souls! Every Sermon they
ftudy, they do but draw up a Bill of Indi&tment againſt themſelves, and every
time they preach, they do but pronounce the Sentence of their own Damnation :
And woe unto ſuch Paſtors, when they whom Chriſt hath ſet over his Sheep, ſhall
themſelves be found at the laſt Day ſtanding among the Goats.
Secondly, Another great Duty of Miniſters is, a diligent and conſcientious im-
ploying of their Gifts and Talents; they inuſt be both able and willing to teach;
they themſelves muſt be well-grounded in the Knowledge and Do&trine of Chriſt :
The






2.
7
184
An Expoſition upon the
The Prieſt's Lips ſhould preſerve Knowledge, and Men Should ſeek the Law at his
Mouth ; for he is the Meſſenger of the Lord of Hoſts, Mal. 2. 7. And therefore the
Apoſtie rejects a Novice, a raw, ignorant and unexperienced Perſon : for if the
Blind lead the Blind, both will be in danger of falling together into the Ditch. And
God himſelf tells ſuch ignorant and fooliſh Teachers, Hoſea 4.6. Becauſe thou
haſt rejected Knowledge, I alſo will reject thee, that thou ſhalt be no Prieſt to me :
Seeing thou haſt forgotten the
Law of thy God, I alſo will
forget thy Children.
And as they muſt be able to teach, ſo they muſt be diligent in teaching : A Ne-
ceſty is laid upon them, and woe unto them if they preach not the Goſpel, as the
Apoſtle ſpeaks, 1 Cor. 9. 16. They, ought to be inſtant in ſeaſon, and out of ſea-
fon, 2 Tim. 4. 2. Preach the Word, be inſtant in ſeaſon, and out of ſeaſon; reprove,
rebuke, exhort with all Long-ſuffering and Do&trine. Not as if the Miniſter muſt
be continually in the exerciſe of Preaching, but he ought to preach in ſeaſon, i.e.in
the ordinary and ſtated Times for it; and out of ſeaſon, i. e. on extraordinary Oc-
cafions, when the Neceſſity or Utility of the Church ſhall require it.
His Doctrine ought to be,
ift
. Sound, ſuch as cannot be condemned, Tit. 2. 1. Speak thou the things which
become Sound Doctrine. It muſt have its Authority either from the expreſs Words
of Scripture, or the Analogy of Faith rationally deduced from Scripture ; for he
that
preacheth falſe Do&trine inconſiſtent with theſe, doth but mingle Poiſon with
his peoples Meat.
2dly. It muſt be profitable; not ſetting before them alien and unintelligible No-
tions, or ſuch thin airy Speculations as can ſcarce conſiſt with Senſe, much leſs
with Divinity : for this is to give them Wind inſtead of Food, 2 Tim. 2. 14. Charge
them before the Lord, that they ſtrive not about Words to no profit, but to the fuba
verting of the Hearers. And, Tit. 3. 8. Theſe things I will that thou affirm con-
ftantly, that they which have believed in God, be careful to maintain good Works :
theſe things are good and profitable unto Men.
3dly. Their Preaching muſt be plain, and ſuited to the Capacity of their Heara
ers as much as can be without diſguſting any; for he that ſhall only diſgorge and
tumble out a heap of bombaſtick theatrical Words, at which the People only ſtare,
and gape, and wonder, preacheth to them in an unknown Tongue, although he
ſpeak Engliſh : and this is but to give them Stones inſtead of Bread.
4thly. Their Preaching muſt be grave and ſolid, not ſlovenly and too much neg-
lected, for that will but beget a nauſeating in the Hearers ; nor yet too nicely and
ſprucely dreft, for that will be apt to divert the attention from the Matter to the
Phraſe. Their Sermons ought to have a comely and Matron-like, not a gayiſh and
meretricious Attire. The Truths they preach muſt be delivered in ſuch words as
may adorn, but not hide nor bury them ; ſuch as may rather recommend the Do-
Erine to the Conſciences, than the Art and Rhetorick of the Preacher to the Ears
and Fancies of the Hearers.
5thly. They ought to preach powerfully and with Authority, 1 Tim. 4.11.
Theſe things command and teach. We come to the People in the Name of God,
and are his Ambaſſadours, and therefore ought to deliver his Meſſage boldly, being
ſent to the People by the King of Kings, and Lord of Lords : and thoſe who mince
his Errand, as if they were afraid to ſpeak that which God hath given them in
Commiſſion, ſhall at their return unto him receive the Reward of treacherous and
unfaithful Meſſengers.
There are very many other Duties, which cannot without too much length be
particularly infilted on.
As Hoſpitality according to the meaſure of their Eſtates, 1 Tim. 3. 2. They muſt
be given to Hoſpitality. And, Tit. 1. 8. They muſt be lovers of Hoſpitality. And
therefore they ought to be liberally and plentifully endowed, that they may make
their Table a Snare in a good ſenſe, and may get ſome to follow and obſerve them,
though it be but for the Loaves. And here it will be a good Point of their Wiſ
dom, if they can handſomly make uſe of ſuch Opportunities (as we find our Sa-
viour did after he had miraculouſly fed the multitude) to break unto them the
Bread of Life, and with their bodily Nouriſhment to feed their Souls.



Then

Fifth Commandment.
185
Then Gravity in their Diſcourſe, and in all their Converſe: A Miniſter ſhould
neither ſpeak nor do any thing that is unſeemly. Intemperate Mirth, clamorous
Talk, fcurrilous Jeftings, but eſpecially the leaſt fyllable of an Oath, although it
be never ſo much varied and diſguiſed, in a Miniſter's Mouth, as it is wicked, ſo
it is utterly misbecoming the Dignity of his Profeſſion, and renders hiſ mean and
contemptible.
Again; A pious and aſſiduous Care in viſiting the Sick, who are certainly moſt
capable of good Advice and Counſel then, although perhaps they have all their
Life time before deſpiſed and refuſed it. You may poſſibly do more good by the
ſick-Bed, than in the Pulpit : For Death is a terrible and thundering Preacher, and
he muſt 'needs be a moft" forlorn and obdurate Wretch who will not liſten to your
Admonitions, when the hopes of a long Life, which made him formerly reject them,
haye forſaken him.
He is
Again ; Diligence in catechiſing and inſtructing the Younger in the Principles of
Faith and Religion: Root them well at firſt, and they will continue ſtable ever af-
ter. This will ſave your ſelves and your Succeſſours much Labour afterwards: for
if once you can infinuate into their Minds Piety and Verity, they will grow up to
farther degrees of Perfection in the ordinary courſe of your Miniſtery, and be your
Comfort and Rejoicing here, and your Crown and Glory hereafter.
There are many other Duties neceffary to the right diſcharge of the Miniſterial
Function, but theſe already mentioned ſhall fuffice; and all others may be reduced
to ſome of theſe. I ſhall therefore conclude this with my earneſt Requeſt, that
you would ever ſeriouſly meditate upon that Charge which God gives the Prophet,
and in him all Miniſters, Ezek. 3. 17, 18, 19. Son of Man, I have made thee a
Watchman unto the Houſe of Iſrael, therefore hear the Word at my Mouth, and give
them warning from me. When I ſay unto the Wicked, Thou ſhalt fürely die; and
thou giveſt him not warning, nor Speakeſt to warn the Wicked of his evil way to ſave
his Life; the ſame wicked Man ſhall die in bis Iniquity; but his Blood will I require
at thine Hand. Yet if thou warn the Wicked, and he turn not from his Wickedneſs,
he ſhall die in his Iniquity, but thou haſt delivered thy Soul.
bied 9110
The Peoples Duty towards their Miniſters is eſpecially twofold.
It RO
Firſt, Obedience in being perfuaded by his good Advice and Admonitions. We ti
have this moſt exprefly commanded, Heb. 13. 17. Obey them which have the Rule
over you ; that is, not only Civil Magiſtrates, and your Rulers in State-Affairs,
but Miniſters alſo ; for ſo it is added, for they watch for your Souls, as thoſe that
muſt give an account ; that they may do it with Foy, and not with Grief. And they
are called the Elders that rule well, 1 Tim. 5. 17. I know that this Obedience to
Miniſters is a Duty ſo utterly forgotten in the Pra&tice of moſt Men, that I doubt
of ſome Prejudice in them againſt theſe places of Scripture by which it is ſo plain-
ly enjoined. Alas, that ever Chriſt and his Apoſtle ſhould inveſt us with ſuch Au-
thority, which when we affume, we are lookid upon by the People as almoſt ri-
diculous for it, as if we had only a Reed in our Hands, and a Crown of Shame ra-
ther than of Dignity put upon our Heads, and are accounted of rather as inſolent
Uſurpers upon their Liberty, than as Officers impower'd by God himſelf. Sirs,
we take to our ſelves no Power over you, but what God hath by his Patent and
Charter given us; and when we propound to you the will of God revealed in his
Word; or in Caſes not ſo clearly determined therein, do give our Judgment as
thoſe who have found Mercy to be accounted faithful, we do, and may challenge
your Obedience to it in the Name of our Lord Jeſus Chriſt. For we find that in
thoſe particular Caſes wherein the Apoſtle had no expreſs Revelation from Chriſt,
yet he preſcribes to the Corinthians what he judges fit for them to do, and by thať
Direction obliged their Pra&tice, not indeed ſimply and abſolutely, yet ſo that in
fuch Circumſtances as the Apoſtle ſuppoſeth, they had finned if they had done
otherwiſe than he directed them. We deſire not to Lord it over God's Inheritance
by any burthenſom Impoſition of things either unlawful, or in themſelves unfit.
But when we require from you thoſe things which God himſelf hath commanded ; or
if not exprefly commanded, yet are in the Judgment of thoſe to whom you owe
Obedience, thought convenient and lawful to be done, I know not how you can
Bb
excuſe
!


186
An Expoſition upon the
2,
excuſe your felves from Diſobedience againſt God, if in theſe Caſes you be not obe-
dient unto us : And if you call this Uſurpation, and a taking too much upon us,
Numb. i6. you do but ſpeak the Language of Corah and his Complices, and ſhake not ſo
3. much curs, as God's Title and Authority over you, who hath given us this Power
and Commiſſion.
Secondly, Another Duty of the People is to honour their Miniſters as their Spi-
ritual Fathers : Yea the Apoftle ſpeaks of a double Honour that is due to them,
1 Tim. 5. 17. Let Elders that rule well, be accounted worthy of double Honour. Alí
muſt have that Honour given them which is due to their Function, but thoſe who
Tule the Flock well, xcrãs, i. &. not barely commendably, but excellently, muſt
have this Honour doubled to them: and thoſe who not only thus rule, but excel
others in teaching them likewiſe, muſt have this double Honour doubled upon
them; eſpecially they that labour in the Word and Do&trine.
Now this double Honour is commonly taken for the Honour of Reverence, and
the Honour of Maintenance; and perhaps this place doth moſt eſpecially mean this
latter, when it ſpeaks of double Honour. For this word Tipñ often ſignifies Re-
ward and Maintenance, and is in that ſenſe uſed in this very Chapter
, ver. 3.
Xuegs Tiud's Tas ÓVtW6 Xhens, Honour Widows, i.e. relieve Widows, that are Widows
indeed. And here by the way we may ſee how groundleſs their Affertion is, who
from this place eſtabliſh an Order, new and unknown to the Church of God till of
late, of Lay-ruling Elders. For if this Text gives them any ſuch Authority, it
gives them the double Honour too; and fo conſequently, by Divine Right they
may challenge Maintenance from the People, as well as the Miniſters themſelves;
nay, and if they rule well, a large and plentiful Maintenance, double as much as
may ſuffice others of their own Rank and Order ; which Honour when they ſhall
challenge to themſelves, as doubtleſs they may upon as good Proof and Evidence
as the Authority they pretend to, certainly their Paftours will find greater reaſon
to annihilate theſe Creatures of their Fancy and politick Accommodation, than
ever they had to forge them.
But to return. We owe them,
1 Firſt, The Honour of Reverence. We ought to honour and eſteem them for
their Office and their Work-fake. So exprefly, 1 Theſ: 5. 12, 13. We beſeech you, Bre-
thren, to know them which labour among you: and to eſteem them very highly in
Love for their Work-fake. And again, Phil
. 2. 29. Receive him therefore in the
Lord with all Gladneſs, and hold ſuch in Reputation. And certainly they who caſt
any Contempt upon Miniſters, either by injurious Axions, or reviling Speeches
(as it is grown a common Cuſtom, to make them a By-word, a very Scoff, and
Song of the Drunkards) do not ſo much deſpiſe them, as Chriſt who ſent them.
He that deſpiſeth you, deſpiſeth me, faith our Saviour, Luke 10. 16. And God will
not leave this Sin unpuniſh'd; yea he ſpeaks of it as almoſt an unpardonable Crime,
2 Chron. 36. 16.They mocked the Meſſengers of God, and deſpiſed his Words, and miſuſed
bis Prophets, until the Wrath of God was againſt his People, and there was no Remedy.
Secondly, They owe unto them the Honour of Maintenance. So Gal. 6. 6. Let
bim that is taught in the Word, communicate unto him that teacheth, in all good
things. And there is good reaſon for it: For if we have fown unto you ſpiritual
Things, is it a great thing if we ſhall reap your carnal Things ? faith the Apoſtle,
i Cor. 9. 11. What you give them is not a matter of Bounty, and mere voluntary
Benevolence; and the Miniſter who ſo accounts, or receives it, undervalues his Au-
thority, and wrongs his Right; but it is your Duty, and his due. He muſt have
a competent and liberal Maintenance, not ſtinted to the bare fize of neceſſity, but
it fhould be affluence, ſuch as may inable him to relieve the Neceſfities of others,
to provide comfortably for his own Family, and to uſe Hoſpitality in his Houſe :
This is his due, and he owes you no more Thanks for tendering it, than you do
him for receiving it. Not here to diſpute the Divine Right of the tenth part,
(which yet was not all that was due to the Miniſters under the Law, for they had a
confiderable Acceflion by Offerings and Sacrifices:) I think it certain that the Incou-
fagement of Miniſters under the Goſpel Should equal, if not exceed theirs, in as
much

3 Fifth Commandment.
187

I
much as our Labour is far greater, and our Miniſtery more excellent than theirs.
But they who think it fit to keep Miniſters poor and dependant, may well be fuſ
pected to do it in favour of their own Vices: For how ſhall he dare to reprove
them, who is afraid of loſing part of his Stipend, or the Benefit of his Patron's
Trencher ? but whilſt the Gentleman in black muſt fit below the Salt, and after
Dinner converſe with the better fort of Serving men, there is no danger that he
ſhould be fo audacious as to find faults; or if he ſhould, no great heed will be
taken to what ſo deſpicable a thing as he can ſay.
Thus much for the Duties of Miniſters and People. dan hme
re
за тэат: son
dig tond bod do to snobs Lu
The firſt Head of mutual Duties between Superiours and Inferiours that I ſhall
inſiſt on, is, between thoſe who differ in the Gifts of Divine Bounty. And theſe
may be conſidered, either as the Gifts of ſpecial Grace, or of common Providence.
Of which briefly. los Neo Bubuk
Donload
sve bluult toild our
Firſt, God doth indow ſome with an excellent meaſure of fanctifying Grace, and
is pleaſed to fhew the World by a few rare and choice inſtances, how wonderfully
he can fublime our corrupted Nature, and how near he can exalt Humane Frailty
to an Angelical Perfection. This indeed is the moſt excellent of all his Gifts, and
that which we ought moſt earneſtly to cover and deſire: For although other Gifts;
as Knowledge, Wiſdom, Power, Sc. do in fome imperfect manner affimulate us
unto God; yet Sanctity and Holineſs doth far tranſcend all theſe, both becauſe it
ſtamps upon us the Reſemblance of the Divine Nature, in that Attribute which is
its greateſt Glory (whence God aſſumes it to his Stile, that he is glorious in Holi-
neſs) and likewiſe becauſe God hath highly honoured it, and given it the Dignity
and Prerogative to be the only means of bringing us to the complete and eternal
Fruition of our Felicity.
wo
Now thoſe whom God hath thus bleſſed with an eminent degree of this his beſt
MAUSO LOTTOMAT
Gift, ought,
Nabab bo ,
os
Firſt, To beware that they do not ſecretly deſpiſe their weaker Brethren in their
Hearts, nor with a cenforious Auſterity reject thoſe whom God hath received. It is
often ſeen that Fellow-Servants are more inexorable each to other, than their common
Lord and Maſter ; and that thoſe Errours and Infirmities which are rather the ſlips
of Incogitancy, than the Products of a reſolved Will, can hardly obtain pardon
among Men, though God hath forgiven and forgotten them. Now this ariſeth from
a ſpiritual Pride, which makes us envious towards thoſe who excel us, and ſcorn-
ful towards thoſe who fall ſhort. For when Men grow conceited of their own Ex-
cellencies and Attainments, they will be ready to condemn other Mens Duties, as
formal Hypocriſy, and their Sins as total Apoſtaſy; they will miſtake the ſmoaking
Flax for a reeking Dunghil, and be forward imperiouſly to caſt them out of God's
Family, though themſelves were but lately received into it out of mere Charity.
Certainly this is a Spirit (though it too much prevails in this broken and ſhattered
Age, wherein every one thinks ſo much the better of himſelf, by how much the
worſe he thinks of others; yet this I ſay is a Spirit) utterly misbecoming the ſweet-
neſs and mildneſs of the Goſpel, which teacheth us to be meek aud gentle, for-
bearing one another, and forgiving one another. It would better become thee, O
Chriſtian, not to obſerve other Mens Falls, but to look to thine own Standing :
Thou flandeſt by Faith: be not high minded, but fear, Rom. 11. 20. It is the
worſt way that ſo excellent a thing as divine Grace can be perverted, when it
makes thee proud and cenſorious. For my part, I ſhould much more confide in
the ſecurity of an humble Soul that creeps along to Heaven, though with a flow
yet an even Pace, than in the extatick Zeal and Fervour, of ſuch who perhaps far
out-ſtrip others, but alſo contemn them: For the one is ſtill preſſing forward, and
regards with admiration thoſe who excel ; but the other is often looking back with
diſdain upon thoſe who are ſlower than himſelf, and whilſt he minds not ſo much
his Way, as the Advances he hath made, offers many Advantages to the Devil to
trip him up, and give him many a ſore and ſhameful Fall. And therefore, O
Chriſtian, the more eminent thy Graces are, the more need haſt thou to pray and
Itrive for Humility. The talleſt Cedars had need have the deepeſt Roots, otherwiſe
B b 2
the

I.

188.
An Expoſition upon the
OTPUNO
2.
the Storms and Winds will eaſily overturn them: So truly the higher any grow
the more they ſpread and flouriſh, being like the Cedars of God, beautiful in their
Leaves, and plentiful in their Sap, the more need have they to be deeply rooted in
Humility; or elſe believe it, the Wind and Tempeſt of Temptations to which they
ſtand more expoſed than others, will not only forely ſhake them, but utterly over-
turn them ; when thoſe whom they ſhall deſpife as mean Shrubs ſhall ſtand ſecure,
and with a tender pity weep over their Fall.
Secondly, Another Duty of ſuch as are eminent in Grace, is to improve it to the
benefit and advantage of others. God hath given thee a larger portion, that thou
ſhouldſt be helpful to thy Brethren. The Stock of Grace which he hath offered
thee, is not only that thou thy ſelf ſhouldſt live well upon it, but it was intended
for the Relief and Comfort of the whole Family. Hath God indowed thee with
a clear and diſtinet Knowledge of the Myſteries of the Goſpel? know that this
Lamp was lighted up in thee, that thou ſhouldſt give Light unto others, that thou
thouldft diffuſe and ſcatter abroad its Rays round about thee, to inform the Igno-
rant, guide the Doubting, confirm the Wavering, reſolve the Scrupulous, reduce
the Erroneous, and convince the malicious Oppoſers of the Truth. This is not the
Miniſter's Duty only, though more eminently and eſpecially his, but it is the Du-
ty of every private Chriſtian, whom God hath bleſſed with a large meaſure of true
Knowledge more than others, ſtill keeping within his due Bounds and Limits. Or,
hath the holy Spirit kindled in thy Breaſt a Flame of divine Affection ? and is it
not to this end, that thou ſhouldſt breath Warmth into the languiſhing Deſires of
others, and by holy Conferences and ſpiritual Diſcourſes, illuſtrating the Beauty of
Holineſs, the Excellency of true Piety in it ſelf, and the Rewards it brings after it :
apply thy heavenly Fire unto their chill and freezing Hearts, until thou haſt inkin-
dled them too, and ſet them on a Flame, that ſo both together might burn with
vigorous Love towards God and his Chrift? Or, hath God exerciſed thee with
grievous Trials, and violent Temptations ? wherefore is it, but that thou ſhouldſt
the better know how to ſuccour thoſe that are tempted; and by thine own Expe-
riences, counſel and comfort thoſe who are ready to fink under their Load, which
not only the Weight, but the Unuſualneſs makes the more intolerable? For the
greateſt Accent and Emphaſis that ſuch do uſually put upon their Miſeries, is, that
never any before were ſo feverely afflicted, never any before were ſo violently aſſaul-
ted. Let them know that no Temptation hath befallen them, but what is com-
mon unto Men, and that thou thy ſelf haft come triumphantly from under the like:
Expound to them the Depths and Methods of Satan; unravel his Wiles and Sub-
tilties; ſtretch out the intangled Folds of that old and crooked Serpent: for there-
fore hath Gcd comforted you in all your Tribulations, that you might be able to
comfort them who are troubled, with the ſame Comforts by which your ſelves have
been comforted of God, as the Apoſtle ſpeaks, 2 Corinth. 1. 4. Or, if thou art
not fo fit either for Inſtruction or Counſel, yet at leaſt let thy Graces be beneficial
unto others by an holy and exemplary Converſation; if thy Graces cannot ſhine
through thy Gifts, yet at leaſt let them ſhine through thy Life, that others ſeeing
thy good Works, may give Glory to thy heavenly Father. And therefore never
complain that thou canſt not honour God in fo noble a Way as others, that thou
canſt not ſpeak, nor plead for him as others do. If thou liveſt to him, thou plead-
eft for him; for certainly an holy Life is a much better Commendation of Holi-
neſs, than all the elaborate Encomiums of Art and Rhetorick. Theſe are the Du-
ties of thoſe that excel in Grace.
As for others, their Duty is,
Firſt, Highly to love and efteem thofe whoſe Graces are more eminent and con-
fpicuous. God is the comprehenfive and ultimate Object of our Love and Vene-
ration ; and therefore the nearer any Creature approacheth to the Similitude of
God, the more ought we to efteem and prize it. Now God is not more lively re-
preſented in any thing, than in the Holineſs of his Saints. This is the moſt per-
feet Portraicture and Image of him who hath ſtiled himſelf the Holy one of Iſra-
el. They are begotten of God, made Partakers of the Divine Nature, and con-
formned unto his Image: And therefore as we would adore this glorious Attribute
of
Fifth Commandment.
189

2.
of God in its infinite Original, fo we ought to eſteem and venerate it in theſe hap-
py Souls, to whom God hath communicated ſome Rays and Strictures of it. Eve-
ry one that loveth him that begat, loveth him alſo that is begotten of him; faith the
Apoſtle, 1 John 5. I. becauſe of the Likeneſs he bears to his heavenly Father: and
the more expreſs this Reſemblance is, the more intenſe, and the more indearing
Ahould our Affections be. We ought to affociate with them, to make them our
Boſom-friends, our Confidents, and our Companions ; our delight ſhould be in
the Saints, and in the excellent Ones of the Earth, as David profeſſeth his to have
been, Pfal. 16.3.
Secondly, Another Duty is, Imitation of their holy Examples, aud following of
them wherein they follow the Lord Chriſt. If thou feeſt others far out-ſtrip thee,
mend thy Pace, indeavour to overtake them, tread in the ſame Steps, and do thy
very utmoſt to keep even with them; envy not their Graces, but be ſure to emu-
late them. Indeed ſome there are, who that they might not ſeem to be behind the
beſt, prove Hindrances and Pull-backs to them, left the forwardneſs of their Zeal
and Piety, ſhould be a Reproach to their own Sloth ; like Truants at School, who,
left their Fellows ſhould get too much before them, do what they can to intice
them from their Books. But this is a moſt wicked Envy, and the Root of it is
Pride and Lazineſs. But an holy Emulation never repines at, or hinders the Pro-
ficiency of others, it rather would by all means promote it; but only it will put
us upon indeavours to be as forward as any. It will not be a Curb to them, but a
Spur to us. And ſuch an Emulation as this, every true Chriſtian ſhould highly
cheriſh. For the ſhame of being out-ſtript, is as great an Incentive, as any can be
given unto Virtue. Chriſtians are like a Company of Men running in a Race, eve-
ry one ſhould ſtrive and ſtrain every Nerve and Sinew to be firſt at the Goal, the
firſt that ſhould lay hold on the Prize and Reward: And here be ſure you ſet your
Pattern right; take not the moſt noiſy and airy Chriſtians who glory in Talk and
Cenſures; take not one who hath an Affecttation of being religious after a new
Mode and Faſhion, take not one who ſeeks to raiſe a Fame for Piety only, by
decrying or condemning this or that Form of Profeſſion; and who, if there were no
Differences among us, would loſe very much of his Reputation for Sanctity, For
theſe are only Torrents that run with a violent Stream; but they are ſhallow, and
we know not how ſoon they may grow dry, and deceive the hopes of thoſe who
come to refreſh themſelves at them. But propound thoſe to your ſelves for Exam-
ples, who are of fixed Principles, and ſober Practices, who are grave and ſolid,
and in all the Duties that belong to a Chriſtian-Converſation, labour to do them
ſubſtantially rather than oftentatiouſly; that live within God and themſelves, that
have deep Thoughts, and ſolid Expreſſions of them, and whoſe Actions are futable
and correſpondent to both. Such an one is the Chriſtian indeed, and ſuch (for
ſome ſuch there are,) I recommend to you for your Imitation. And yet there is
no Man that walks ſo uprightly, but that ſometimes he ſteps awry. And there-
fore be not led by a blind and implicit Adherence to them, but continually eye the
Rule; and wherein foever they forſake that, be they Apoſtles, yea, or if it were
poſſible, even Angels themſelves, therein forſake them.
And thus much for the mutual Duties of Superiours, and Inferiours, in reſpect
of Grace.

Let us next conſider them in reſpect of the Gifts of God's common Bounty,
which he promiſcuouſly diſtributes both to the Good and to the Bad; I ſhall but
briefly mention them unto you.
God's Gifts of Providence may reſpect either their Perſons or elſe their outward
Eſtate.
Thoſe which reſpect the Perſon, are either Gifts of the Mind, or of the Body.

1.
Firſt, Thoſe who excel in Gifts of the Mind, in knowledge, and Wiſdom, and
Parts, a profound Judgment, or a winning Elocution. &c. they ought to improve
theſe to the Good and Advantage of others; not as Achitopbel did his politick
Counſel, or Tertullus his flattering Oratory, to oppreſs Right and Equity, but to
guide and adviſe for the benefit of Mankind, and the glory of God. For theſe Gifts,
though
190
An Expoſition upon the

though they are not ſanctifying, yet may be very ſerviceable to the Church. Hiram
though he were a Stranger to the Common-Wealth of Iſrael, yet provided many
excellent Materials for the building of the Temple. So God doth many times im-
belliſh thoſe who are Strangers to him with many admirable Ornaments of Under-
ſtanding and Learning, and makes uſe of the Materials which they have prepared
and laid in, for the Edification of his Church. And as Noah imployed many to
build his Ark, who were themſelves overwhelmed in the Deluge; ſo God many
times imploys ſuch as theſe to build his Ark the Church, who yet may at laſt be
ſwept away with the Deluge of his Wrath, and drowned in Perdition : Theſe,
though they ſhould poſſeſs ſuch Gifts without any fanctifying and ſaving Grace, yet
are they very confiderable Men, and our Duty is to eſteem and reverence them,
to love their Excellencies, and to incourage their Labours, to praiſe God for them,
and pray for an increaſe of their Gifts. How much more then, when their natu-
ral and acquired Endowments are conjoined with fanctifying Grace, and the Love
of the Truth doth as much poſſeſs their Hearts, as the Knowledge of it doth their
Heads? It is a ſordid Baſeneſs to detract from any Man's Worth, or extenuate his
Abilities, by ſome flanderous Buts, and Exceptions, which is the diſingenuous
Practice of many, who think all that added to their own Praiſe; which they thus
nible away from another Man's.
rox mettman
inno chi
Secondly, Another Superiority which God hath granted ſome over others, is that
of old Age, which is of it ſelf reverend and awful; and we ought to give that
due Reſpect unto it, which both Nature and the Law of God requires, Levit. 19.
32. Thou ſhalt riſe up before the hoary Head, and honour the Face of the old Man,
and fear thy God. God hath put a fignal Honour upon it, by ſtiling himſelf the
Antient of Days, Dan. 7. 9. and he threatens it as a great Judgment upon a People,
Iſa. 3. 5. That the Children shall behave themſelves proudly againſt the Antients.
We read how ſeverely a Scorn caft upon an aged Prophet, was revenged in thoſe
Children which mock'd his Baldneſs. A reverend Awe before them is not only a
Point of Manners, but part of a moral and expreſs Duty ; and therefore it is ſaid of
Elihu, Fob 32. 4. that he waited till Fob had ſpoken, becauſe they were elder than
he; and ver. 6. he faith I am young, and ye are very old, wherefore I was afraid,
I durft not ſhew you mine Opinion.al
And if ſuch Reſpect and Reverence be due unto them from others, they ought
chiefly to reverence themſelves, and by grave, and prudent, and holy A&tions, to
put a Crown of Glory upon their own gray Heads. They ought not to be vain and
light in their Converſe; nor Children of an hundred Years old, nor by the Folly
and Wickedneſs of their Lives, expoſe themſelves to that Contempt which will cer-
tainly be caſt upon them, where Age is not accompanied with Gravity and Prudence.
And therefore we find it, Prov. 16. 31. The hoary Head is a Crown of Glory, if it
be found in the way of Righteouſneſs; otherwiſe inſtead of being a Glory, it is but
a double Shame and Reproach.
2.
3.
Thirdly, There is another ſort of the Gifts of common Providence, wherein ſome
excel others, and that is Riches and Honour : Theſe the Scripture calls Fathers.
Nabal although he were a Fool and a Churl, yet David in his Meſſages to him,
doth implicitly call him Father, 1 Sam. 2. 5. 8. Give, I pray thee, what foever com-
eth unto thine hand, unto thy Servants, and unto thy Son David.
Their Duty is to be humble towards their Inferiours, knowing that they are on-
ly external Goods; and thoſe the leaſt conſiderable of all the Stores of God's Blef-
ſings that make them to differ from others. And to communicate to the relief
of others Neceſſities, that they may be rich in good Works, and make themſelves
Friends of the Mammon of Unrighteouſneſs, that when they fail they may be re-
ceived into everlaſting Habitations : for he that is rich only in hoarding and keep-
ing up his Store, is no better to be accounted of, than the baſe Earth, which locks
up more Treaſures in its Bowels, than they can in their Cheſts.
And their Inferiours Duty, is to pay them all due Reſpects according to what
God hath beſtowed vpon them; to acknowledge the Riches of God in making
them rich, and to endeavour to promote as far as in them lies, the ſpiritual Good
of their Souls, that they may not be rich here, and undone eternally. For a rich Man
may



Fifth Contmándment.
igi
may be more univerſally inſtrumental either of Good or Evil, than others can: and
therefore to win ſuch an one to the Faith, or to preſerve him ſtable in it, is a
moſt charitable Work, not only to their Souls in particular, but to the Church of
Chriſt; the Affairs of which may be much advanced by ſuch a Man's Wealth and
Intereſt.
And ſo much for this laſt Relation between Inferiours and Superiours, in the Gifts
of God's eſpecial Grace or common Bounty.
Thus now I have at laſt gone through the mutual Duties of many Relations; ſome
Natural, fome Civil, fome Ecclefiaftical, and ſome Oeconomical, I know not withi
what Acceptation or Succeſs. Poſſibly ſome may think theſe things too mean and
trivial to be ſo long inſiſted on: But let me tell ſuch, that Relative Duties, as they
are the moſt difficult of all others to perform, ſo they are the beſt Trials of true
Chriſtianity, and the Power of Godlineſs: He that indeavours not to walk cloſely
with God in theſe, let his Notions and Profeſſion he never ſo lofty and ſublime, it
will be no uncharitableneſs at all to judge that all his Pomp is but a mere form of
Godlineſs, and an hypocritical Oftentation.
Let me exhort you therefore in the fear of God, that ye would be much in pon-
dring theſe things. There needs no great Labour to underſtand them, nor to find
out Myſteries and concealed Depths in them. It is true tliey are plain, but they
are of daily uſe; and it is but requiſite that we ſhould not be long underſtanding
what we are continually to practiſe.
Let me ſubjoin but one general Rule to this, and I have done with it, and that
is, That in all theſe mutual Duties, it is no excuſe for the one Party to fail of the
moſt conſcientious and careful Performance of what belongs to him, becauſe the
other doch ſo. For certainly another Man's Sin cannot excufe mine; and God hath
bound us in duty not only to one another, but all of us unto himſelf. And there-
fore although they may break their Obligations and Covenants, yet that doth not
take off our Obligation. Should the Father be careleſs of, and cruel to his Child,
yet this doth not at all exempt him from paying Duty and Obedience unto his Fa:
ther : Should a Maſter be tyrannical over his Servant, yet the Servant's Duty re
mains ſtill ſtated and unaltered, to reverence, fear and obey him. Should a Mini-
fter be careleſs of the Flock committed to his Charge, yet his People are ſtill bound
to give him Reſpect and Honour in regard of his Office. Should a Magiſtrate ty-
rannize over his Subjects, yet ſtill they are to own him, and obey his Commands
in all lawful things. For Male-adminiſtration of any Office, or any Authority, can-
not countenance and excuſe want of Duty in Inferiours ; ſtill we are as carefully to
perform what God hath required, as if they were the beſt Parents, or Magiſtrates,
or Maſters in the World: And if there be any wrong done, or defect on their Part,
we muſt leave it to him to reward our conſcientious Obedience, and to puniſh their
wilful Offences. And ſo likewiſe it is incumbent upon Superiours to perform their
Duties faithfully and conſcientiouſly toward their Inferiours, be they never fo per-
verſe, ingrateful, or rebellious; for their Faults cannot excuſe our NegleEts.
And thus much for this large and comprehenſive Precept, Honour thy Father and
thy Mother.
To the Precept is added the Promiſe, as a Motive and Incouragement to Obedi-
ence; That thy Days may be long in the Land which the Lord thy God giveth thee,
And this Promiſe God's Faithfulneſs ftands ingaged to fulfil to all that are dutiful
and obedient.
Now here we may obſerve, that whereas the free and genuine Adminiſtration of
the Goſpel, promiſeth eternal Life, and the Joys
and Glories of Heaven to Belie-
vers; the old Law runs generally upon earthly and temporal Bleſſings; and among
them infifts frequently upon length of Days, and an happy and proſperous Life, as
the chiefeſt Bleſſing and higheſt Expectation of humane Nature: which muſt not
he ſo underſtood, as if the Promiſes of the Law were only for theſe beggarly and
terrene Concernments; but becauſe this Procedure was more futable to the whole
Syſtem of that Pedagogy wherein God thought fit to difcipline them by Types,
and to lead them unto the Sun by Shadows: Therefore as he allayed his own fpi-
ritual Worſhip with the mixture of very many external Rités, and pompous Ob-
fervances; fo he propounded likewiſe their eternal Rewards unto them, bý tempo-
tal and earthly Promiſes ; and by both attempered their Religion unto their effate
of
192
An Expoſition upon the

of Infancy, bringing it down as much as poſſible to the Verdict of Senſe, reſerving
the manly and heroick Duties of believing his Word without a Pawn, to the more
grown Ages of the Church.
sieron
But howſoever, although theſe Promiſes made to the Jews were thus typical,
yet theſe Figures were not altogether fo figurative, as not to be properly under-
itood and fulfilled. Though Heaven were typified by Canaan, yet God's Veracity
would have ſuffered, if he had brought them to Heaven, the true Land of Promiſe,
and not given them their Inheritance in the earthly Canaan; fo likewiſe that God
might be true to his Promiſe, it is not enough that he rewards the Obedient with
eternal Life, but his Faithfulneſs ſtands obliged to prolong their temporal
Life, to
ſuch a Duration as may be fit at leaſt to make a Type of the everlaſting Reſt.
Neither doth the more ſpiritual Diſpenſation of the Goſpel, look upon this
Bleſſing of long Life, as a thing below its Cognizance, but propounds it as a Pro-
miſe of Moment, though it be now diveſted of its typical uſe, and ſtands for no
more than it ſelf ſignifies. And therefore we find that the Apoſtle puts a Value up-
on this Fifth Commandment on this very Reaſon, that it is the firſt with Promiſe,
Eph. 6. 23. And St. Peter at large tranſcribes that Paſſage of Pſal. 34. What Man
is be that deſireth to live, and loveth many Days ? let him depart from evil, and do
Good, &c. And St. Paul tells us, that Godlineſs is profitable unto all things, ha-
ving the Promiſes of this Life, and of that which is to come. And what is there
that can concern this Life, more than Life it ſelf? God's Faithfulneſs is therefore
obliged by Promiſe to lengthen out an holy and obedient Life.
Nor will it be very hard to vindicate his Faithfulneſs in the performance of this
Promiſe; although God ſuffer many to grow old in their Sins, whoſe Youth began
their Courſe of Wickedneſs with Rebellion againſt their Parents, and who conti-
nue to their decrepit Days, their Impieties and Rebellions againſt God; when as
early Towardlineſs and Piety are generally look'd upon as mortal Symptoms; and
God ſeems eſpecially to ſhorten their Days to whom he here promiſeth a long
Life. For ſince this preſent Life is nothing elſe but a Tendency and Preparative un-
to Eternity; neither it nor any thing in it can be called Good, but only as it re-
lates to our eternal State. And therefore all Promiſes of earthly Bleſſings, muſt
neceſſarily imply this Condition, that they ſhall be literally fulfilled unto us, if
they may promote our eternal Happineſs; otherwiſe they would not be Promiſes,
but Threatnings; and that which we apprehend a Bleſſing, would indeed prove no
other to us than a Snare and Curſe. We may boldly challenge long Life, when
all the Circumſtances of it will tend to our everlaſting Welfare. But God, who
knows how frail and yielding the beſt of us are, and in the Series of his Divine
Providence, ſeeth what prevailing Temptations we ſhall be expoſed unto, doth of
tentimes in Mercy abridge this Promiſe, and takes us from the World, left the
World ſhould take us from him; and deals with us as Princes deal with Duelliſts,
they make them Priſoners, that they might preſerve them : So God that he might
preſerve his People from their great Enemy, commits them to ſafe Cuſtody of the
Grave. And if this be to be unfaithful, certainly his Faithfulneſs would be nothing
elſe but an Art to circumvent and undo us; ſhould he only to keep that inviolate,
perform thoſe Promiſes which would be to our Hurt and Detriment. Nor indeed
can any Man, whom God hath bleſſed with a right Judgment and due eſteem of
things, be willing to compound for the Continuance of this preſent Life, with the
Hazard or Diminution of his future Happineſs.
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193
The Sixth Commandment.
Thou ſhalt not kill.

TH
HE Commandments of the Second Table, do all of them immediately reſpect
that Duty which we owe unto Men; whom we may conſider, either, as un-
der fome peculiar Differences ; or elſe in their common Nature. We have al-
ready ſpoken concerning the Duties that belong unto them under the firſt Ac-
ception, as they are differenced into Superiours, and Inferiours. There are other
Duties which appertain univerſally unto all, under what Difference foever they
inay be conſidered; whether they be Superiours, or Inferiours, or Equals among
themſelves; and theſe are contained in the five following Precepts; all which con-
cern our Neighbour, either in his Perſon, or in his exteriour Gifts, of Wealth,
or good Name.
His Perſon is to be conſidered, either Naturally, or Myſtically: Naturally, as
he is this individual Man; and ſo the Sixth Commandment provides for his Secu-
rity: Thou ſhalt not Kill. Myſtically, as he is in the ſtate of Marriage; which,
of Two, makes up one Myſtical Perſon: And ſo Care is taken for him in the se-
venth ; Thou ſhalt not commit Adultery.
If we conſider him in his External Gifts, fo his Eſtate and Subſtance is fafe-
guarded by the Eighth Commandment, Thou ſhalt not Steal : His Reputation, and
good Name by the Ninth; Thou ſhalt not bear falſe witneſs against thy Neighbour.
And as a ſtrong Fence fet about him, and alſo about the other Laws, that nei-
ther of them be violated, God hath not only prohibited the outward Acts of groſs
and flagitious Crimes, but the inward, and lurking Motions unto Evil, in our
Thoughts and Affections ; and this, in the Tenth Commandment: Thou ſhalt

not covet.
I ſhall begin with the firſt of theſe; which takes care for the Security, and In-
demnity of our Perſons; Thou ſhalt not Kill. And this forbids that barbarous and
inhumane Sin of Murther, that Firſt-born of the Devil, who was a Murtherer
from the beginning, the firſt branded Crime that we read of, wherein natural Cor-
ruption, contracted by the Fall, vented its Rancour and Virulence, the Sin of
Cain, that great Inſtance of Perdition, who ſlew his Brother Abel, becauſe his Bro-
ther's Works were righteous, and his own evil.
Neither doth this Precept confine it ſelf only to forbid the actual Sin of Mur-
ther, but all Degrees, and all Cauſes of it; as Hatred, and raſh Anger, Revenge,
and Slanders, and falſe Accuſations, and whatſoever may prejudice the Safety of
our Neighbour, or tempt us to ſee him periſh, when it is in our power to reſcue,
and relieve him.
Some old Hereticks * extended the Senſe of this Prohibition, Thou ſhalt not Kill, * Manis
even unto Brute Creatures themſelves; holding it unlawful to play any of them for chæi. Ang
the uſe and Service of our Life. Poſſibly indeed, Unmercifulneſs even towards de Civit.
them, and a cruel tormenting of them, not to ſatisfie our Occaſions and Neceſſities, Dei, 1. 1.
but our unreaſonable Paſſions, may be reducible as a Sin againſt this Command-
ment (for all Acts of Cruelty are ſo;) but ſimply to kill them for our Neceſſity,
cannot : God the univerſal Lord both of them, and us, hath granted us this Prero-
gative in our Charter, to have the power of Life and Death over them, Gen. 9. 3,
Every moving Thing that liveth, ſhall be Meat for you. And doubtleſs we may put
them to any kind of Death, that the neceſſity either of our Food or Phyſick will
require. This Killing therefore, forbidden in the Text, refers only unto Men,
like our felves; and therefore it is very properly rendred by others, Thou ſhalt do
no Murther.
Yet neither is every killing of a Man Murther : For there are ſeveral Caſes,
wherein, although one kill another, yet he is no Murtherer: As,
Cs
C 20.
First,
1
194
An Expoſition upon the
Firſt, In the Execution of Juſtice. Magiſtrates, and ſuch who have lawful
Power and Authority, may, and ought to put capital Offenders to Death; and
if they do not, God will charge it upon them as their Sin. It is an ancient Law
upon Record, Gen. 9. 6. Whoſoever ſheddeth Man's Blood, by Man ſhall bis Blood be
shed; as if there were no other way for Expiation, no other Method to waſh
away the ſtain and guilt of Blood, but only by his who unjuſtly ſpilt it. And
again, Deilt. 19. 21. Thine Eye Shall not pity; but Life ſhall go for Life. And in-
deed, if we rightly conſider it, this is not to butcher up Mankind, but to pre-
ſerve them. God hath commanded Magiſtrates to kill, that he might prevent
Murther: For our Nature is ſo extreamly corrupt, that there is no other effectual
way to hinder us from killing, but by enjoyning the Magiſtrates to do it. And
therefore as Phyſicians, in caſes of violent, and immoderate Bleeding, do often
open a Vein in another part of the Body, as the beſt Method to ſtop it by Re-
vulſion; ſo when the Body-Politick bleeds by private Rage and Revenge, guſh-
ing out into Murthers, the way to ſtop this Blood, is to ſhed Blood.
Neither doth our Saviour's Command, not to refijt evil, Matth. 5. 39. gainſay
this legal and punitive way of Blood-ſhedding: For thoſe words do only forbid
private Revenge, not publick. We muſt not be Judges in our own Cauſes, nor
when we apprehend our felves wronged, carve out to our felves what Meaſures
of Revenge our Wrath and Fury ſhall dietate; we who have no Authority, or
Commiſſion, ought not to take Life for Life, nor Eye for Eye, nor Tooth for
Tooth, much leſs Life for an injurious Word, or an idle Quarrel; we muſt not
repay with the leaſt Revenge, thoſe who have done us the greateſt Wrongs; in
which ſenſe, we muſt not reſiſt Evil; but if we have in any thing ſuffered wrong,
we ought to bring all our Cauſes and Complaints to the Magiſtrate; for into his
Hands hath God put the Sword of Fuſtice, Rom. 13. 4. Revenge is ſo ſacred a
thing, that none ought to intermeddle with it but thoſe whom God hath ap-
pointed; for he hath folemnly aſcribed it to himſelf, Heb. 10.30. Vengeance bea
longeth unto me; I will recompenſe, ſaith the Lord. And he hath conſtituted the Ma-
giſtrate, as his Deputy, in this Work and Office; and therefore he only ought
to revenge, by Puniſhment proportionable to the nature of the Crimes commit-
ted: So that to ſpeak properly, it is only God, and not Man, that ſheds the
Blood of wicked Perſons. The Magiſtrate receives his Commiſſion from God,
and doth it as his Miniſter, and Servant; yea, and in doing it, is ſo far from doo
ing a cruel and unjuſt Act, an Ad that will either pollute his Hands, or ſtain his
Conſcience, that it makes him the more holy and pure: And therefore when
Moſes called the Levites to ſlay thoſe Idolaters that had worſhipped the Golden Calf,
he ſpeaks of it, as an holy Function, Exod. 32a 29. Conſecrate your ſelves to day
unto the Lord; every Man upon bis Son, and upon his Brother, that he may beſtow up-
on you a Bleſſing this day.
Secondly, There may be Blood ſhed in a juſt and lawful War, without the
charge or crime of Murther. Indeed we are commanded to follow Peace with all
Men, and as much as lies in us, and, if poſſible, to have Peace with all Men,
Rom. 12. 18. But ſometimes, through the Ambition, and turbulent Spi-
rits of others, through their politick Deſigns of picking unjuſt Quarrels, it may
be no longer poſſible to maintain Peace; and in this caſe, where we have Right,
and Equity on our ſide, it is lawful to wage War: I ſpeak not now of private
Differences between Perſon and Perſon; but of publick, between Nation and
Nation : In which caſe, the Supreme Magiſtrate hath the Power of making War,
and proclaiming Peace.
There are ſome who decry this Aſſertion, and think it contrary to the Tem-
per of a Chriſtian, who is a Son of Peace, to be a Man of War. I confeſs, there
is nothing that can juſtifie War againſt another Nation, but either,
Firſt, Neceſſary Defence againſt an unjuſt Invaſion. Ör,
Secondly, Recovery of what is unjuſtly taken away. Thus David purſued the
Amalekites, who had carried his Wives away Captives : Or,
Thirdly, The puniſhing of ſome great Injury and Wrong. Thus David like-
wiſe wars againſt the Ammonites, for the contumelious uſage of his Ambaſſa-
dors.
But

Sixth Commandment.
195


But, where the Cauſe is juſt, the Manner in which we proſecute it is warranta-
ble, the Authority which engageth us in it, being rightly conſtituted over us, I
fee' nothing but that it is very fit, when it is very neceſſary, to take up Arms,
and in a publick War to right our felves upon injurious Enemies: For, as there
may be many Wrongs done by one Party againſt another, who muſt be judged
by the Law common to them both ; ſo there may be many Wrongs by one Na-
tion againſt another; which, if they will not conſent to redreſs, there being no
common Magiſtrate, nor common Law over them both, (except the Law, and
Right of Nations, of which, the more powerful uſually make little account;) in
this caſe, certainly the injured may very juſtly have recourſe to War. For, what
Law is to Perſons of the fame Nation, that War is to Perſons of a different Nation.
We read, That among thoſe many Penitents that came to John the Baptiſt, for
Inſtruction, when Soldiers alſo came, he did not bid them lay down their Arms,
or their Commiſſion: He preach'd not to them, Fight no more, Kill no Man; but
gives them Directions how they ſhould demean themſelves in their Calling :
Which he would not have done, if he thought their Calling it ſelf unlawful. He
bids them do no violence, accuſe no man falſly; but be content with your Pay, or Wa-
ges, Luke 3.14. Neither did our Saviour, when he ſo highly commended the Cen-
turion for his Faith, rebuke him for his Profeſſion; but extolls him for taking the
Ground and Argument of his Faith, from his Military Calling, Luke 7. 8. I am a
Man under Authority, having Soldiers under me; and I ſay unto one go, and he goes ;
and to another come, and he comes; and to my Servant, do this, and he doth it. This
very Calling of his he urgeth Chriſt with, and makes it an Argument to ſtreng-
then his Faith, that certainly Chriſt was able to cure his fick Servant; becauſe, if
he, who was but a Captain, had ſuch Authority over his Soldiers, to command
them to come, and to go at his Word; how much more abſolute Power had Je-
ſus, as Lord both of Life and Death, over all Bodily Diſeaſes, to command them
to come, and to go at his Pleaſure? This I take to be the Force and Rea-
ſon of his Words: Upon which Chriſt gives him this large Teſtimonial and Ena
comium, Verſe 9. When Feſus beard theſe things, he marvelled, and turned him about a
and ſaid unto the People, I have not found ſo great Faith, no, not in Iſrael. But not
to multiply more Inſtances, that one place may ſeem fully convincing and fatis-
factory, John 18. 36. When Chriſt was examined concerning his Kingdom, he
anſwereth, My Kingdom is not of this World; if my Kingdom were of this World,
then would my Servants fight, that I ſhould not be delivered unto the Jews: Which
clearly implies, That although Wars, and Fightings were not proper Means to ad-
vance the Spiritual Nature of the Kingdom of Chriſt, yet if the Methods of his
Humiliation had permitted him to aſſume the Royal Sceptre, his Servants and Fol-
lowers might lawfully have fought to defend his Claim and Title. But enough of this.
Thirdly, A Man may ſhed Blood in the neceſſary Defence of his Perſon, with-
out being guilty of Murther, when he is ſuddenly aſſaulted by thoſe who attempt
to take away his Life, and hath no other means left him to ſecure it. In this
caſe, there being no Poſſibility of having recourſe to a Magiſtrate for Protection,
every Man is a Magiſtrate to himſelf
. But here (becauſe all Cafès of Blood are
tender) let me caution you, that it is not enough the Danger be impending, but
it muſt be inſtant and preſent, ſuch wherein a Man's Life is in all Probability loft,
if he doth not ſtand upon his Defence. For in Dangers that are only threatned
and approaching, we ought to truſt Providence, and to uſe our beſt Diligence to
work our Eſcape from them. But if the Aſſault be ſudden, and no way of Er-
cape viſible, we may lawfully take away, the Life of him who unjuſtly ſeeks to
take ours; for this is not a deſign to kill him, but to preſerve our ſelves.
Yea, we find, Exod. 22. 2. that God allows the killing of a Thief, if he break
into a Man's Houſe by Night; but not ſo if he attempted it by Day. And pof-
ſibly the Reaſon of this Law might be, becauſe when any cometh upon another in
the Night, it might be preſumed that he takes the Advantage of the Darkneſs,
not only to ſteal his Goods, but to miſchief his Perſon: And therefore God al-
lows it as lawful to kill ſuch an one, as a part of neceſſary Defence. From
which I think we may ſafely conclude, that it is lawful alſo to kill thoſe who at-
tempt upon our Goods, when we have reaſon to fear they may likewiſe deſign up-
on our Perſons.
Fourthlý


196
the
An Expoſition upon
Fourthly, There is yet one Caſe more, and that is accidental Blood-lhedding;
which is not chargeable with Murther; when Blood is ſhed without any Intention
or Purpoſe of doing it. Such a Caſe we find mentioned in Scripture; as when in
hewing of Wood from a Tree, the Ax ſhould flip, and by chance kill a Man's
Neighbour, Deut. 19. 5. And therefore for ſuch innocent Man-ſlayers, God
himſelf appointed Cities of Refuge, that they might fly unto them, and be ſafe
from the Avenger of Blood. But here we muſt look to it, that we be employ-
ed about lawful things; otherwiſe, if we be doing that which is unjuſtifiable,
which accidentally proves to be the Death of another, this cannot be excuſed
from Murther; and I am ſure God exacts the ſame Puniſhment for it: And there-
fore it is ſaid, Exod. 21. 22. That if Men ſtrive among themſelves, and hurt a
Woman that ſhe die, though it was not intended by them; yet Life ſhall go for
Life, becauſe their Strife and Contention between themſelves is an unlawful
Action. There ought alſo to be a due Care taken, to avoid any Miſchief, that
may happen upon doing of a lawful Action; by giving notice to thoſe who come
in the way of Danger, and forbearing to do it whilſt they are there. But in all
Caſes, where the Death of another is intended, (let it be upon never ſuch violent
and ſudden a Paſſion,) although there were no prepenſed, and rancouring Malice
born towards them before, howſoever our Laws may be too favourable to it, and
call it Man-flaughter; yet doubtleſs it is in Conſcience, and in the ſight of God,
wilful Murther. For the Man-ſlayer, whom the Scripture mentions diſtinct from
the Murtherer, is only he who flays his Neighbour accidentally, not deſigning
nor intending him any harm: This is the only Man-llaughter, which our Law is
pleaſed to call Chance-Medley; and whatſoever is not this, is Murther, and ought
as ſuch to be puniſh'd.
Now Murther may be either of a Man's felf, or of another. Both of them are
moſt black and heinous Crimes.
Firſt, As for Self-Murther; Many of the ancient Heathens thought it the moſt he-
roick and gallant way of dying, and would have recourſe unto it upon very ſlight
Occaſions; accounting it an univerſal Remedy that Nature had put into their
Hands, to rid themſelves of any Trouble which they were loth to bear. Yet
ſome, even among the Heathens, have very ſharply, as well as juſtly taxed this
* TO
wicked Cuſtom; among whom, that Saying of * Ariſtotle, in his Ethicks, is very
mobrýr xeir conſiderable: For a Man to die, only that he may avoid Poverty, or Croſſes, is not
pau goute Gallantry, but mere Cowar dize ; and declares, that he wants Courage to encounter them.
zviev, In which Particular, this Heathen had a better Illumination than the Author of
šposla, in the Book of Maccabees; who very unworthily commends one Razis a Jew, for
ex eiud psix chuſing rather to deſtroy himſelf, than yield to his Enemy. Which Paſſage, be-
enne mån-fides divers others, do evidently prove thoſe Books not to belong to the Canon
dov deny. of Scriptures; but deſerve to be called, as they are, Apocryphal. And truly,
Arift. Eth. Self-Murther, next to the unpardonable Sin againſt the Holy Ghoſt, is, I think,
1. 3; C7. the moſt dangerous, and moſt deſperate that can be committed; and becauſe it
And this
Lucian
leaves fo little room for Repentance, it leaves but very little for Hope and Cha-
calli sex-rity. Thoſe wretched Creatures whom God hath ſo far abandoned, as to permit
mlevev en them to fall into this horrid Crime, had they but any the leaſt Care of their eter-
iš Cis. De nal Salvation, they would certainly tremble, when they are offering Violence to
regrini.
themſelves; conſidering that they muſt inſtantly appear before God, and lift up
thoſe Hands at his great Tribunal, which they but a minute before imbrued in
their own Blood: It is a Sin, which when the Devil tempts Men unto, he cannot
make uſe of his moſt prevailing Wile and Stratagem. For when he tempts to
other Sins, he ſtill drills on the Sinner with Hopes of living to repent and reform,
and promiſeth him Mercy and Forgiveneſs: But this of Self-Murther precludes
all ſuch Hopes and Expectations, for they die in their Sins; yea, their Death is
their Sin; and what a forlorn Eſtate are they in, who reſolve that their laſt A&
ſhall be a damnable Sin? Theſe are Self-Murtherers to Purpoſe, and deſtroy not
only their Bodies, but their Souls too.
Conſider again, that it is a Sin committed againſt the very Standard and Rule
of our Love to others : For God hath commanded us to love others as our ſelves;
and therefore as we may not murther another, ſo much leſs may we murther our
felves. And thoſe who are hurried to this impious Act, as they do actually de-
ſtroy



Morte Per
>
Sixth Commandment.
197
ſtroy themſelves, ſo they do virtually and interpretatively murther and deſtroy
the whole World; and are as guilty before God, as 'if, together with themſelves,
they had murthered their Parents, their Children, their neareſt Relations, and
all Mankind beſides; and that becauſe they deſtroy that Fundamental Law which
ſhould regulate their Love to their Neighbours; and which is the ſtated Rule,
according to which they ſhould endeavour after their Welfare and Preſervation
And therefore, if ever the Devil work upon thy melancholy and diſcontented
Pride, to tempt thee to this damnable and almoſt unpardonable Sin, be ſure to
collect all thy Strength unto thee; and, with infinite abhorrence of it, command
him to avoid: Let not any Shame, or Poverty, or Horrors of Conſcience, faſten
this Helliſh Temptation upon thee; for know aſſuredly, that if thou hearkeneſt unto
them, and putteſt them in Execution, there is no Probability, but that thou muſt
paſs from temporal Sufferings to eternal Torments; which, be thy Condition in
this Life never ſo deplorable and wretched, thou haſt no Reaſon to haſten, but
wilt, in Hell, think that they came too ſoon upon thee.
Secondly, The murthering of another, is a moſt heinous and black Sin, a Sin;
that God doth uſually, by fome wonderful Method of his Providence, detect, and
bring to Puniſhment; and which dogs the Conſciences of thoſe who are guilty of
it, with horrid Affrights and Terrors, and hath ſometimes extorted from them a
Confeſſion of it, when there hath been no other Proof nor Evidence. The two
greateſt Sinners that the Scripture hath ſet the blackeſt Brand upon, were both
Murtherers, Cain and Judas; the one, the Murtherer of his Brother; the other,
firſt of his Lord and Maſter, and then of himſelf. And God fo infinitely hates
and deteſts it, that although the Altar were a Refuge for other Offenders, yet he
would not have a Murtherer ſhelter'd there; but he was to be dragg’d from that
unviolable Sanctuary unto Execution, according to that Law, Exod. 21. 24. If a
Man come preſumptuouſly upon his Neighbour, and ſay him with Guile, thou ſhalt take
him from mine Altar that he may die. And accordingly we read, 1 Kings 2. 30.
That when Joab had fled, and taken hold on the Horns of the Altar, ſo that the
Meſſengers who were ſent to put him to Death, durft not violate that Holy Place by
fhedding his Blood, Solomon gives Command to have him llain even there, as if
the Blood of a wilful Murtherer were a very acceptable Sacrifice offered up unto
God. And indeed in the firſt Prohibition of Murther that we meet withal, God
fubjoins a very weighty Reaſon why it ſhould be fo odious unto him, Gen. 9. 6.
Whoſo ſheddeth Man's Blood, by Man ſkall his Blood be ſhed; for in the Image of God
made he Man. So that Homicidium eſt Deicidium; to ſlaughter a Man, it is to ſtab
God in Effigie: For though the Image of God's Holineſs and Purity be totally de-
faced in us fince the Fall; yet ſtill every Man, even the moſt wicked and impious
that lives, bears ſome Strictures of the Image of God in his Intellectuals, the
Freedom of his Will, and his Dominion over the Creatures: And God will have
every part of his Image ſo revered by us, that he who aſſaults Man, is eſteemed
by him, as one who attempts to alláſinate God himſelf.
This of Murther is a crying Sin; Blood is loud and clamorous: The firſt that
ever was ſhed, was heard as far as from Earth to Heaven, Gen. 4. 1o. The Voice
of shy Brother's Blood crieth to me from the Ground: And God will certainly hear its
Gry, and avenge it.
But not only he whoſe Hands are imbrued in the Blood of others; but thoſe
alſo who are Acceſſory, are guilty of Murther. As,
Firſt, Thoſe who command or counſel it to be done. Thus David became
guilty of the Murther of innocent Uriah; and God, in drawing up his Charge,
accufeth him with it, 2 Sam. 12. 9. Thou haſt ſain him with the Sword of the Chile
dren of Ammon.
Secondly, Thoſe who conſent to Murther, are guilty of it. Thus Pilate, for
yielding to the clamorous Out-cries of the Jews, Crucifie bim, Crucifie him; tho
he waſhed his Hands, and diſavowed the Fait, yet was as much guilty as thoſe
who nailed him to the Croſs.
Thirdly, He that concealeth a Murther, is guilty of it. And therefore we read,
Deut. 21. 6, 7. That in caſe a Man were found ſlain, and the Murtherer unknown,
the Elders of that City were to aſſemble, and waſh their Hands, and proteſt,
That they had not shed this Blood, neither had their Eyes ſeen it. Intimating that if
2701
they


198
An Expoſition upon the
they had ſeen and concealed it, they had thereby become guilty of the Mur-
ther.
Fourthly, Thoſe who are in Authority, and don't puniſh a Murther, when con-
mitted and known, are themſelves guilty of it. Thus, when by the wicked Ar-
tifice of Jezebel, Naboth was condemned to die, although Ahab knew nothing of
the Contrivance till after the Execution; yet becauſe he did not vindicate that in-
nocent Blood when he came to the Knowledge of it, the Prophet chargeth it up-
on him, 1 ng's 21. 19. Haft thou killed, and alſo taken Poffeſſion? The Guilt lay
upon him, and the Puniſhment due to it overtook him; although we do not read,
that he was any otherwiſe guilty of it, than in not puniſhing thoſe who had com-
mitted it. And thoſe Magiſtrates, who upon any Reſpect whatſoever, ſuffer a
Murther to eſcape unpuniſhed, are ſaid to pollute the Land with Blood, Numb.
35.31, 32, 33. Te shall take no ſatisfaction for the Life of a Murtherer, but be ſhall
ſurely be put to Death. So shall ye not pollute the Land wherein ye are; for Blood defi-
Leth the Land: And the Land cannot be cleanſed of the Blood that is shed therein, but
by the Blood of him that ſhed it.
But in this Commandment, not only the Preparation of Murther, and the actual
imbruing our Hands in the Blood of our Brother, is prohibited; but likewiſe all
Cauſes and Occaſions leading to it: As,
Firſt, Envy; which is the Ruſt of a cankered Soul, a foul, meagre Vice, that
turns the Happineſs and Welfare of others, into our Miſery and Torment. Thus
Cain firſt enviouſly repined at the Succeſs and Acceptation of his Brother's Sacri-
fice, and this quickly prompted him to Murther.
Secondly, Unjuſt, and immoderate Anger; which if it be ſuffered to lie feſter-
ing in the Heart, will turn into the Venom of a perfect Hatred. This is not on-
ly a Cauſe, but a Degree of Murther; and as ſuch, it is accounted by our Savi-
our, who is the beſt Expoſitor of the Law, Math. 5. 22. You have heard, that it
was ſaid by them of old time, Thou ſhalt not kill; but I ſay unto you, that whoſoever is
Angry with his Brother without a cauſe, is in danger of the Judgment, and whoſoever
Shall ſay unto his Brother, Racha, ſhall be in danger of the Council; but whoſoever ſhall
Say, Thou Fool, shall be in danger of Hell-fire. Which Paſſage I have formerly
at large explained to you; and therefore I ſhall at preſent wave it.
Now Anger is not as Envy, ſimply and in it ſelf unlawful; for there may be a
virtuous Anger, as well as vicious; an Anger that merits Praiſe and Commenda-
tion, and is ſo far from being a Sin, that it is a noble and generous Grace. To
be mov’d with Indignation for the Cauſe of God, when his Glory is eclipfed, his
Name diſhonoured, his Ordinances profanéd, his Sanctuary polluted, his People
vilified; this is an holy Anger, and may well loſe that common and vulgar Ap-
pellation of Anger, and paſs under the Name of Zeál. Such was our Saviour's
againſt thoſe that defiled the Temple, when with a miraculous Authority, he
whipp'd them out, and vindicated the Houſe of God unto the Worſhip of God,
from the Uſurpation of the God of this World, Mammon. And therefore we
find that Paſſage, Pſal. 59. applied to this Action of Chriſt, The Zeat of thine
Houſe hath eaten me up. So likewiſe, when by their hypocritical Silence they ſeem-
ed to diſcountenance and diſallow the curing of a Man on the Sabbath Day, it is
faid, He looked round about upon them with anger; being grieved for the hardneſs of
their Hearts, Mark 3.5.
2. Again, There is alſo an innocent and allowable Anger, when we have juſt
Provocation unto it; for Religion doth not utterly root out and deſtroy the natu-
ral Paſſions; but only moderate and regulate them. We may be angry, but we
muſt not ſin in our Anger, Epheſ. 4. 26. Be angry, but ſin not. And,
3. There is a vicious and ſinful Anger; which is a raih and fooliſh Paſſion, a ſhort
"Apd par Phrenſie, that puts a Man for the preſent quite beſides himſelf, and ſo agitates the
o si Frosio Spirits, that the Blood boils about the Heart, and ſends up ſuch ſooty Fumes, as
déçu Te darken the underſtanding, and deprive him of the uſe and benefit of his Reas
MÜTHET -
Iliad.. The Two Ingredients that make up Anger, are Grief for ſome Injury conceived
to be done unto us; and Deſire of Revenge, to diſcharge our Gall and Choler up-
on thoſe that have wronged us; as if we gave our ſelves eaſe by laying load upon
others.
And





vòs. Hom. fon.
Sixth Commandment.
199
And there are Two Things that make Anger to be evil and ſinful.
I. When it is without Cauſe.
2. When it is without Bounds.
First, Caulleſs Anger is a kind of Murther ; when Men will fret and rage, al-
though there be no Provocation at all given them. Some Men's Galls overflow fo
much, that upon every trivial occaſion, or perhaps when there is none, but only
their own Umbrage and Suſpicion, they fly out into intemperate Speeches, and
revengeful Acts, and are preſently all in a Flame and Combuſtion, when there
is nothing to irritate them, but their own cholerick Fancies; like Clouds that
break out in Thunder and Lightning, when all the Fire and Sulphur is bred only
in their own Bowels. See this teſty Spirit in Fonah, who, though he were an ho-
ly, yet it ſeems by his Hiſtory, he was a very paſſionate Man: Firſt, he is angry
that God would ſpare Nineveh, after he had propheſied Ruin and Deſtruction to
it: He grows into a Pet, even with the Mercy of God, as if he circumvented him,
and deſigned to make him accounted a falſe Prophet. Jonah 3. 1. It diſpleaſed Fo-
nah exceedingly, and he was very angry. Jonah is angry becauſe God is appeaſed :
The froppilh Man thinks the Almighty too eaſie; and can hardly forgive that Mer-
cy, which ſo readily forgave the Ninevites
. And again, when God had cauſed a
Worm to deſtroy the Gourd which he had prepared to ſhade this hot and angry
Head, Fonah falls into another Fit of bitter Paſſion for the loſs of fo poor a thing as
his Gourd: And when God meekly expoſtulates the cauſe with him, Doft thou well
to be angry for the Gourd? His Pallion ſo far tranſports him, that he dares to return
this malapert Anſwer, even to the great God, Tea, I do well to be angry to the very
death. See here how his Gall overflows, and taints both his Reaſon
and his Reli-
gion: He hurls his Fury about againſt God and Men; and (as he fits in his Booth,
looking, and praying daily that Fire and Brimſtone might come down from Heaven
to conſume that great City) when he ſaw his Expectation fruſtrated, and the Date
of his Prophecy expired, without the Accompliſhment of it, he quarrels with God,
ſtorms againſt every thing, is weary of his Life, and could rather have fired it
himſelf, than it ſhould have eſcaped.
Secondly, As Cauſeſs Anger, ſo immoderate Anger is a great Sin, and a commit-
ting of Murther in our Hearts.
Now Anger may be immoderate two ways; either in the Degree, or in the
Continuance and Duration of it.
First, In the Degree, when it is vehement and excellive, tranſporting us be-
yond our due Bounds and Temper. I know no Law that forbids a Chriſtian to
reſent an Injury. Our Saviour Chriſt himſelf, when he was buffeted, was ſenſible
of, and reproves that Inſolence. John 18. 23. If I have ſpoken evil, bear witneſs of
the evil; but if well, why ſmitest thou me? Chriſtianity doth not make Men Stocks,
but keeps them from being Furies; it doth not root up, but only prune our An-
ger, and cuts off all ſuperfluities of Naughtineſs from it. It may, when juſt cauſe
is given, warm, but not fire our Spirits : But when it breaks forth into reviling
Speeches, or into revengeful Actions, be ſure it hath catch'd fire then, and is en-
kindled of Hell.
And yet the juſt Anger of Superiours, as Magiſtrates, or Maſters, or Parents,
may lawfully break forth upon Inferiours, in inflicting due Puniſhments. Nor wilí
this fall under the guilt of a ſinful Revenge, but a juſt Reward, whilſt they are
careful that the Puniſhment exceed not the Fault and Crime committed.
But for thoſe who have no Authority over others, to ſeek revenge upon them,
either by railing or defaming Speeches, or by repaying Injury for Injury, is
Tranſgreſſion of this Commandment, the effect of immoderate Anger, and a kind
of Murther in them.
Secondly, Anger may be immoderate in the Continuance and Duration of it: For
Age will ſowr it into Hatred, and turn what was Wine into Vineger: And there-
fore the Apoſtle counſels us, Be angry, and fin not. But how may that be done?
Let not the Sun, faith he, go down upon your Wrath, Eph. 4. 26. And indeed he that
goes to Bed, and ſleeps with Anger boiling in his Brealt, will find the Scum of
Malice upon
it the next Morning. This is a Paſſion, which if it be long cheriſh'd,
will excutere Spiritum, drive away the Spirit. For how canſt thou think that the
Dove-like Spirit of God will reſide where the Heart remains full of Gall; or, that



a
the
200
An Expoſition upon the
the Celeſtial Flame of Divine Love ſhould burn bright and clear, where there are
ſo many thick Fumes and Vapours continually riſing up to damp and choak it? How
dareſt thou betake thy ſelf to Reſt without firſt invoking the great God, and lock-
ing up thy ſelf by Prayer into his cuſtody and ſafe tuition ? And how dareſt thou
pray whilſt Wrath eſtuates and rancles in thy Breaſt? Canit thou in Faith pray
for Forgiveneſs, who doſt not thy ſelf forgive? Our Saviour hath exprefly told us,
that if we forgive not Men their Treſpaſſes, neither will our Father which is in Heaven
forgive us our Treſpaſſes : And therefore as long as Anger and Deſire of wreaking
our Revenge upon thoſe that have wronged us, are entertained by us, ſo long
we invalidate our own Prayers, by not performing that Condition, without which,
God will never hear nor accept them. And therefore be ſure you be no longer
angry than you may lawfully abſtain from Prayer. For we are commanded to lift
up holy hands without wrath, 1 Tim. 2. 3. For certainly Diffention and Animoſity
with Men, is no fit temper to prepare us to hold communion with God. And
therefore, though thy Gift be ready to be laid upon the Altar, remember thy
felf, look inward, and ſee whether all be quiet and calm there; if there be no
Grudge, no Anger againſt thy Brother: If thou findeſt any, either go firſt, and
actually reconcile thy ſelf unto him, or if opportunity will not ſuffice for that, purge
out the Leaven of Wrath and Malice, and reconcile thy ſelf unto him in thine
own Heart; for under the Law, no Offering of the Lord was to be mingled with Lea-
ven; and now under the Goſpel, God will accept of no oblations that are offered
up unto him with the Ferment of Wrath and Paſſion : Although it may ſurprize
us, yet let it not poſſeſs us. See what the Wiſe Man counſels us, Eccl. 7. 9. Be
not haſty in thy Spirit to be angry: Or if through haſte and incogitancy, it may ſeize
upon you, yet let it not dwell there; for he adds, Anger dwelleth in the boſom of
Fools. And certainly the calm and peaceable Spirit of God will not dwell in that
Houſe where there are perpetual Tumults and Diſcords, and where our unruly
Paſſions make ſuch a Noiſe and Uproar, that his ſecret Whiſpers and Suggeſtions
cannot be heard.
And thus you ſee what kind of Anger is ſinful; that which is cauſleſs, and that
which is immoderate, either in Degrees, or in Duration: And likewiſe what An-
ger is lawful; that which is zealous for God's Glory, and that which is rightly
tempered for our own, and our Neighbour's Good.
Let us, in the next Place, conſider whence ſinful and unwarrantable Anger doth
uſually proceed. You ſhall find this bitter Fruit to have likewiſe its Root of Bit-
terneſs. The Cauſes of it are commonly theſe;
First, Pride, and an over-weening conceit of our felves. Pride is the fruitful Mo-
ther of many Vices; but it rurſeth none with more care and tenderneſs than this of
Anger; and therefore the Wiſe Man tells us, Prov. 13. 10. That only from Pride
cometh Contention ; and indeed, as the Philoſopher * obſerves, Anger uſually ari-
* Hopya ſeth from an Opinion that we are deſpiſed and
contemned. Now the proud Man
esivopečne thinks every one contemns him, that doth not value him as highly as he values
himſelf ; that is, beyond all Reaſon; and if he cannot meet with fuch Fools, he
ejas pauvo- grows angry, and diſcontented with all the World. Proud Fleſh about a Sore, is
reli'ns can always tender, and cannot bear the leaſt Touch; and ſo proud Perſons, if they
pouvou 'ny be never ſo little touch'd, preſently grow enraged, and think they have a great
garawela" Injury done them, if others do not as much admire and reſpect them as they do
7dv, is themſelves. Whoſoever is much a Self-Lover, cannot fail of frequent occaſions
ou le nivel to make him angry. Now the proud Man is the greateſt Self-Lover in the
leta tregon World ; and the Miſery is, that he uſually loves himſelf without a Rival; and
κόντως.
if all do not veil to him, to ſay what he ſhall dictate, and to think what he ſhall
Arift.
Rhet. l. 2.
determine, and to do what he ſhall preſcribe, he takes it for an high Affront; and
as he hath given himſelf an Authority over others, looks that they ſhould ſubmit
AM to it, and acknowledge it: And others, perhaps, having no leſs Pride, or poſſibly,
au râs, 7 more Reaſon, refuſing to gratifie his vain and arrogant Humour, Quarrels and
Tas opy ñs Diſfentions ariſe, and endleſs Jars and Diſcords.
are
pay our Secondly, Another Cauſe of this Paſſion, is the Weakneſs, and Feebleneſs of
γένεσιν Nature: And therefore it is truly obſerved by Plutarch 1, that thoſe who are of
άλλων αιτιών εμπίπloνας ως μυών δίωρων οις επιχες απαισι δοξα σε καταφegνείται και αμαλείθαι περαίνεται,
+ Μείζων θυμός απο μείζονα αθενείας. Διό και γυναίκες άνθρων ορκλώτραι, και τοσέντες υιαιιόντων, και
hées 75 expladóvrwv, rj Ka Ilcos Feghou Tais curuxérowy. Plut. De Ira cohib.
the




πης τιμω"
C. 2.
άλλές υπ'
Plut. de Ira cohib.

Sixth Commandment.
201
the infirmeſt Natures, and weakeſt Conftitutions, are moſt harrafs’d with it; as,
Children more than Men; old Age more than the ſtaid part of Life; and ſick Per-
fons more than thoſe that are in Health: For Anger is a great Weakneſs, and
therefore lodgeth moſt in the weakeſt; Ants and Piſmires, and ſuch little Crea-
tures are moſt buſie with their Stings; whereas ſtrong and generous Creatures
muſt be much provok'd before they will be injurious.
There are many other Cauſes of the violent ſtirring of this exorbitant Paſſion;
as over-much Love of vain Trifles; which, if they come to any Miſchance, as
uſually they do, we are apt to be diſturbed at it; eaſineſs to believe at the firſt Re-
commendation, and engaging our Affections in things before we have had Trial
and Experience of them; which, afterwards proving quite contrary to our Expe-
ctations, the Diſappointment will excite our Choler, &c. But I ſhall not inſiſt
on theſe.
Let us therefore proceed to lay down fome Rules for the reſtraining, and mo-
derating of Anger : And that,
First, In Others.
Secondly, In our Selvés.
First, In Others. It is an helliſh Sport for us to irritate and ſtir up Anger in
others, only for us to laugh at, or to make our Advantages by it: Scarce a leſs
Sin than to make them drunk, that we may abuſe them : For prevailing Paſſion,
is, for the time, a kind of Drunkenneſs; and both are a degree of Frenzy and
Madneſs. Thou oughteſt not therefore unneceſſarily to exaſperate thy Brother,
whom thou knoweſt prone to this great Weakneſs. Otherwiſe be aſſured that all
his intemperate Speeches, and raſh Actions, ſhall be imputed unto thee, and are
thy Sins as well as his; and whatſoever Revilings he diſchargeth againſt thee, ſhall
at laſt alſo be charged upon theė: And what a fooliſh thing is it for thee to bear
the ſting of them here, and the puniſhment of them hereafter ? The Wiſe Man
hath told us, Prov. 14. 9. That they are Fools who make a mock at Sin. And if thou,
for thy Recreation, provokeſt any to an undecent and misbecoming Paſſion, know
that ſuch Laughter is deadly to thy ſelf, and thou art like thoſe poiſoned Perſons
who laugh themſelves to Death.
Secondly, To prevent, and ſuppreſs it in thy Self, (for there it doth moſt hurt,
ſince another Man's Anger is none of my Guilt, if I have neither been faulty in
ſtirring it up, nor too eaſie to catch the Flame from him) take theſe following
Rules and Directions :
First, Labour and pray for a meek and humble Spirit
. Think lowly of thy ſelf; and
then certainly thou wilt not be angry, if others conſpire with thee in thinking and
ſpeaking of theé as thou doſt of thy ſelf. Moſt commonly Anger (as I have ſaid)
proceeds from an Opinion of being deſpiſed: Now do thou firſt of all deſpiſe thy
felf; and then all Reproaches and Injuries will ſignifie no niore to thee, than that
other Men approve tħy Judgment; and that certainly can be no Cauſe of Anger.
Thou wilt not be angry for want of a Ceremony, or Demonſtration of Reſpect,
which others impoſe or exact; nor wilt thou quarrel with any, for not relying on
thy Judgment, or contradiéting thy Sentiments, when thou ſhalt reflect upon
thine own Ignorance and frequent Miſtakes. They are the high Hills, whoſe Heads
are wrapp'd about with Clouds and Tempeſts, when the humble Valleys are calm
and ſerene : So humble Souls, that lie low in their own Eſteem, remain undiſturbed,
when lofty Perſons are ſtill moleſted with the Tempeſts of their own Paſ-
lions.
Secondly, Conſider how often thou giveſt God occaſion to be angry with thee;
which if he ſhould take, thou wert for ever undone. He bears many Affronts
and Indignities at thy Hands. And who art thou ? A poor vile Worm. And
who is he? Even the great Almighty God, the univerſal King of Heaven and
Earth, that he ſhould put up ſuch Wrongs at thy Hands. And ſhall God daily
take Injuries from ſuch a wretched Nothing as thou art, God, who is thy Lord
and Maſter; and wilt not thou bear them patiently from thy Fellow-Servant,
who, it may be, is in every reſpect equal to thee ; but only inferior to thee in
Dd
this


202
An Expoſition upon
the

get Indeed there is no ſuch ;
this, that he provokes thee unjuſtly? Certainly were we as tender towards our
Brethren, as we all deſire God ſhould be towards us; could we forbear others,
as we our felves would be forborn, there would never be any Quarrel coni-
menced; or if it were, it would be ſoon compounded. What, ſaith the Pfalmiſt,
Pſal. 103. 9. He will not always chide, neither will be keep his Anger for ever. He
hath not dealt with us after our Sins, nor rewarded us according to our Iniquities. Let
this great Example be ours, not to be ſoon moved to Anger, or quickly to free
our felves from it. Indeed many there are that are flow to Anger, and in that
they imitate God; but then they are tenacious and retentive of Wrath, and
hardly placable again. Their Anger is like an Impreſſion upon ſome hard Metal,
very difficultly made, and as difficult to be effaced. Let ſuch conſider what would
become of theni, if God ſhould be as low to be reconciled to them, as they are
to their Brethren: Nay, he is infinitely more wronged by you than you can be
by them; and yet he ſo far condeſcends, as firſt to ſeek Reconciliation. And
although he be infinitely able by the leaſt Expreſſion of his Wrath and Power for
ever to deſtroy you; yet herein God commandeth his Love unto you, that when
you were Enemies, ye were reconciled unto him by the Death of his Son. Cer-
tainly whoſoever doth but ſeriouſly reflect upon the infinite Patience and Forbear-
ance of God, if he hath any Sweetneſs diffuſed into his Soul by that Conſidera-
tion, if he hath any Conſcience of imitating his Heavenly Father, in that
which is his moſt adorable Attribute, if he hath any care to aſcertain unto him-
felf the Pardon and Remiſſion of his own Offences, will therein find a powerful
Influence to ſway him to the like Acts of Mercy and Forgiveneſs.
Thirdly, Another Rule is, beware of Prejudice againſt thy Brother; for Preju-
dice is a very ill Interpreter of Adions, and will be ſure to expound them in the
worſt Senſe. Be not eaſie to believe, that thoſe who offend thee do it with deſign,
or that they deſpiſe and undervalue thee: Rather think it any thing elſe than Con-
tempt of thee: Believe that his Offences proceed rather from his Folly and Indiſcre-
tion, or that he is forced and neceſſitated to do it, that others have put him upon it. If
they be thy Friends that wrong thee, ſuppoſe it to be only a Fault of their too great
Familiarity, and a miſgoverned Intimacy. If they be ſuch as are ſubject to thee,
believe that ſince they know thou haſt Power to Chaſtiſe them, they would not
do it purpoſely to provoke thee. If they be vile and fordid Perſons, trouble
not thy ſelf with their Affronts; for thy Reputation is above them. Thus I ſay,
incline to believe it any thing rather than a deſign d Abuſe. For though a ſtrict
Jealouſie over our Reputation, and an Aptneſs to think our felves wrong’d, ſeem to
proceed from Generouſneſs, and a senſe of Honour ; yet indeed it proceeds only
from Baſeneſs and weakneſs of Mind. Whoſoever accounts himſelf deſpiſed by
another, is in a Senſe leſs than he, and confeſſeth himſelf his Inferior. He is the
noble, and heroick ſpirited Perſon, who is unſhaken with the petty Affronts and
Injuries of others; and hath ſo much ſtable Confidence in the Integrity of his
Adions, that he cannot believe any can traduce him, or them; whereas to be angry
at them, doth but in a fort juſtifie Slanders, and will beget a Belief, that that is
not altogether groundleſs, whereat he ſhews himſelf ſo much concerned. It is an
old Maxim of Prudence; Convitia fi irafcare, agnita videntur; Spreta, exoleſcunt ;
If you be angry at Railings, you ſeem to acknowledge them; if you contemn them, they
Fourthly, Be not familiar with any angry Perſon: For as one Fire will kindle ano-
ther, ſo it is likely that his Choler will kindle thine, till both flame into an inordinate
and extravagant Paſſion. See the Direction exprelly given us, Prov. 22. 24, 25. Make
no Friendſhip with an angry Man; and with a furious Man thou ſhalt not go, lest thou learn
and it is a very hard Matter to refrain being angry with him, who will cauſleſly be an-
gry with us. And as thou muſt fhun the Company and Acquaintance of chole-
rick Perſons, fo likewiſe of Scoffers: For a Scoff and a Jeer is many times more
provoking than a Blow; and nothing will ſooner kindle the Coals of Contention
than a biting Taunt. And therefore Solomon adviſeth us, Prov. 22. 10. Caft out
the Scorner, and Contention ſhall go out; yea, Strife
Strife and Reproach ſhall ceaſe.
Fifthly, It is very good Counſel, if thou feeleſt any Motions of this unruly Paſ-
fion begin to ſtir in thine Heart, that thou arreſt it for ſome time, before thou

vaniſhem
&
to
e
either
Seventh Commandment.
203


xpertown
Plut. de
either ſpeak or act. Let this Mud have ſome time to ſettle again, that Reaſon
may in the mean while recover its Throne, and direct thee how to govern thy
felf like a wiſe Man and a Chriſtian. Speak not whilſt thou art in the impetu-
ous Hurries of thy Paſſion: For it was well ſaid of * Plutarch, That it is good in a'Agabey
Fever, but much better in Anger, to have the Tongue kept clean and ſmooth. Put an refe' ésio e y
Interval of Time between thy Anger and thy Actions. For thoſe who act in the
πυρετο
Violence and Paroxiſms of their Anger, do either they know not what, or elſe
ev opzin
what they may have Reaſon to repent of. And therefore Solomon tells us, that the game
the Diſcretion of a Man deferreth bis Anger, Prov. 19. 11. and the beginning of theva Tea
Strife is as when one letteth out Waters, Prov. 17. 14. At firſt when a Man cutteth as E XHU
the Bank of a River, the Paſſage is but little, and the Stream may be eally
και λε ν.
ſtoppd. But by continual running, it will wear away the Earth, and widen the Ira: cohiba
Gap; and whole Floods and Currents will pour out, where but ſome few Drops
were intended.
Sixthly, and Laſtly, Contemplate the huge Uglineſs and Deformity of this Sin
in others; how it makes Men brutiſh in their Souls, and deformed likewiſe in
their Countenance. It inflames the Face, fires the Eyes, and makes a Man look
like a Fury, deafens the Ears, froths the Mouth, makes the Heart beat and pant,
the Tongue ſtammer, the Voice harſh and rough, the Speech precipitate, and of-
tentimes ridiculous; briefly, it puts the whole Man into a preternatural Fever,
and transforms the Body into a Monſter, and the Man into a Devil.
And what! ſhall I give way to Paſſion, ſo uncomely a Paſſion, that will make
me fcorned, when I would ſeem moſt terrible? Certainly, were there no other
thing whereof to accuſe this immoderate Anger, it were enough to render it odi-
ous; but when it not only deſtroys what I was, but ſeeks the Ruin and Deſtru-
&tion of others, it concerns me to ſtop it in its firſt Riſe and Ebullitions, leſt the
Boilings of my Blood proceed ſo far, as to attempt the ſhedding of the Blood of
others.
And ſo much for this Sixth Commandment.

WOW
The Seventh Commandment.
be DOO
ist
grand are not the Thou ſhalt not commit Adultery.
I
N opening the former Commandment
, we have ſeen what care God takes for
the Security and Indemnity of every Man's Perſon. This Command which I
have now read unto you, extendeth farther, and provides for his Security, as he
is conſidered myſtically in Marriage-Union, which of Twain maketh one Fleſh :
The one defends him from the violence of bloody Rage and Revenge; the other
from the violations of impure Luſts.
I judge it not convenient to be too circumſtantial in ſhewing you what is pro-
hibited under this Precept. I know that ſome, eſpecially the Popiſh Caſuiſts in
their Treatiſes of Moral Divinity, ſuch as Sanches, Diana, &c. have ſpoken of
theſe things ſo minutely, and with ſuch a filthy Accurateneſs, that they ſtuprate
the very Eyes and Fancies of their Readers; rather teach Vice, than condemn it;
and inſtruct the Ignorant to fin skilfully, rather than convince the Guilty to bring fra
them to Repentance. Some Wickedneſſes there are, which it is far better not to
reprove, than to name; it is more expedient to leave thoſe who are guilty of Etch
them to be laſhed by their natural Light and Conſcience, than by exagitating
ſuch Crimes, teach others, not ſo much to abhor, as to practiſe them. And let
this be my Apology, if I paſs over this Subject with more than my accuſtomed
Brevity.
ASS
bet ganske uslovom i prodai
SONY W D d 2 2

204
the
An Expoſition upon

Chron.
Firſt, That which is here literally and expreſly forbidden, is that deteſtable
and loathſome Sin of Adultery; which properly taken, is a Sin committed be-
tween Perſons, the one, or both of them married unto another. However, even
in the higheſt Circumſtances, it is a moſt heinous Sin; but on the married Per-
fon's fide moſt inexcuſable, and intolerable, Gen. 39. 9. It is called a great
Wickedneſs againſt God, on the unmarried Man's part. And Levit. 20. 10.
Deut. 22. 22. The temporal Puniſhment aſſigned unto it, is no leſs than Death:
The ſame Puniſhment that belong’d to Murther, and greater than was inflicted
for Theft. And if Humane Laws were as ſevere in the Puniſhment of the Sin,
as Divine, the Fear of it might poſſibly be of greater influence, to deter Men
from ſuch Filthineſs, than either Shame or the Denunciation of eternal Puniſh-
*Speed's ments. Yea, we read in Hiſtory that our Progenitors, the Engliſh Saxons, *
even while they remained Pagans and Idolaters, fo hated this Sin, that they made
pag. 289. it, yea, and ſimple Fornication alſo, puniſhable with Death, and ſeverely in-
flicted it upon thoſe that were found guilty ; which Cuſtom continued among
them after they were converted to Chriſtianity, until the Year of Chriſt, 750.
when the Antichriſtian See of Rome, the Mother of Whoredoms, abrogated this
Law, as too rigorous for Chriſtians. And Fob calleth it an heinous Crime ; yea,
an Iniquity to be puniſhed by the Judges. A Fire that conſumeth unto Deſtruction,
Job 31. 11, 12.
But although they may eſcape the Judgment of Men, either through the Se-
crelie of their Wickedneſs, or the too gentle Cenſures of the Law; yet they
fhall not eſcape the righteous Judgment of God, nor thoſe everlaſting Puniſh-
ments that he hath prepared for them in Hell, Heb. 13. 4. Whoremongers and Adul-
terers God will judge.
Now there are Two Things in this Sin of Adultery that make it ſo exceeding
heinous.
Firſt, The Luxury and Incontinency of it, in letting looſe the Reins to a
brutiſh Concupiſcence, and yielding up the Body to Pollution, and the Soul to
Damnation.
Secondly, The Injuſtice of it; being a Deceit of the higheſt, and moſt injuri-
ous Nature that can be: For,
Firſt, It is the Violation of a moſt ſolemn Vow and Covenant; and ſo adds
Perjury to Unfaithfulneſs, alienating that perſon to another, who, by the moſt
facred and ſtricteſt Obligations, is bound only to that Partner and Yoke-fellow,
to whom God, and their own Conſent, and the legal Rites of the Church and
State, have addicted them.
Secondly, It is the Source and Cauſe of a ſpurious and ſuppoſititious Birth, bring-
ing in a ſtrange Blood into the Inheritance of lawful Children, whereby this Un-
faithfulneſs becomes Theft, as well as Perjury.
But although this Sin of Adultery be alone mentioned in the Command ; yet
according to the Rules laid down in the beginning of this Work, all other kinds
of Uncleanneſs are forbidden under the Name of this one groſs Crime. For the
Law of God is perfect; and as all manner of Chaſtity, both in our Thoughts,
Speeches and Actions, is there injoin'd us; fo likewiſe whatſoever is in the leaſt
contrary, and prejudicial to a ſpotleſs Chaſtity, and an inviolate Modeſty, is
hereby forbidden. And therefore,
Secondly, This Commandment forbids the Uncleanneſs of Fornication, which
properly is the Sin committed betwixt two ſingle Perſons. And though it hath
not ſome Aggravations that belong to the other; yet it is an abominable Sin in
* Mazarin the ſight of God. I know how it is extenuated by the impure * Romaniſts, as a
in Pſal.s 1. ſmall Stain, that may eaſily be waſh'd off by the ſprinkling of a little Holy Wa-
Durand.
But it is no wonder, if they who have drank deep of the Cup of the For-
Sint 1,4. nications of the great Whore, and are guilty of ſpiritual Fornication, if they
92. Em- ſhould ſpeak lightly of corporal Fornication alſo. But let us hear how God, who
man. Sa. is infinite Purity, hath ſentenced this Sin, when he threatens that he himſelf will
Art. 20: judge Whoremongers, and tells us, 1 Cor. 6. 9. That neither Fornicators, nor Ido-
Tit. Epic laters, nor Adulterers ſhall ever inherit the Kingdom of God. No, the New Jeruſa-
.
lem which is above, is an Holy City, and no unclean Thing ſhall for ever enter
into it. Without are Dogs, and Sorcerers, and Whoremongers, and Murderers, and
Idolaters
ter.
Seventh Commandment.
205

tence.
Idolaters, Rev. 22. 15. And it were well with them, if all their Puniſhment were
only to be left without: But there is a Lake of Fire prepared for them, into
which they ſhall be caſt and plunged, the Fire of Hell to puniſh the Flames of
Luſt, Rev. 21. 8. The Fearful, and the Unbelieving, and the Abominable, and Mur-
therers, and Whoremongers (you ſee how in both Places they are ftrung up with
the vileſt and moſt infanious Sinners,) ſhall have their Portion in the Lake, which
burneth with Fire and Brimſtone, which is the ſecond Death. The Apoſtle reckons
up
this as one of the Works of the Fleſh, Gal. 5. 19. The Works of the Fleſh are
manifeft, which are theſe, Fornication, Uncleanneſs, Laſciviouſneſs
, &c. And exhorts
us to a careful Mortification of it, Col. 3. 5. Mortifie therefore your Members which
are upon the Earth, Fornication, Uncleanneſs, inordinate Affečtion, &c.
Thirdly, Here likewiſe are forbidden all inceſtuous Mixtures, or Uncleanneſs
between thoſe who are related to each other within the Degrees of Kindred ſpe-
cified, Lev. 18. from the ſixth to the eighteenth Verfe; whether the Kindred be
by Affinity, or Conſanguinity, i. e. whether by former Marriage, or by Blood
and Deſcent. And the nearer any Perſons are ſo related to us, the greater is
the abomination if we approach unto them; whether it be with pretence of
Marriage, which in this caſe, is null and void ; or without any fuch Pre-
Fourthly, Here is likewiſe forbidden Polygamy, or a taking a Wife to her Siſter,
that is, to another, Lev. 18. 18. God indeed ſeemed to connive at this in the
holy Men of old; yet it never was otherwiſe than a Sin from the Foundation of
the World. And therefore the Prophet Malachy refers us to the Primitive In-
ftitution of Marriage, to ſhew the obliquity of this Practice, Mal. 2. 15. Did not
he make one ? That is, Did not he create one Woman for one Man? Yet had be
the refidue of the Spirit ; i. e. the ſame Spirit and Power whereby he created all
Things in the World, reſided ſtill in God, and therefore he could as eaſily have
formed more Women as well as one, had he not purpoſed to oblige them one to
the other ſolely, and to teach them by their being paired at firſt, not to feek
multiplication of Wives afterwards.ie
Therefore Polygamy was unlawful in the beginning, even then when the neceſ-
ſity of increaſing the World might ſeem to plead for it; and how much more
anlawful now, when that neceſſity is ceaſed. Beſides this the Apoſtle hath com-
manded, 1 Cor. 7. 2. Let every Man have his opon Wife, and every Woman her own
Husband.
Fifthly, Here alſo are forbidden all thoſe Monſters of unnatural Luſt, and thoſe
Prodigies of Villany and Filthineſs, which are not fit to be named among Men,
but thought fit to be puniſh'd upon Beaſts themſelves; as ye may read, Lev. 20.
15, 16. Lev. 18. 22, 23.
Sixthly, all thoſe Things that may be Incentives to Luſt, and add Fewel to
this Fire, are likewiſe forbidden in this Command; all Impurities of the Eyes, of
Contact, of leud and obſcene Speech, all immodeft Spectacles, wanton Actions,
uncivil and gariſh Attire, or whatſoever elfe may kindle either in our felves, or
others, any unchaſte Affections ; for all theſe things do but lay in Proviſion for
the Fleſh, to fulfil it in the Luſts thereof.
Seventhly, Becauſe this Law is ſpiritual, therefore it not only forbids the groſs
outward Acts of Filthineſs, but the inward uncleanneſs of the Heart; all luſtful
Contemplations, and Idea's, and evil Concupiſcences: For it is not enough to
refrain unchaſt Deſires from breaking forth into Act; but we muſt alſo refrain
our Hearts from entertaining any ſuch Deſires. Theſe Flames pent up in the
Heart, will foot and conſume it; and though its Ruin be more inviſible, yet it
will be fad and fatal: As there is an Heart-Murther, ſo there is an Heart-Adul-
tery; and he that commits ſpeculative Uncleanneſs, and proſtitutes his Thoughts
and Imaginations to the impure Embraces of filthy Luſt, is, according to our Sa-
viour's Interpretation, guilty of the Tranſgreſſion of this Command: So, Mat. 5.
27, 28. Ye have heard that it was ſaid to them of old time, Thou ſhalt not commit
Adultery, but I ſay unto you, that who fo looketh on a Woman to luſt after her, hath
committed Adultery already with her in his Heart. po dobott ba
DE ONTWERP
Jou Boob brodotis mondi
And
206
An Expoſition upon the

And thus you ſee what is prohibited.
All that now remains, is,
First, To ſet forth the exceeding heinouſneſs of this Sin; and to ſhew you why
it is ſo juſtly odious unto God, and ought to be ſo unto us: And,
Secondly, To give you ſome Rules and Directions which may ſecure you from it.
The Greatneſs and heinous Nature of this Sin appears,
Firſt, In that it is a Sin which murthers two Souls at once; and therefore the
moſt uncharitable Sin in the World. Other Sinners can periſh ſingly. The
Swearer damns none by his Oaths but himſelf; and although he curſe others to
the Pit of Hell, yet ſhall deſcend thither alone for them. The Drunkard, with his
Intemperance drowns but his own Soul in perdition: The bloody Murtherer may
ſay with Lamech, Gen. 4. 23. I have ſain a Man to my wounding, and a young Man
to my own Hurt. And indeed all other Sinners, though their Wickedneſs prompt
them to draw in Aſſociates and Partakers with them; yet the Nature of their Sin
doth not require a partnerſhip in their Guilt; but they may be ſolitarily wicked,
and periſh alone : Only this Sin of Adultery neceſſarily requires Partnerſhip, and
involves another in the ſame Condemnation. And is it nothing to thee, that ano-
ther's Damnation ſhall be ſet upon thy ſcore, and the Blood of their Souls charged
upon thine for ever? Think with your felves what horrid Greetings theſe unclean
Wretches will give each other in Hell, when they who have here wallowed together
in Beaſtly Senſuality, ſhall there wallow together in unquenchable Flames, and with
ineffable Anguiſh exclaim againſt, and curſe both themſelves, and one another; the
one, for enticing, the other for conſenting, and both for fulfilling their impure
Deſires: Or fuppoſe that God ſhould vouchſafe thee Repentance'unto Life; yet
art thou ſure that his Juſtice and Severity will not harden the other in this Sin to
which thou haft been the Author and Perſuader? How knoweſt thou but they
may perſiſt, and periſh in their Wickedneſs, Divine Vengeance may ſnatch them
away, without affording them ſpace, or Grace to repent? And is it nothing to
thee that thou haſt damn'd a Soul, as well as defild a Body; and for ſatisfying of
thy brutiſh Luſt, halt brought upon them everlaſting Woes and Torments ? If
God hath granted thee Mercy, how anxiouſly ſolicitous oughteſt thou to be to
deliver thoſe out of the Snares of the Devil, whom thou haſt entangled therein,
and by all holy Councels and Remonftrances reduce them unto God by Repent-
ance! Or if a ſpeedy execution of Divine Juſtice ſhould cut them off before, what
a ſad Conſideration will it be to thee that thou haſt eternally ruined a poor Soul !
This, if thou haſt any ſenſe of Sin, or of the Wrath of the great God due unto it,
will make thee go mourning all thy days, and bring down thy gray hairs with for-
row to the Grave.
Secondly, This is the moſt degrading Sin of all others; it debaſeth a Man from
the excellency of his Nature, and reſembles him to the condition of brute Beaſts.
The Perfection of a Man is to govern himſelf according to Law and Reaſon, to
bound and circumſcribe his Actions by the Rules of what is fit and honeſt; where-
as Beaſts ſhew the inferiority of their Natures by the Scope and Range of their
unguided Appetites, per vagas e effufas libidines. Hence the Prophet compares
Adulterers to Fed Horſes, every one neighing after bis Neighbour's Wife, Jer. 5. 8.
And God joyns ſuch impure Perſons with the vileſt and moſt deteſtable of brute
Beaſts. Deut. 23. 18. Thou ſhalt not bring the hire of a Whore, nor the price of a Dog
into the Houſe of the Lord thy God for any Vom; for even both theſe are an abomination
to the Lord thy God.
Thirdly, This is a Sin that doth moſt of all others obſcure, and extinguiſh the
Light of a Man's natural Reaſon and Underſtanding. Nothing doth ſo much
darken the Underſtanding, as the Fumes of Luſt, Hof. 4. 11. Whoredom, and Wine,
and new Wine take away the Heart. And to this the Apoſtle gives Teſtimony.
Eph: 4. 18, 19. Having the underſtanding, darkned, being alienated from the Life of
God through the ignorance that is in them, becauſe of the blindneſs of their Heart, who
being paſt feeling, have given themſelves over to work all uncleaneſs with greedineſs. So
far doth this Beaſtly Sin beſot the Mind, and befool Men, that according to the
chaſte and modeſt Phraſe of Scripture-Language it ſelf, is frequently called commit-
ting of Folly; as if there were no Folly like to this, and it alone deſerved to carry
away the Name and Title from all other Sins: And indeed it is a molt notorious
and
Seventh Commandment.
207
and egregious Folly, for a ſhort Pang and Epilepſie of ſenſual Delight, to betray the
Soul to a gloomy dulneſs, bitter remembrance, guilt, and eternal ſhame and
death.
Fourthly, This is a Sin juſtly the moſt infamous and Scandalous amongſt Men; a
Sin that brands them with the greateſt ſhame and reproach; a reproach which can
never be wiped away; and certainly if ſuch an one doth ever ſeriouſly conſider his
own Filth, he cannot but be aſhamed of himſelf: For although there be a ſhame
conſequent upon the Act of every Sin; yet the Credit and Reputation of a Man
is never fo deeply blemiſh'd, nor ſo fouly ſtain’d by any Sin as that of Adultery.
Prov. 6. 32. 33. Whoſo committeth Adultery with a Woman, lacketh Underſtanding :
He that doth it deſtroyeth his own Soul; a wound and diſhonour ſhall be get, and his
reproach fhall not be wiped away. Yea, the diſhonour of Adulterous Parents is ſo
foul, that like a black Blot, it diffuſeth and ſpreads it ſelf even upon their Children.
Deut. 23.2. A Baſtard was not to enter into the Congregation of the Lord unto the Tenth
Generation.
Fifthly, Conſider that this Sin of Uncleanneſs is a kind of Sacriledge; a convert-
ing of that which is ſacred, and dedicated, unto a profane Uſe. What ſaith the
Apoſtle, 1 Cor. 6. 19. Know ye not that your Body is the Temple of the Holy Ghoft?
And if it were a Sacrilegious Impiety to turn the Temple of God, which conſiſted
only of vile Materials, Wood and Stone, to vile and inferiour Uſes; if our Saviour's
Zeal burn'd within him when he ſaw the Sanctuary turn’d into a Market, and the
Houſe of God made a Den of Thieves, how much more heinous wickedneſs is it to
convert the living Temples of the everliving God, even our Bodies, which were
redeemed and confecrated unto God by the precious Blood of Jeſus Chriſt, unto
impure and unclean Uſes, and to turn his Sanctuary into a Stew? The Body is not
for Fornication; but for the Lord: And your Bodies are the Members of Chriſt:
Will ye then take the Members of Chriſt, and make them the Members of an Harlot ?
God forbid. And the Apoſtle thinks this Sacrilegiouſneſs of Uncleanneſs ſo high
an aggravation of the ſinfulneſs of it, that he inſiſts on it again, 1 Cor. 3. 16, 17,
Know you not that ye are the Temples of God, and that the Spirit of God dwelleth in you?
If any Man defile the Temple of God, him Shall God deſtroy; for the Temple of God is
holy; which Temple are ye.com
Sixthly, Conſider, if all theſe Things will not prevail, the dreadful Puniſhment
that God threatens to inflict upon all who are guilty of this Sin: Yea, he ſpeaks of
it as a sin that he can hardly be perſuaded to pardon ; a Sin that puzzles infinite
Mercy to forgive, Jer. 5.7,8,9. How ſhall I pardon thee for this ? When I bad fed thy
Children to the full, they then committed Adultery, and aſſembled themſelves by Troops in
the Harlots Houſes. They were as fed Horſes in the Morning, every one neighing after
his Neighbour's Wife
. Shall I not viſit for theſe things, ſaith the Lord; and ſhall not my
Soul be avenged on ſuch a Nation as this? And indeed God doth often in this Life
viſit this Sin; ſometimes by filling their Loins with ſtrange and loathſome Diſeaſes,
Prov. 6. 26. ſometimes by reducing them to extreme Beggery; for this Sin, as Fob
ſpeaks, is a Fire that conſumeth to deſtruction, and would root out all his increaſe: Yea,
this very Sin is ſo great a puniſhment for it ſelf, that the Wiſe Man tells us, Prov.
22. 14. That thoſe whom God hates fhall fall into it. Yea, and to expreſs this exceed-
ing ſinfulneſs of this Sin of Uncleanneſs, the Apoſtle tells us, That God made it
the puniſhment of ſeveral other Sins, as black and horrid as can be well conceived,
Rom. 1. 23. When he had ſpoken of the groſs Idolatry of the Heathens in worſhip-
ping Images, and falling down before Stocks and Stones, he ſubjoyns, ver. 24.
That for this cauſe God alſo gave them up unto Vncleanneſs; as if Uncleanneſs were
bad enough to puniſh Idolatry, and thoſe were ſufficiently plunged for their ſpiritual
Uncleanneſs, who were abandoned over unto corporal Pollutions. But howſoever,
although this Sin may ſometimes eſcape Infamy, through concealment; and other
temporal Judgments of God, through Patience and Forbearance ; yet it will
certainly find them out at the laſt; and then thoſe whº have burnt together in
Luft, ſhall burn together in unquenchable Flames; They shall have their Portion in
the Lake that burneth with Fire and Brimſtone.

Theſe are the Demonſtrations of the Heinouſneſs of this Sin.
Let
208
An Expoſition upon the
Let me now give you ſome cautionary Rules and Dire&tions; by obſerving of
which, you may
be preſerved from it.

Firſt, Be ſure that you keep a narrow Watch over your Senſes: For thoſe are
the Sluces, which, inſtead of letting in pleaſant Streams to refreſh, do common-
ly let in nothing but Mud to pollute the Soul. There is no actual Filthineſs in
the Heart of any, but came in by theſe Inlets: Through theſe the Devil caſts in
abundance of Filth; he ſtirs up in-dwelling Luſt, and by the finful Object which
the Senſes convey to the Soul, he dungs that Ground, which of it ſelf was too
fruitful before. Thus the Devil makes uſe of an Adulterous Eye to range
abroad, and fetch in Proviſion for Uncleanneſs; and by it, as by a Burning-Glaſs,
he ſets the Heart on fire, and then blows up the Flames through the Ears, by
hearing laſcivious Diſcourſes; and therefore make a Covenant with thine Eyes,
and carefully divert them from all looſe Glances, and all alluring and enticing
Objects. Stop thine Ears againſt all rotten and filthy Communication; and if any
begin ſuch obſcene Talk, as is the common Railery of our Days, and almoſt of
every Company, bluſh not thou to reprove them; but by thy Reproofs, make
them bluſh at their own ſhame and wickedneſs.
Secondly, Addict thy felf to Sobriety and Temperance; and by theſe beat down
thy Body, and keep it in ſubjection to thy Reaſon and Religion: For certainly
they who indulge themſelves in Gluttony or Drunkenneſs, their Exceſs will
froth, and fome over into Luſt. And therefore it is faid in that forementioned
place, Fer. 5. 7. That when the Iſraelites were fed to the full, then they committed
Adultery.
Thirdly, Continually exerciſe thy ſelf in ſome honeſt and lawful Employment.
Luft grows active when we grow idle: And therefore as Fulneſs of Bread, fo like-
wiſe Idleneſs is reckoned as one of the Sins of impure Sodom, Ezek 16.49. David,
when he walked idly upon the Roof of his Houſe, lies open to the Snares, and is
inveigled by the Beauty of Bathjheba. Had he then been at his Harp, and his
Pfalns, he might have driven the evil Spirit from himſelf, as formerly he did
from his Maſter Saul. Running Streams preſerve themſelves clear and pure;
whereas ſtanding Pools foon corrupt, and breed noiſome and venomous Crea-
tures. While our Mind is employed, there will be no Time left for Luſt to dal-
ly with our Fancy, nor to dandle an unclean Affection in our Thoughts; and
therefore it may be remarkable as a conſiderable Circumſtance in Foſeph's reject-
ing the Enticements of his leud Miftreſs, that the Text faith, He went into the
Houſe to diſpatch bis Buſineſs, Gen. 39. II. Noting to us, that the honeſt care of
our Affairs is an excellent Preſervative to keep us from this Sin of Wantonneſs
and Uncleanneſs. But above all,
Fourthly, Be earneſt and frequent in Prayer; and if thou ſometimes joyneſt
Faſting with thy Prayers, they will be ſhot up to Heaven with a cleaner ſtrength:
For this Sin of Uncleanneſs is one of thoſe Devils that goes not out but by Faſting,
and Prayer. God is a God of Purity; inſtantly beg of him, that he would ſend
down his pure and chaſte Spirit into thy Heart, to cleanſe thy Thoughts, and thy
Affections from all unclean Deſires. Beg that the Holy Ghoſt would but once
touch thy Heart with the dear Senſe of his eternal Love; that he would diffuſe
ſuch a Celeſtial Flame through thy Soul, as may raviſh it with an heavenly Zeal
and Ardour, and make it ſcorn to ſtoop to the ignoble Love of poor inferiour
Objects: Repreſent to him that thy Body is his Temple, and thy Heart his Altar
in it; and deſire of him that no ſtrange unhallowed Fire may flame on his Al-
Whilſt thou diligently and conſcienciouſly mak’ſt uſe of theſe Means, thou
may'ſt comfortably expect to be kept pure and immaculate, innocent in thy Soul,
and clean in thy Body; and as thou haſt kept thy ſelf undefiled here; ſo hereaf-
ter thou ſhalt be found worthy to walk with the Lamb in White.
tar.
THE
209
The Eighth Commandment.
Thou ſhalt not Steal.

THU
HE foregoing Commandment (as you have heard) requires Chaſtity in
our Perſons: This which I have now read unto you, requires Honeſty and
Uprightneſs in our Dealings. A Vertue immediately founded upon that firſt
practical Principle of all Humane Converſe, which our Saviour lays down,
Mat. 7. 12. Whatſoever ye would that Men ſhould do unto you, do ye even ſo to them:
And recommends it to us, as the brief Summ and Epitome of all the Scriptures;
For this is the Law and the Prophets. A Principle, that carries ſuch innate Light
and clear Evidence in it felf, that the very Heathens do frequently inculcate it in
their Writings, as the primary Dictate of that Morality which they taught. This
is a Maxim, which we all aſſent unto, not by any elaborate Inſtructions, or dint
of Arguments, or any long train of Conſequences; but it ſtrongly maſters our
Underſtandings by its native Evidence, and ſprings up in us an unpremeditated
Reſolve of Reaſon. Both God and Nature have ſet up this Standard in our
Conſciences: And uſually there needs no other Judge of our Actions towards
others, than by comparing them with what in the like Caſes we would think juſt
and fit to be done towards our ſelves. It may be we are all partial to our ſelves
in our preſent Concerns: And whilſt we look only that way, we may poſſibly
ſeek all Advantages to promote them, though to anothers Detriment. But both
Reaſon and Religion teach us to put our ſelves in their ſtead, and then to man-
age all our Tranſactions with them, as we our felves would judge juſt and rea-
ſonable, were their Condition ours. And therefore when thou dealeſt with ano,
ther, thou ſhould'ſt firſt be both Parties to thy ſelf. As for inſtance, a Servant
ſhould ſet down, and conſider with himſelf what Reſpect he would require, were
he in the ſame Circumſtances with his Maſter, and had Servants under him.
Children ſhould conſider what Duty and Obedience they would expect, were they
Parents of Children: Subjects, what Honour and Submiſſion they might reaſona-
bly demand, were they Magiſtrates; and ſo in any other Relation. And when
they have thus ſeriouſly pondered it in their own Thoughts, let them then per-
form the fame Duties to others in their real Condition, which they judged to be-
long to them in their perſonated Condition. For it is a never failing Rule for
the Direction of our Practice, that what thou judgeſt due to thy ſelf, wert thou
in another Man's Condition, is certainly as due to him in his own; and if thou
acteſt not accordingly, thou betrayeſt a great deal of Selfiſhneſs and ſinful Par-
tiality. This is a Rule applicable to all Affairs; and there is ſcarce any one Oc-
currence of a Man's Life, but he may regulate himſelf in it according to this
Direction: And indeed there is ſcarce any need of any other. Whatſo-
ever thou haſt to tranſact with thy Brother, though perhaps thou may'ſt
ſpy Advantages upon him; and fuch, as if thou ſhould’ſt take, poſſibly he
might never know, or never be able to redreſs; yet then take thy Conſcience
aſide, and ſeriouſly ask whether thou could'ſt be content, and think it honeſt and
juſt to be ſo dealt with thy ſelf; and if not, whatſoever the Temptation be, or
how much foever thou mightelt gain by hearkning unto it, reject it with ſcorn,
as that which would induce thee to violate the firſt Principle of common Honeſty
among Men, and contradicts all the Laws both of Nature, and Scripture. Were
this Rule but more generally obſerved among Men, the World would not have
that Cauſe to cry out of Rapine, Extortion, Oppreſſion, Fraud and Injuſtice,
that now it hath: The Rich would not grind the Faces of the Poor, nor the Poor
cauſleſly clamour againſt the Rich: Superiors would not Tyrannize over their
Inferiors, nor Inferiors murmur, or rebel againſt their Superiors; but an equal
Peace, and uniform Juſtice would over-ſpread the Face of the whole Earth, and
Righteouſneſs would run down our Streets as a mighty Stream. And therefore let me
Еe
once
210
An Expoſition upon the

So
once again recommend it to you; (for Indeed I cannot preſs it too often,) that
you would frequently ſet this Golden Rule before your Eyes, to do nothing to
any other perſon, which, were you in his Capacity, you would think unjuſt to be
done unto your ſelves, and whatſoever you would expect from others, as your
due, were you in their Place, and they in yours, to perform the very fame to
them: For otherwiſe you cannot but condemn your ſelves in your Actions,
whilſt you do that, which upon this Suppoſition, you cannot but be convinced is
unjuſt, and with-hold that which you know to be due, and which your felves
would expect ſhould be yielded you by others. This is a Dictate of Nature and
right Reaſon; this is the Summ of the Law and the Prophets; and all thoſe va-
rious Precepts which are given us in the Scriptures, for the Conduct of our Lives,
are but as ſo many Lines that meet all in this Centre; and if we apply it to each
particular Command of the ſecond Table, we ſhall find them all founded upon
this, and to be interpreted by it. We are required to honour Superiors, to ab-
Itain from Murther, from Adultery, from Theft, from falfe Accuſations, from
coveting what rightfully belongs to another; and all this according to the ſame
Meaſures that we would have others to perform theſe very Duties to us.
that Self, which is now the great Tempter to wrong and injure others, were it
governed according to this univerſal Maxim, would be the greateſt Patron and
Defender of other Men's Rights and Dues.
I have the longer inſiſted on this, both becauſe it is of ſuch general infinence
unto the right ordering of our Converſation, and alſo becauſe the moſt viſible
and apparent Violation of this natural Law, is by the Sin of Theft forbidden in
this Commandment, of which I am now treating.
Now Theft in the general, is an unjuſt taking, or keeping to our felves what
is lawfully another Man's. He is a Thief, who with-holds what ought to be in
his Neighbour's Poſſeſſion, as well as he who takes from him what he hath for-
merly poſſeſs’d.
All Theft preſuppoſeth a Right and Propriety: For where nothing doth of
right appertain unto me, nothing can be unjuſtly taken or detained from
Now here Firſt, Certain it is, That God is the great Lord and Proprietor both
of Heaven and Earth, and of all Things in them, Pfal. 24. 1. The Earth is the
Lord's, and the Fulneſs thereof. And 50, 10. Every Beaſt of the Foreſt is mine, and
the Cattle upon a thouſand Hills
. By him, and of him are all Things; and for his
Will and Pleaſure's ſake they are, and were created.
Secondly, This great and abſolute Lord hath granted unto Man a large Charter
of the World; and when he had taken an exact Inventory of thoſe Goods with
which he had furniſhed this great Houſe, the Univerfe; (He ſaw every thing that
he had made, and behold it was very good, Gen. 1. 31.) then he fets Man to live in
it, as his Tenant, and freely gives him the Uſe of, and Dominion over all the
Works of his Hands. Gen. 1. 28. Repleniſh the Earth, and ſubdue it, and have do-
minion over all the Fiſh of the Sea, and over the Fowls of the Air, and over every thing
that moveth upon the Earth. So the Pſalmiſt, Pfal. 115. 16. The Heavens, even the
Heavens are the Lord's; but the Earth bath be given to the Children of Men. A large
and regal Gift, whereby he hath made over all ſublunary Things unto Man, re-
ferving unto himſelf the Sovereignty and fupreme Lordſhip of all, and requiring
only from Man the Homage and Payment of Obedience. Yet,
Thirdly, This large Charter and Donation gave no particular Propriety unto
any, neither if Man had continued in his happy and innocent eſtate, would
there have been any need of Meum or Tuum, or any partition of theſe earthly
Poflellions; but the common Bleſlings had been enjoyed in common; and all
things which Covetouſneſs and Corruption now ravine after, would have been as
promiſcuouſly enjoyed and uſed, as the common Light and Air; and each particu-
lar Man's ſhare in thoſe Bleſings, would have been ſufficient and ſatisfactory.
But,
Sin entring into the World, their Deſires grew immoderate after
theſe earthly Enjoyments, and their Attempts to attain them injurious- unto
others; fo that it became neceſſary to preſcribe Bounds and Limits to them, and
to divide among them what before lay in common among all; that each Man
knowing

me.
Eighth Commandment
2 II

knowing his aſſigned Portion, might reſt ſatisfied with it, and be reſtrained from
the unjuſt Invaſion and Uſurpation of another's Right. And,
Fift hly, and Laſtly, This could no otherwiſe be effected, but by huinane Laws,
by mutual Compact and Agreement, declaring what ſhould be accounted as eve
ry Man's Right and Propriety : So that it is Law which is the great Determiner
of Propriety ;; and there is nothing Mine or Thine farther than this aſſigns it un-
to us: Indeed, Equity muſt ſometimes interpoſe to moderate the Letter of the
Law; for in ſome caſes, ſhould we rigorouſly proſecute our Right, and infift
upon every Punctilio that we may call our due: This, although it would not be
unjuſt, yet it would be Juſtice turned into Gall and Wormwood; it would be a
Breach and Violation of the Law of Chriſt, and of Charity, which requires us raa
ther to part with our own in ſmall Matters, than to be vexatious, or contentious
in recovering, or defending it.
Tlus you ſee how all Right and Property firſt came into the World: A Ge-
neral Right, by the Donation of God; a particular Right,, by the Sanction of
Laws, alloţting to each Man his Portion; which to invade, or uſurp from him, is
Injuſtice, or Theft.
Whence it follows, That where there is no Society in Occupation of any part
of the Earth, the Right accrues to the firſt Poſleſſor; and where things are found
which appertain to none, they fall to the firſt Seiſer; for there can be no Theft
committed where there is no precedent Title. If any therefore ſhould providen-
tially be caſt into ſome Deſart, and uninhabited part of the World, that gene-
ral Charter that God hath given unto Mankind of poſſeſſing the Earth, empowers
them to ſeize on it as theirs; and they may lawfully make uſe of the Bleſſings of
it in common, till by mutual conſent they ſhall divide to each other their Part
and Portion : But after ſuch a Partition made, to uſe the ſame Liberty, is no
longer lawful; but Theft and Robbery.
Thus you ſee what Theft is; and that this Law of God, prohibiting us to ſteal
what is another’s, doth preſuppoſe a Law of Man, which makes Property, and
cauſeth Things to become either ours, or another's.
Now there are many kinds of Theft.
Firſt, The higheſt and chiefeſt is that which is committed againſt God by Sa-
crilege. Now Sacrilege is an alienating from God whatſoever he hath appro-
priated to himſelf, or is upon good Grounds dedicated to the encouragement and
maintenance of his Honour and Service. Indeed, the alienating of what hath
been given to Superſtitious or Idolatrous uſes, cannot be juſtly branded with
this black Mark of Sacrilege; for it was not ſo much given unto God, as unto
Ignorance and Superſtition: And therefore our Anceſtors have done well and pi-
ouſly, in diſſolving thoſe Neſts and Cages of unclean Birds that were ſo nume-
rous and burthenſome in theſe Kingdoms; but withal, in my judgment, would
have done much better, if they had converted their Revenues to ſome publick
üſe, either for the Benefit of the Church, or Common-wealth, rather than to
their own private and particular Gain. But where any thing is indeed conſecrat-
ed unto God, and ſet apart for the maintenance and encouragement of his Wor-
ſhip and Service, it is no leſs than Sacrilege, and robbing of God, to alienate any
part of this to any ſecular Uſes, or to detain it from that uſe unto which it was
ſeparated. And of this God himſelf grievoully complains, Mal. 3. 8, 9. Will a
Man rob God? As if it were a Sin ſo heinous, as that it is hardly to be ſuppoſed
any Man would be guilty of it: What! not to allow that God his ſhare among
them, who liad liberally afforded them all things to enjoy! Yet ye have robbed me.
But ye ſay, Wherein have we robbed thee? In Tithes and Offerings. Te are curſed with
à Curſe för ye have robbed me, even this whole Nation. Certainly thoſe Things
which are appointed for the Worſhip and Service of God, whether they be ori-
ginally by Divine Right, or not; yet they cannot be alienated, nor detained
without involving the Perſons, or the Nation that doth thus, in a moſt direful
Curſe: For this is no other than a robbing God of his Right. And how far theſe
Nations may be concerned in this Sin, and how deeply ſunk under this Curſe, I
leave it to the Conſideration of thoſe who have no other Intereſts to ſway their
Judgments, but that of Piety and Honeſty.
Ee 2
Secondly,

2 1 2
An Expoſition upon the

Secondly, Theft is committed againſt Men by an unjuſt ſeizing, or detain-
ing what of right belongs unto them. And this may be done either by Fraud
ör Force : And therefore our Saviour in reciting the Commandments mentions
them both, Mark 1o. 19. Do not ſteal, Defraud not. This is a Sin that God
hath threatned with many ſevere Curſes and Puniſhments.
Firſt, The temporal Puniſhment which the Scripture awards unto it, is a four-fold,
and fometimes a five-fold Reſtitution, as you may fee, Exod. 22. 1. And therefore
Zachexts, when he was converted, offers a four-fold Reſtitution to thoſe whom
he had wronged, Luke 19. 8. If I have taken any thing from any Man by falſe Ac-
cuſation, I reſtore him four-fold. And yet beſides this Reſtitution, it ſeems that
ſometimes the Offenders were to be put to Death, eſpecially if the Circumftan-
ces of their Theft added Cruelty and Oppreſſion unto it. This appears in the
Parable of Nathan, 2 Sam. 12. When he had moſt artificially aggravated the
Crime of the rich Man, in taking away the poor Man's Lamb, he ſo raiſed Da-
vid's Compaſſion and Indignation, that he pronounceth this Sentence, Verſe 5, 6.
The Man that hath done this thing ſhall ſurely die : And he ſhall reſtore the Lamb
four-fold, becauſe he did this thing, and becauſe he had no Pity. So that you ſee,
that even under the Law of Moſes it was not unlawful in ſome Caſes to puniſh
a Thief with Death, although the uſual and preſcribed Puniſhment was Reſti-
tution. Indeed, our Law condemns them to Death, nor is it juſtly to be re-
prehended for rooting out fuch Banes and Peſts from the Common-wealth.
For fince Puniſhments are to be inflicted, not ſo much out of Revenge as Cau-
tion ; not becauſe fome have offended, but to deter others from offending, it
is but reafonable that the Penalty ſhould anſwer this end; which we might
very well doubt, whether among us any lighter than Death would do, ſince
we fee ſo many ſtill perſiſt in this wicked Courſe of Life, notwithſtanding
the Severity of the Puniſhment the Law provides for them. Skin for Skin, and
all that a Man hath will be give for his Life. If therefore the Fear of Death it
felf cannot be forcible enough to deter them, certainly the Fear of Reſtitution
would be much leſs effectual; and ſuch a gentle and mitigated Puniſhment would
but open a wide Gap to all manner of Robbery and Rapine.
But beſides the Puniſhment which is threatned by the Law, Conſider,
Secondly, God leaves a Curfe upon what is gotten by Theft and Deceit; a
Curſe that will blaſt and conſume all ſuch wicked Increaſe. They put it into a
Bag with Holes; and by ſome unperceivable Providence it ſtrangely waſts and
ſlips away between their Fingers. But uſually Luxury and Intemperance de-
vours what is got by Theft and Rapine, God by his righteous Judgment making
one Sin the Vengeance of another. But however, ſome ſecret withering Curſe
ſeizeth upon it; and what is thus wickedly added to our former Pofleſſions,
will rub its Ruft and Canker upon them all; and if Reſtitution be not duly
made, will inſenſibly prey upon them and conſume them. And therefore, faith
the wiſe Man, Prov. 21. 7. The Robbery of the Wicked ſhall deſtroy them; and,
Fer. 17. 11. As the Partridge ſitteth on Eggs, and hatcheth them not; so he that
getteth Riches, and not by Right, ſhall leave them in the midſt of his Days, and ar
his end ſhall be a Fool. Many times God raiſeth up ſuch againſt them, who fhall
deal with them as they have dealt with others; and when theſe Spunges are full
of what they have unjuſtly fuck'd up, ſhall ſqueeze them, and make them re-
fund their ill-gotten Treaſure. Thus God threatens the Chaldeans, Hab. 2. 8.
Becauſe thou hast ſpoiled many Nations, all the Remnant of the People fall ſpoil thee.
Such unjuſt Gettings tend only unto Poverty: And in this Senſe it is no Solæciſm
to ſay they have but gained a loſs, and treaſured for Themſelves, and their Po-
ſterity, Want and Beggery. And therefore as you deſire to thrive in the World,
and to have your earthly Comforts multiplied, ſo be ſure that no gain of Rob-
bery, or Oppreſſion, or Fraud and Deceit be found in your Hands; for this will
devour even what you have gotten lawfully.
Thirdly, Anxieties and Perplexities of Mind do alway accompany ill-gotten
wealth: For it is a Sin ſo much againſt the very Light of Nature, that Conſcience,
if it be not utterly ſtupified and ſenfeleſs, will be itill moleſting and haunting them
with

Eighth Commandment
213
him
mo
with troubleſome Thoughts and Reflections. Beſides, the Fear of Detection, and
the Shame and Puniſhment which will follow upon it,muſt needs be a continual Di-
Iturbance unto them: Whereas what is gotten with a good Conſcience, and in an
honeſt and lawful Calling, whether it be more or leſs, it brings this Contentment
with it, that a Man may quietly ſit down and rejoyce in that Portion which the
Providence and Bounty of his gracious God, and heavenly Father hath here afford-
ed him; he drinks no Widows Tears, nor Orphans Blood; he eats not the Fleſh
of the Poor, nor breaks the Bones of the needy; his Conſcience gnaws not upon
whilſt he is feeding on what his honeſt Labour
and Induſtry hath prepared for him;
and although it be but a bit of Bread, and a Cup of Water that he can procure,
yet is he entertain’d at a continual Feaſt ; His Fare may be but mean; yet his
Chear, his Joy and Comfort is great; and the courſeſt Morſel he eats is far more
favoury to him than all the heightned Delicates of rich Oppreſſors, whoſe Con-
ſciences mingle Gall and Wormwood with their moſt pleaſant Bits, and gnaws
and grinds them as they grind the Faces of the Poor and needy. And therefore,
faith the Wiſe Man, Prov. 16. 8. Better is a little with Righteouſneſs
, than great Re-
venues without Right. Arid the Pſalmiſt, Pſal. 37. 16. A little that a Righteons Man
hath, is better than the Riches of many Wicked.
word
Fourthly
, Robbery and Deceit provokes God to cut Men off by ſome untimely
Stroke and immature judgment; and that, either by the hand of Humane Juſtice
with Shame and Reproach, or of Divine Juſtice with Wrath and Vengeance : For
fo we find it threatned, Pfal. 55. 23. Thou, O God, ſhalt bring them down into the
Pit of Deſtruction : Bloody and deceitful Men ſhall not live out half their Days. That
is, they ſhall not lengthen out their Days to that period which the courſe and
itrength of Nature might ſeem to promiſe them; but the Hand of God ſhall cut
them off in the Vigour and midſt of their flouriſhing Years.
But howſoever it may fare with them in this Life; howſoever they may e-
ſcape the Reproach of Men, and the Sword of Juſtice: Yet, sier
Fifthly, They ſhall certainly be eternally curſed, and eternally miſerable: Their ill
gotten Goods ſhall not able to redeem their Souls, or bribe the Juſtice of God,
or give them the leaſt Solace and Comfort. And what wretched Fools are they,
who muſt éternally periſh for gaining of Things that periſh too; and bring Ever-
laſting Torments upon themſelves, for that which beföre brought them Vexations
and Difquietments, 1 Corinth. 6. 10. Nor Thieves, nor Covetons, nor Drunkards, nor tid
Revilers, nor Extortioners, ſhall inherit the Kingdom of God. Where then ſhall their beson
Portion be, but in that Lake which burneth with Fire and Brimſtone unquenchable?
Where the Lord will ſpoil their very Souls, as the Wiſe Man’s expreſſion is, Prov. matogu,
22.23:
Reb
the Poor, for the Lord will plead their Cauſe, and will Spoil the Souls of livada
thoſe that ſpoiled them.
And thus you have feen what various Ways God hath threatned that he will
puniſh this Sin.
ng
Oo79 i smisa
boizola
Before I can procede farther, here are two Queſtions to be anſwered.
The firſt is, Whether in no caſe it be lawful to ſteal? What if the neceſſity be
ſo urgent, that I muſt certainly periſh, or elſe relieve my ſelf by this means ?
I ſay we ought not to do it in any Caſe: For Theft is in it felf a Sin, and there
can be no neceſſity to fin: For every Man is bound rather to chuſe the greateſt
Evil of Sufferings, than to commit the leaſt Evil of sin. Indeed ſuch Neceſlity
doth ſomewhat mitigate the Heinouſneſs of the Offence; but that is not at all con-
fiderable in the Direction of our Practice, ſince it continues a Sin ſtill, and deſerves
Eternal Damnation. The Wiſe Man tells us, Prov.6. 39, 31. Men do not deſpiſe
a Thief, if lie ſteal to ſatisfie his Soul when he is hungry. But this muſt be underſtood
only comparatively, viz. That the Reproach and Infamy which attends ſuch an one,
is not ſo great as that of an Adulterer, as it appears Verſe 32. As if he ſhould ſay:
to be an Adulterer, is a far fouler Reproach than to be a needy Thief. Yet he
adds, If he be found, he shall reſtore leven-fold, he fhall give all the Subſtance of his
Houſe: That is, though his Neceſſity and Hunger may take off ſomewhat from the
Shame; yet it ſhall not from the Puniſhment of bis Offence; but he ſhall reſtore
that which he hath ſtollen ſeven-fold. Not that the Reſtitution ſhould be ſeven
times
7201
1

214
An Expoſition upon the
* 22 de q.
66 Art. 7.
Tract. 7.
times as much as the Theft; for the utmoſt that the Law requires was but a five-
fold Reſtitution, Exod. 22. 1. But as the Word ſeven-fold is moſt frequently uſed
in Scripture to ſignifie that which is compleat and perfect; ſo is it here; he ſhall
reſtore ſeven-fold; that is, he ſhall make a full and ſatisfactory Reſtitution. Since
therefore the Puniſhment of Theft ſhall not be relaxed upon the Plea of Indigence
and Neceſſity, it is apparent that Neceſſity cannot juſtifie any from the Guilt of
Theft. And therefore let your Wants be what they will, or can be, you ought
not to ſupply them by any ſuch wicked and unlawful Courſes, whatever * Aquinas
ſays to the contrary. If God hath given thee Strength and Ability, thou oughteſt
to labour, and to uſe thine honeſt Induſtry to procure Neceſſaries; if not, thou
oughteſt to implore the Charity and Benevolence of others, whoſe Hearts God
may open to thy Relief. Or if thou ſhouldſt meet with ſuch cruel Dives's, who
will contribute nothing to thy Support, thou oughteſt rather with godly Lazarus
to die in thine Integrity, than to ſteal any thing from them; which although it
be their Superfluity, yet it is not thy Right without their Donation; And this is
in anſwer to the firſt Queſtion.
The Second is, What we ſhall judge of the Iſraelites ſpoiling the Ægyptians of
their Jewels, of which we read, Exod. 12. 35, 36.
I anſwer, In this Action there was no Theft committed. For,
Firſt, The Supreme Dominion of all Things, is the Lords, and he may juſtly
tranſfer the Right and Property where he pleaſeth. Now they were commanded
by the Lord to take theſe Things of the Ægyptians; and therefore they were right-
Altilio-
fully their own; being made ſo by him who hath the Soverign Power of all Things,
dor. 1. 3. both in Heaven and Earth. Goudt atera zia
Q.5.
Ως παρα πάνlα δν χρόνον υπερώτησαν τοϊς Αίγυπ7ίοις μιθον αναγκαίον κόμιζόμα οι. Clem. Αlex. Stromi. 1. .
year you
Secondly, Theſe Things which they thus took, might be well conſidered in lieu
of their Wages, which was not given them for their long Service in Ægypt. And
therefore it was but righteous in God to conſign over theſe Riches of the Ægypti-
ans to the Iſraelites, as a reward for their tedious Servitude. Now thoſe, who by
the Command of the Supreme Lord of all, take that which is but a due Reward
for their Labour, cannot certainly be condemned as guilty of Theft. And this
*Jun.Ger. (it ſeems) was * their Plea, when in the time of Alexander the Great, ſo many
mond. Ger: Ages after the thing was done, the Ægyptians ſued the Jews by a juridical Proceſs,
to recover what was taken from them. But,
Repoſcunt
Ægyptii de Hebræis vaſa' Aurea & Argentea. Contra Hebræi mutuas Petitiones inſtituant allegantes fibi quoque
eorundem Patrum Nomine, ex eodem Scripturæ Inſtrumento Mercedes, reſtitui oportere illius operariæ Servitutis, pro la
terinis deduétis, pro Civitatibus, villis ædificatis
. Tertull. contra Murcion. 1. 2.
Thirdly, I anſwer, This Example is extraordinary and ſpecial, and not to be
pleaded, or introduced into Practice. For certainly it is, that they had a molt
expreſs Command from God to ſpoil the Ægyptians: But whoſoever ſhall pretend
any ſuch Warrant now, by revelation or the impulſe of his private Spirit, may
well be cenſured for Enthuſiaſm, and condemned for Robbery,
And thus I have done with the firſt and greateſt kind of Theft, taking away
what rightfully belongs to another, whether God or Man.
Secondly, Another kind of Theft is Oppreffion, and unreaſonable Exaction; and
this eſpecially is the Sin of Superiors towards their Inferiors, taking Advantage,
either upon their Weakneſs, or their Neceſfity, to impoſe moſt unequal Conditions
upon them, and ſuch as they cannot bear without their Detriment, or Ruine, con-
trary to that Law which God gave unto his People, Levit. 25.14. If thou ſell ought
unto thy Neighbour, or buyeſt ought at thy Neighbour's hands; ye shall not oppreſs one
another. Thus thoſe who ſet their Lands to the Sweat and Toil of others at too
hard a Rate, ſo that the laborious Tenant cannot ſubſift by his Induſtry, thoſe
that let out Money at a biting Intereſt, or rigidly exact it from inſufficient per:
fons; Great ones, who fright the meaner into diſadvantageous Bargains, and force
them, through Fear, to part with what they enjoy, atan under-price; theſe, and
other like, thoụgh they may not be condemned by humane Laws, which give too
much
man.
Eighth Commandment.
215

a
much permiſſion to Men to make the utmoſt Advantage of their own; yet they
are guilty by the Law of God; and their Sin is no leſs than Oppreſſion; which is
à Sin hateful both to God and Man. The Prophet Micah, Chap. 3. 2, 3. calls it a
plucking off their skin from them, and their Fleſh from off their Bones, and chopping them
in pieces, as for the Pot, and as Flejh for the Cauldron. All Unmercifulneſs, and hard
Dealings with others, is a kind of Theft; for the Law of Nature, and much more
the Law of Charity; binds thee ſo to deal with others, that they may have no Cauſe
to complain of thee to God; and in the Bitterneſs of their Spirits to imprecate
his Wrath and Vengeance upon thee.
Thirdly, Another kind of Theft is detaining from another what is his due, ei-
ther by Equity or Compact: And how many are there whoſe profuſe Riot and
Luxury are maintained upon the intruſted Goods of others, whilſt the poor Cre-
ditor in the mean time hath no other ſatisfaction but good Words, and ſcarce
any thing to live upon but his own Tears and Sighs? And how many with-hold
the Hire of the Labourer, who when he hath wearied out himſelf in their ser-
vice, is denied that ſmall Reward which he requires for his neceſſary Refreſh-
ment? Yea, not only denying it, but even deferring it beyond the time that
they can conveniently be without it, is a kind of Theft and Oppreſſion, Deut. 24.
14. Thou shalt not opprefs an hired Servant that is poor and needy; at his Day thou
fhalt give him his Hire, neither ſhall the Sun go down upon it : For he is poor, and ſet-
teth his Heart upon it ; left be cry againſt thee unto the Lord, and it be Sin unto thee.
Yea, in all our Bargains and Agreements, though they be never ſo much to
thine own Prejudice, thou art bound to ſtand to them, unleſs the other will vo-
luntarily releaſe thee from the Obligation. For this is one of the Characters
given of a godly Perſon, Pſal. 15:4. He that ſweareth, and covenanteth to his own
hurt, and changeth not; but upon demand, is ready and willing to fulfil his Agree-
ment: How much more heinous and abominable is it, when they have already
received the full value of their Compact, unjuſtly to with-hold what they have
agreed to give; which is no better than to take their Labour, or their Goods
from them by Violence and Robbery; yea, and in one reſpect worſe, in as much
as it adds Falfhood to Stealth.
Fourthly, Another kind of Theft is in buying and ſelling; and this is a very
Targe and voluminous Deceit: For the Subtilty of Men hath found out ſo many
Artifices to defraud and over-reach one another, that to recount them, is almoſt
as hard as to eſcape them. Here come in the falſe Weights, and the falſe Mea-
ſures, which are an abomination to the Lord, Prov. II. I. Falſe and counterfeited
Wares, over-commending, or undervaluing of Goods for advantage; and many
other unjuſt Contrivances, which Men's Conſciencés can better ſuggeſt to them,
than any Diſcourſe. The Apoſtle hath ſufficiently cautioned and threatned ſuch
Men, i Theſ
. 4. 6. Let no Man go beyond, or defraud his Brother in any Matter ;'
becauſe that the Lord is the avenger of ſuch. Believe it; there is a Day comingira
when the falſe Weights ſhall be themſelves weighed, and the ſcanty Meaſures
meaſured, by a Standard that is infallibly true. Poſſibly thou may'ſt deal fo
cunningly, that thoſe whom thou over-reacheſt can have no advantage againſt
thee, nor right themſelves by Law: But remember that the great Judge will
avenge them upon thee at the laſt day. Then all Accounts ſhall be balanced,
and ſo much found reſting due, which thou ſhalt certainly pay; though not to thoſe
whom thou haſt wronged; yet to the Juſtice of God, who is the great and uni-
verſal Creditor.
There are likewiſe many other kinds of Theft; as Prodigality in waſting what
ſhould ſatisfie the juſt Demands of others; taking of Wages and Reward for Homes
what we do not endeavour conſcienciouſly to perform; ſelling that which we
have no right to diſpoſe of, or Things which ought not to be fold; taking Bribes ang
for Juſtice, or Rewards for Injuſtice. But I ſhall not particularly inſiſt upon
theſe, and many others that might be mentioned.
And thus we have ſeen what the Negative Part of this Precept is.
But becauſe every Negative implies in it a Poſitive, let us ſee what is the Duty
required from us. And that is two-fold. and to
bideoa
216
An Expoſition upon the, &c.
Firſt, That every one of us ſhould have fome Calling.
Secondly, That all of us ſhould be contented in that Eſtate and Condition of
Life, wherein the Divine Providence hath ſet us.

Firſt, Thou ſhalt not ſteal : Therefore every Man ought to have a Calling,
whereon he may comfortably ſubfift, and by his Labour and Induitry may pro-
vide at leaſt Neceſſaries for himſelf and Family: For be that provideth not for his
Family, hath denied the Faith, (faith the Apoſtle,) and is worſe than an infidel:
Some there are who live without any Calling at all; ſuch are like idle Drones,
that conſume the Labours of others, lazy Vagabonds, to whom the greateſt Cha-
rity would be Correction; who only ſerve to devour miſplaced Alms, and de-
fraud the truly Poor of their Relief: Yea, if I ſhould rank with theſe a company
of fuperfluous, debauch'd Gentlemen, I think I ſhould do them no great Inju-
ry; ſuch, I mean, who are neither ſerviceable to God, nor their Country, who
have nothing of true Worth and Gentility in them; but are a company of leud
and deſperate Royſters, the moſt unprofitable Members in the Common-wealth,
and good for nothing but to kill and deſtroy one another in their drunken Quar-
rels. I know there is no neceſſity for Manual Employment and Labour to thoſe
whom God hath liberally endowed with his earthly Bleſſings; but yet they may
have a Calling, and within their own Sphere may find Employment enough to
take up their Time and Thoughts; and ſuch as may make them the moſt benefi-
cial Men on Earth, and truly honoured and loved by others: For by their Au-
thority, their Example, the Ampleneſs of their Demeſnes and Revenues, and
the Dependence that others have upon them, they may be as influential to pro-
mote Goodneſs and Vertue, as too commonly they are to promote Vice and Vil-
lany; and to ſuch truly generous Spirits, who intend to be ſo employed, let me
commend the careful Peruſal of an excellent Treatiſe directed unto them; entitu-
led, The Gentleman's Calling. But yet withal, if they ſhould condeſcend to ſome
ftated Vocation, and Courſe of Life, it would be no diſparagement to their Gen-
tility; for certainly Adam was as much a Gentleman, and had as large Demeſnes
as any of them; and yet God thought fit to place him in Eden, that he might
dreſs and keep the Garden.
But as fome have no Employment; ſo,
Secondly, Others have an unlawful Employment: Such whoſe only work it is to
inſtruct Vice, and excite Men to it. And how many ſuch are there, who live
by the provoking and encouraging the Wickedneſs of others; and continually
make uſe of all the Allurements that might entice unto Evil, and recommend
Debauchery firſt to the Fancy, and then to the Will and Affections.
* Diſcono
Thirdly, Others have indeed an honeſt and a lawful Calling; but they are neg-
tent and ligent and ſlothtul in it. Now Sloth tendeth to Poverty, Prov. 6. 10, 21. Yet a
Covetouf- little Sleep, a little Slumber, a little folding of the Hands to Sleep : So ſhall thy Poverty
come as one that travelleth; drawing nearer and nearer to thee by ſoft and ſilent
the Root degrees ;, and thy want as an armed Man; who, though his Pace be flow, by rea-
of all In- ſon of the weight of his Armour, yet his Aſſaults are more irreſiſtible and de-
He that ſtructive. And Poverty tempts to Theft, Prov. 30. 9. Left I am poor, and ſteal.
And therefore this Command which forbids Theft, muſt by conſequence enjoin
himſelf
Labour and Induſtry in thoſe lawful Callings wherein the Divine Providence
wronged hath ſet us; according to that of the Apoſtle, Eph. 4. 28. Let him that ſtole ſteal
no more ; but rather let him labour, working with his hends the thing that is good, that
as much he may have to give to him that needeth ; and ſo by his Induſtry, of a Thief be-
as ſome o- come a Benefactor and Alms-giver.
thers, will
Secondly, It requires us to be contented with that Portion of earthly Comforts
be apt ei-
which our heavenly Father allots unto us. Heb. 13. 5. Be content with thoſe things
ther thro'
Fraud or ye have. And certainly he that is not content with what God allows him, lies
Violence under a grievous Temptation, by fraudulent and unjuſt Courſes to carve out his
to increaſe own Condition to himſelf, and to invade the Rights and Properties of others: *
Let us therefore check this repining Temper betimes, and not think that we have
by wrong
ing of o-
too little, and others too much; but whatſoever God affordeth us, let us account
it ſufficient Proviſion, and a Child's Portion; and although it be but Food and
Rayment,

neſs are
thinks
that he
hath not
his own
thers
Eighth Commandment
217

Rayment, neither the moſt delicate, nor the moſt ſumptuous; yet having Food
aud Rayment, let us be therewith contented; as the Apoſtle exhorts us, 1 Tim. 6. 8.
Let us look upon all other Things as fuperfluous, or indifferent, and not mur-
mur, although we ſhonld never obtain them: For whatſoever is needful to thy
Subſiſtence, God's Providence and Bleſling upon thy Induſtry will furniſh thee
with it; and what is not needful to this, is not worth thy Envy and Repin-
ing.
And ſo much for the Expoſition of this Comniandment:
I ſhall only ſubjoin a Word or two unto thoſe who are conſcious to themſelves
that they have wronged others of what was their due, and either with-held, or
taken from, what by Law and Equity belong’d to them: Let ſuch know that
they are bound to make them a perfect and plenary Satisfaction, by making an
entire and plenary Reſtitution, if the Thing they have ſtollen or purloined, be
ſtill extant, and in their hand; or if not, then by making a full and ſatisfactory
Compenſation. Yes, be the thing great or ſmall, more or leſs, though it
ſhould ſeemingly tend to the loſs of thy Credit, by acknowledging ſuch a
Wrong; or viſibly tend to thy impoveriſhing or undoing to reſtore it; yet not-
withſtanding, thou art bound to reſtore every Farthing of what thou haſt wrong-
ed and defrauded thy Brother. Nor is it enough to confeſs the Sin before God,
and to beg Pardon at his Hands; but thou muſt likewiſe render untó Man what Sires ali-
is his due, and what thou unjuſtly keepeſt from him; whether it be his by thy ena pro-
Promiſe, or by his own former Poſſeſſion, as ever thou hopeſt to obtain Pardon pter quam
for thy sin from the Mercy of God; yea, and thou art bound likewiſe to the est, reddi
very utmoſt of thy Power to make him Recompence for all the damage which polſet, es
he hath in the mean time fuſtained by thy unjuſt with-holding his Right and Due non reddia
from him; or elſe thou ſhalt never obtain Pardon and Remiſſion for thy Guilt. tur, pæni-
And the Reaſon is, becauſe as long as you detain what is another's, ſo long agitur, ſed
you continue in the Commiſſion of the ſame Sin; för unjuſt Poſſeſſion is a con- fimulatur;
tinued and prolonged Theft: And certainly Repentance can never be true nór non remita
ſincere, while we continue in the Sin of which we ſeem to repent; and thy Re-retur pecc
catum, nifi
pentance not being true, Pardon ſhall never be granted thee.
reſtitudo
But you will fay, What if thoſe whom we have wronged be ſince dead? How
can Reſtitution be made unto them?
tum. Aug
I anſwer, In this caſe, thou art bound to make it to their Children, or their Ep. ad
near Relations; to whom it is to be fuppoſed, that what thou haſt wrongfully miude. 54.
detained, would have deſcended, and been left by them; or if none of theſe
can be found, nor any to whom of right it may belong, then God's Right takes
place, as he is the great Lord and Proprietor of all things. And thou oughteſt,
beſides what thou art obliged to give of thine own, to beſtow it on the Works
of Charity and Piety; for it is then eſcheated to him: Yet withal, thou haſt
great Reaſon to bewail that thou haſt ſo long deferred the Reſtitution of it to
the right Owner, till now thou haſt made thy felf uncapable of doing it.
This poſſibly may ſeem an hard Leſſon; and doubtleſs it is ſo in a World ſo
full of Rapine and Injuſtice; but yet as hard as it is, this is the Rule of Chriſtia-
nity; this is the inflexible Law of Juſtice; and without this, you live and die
without all hopes of obtaining Pardon, by continuing in your Sins impenitently,
And thus much for this Eighth Commandment.

tur ablas
Sorulu bu oto Store
THE
218
The Ninth Commandment.
Thou thalt not bear falfe witneſs againīt thy
Neighbour.

THE former Commandment provided for the Security of every Man's Pro-
perty, that they may ſuffer no Wrong nor Detriment in their Goods :
This which I have now read unto you, provides
for the Preſervation of their
good Name, which is a much dearer Poſſeſſion: For, A good Name, faith the
wiſe Man, Prov. 22. 1. is rather to be choſen than great Riches. And therefore it
ought to be kept by us, although not delicately and nicely; yet tenderly, and
with reſpect. Whofo contemns Fame, will ſoon proſtituté Vertue; and thoſe
who care not what others ſay, will ſhortly arrive to that Impudence of finning,
as not to care what they themſelves do. Indeed, a good Name is ſo excellent a
Bleſſing, that there is but one thing to be preferred before it, and that is a good
Conſcience; when theſe two ſtand in competition, Credit muſt give place to Du-
sin e ty; and in this caſe, it is far better to loſe our Repute with Men, than our Ac-
kimikeceptance and Reward with God. It oftentimes ſo happens, through the Igno-
rance and general Corruption of Mankind, that what is honeſt, and pure, and
juſt, are not yet of good Report amongſt them. Piety is but Affectation;
Strictneſs of Life a peeviſh Hypocriſie; the Croſs a Scandal ; Chriſt himſelf a
Wine-bibber, a Friend of Publicans and Sinners; his Doctrine Hereſie; and his
Miracles Impoſtures: And if thou lighteſt upon any ſuch froward and perverſe
Cenfures, as too many ſuch there are in all ages, who think it ſtrange, as the
Apoſtle ſpeaks, that ye run not with them into the
ſame exceſs of Rior ; speaking evil
meter of you; ſeek not by any baſe and finful Compliance to redeem their goodOpi-
beinion; but rather glory in the Teſtimony of their Railing, and account all their
revilíng Speeches to be but ſo many Votes for you Bleſſedneſs, Mat. 5. 11. Bleſſed
are ye mhen Men Shall revile you, and perfecute yon, and speak all manner of evil againſt
jam falfly, for my ſåke. Never covet a good Name by bad Actions: For what
but will all the concurring Applauſe of the whole world fignifie unto thee,
if yet thy Conſcience condemn thee louder than they can extol thee? This is
but to have Muſick at the Door, when all the while there is Chiding and Brawl.
ing within. It is far better that others ſhould wound thy Credit, than thou thy
Conſcience. That is a Wound which their Tongues can never lick whole again :
All the Reputation thy popular Sinning can bring thee, will be but like hanging
Bells at an Horſe's Ears, when all the while his Back is gall?d with his Burthen.
Whoſoever will be a Chriſtian, muſt reſolve to go through bad Report, as well as
good; he ſhould deſire the one, but not anxioully refuſe the other. And if any
will be patter him, let him be careful that it be only with their own Dirt, and not
with his ; with their own Malice, and not his Miſcarriages. And whilſt he thus
keps his Conſcienoe clear, he may be aſſured that his Credit ſhall be cleared
up at that day, when all their unjuſt Reproaches ſhall but add a Crown and Dia-
dem of Glory to his Head.
But where a good Name is conſiſtent with a good Conſcience, we ought to
prize and value it as one of the choiceſt of God's Bleſſings in this World, and to
oſe all lawful Means to preſerve it : For,
Firſt, This will render a Man more ſerviceable to God; and the fitter Inſtru-
ment to promote his Honour and Glory in the World. And therefore the wife
Man; Eccleſ. 7. 1. compares a good Name to precious Ointment; and in the Com-
pariſon gives it the preference; for as precious Ointment diffuſeth its fragrancy
through the Room where it is poured forth, and affects all that are in it with its
delightful Scent; ſo do Men's Gifts, when they are perfum'd with a good Name,
delight and attra&t others, and by a ſweet and powerful Charm allure them to
imitate
Ninth Commandment.
219

imitate and practiſe thoſe Vertues which they fee fo recommendable. And there.
fore we find it the Apoſtle's Care, 2 Cor. 6.3. to give no offence in any thing, that
the Miniſtry might not be blamed. Though it be our great Folly to eſtimate Men's
Counſels by their own Practice; ſince a diſeaſed Phyſician may preſcribe a whole-
fome Medicine; yet ſo it comes to paſs, whether through the Curſe of God, or the
Prejudice of Men, that thoſe who have loſt their Credit, have, together with it,
loſt all opportunities and advantages of doing good in the World: Let their Parts
be never fo flouriſhing, and their Gifts never fo eminent, yet if once this dead
Fly be gotton into this Box of Ointment, it will corrupt it, and render it un-
ſavoury to all. And the Devil hath no ſuch Policy to make the Gifts of thoſe
whom he fears might ſhake his Kingdom unuſeful, as either to tempt them to the site
commiſſion of ſome infamous and ſcandalous Sin; or to tempt others falſly to calum. -
niate, and report ſuch profligate Crimes concerning them: For then he knows
fuch an one is diſarmed, and made unſerviceable; and if he can but once blaſt the
Leaves, the Fruit will ſeldom come to any maturity and perfection. And there in fie
fore as you deſire to be ſerviceable to God in promoting his Glory; and to the
World, in promoting their Good and Benefit; which is the great End of our Be-
ing, and the only thing worth living for; ſo endeavour by all wiſe and honeſt
Means, to keep up your good Name. Be good, and appear to be ſo. Let your
Light ſo ſhine before Men, that they ſeeing your good Works, may glorifie your Father
which is in Heaven, Matth. 5. 16.
Secondly, A good Name, as it gives us Advantage of doing Good to others, ſo
it lays an Obligation upon us of being good our felves: For if the World be ſo
kindly miſtaken, as to report well of us without any Deſert, yet this cannot but
work upon us, if we have any Ingenuity, and ingage us to deſerve it; ſo happily
turn that which was Praiſe, into Motive. Or if they give us but our due Com-
mendation, and our Vertue juſtly challengeth this Fame; yet ſtill it will ingage
us to do Things worthy our felves, and worthy that common Eſtimate that Men
put upon us, that we may not fall ſhort of what we have been, or what they ſtill
repute us to be. This is a laudable Ambition, which ſeeks by Vertue to maintain
that Credit, which by Vertue we have acquired. And doubtleſs when other
Arguments have been baffled by a Temptation, this hath been a Sheet Anchor to
the Soul, and hath often held it in the greateſt Storms, when the Wind and Waves
have beat moſt furiouſly againſt it. Should I conſent to this Sin, what a Blot and
Diſhonour ſhould I get to my ſelf! How ſhould I be able to look good Men in the
Face again! Would not this Sin brand me for an Hypocrite in their Eſteem?
Would they ever look upon me, or receive me with Affection after this Fall ?
Should I not carry the Diſgrace, and Scar of this Wound yilibly upon me to my
Grave? No, one Sin ſhall never ruine all the Comfort, and all the Repute of ſo
many Years Piety: And I who have been ſo long noted and exemplary for Holi-
neſs, will not by this one Fact make my ſelf a ſcorn to the Wicked, and a ſhame to
the Godly; and by thoſe Conſiderations, he rejects a Temptation, that perhaps
ran down all other Confiderations before it.", But now, a Man of a loſt and deſpea
rate Credit, fins impudently, without any ſuch Reſtraint upon him: He thinks it
is but in vain for him to abſtain from any Wickedneſs; for whether he doth, or
not, people will ſtill believe him guilty: His credit is ſo diſfigured, and his Name
ſo infamous, that he thinks he cannot be worſe than he is already reported; and
ſo rubs his Forehead, and outfaceth Cenſure, and with a brazen Impudence cares
not how wicked he is, nor how many knew him to be ſo.
Thus you have ſeen how cautious we ought to be in maintaining our own good
Name.
But this Command requires us alſo to preſerve the Repute, and good Name of
others, as well as our own. And it forbids,
po meri, bavicou o
Firſt, The Sin of Lying.
wubora wake
Secondly, Detraction and Slander.
e vloeistosta
Thirdly, Baſe Soothing, and unworthy Flattery.bocon dosta per un
Ff 2
First,
220
An Expoſition upon the
Firſt, This Command prohibits Lying. A Sin, that comprehends under it all
other Violations of this Precept: For Slander and Flattery are both of them Lies,
different only in Manner and Circumſtance.
And as it is a Sin large and comprehenſive in its Nature; ſo it is general and
univerſal in its Practice: we may well complain with the Holy Prophet, That Truth
is periſhed from the Earth.
Here I ſhall firſt ſhew you what a Lie is: And then the Heinouſneſs and Aggra-
vation of this common Sin.

** Volunta: Firſt, A Lie, according to St. * Auſtin's Definition of it, is a voluntary ſpeaking
ria Falſi of an Untruth, with an intent to deceive. And therefore in a Lie there muſt be
Enuncia- theſe Three Ingredients.
tio, fallen-
di Cauſa,
Firſt, There muſt be the ſpeaking of an Untruth.
Secondly, It muſt be known to us to be an Untruth, and a Falſhood. And,
ad Confen Thirdly, it muſt be with a Will and Intent to deceive him to whom we ſpeak it,
tium, C. 4.
and to lead him into Error. And, therefore,

Aug. de
mendac.
Firſt, Parables, and Figurative Speeches are no Lies. For neither as to the drift
and ſcope of them, are they Fallhoods; nor yet are they ſpoken with an intent to
deceive, but rather to inſtruct the Hearers; and fo have neither the Matter, nor
the Form of a Lie. The Scripture abounds with theſe Tropical Expreſſions, which,
although in the proper ſignification of the Words, they cannot be verified of the
Things to which they are applied; yet do very fully agree to them in their figura-
tive and transferred Senſe : Thus forham's Parable of Trees chuſing them a King,
was aptly accommodated to that Senſe which he meant, and which thoſe that heard
him, well enough underſtood. And thus our Saviour Chriſt calls himſelf a Door;
fignifying by that Metaphor, that by him alone we muſt enter into Heaven and
Eternal Life: A Vine; fignifyng, that without our Inciſion into him, and ſpiritual
Union unto him, whereby we derive Grace from his Plenitude and Fulneſs of
Grace, as the Branches do Sap and Juice from the Stock, we ſhall be caſt out as
withered and fruitleſs Branches, fit for nothing but to be burned. Innumerable
other Metaphors are every where diſperſed up and down in the Scriptures. And
beſides Metaphors the Scripture uſeth Hyperbolies. I ſhall only inſtance in that fa-
mous one, Föhn 21. ult. Many other things Feſus did; which if they should be written
every one, I ſuppoſe that even the World it ſelf could not contain the Books that ſhould be
written. This high Expreſſion the Evangeliſt uſeth only to exaggerate the Number
of the Miracles and remarkable Paſſages of our Saviour's Life; and to ſignifie to us,
that he did very many other things, which are not upon Record.
And ſometimes the Scripture uſeth Ironical Taunts. Thus in that bitter Sarcaſm
of Elijah to the Prieſts of Badl, 1 King. 18. 27. He mock'd them, and ſaid, Cry aloud;
for he is a God. Which kinds of Ironical Speeches are ſo far from being intended to
create Errour in the Minds of Men, or to confirm them in it, that they are ſpoken
on purpofe to convince them of their Errours, and to make them appear to be
fhameful and ridiculous; and therefore are no Lies.
1° But here we muſt take this Caution; That in uſing fuch Figurative Speeches,
we ought ſo to circumſtantiate them, that the Hearers may eaſily perceive the
Drift and Scope of our Diſcourſes; or at leaſt may be aſſured that we intend ſome
other meaning by them, than what the Words do properly, and in themſelves
bear. Otherwiſe, though it may not be a Lie in us, yet it may be an occaſion of
#Vir bonus Errour and Miſtake in them.
præftare de 2003
Туул гой
Secondly, Every Falſhood is not a Lie; for though it hath the Matter, yet it may
tiatur, pru want the Form and Complement to make it ſuch: For many times Men do ſpeak
mendacium and report that which is not true, which yet they themſelves do believe to be true;
and fo are rather deceived, than Deceivers; and perhaps are far from any inten-
P. Nigid. tion of impoſing upon the Credulity of others *. Such an one is not ſo much to
apud A.
Gell. noct.
be accuſed of Lying, as of Folly and raſhneſs, in reporting that for Truth, the
At 3.1.11. Certainty of which is not clear and evident unto him.

bet ne meno
dicat.
CUI
Thirdly,
Ninth Commandment.
221
Thirdly, A Man may ſpeak that which is true, and yet be a Liar in ſo doing:
As in theſe two Caſes:
I. When we report that to be a Truth, which, although it be ſo, yet we be-
lieve it to be a Falſhood, and report it with an intent to deceive thoſe that hear
us: Or,
2. When we report the Figurative Words of another, leaving out thoſe Circum-
ſtances which might make them appear to be Figurative. And therefore, Matth.
26.60. They are called falſe Witneſſes, which came in againſt Chriſt, and teſtified,
that he ſaid, he was able to deſtroy the
Temple of God, and to build it in three days.
In which, though there were many Falſifications of the Words of our Saviour;
yet had they reported the very Words that he ſpake, they had nevertheleſs been
falſe Witneſſes; becauſe by their Teſtimony they wreſted them to another Senſe
than what Chriſt intended by them; for certainly he is a Liar, who reports my
Words with a purpoſe to beget a wrong Conſtruction of them, as much as he who
reports me to have ſpoken what I never ſaid.
Fourthly, It is no Lie to conceal part of the Truth, when it is not expedient
or neceſſary to be known. Thus, i Sam. 16. 2. God himſelf inſtructs Samuel
when he ſent him to anoint David King over Iſrael, that he ſhould anſwer, He
came to ſacrifice unto the Lord, which was Truth, and one End of his going into
Bethlehem, though he had alſo another; which he prudently concealed.
Fifthly, A Man may act contrary to what he before ſaid, if the Circumſtances
of the Thing be altered, without being guilty of Lying. We have frequent
Examples of this in the Scripture. Thus, Gen. 19. 2. The Angels tell Lot, That
they would not come into his Houſe; but mould abide in the Street all night; yet upon
his Importunity and earneſt Intreaties, they went in with him. And thus St. Peter,
with ſome heat and vehemency of his Humility, refuſed that Chriſt ſhould waſh
his Feet, John 13. 3. Thou ſhalt never waſh my Feet: But when he was inſtructed
in the ſignificancy of this Condeſcenſion of our Saviour, not only permits, but
intreats him to do it. So likewiſe in all things of ſuch a nature, we may law-
fully change our Words, upon the change of our Minds; and upon the induce-
ment of ſome Circumſtances that were not known or conſidered by us, we may
without the imputation of Lying, do otherwiſe than we before reſolved and de
clared: But this muſt be heedfully cautioned :


Firſt, That the Actions be not ſuch as we are bound to perform by Divine Pre-
cept. Nor, de
Secondly, Such as we have bound our felves unto by the voluntary Obligation of
a Vow made unto God, Nor,
Thirdly, such as our not doing them, or doing otherwiſe than we have promi-
fed, ſhould be hurtful or prejudicial unto others: For if I have promiſed another
that which is beneficial unto him, however I may change my Opinion; yet I
muſt not change my Purpoſe, but unleſs he will releaſe me, or hath forfeited the
Benefit of my Promiſe, by failing in the Conditions of it, I ſtand engaged to per-
form what I have plighted unto him.
And thus you fee what a Lie is, and what is not a Lie: The Summ of all I
ſhall contract into this Deſcription of it. A Lie is a Fallhood, either real, or
fuppoſed ſo by us, ſpoken purpoſely, and with an intention to deceive another.
And therefore neither Falſhoods, nor thought to be ſo, nor figurative Speeches,
nor Truth partly concealed, nor the change of our Mind and Purpoſes, upon
the changing and alteration of Circumſtances, can be chargeable with that foul
and ſcandalous Sin of Lying.
Now Lies are uſually diſtinguiſhed into three Kinds :
The Jocular,
Officious, and,
Pernicious Lie.
First,
222
the
An Expoſition upon

Firſt, There is a Jocular Lie; a Lie framed to excite Mirth and Laughter, and
deceive the Hearer, only to pleaſe and divert him. This, though it may ſeem
very harmleſs, to deceive Men into Mirth and Recreation; yet Truth is ſuch an
awful and ſevere thing, that it ought not to be contradicted; no, not in Jeft:
And God reckons it up as a Sin, againſt the Ifraelities, Hoſea 7. 3. That they
made the King and Princes glad, or merry, with their Lies.
Secondly, There is an officious Lie; which is told for another's Benefit and Ad-
Vantage; and ſeems to make an abundant Compenſation for its Falfhood, by its
Uſe and Profit: But yet neither can this excuſe it from being a Sin; for fince a
Lie is intrinſically evil in it ſelf, let the Advantage that accrues by it, be never
ſo great, we ought not to ſhelter either our felves, or others under that rotten
Refuge. That ſtated Maxim holds univerſally true in all Cafes, We ought not to
do evil, that good may come thereof. And therefore, although thine own Life, or
thy Neighbour's depends upon it; yea, put the caſe it were not only to ſave his
Life, but to ſave his Soul, could'ſt thou by this means moſt eminently advance
the Glory of God, or the general Good and Welfare of the Church; yet thou
oughteſt not to tell the leaſt Lie to promote theſe great and bleſſed Ends. This
the Apoſtle takes for granted, Rom. 3. 7. Which Place, becauſe it may ſeem at
firſt glance, ſomewhat obſcure, I ſhall briefly expound unto you. If the Truth
of God hath more abounded through my Lie unto his Glory, why yet am I alſo judged
as a Sinner? The Words, as they lye, ſeem to be favourable to ſuch a beneficial
Lie; but if we conſider the Scope and Drift of them, we ſhall ſee that they clear-
ly condemn it. For the Apoſtle had in the foregoing Verfes taught, That the
Unrighteouſneſs and Sins of Men did occaſionally conduce to the Manifeſtation of
the Juſtice and Veracity of God, in fulfilling his Threatnings upon them; againſt
this Poſition, he raiſeth an Objection; Verſe 5. If the Unrighteouſneſs of Men
commend , and illuſtrate the Righteouſneſs of God; How then can God be
juſt, in taking Vengeance on thoſe Sins by which he is glorified ? To this the
Apoſtle anſwers two Ways.




Firſt, He abhors the Conſequence, Verſe 6. God forbid, that we ſhould think
him unjuſt, becauſe he puniſheth thoſe Sins, which accidentally ſerve for the Ma-
nifeſtation of his Glory. For if God were unjuít, how then ſhould he judge the
World ?
Secondly, He anſwers by putting a like Caſe, and giving a like Inſtance, Ver. 73
If the Truth of God hath more abounded through my Lie, why yet am I judged as a Sine
ver? As if he ſhould ſay; by the like Reaſon, as you infer, that it would be un-
righteous in God to puniſh thoſe, who are the occaſion of ſo much Glory to him
through their Sins; by the like I might infer, that if by my Lie I might glorifie
God, I were not to be accounted a Sinner for Lying. But this, faith he, Ver. 8.
is a moſt wicked Conſequence, and ſuch as would juſtifie the Slanders of thoſe,
who report that we affirm it lawful, To do Evil that Good may come, whoſe Dam-
nation is juſt : That is, it is juſt with God to damn thoſe, who ſlander us with
ſuch a groſs Untruth; and it is juſt with God to damn thoſe, who hold fo wick-
ed and deſtructive a Doctrine. So that you ſee nothing could be more expreſly
ſpoken againſt theſe officious Lies, than what the Apoſtle here produceth in this
Place. He aſſerts in the general, That we muſt not do Evil that Good may
come thereof; and he inſtanceth in particular, that we muſt not lie, altho' the
Glory of God may be promoted by it.
Thirdly, There is a malicious and pernicions Lie, a Lie deviſed on purpoſe for
the Hurt and Damage of my Neighbour; which is the worſt, and the moſt
heinous ſort of all, and hath nothing that might excuſe or extenuate it. It ſhews
an Heart brim-full of the Bitterneſs of Malice, when this Paſſion works out at the
Mouth in ſlanderous Reports, and falſe Accuſations. All Lies are in themſelves
finful, but this the vileſt, and moſt abominable of all.
Now for the Aggravations of this Sin, Confider,
Firſt, It is a Sin that makes you moſt like unto the Devil. The Devil is a
Spirit, and therefore grofs carnal Sins cannot correſpond unto his Nature: His
Sins

Ninth Commandment.
223
Sins are more refin'd, and intellectual ; ſuch as are Pride, and Malice, Deceit,
and Falſhood. Fohn 8. 44. He is a Liar, and the Father of it. And the more of
Malice goes into the Compoſition of any Lie, the more nearly it reſembles him.
This is the Firſt-born of the Devil; the beginning of this Strength; for by Lies
he prevailed over wretched Man ;. and therefore is his darling and beloved Sin,
and the greateſt Inſtrument of promoting
his Kingdom. 'Tis that which, in his
own Mouth, ruined all Mankind in the Groſs; when he fallly ſuggeſted to our
firſt Parents, that they ſhould be as Gods, and that which he ſtill puts into the
Hearts and Mouths of others, to ruin and deſtroy their Souls, and the Souls of
others, Aets. 5. 3. Why hath Satan filled thine Heart to lie unto the Holy Ghoſt?
When he ſpeaketh a Lie, he ſpeaketh of his own, faith our Saviour: And certainly
when we ſpeak a Lie, we repeat only what he prompts and dictates to us. Thou
never lieſt, but thou ſpeakeſt aloud what the Devil whiſpered ſoftly to thee. The
old Serpent lies folded round in thy Heart, and we may hear him hiſſing in thy
Voice: And therefore when God ſummoned all his Heavenly Attendance about
him; and demanded who would perſuade Abab to go up, and fall at Ramoth-Gi-
lead, an evil Spirit, that had crowded in among them, ſteps forth, and under-
takes the Office, as his moſt natural Employment, and that wherein he moſt of
all delighted, 1 Kings 22. 22. I will go forth, and be a lying Spirit in the Mouth of all
his Prophets. Every Lie thou telleſt, conſider that the Devil fits upon thy
Tongue, breaths Falſhood into thine Heart, and forms the Words and Accents
into Deceit.
Secondly, Confider, That it is a Sin moſt contrary to the Nature of God, who
is Truth it felf; a Sin that he hates and abominates. Prov. 6. 17. Theſe fix things
doth the Lord hate; yea, ſeven are an abomination unto him; a proud Look, a lying
Tongue, &c. And, Prov. 12. 32. Lying Lips are an abomination unto the Lord.
And therefore we have ſo many expreſs Commands given us againſt this Sin.
Lev, 19. 11. Te shall not deal falfly, nor lie one to another. Col. 3. 9. Lie not one,
another. Eph. 4. 25. Wherefore putting away Lying, Speak every Man Truth to his
Neighbour.
Thirdly
, Conſider, That it is a Sin that gives in a fearful Evidence againſt us,
that we belong to the Devil, and are his Children: For he is the Father of Lies,
and of Liars: God's Children will imitate their Heavenly Father in his Truth
and Veracity. And it is a very obſervable Place, Ifa. 63. 8. Surely, faith God,
they are my People, Children that will not lie; ſo he was their Saviour.
Fourthly, Conſider, how dreadfully God hath threatned it with eternal Death;
ſcarce any one Sin more expreſly and particularly, Rev. 21. ult
. Without, even in
outer darkneſs, are Dogs, and Murtherers, and Idolaters, and whatſoever loveth, or
maketh Å Lie.
Fifthly, A Lie fheweth a moſt degenerous and cowardly Fear of Men, and a
moſt daring Contempt of the Great God. Whoſoever Lies, doth it out of a baſe
and ſordid Fear, leſt ſome Evil and Inconveniency ſhould come unto him by de-
claring the Truth. And this Montaigne, in his Eſſays, gives as the Reaſon why Lib. 2. ca
the Imputation of Lying is the moſt reproachful ignominy that one Man can lay 18,
upon another; and that which moſt paſſionately moves them to Revenge ; be-
cauſe, faith he, to ſay a Man lieth, is to ſay, that he is audacious towards God, and a
Coward towards Men.
Sixthly, Mankind generally accounts it the moſt infamous and reproachful Sin
of all others: A Liar loſeth all Credit and Reputation among Men; and he who
hath made himſelf ſcandalous by Lying, is not believed when he ſpeaks Truth.
ſo odious and foul a Sin, that we find it generally eſteemed worſe than
any other Sin ; and the avoiding of this, thought a good Éxcuſe for the commiſ-
fion of others: For when Men are moved with ſome violent Paſſion, they often-
times reſolve to do ſuch Things, which, when their Paſſion is allayed, they muſt
look upon as grievous Sins; yet rather than be falſe to their Word, and ſo cen-
fured for Lying, they will venture to perpetrate. . Thus Herod, for his Oath's
ſake, beheaded John the Baptist. And the common Excuſe for raſh and unwar-
rantable Actions, is, I ſaid I would do thus, or thus ; and therefore I thought my ſelf
bound in Honour to do it.
Yea, it
Seventhly
224
An Expoſition upon the

Seventhly, It is a Sin that God will detect, and expoſeth thoſe who are guilty of
it, to Shame and Contempt. Prov. 12. 19. Lying Lips are but for a moment. And
when they are found out, as uſually they are, by their own Forgetfulneſs, and
the interfering of their own Speeches, how ſhameful will their Sin be to them?
And the only Reward they ſhall have for it, is, that thoſe who have accuſtomed
themſelves to Lying, ſhall not be believed when they ſpeak Truth.
Thus much concerning that heinous and odious Sin of Lying.
There remains two other Violations of this Commandment: The one is, by
Slander and Detraction; the other, by baſe Flattery and Soothing: And both
theſe may reſpect either our ſelvės, or others. I ſhall firft ſpeak of that common
Sin of Slander and Detraction; a Sin that is reigning and triumphant in this our
Age: And if I ſhould likewiſe ſay in this place, I think I ſhould not my felf be
guilty of it by that cenſure. Indeed Slander and Detraction ſeem ſomewhat to
differ: For Slander properly is a falſe Imputation of Vice ; bút Detraction is a
caufleſs, diminiſhing Report of Virtue. The one traduceth us to be what indeed
we are not; the other Teſſens what we really are; and both are highly injurious
to our good Name and Reputation, the beſt and deareſt of all our earthly Poffef-
fions.
When a Man's Life and Actiohs are ſo blameleſs and exemplary, that even Ma-
lice it ſelf is aſham'd to vend it's Venom by baſe Slanders, left it ſhould appear to
be Malice, and the Reproach ſhould light rather upon the Reporters, than him
whom they ſeek to defame; then it betakes its ſelf to thoſe little lly Arts of nibling
at the Edges of a Man's Credit, and clipping away the Borders of his good Name,
that it may not paſs ſo current in the World as before. Thus, when any are ſo
juſt as to give others their due Commendation either for Learning, or Wiſdom, or
Piety, or any other Perfection, either of Grace, or of Nature you ſhall have
thoſe who lie in wait to cúť off other Men's Efteem, if they ſee it ſo ſtrongly for-
tified by the Conſpicuouſneſs of it, and the general Vote of the World, that they
dare not attack the whole, then they lurkingly aſſault part of it; and what they
cannot altogether deny, they will endeavour to diminiſh: 'Tis true, ſuch a Man is,
as you ſay, Learned and Knowing ; but withal, ſo knowing, as to know that too. He
is wife, but his Wiſdom is rather politick, than generous ; and all his Deſigns are byafs'd
with Self-Ends. He is charitable ; but his Charity ſeems too indiſcreet; or if ſuch if
you did
not proclaim his good Works, he himſelf would. He is pious and devout indeed,
poor Man, after his Way, and according to his Knowledge. Thus by theſe blind Hints,
they endeavour either to find, or to make a Flaw in another Man's Repute; well
knowing thať a crack'd Name, like a crack'd Bell, will not found half ſo clear and
loud in the Ears of the World, as elfe it might.
7
Thus you ſee what Slanders and Detractions are. Now,
First, A Man may be a Self-Slanderer, and a Self-Detracter; and ſuch are thoſe
who traduce and defame themſelves, and either aſſume to themſelves thoſe Wicked-
neſſes they have not committed, or blameably conceal thoſe Gifts and Excellencies
they are endowed with, when they are called to diſcover them for the Glory of
God, and the publick Good. Some flander themfelves out of hope of Reward ;
when they ſuppoſe the Crimes they boaſt of, may be accepted as Services, by
others. Thus, when Saul had flain himfelf, an Amalekite falſly reports to David
that he had llain him, hoping to obtain a Reward from him for diſpatching his
Enemy. Sometimes Men impiouſly boaſt of thoſe Sins which they never did, they
never durft commit, meerly out of a braving Humour of Vain-glory, and that
among their debauch'd Companions they might gain the Reputation of valiant and
daring Sinners. Others fallly accuſe themſelves of thoſe Sins of which they were
'Humps
, never guilty, out of a deſpairing and dejected Spirit. Thus many a poor Soul
Banýi that hath laboured under ſevere Convictions, begins firſt to doubt, and then to
aceye mer conclude that he hath certainly committed the unpardonable Sin againſt the Holy
ofis d'ave-
Ghoft; and in extream anguiſh and horror cries Guilty, and confeflèth the Indict
Arift.Eth, ment that is falfly drawn up againſt him by the Calumny of the Devil, and his own
1.4.6.7. black Fears and Melancholy. Sometimes Men detract from themſelves out of a

Sovinov.
lying

Ninth Commandment.
225
lying and diſſembled Humility; making this kind of Detraction only a Bait for
Commendation; as knowing the Ball will rebound back the farther to them, the
harder they ſtrike it from them. This is uſually an Artifice of proud and arro-
gant Perſons; and thoſe who cannot endure to be contradicted in any thing elſe,
would be very loth you ſhould yield to them in this. And laſtly, others detract
from themſelves out of a too baſhful Modeſty, or to avoid ſome troubleſome and
unpleaſing Employments which they are allied unto. Thus we find Moſes, Exod.
4. 10. making many Excuſes, that he was not eloquent, but of ſlow Tongue, and a
Now Speech; and all becauſe he was loth to undertake that difficult and dangerous
Charge of bringing out the Children of Iſrael from the Bondage of Egypt. All
theſe
kinds of Self-Slander and Detraction are evil, and ſome of them
moſt vile
and abominable.
odos
Secondly, There is a ſlandering of, and detracting from another, wronging him
unjuſtly in his Fame and Reputation; which we ought tenderly to preſerve and
cheriſh. God and Nature have intruſted us mutually with each other's good Nanie.
Thy Brother's Credit is put as a precious Depoſitum into thy Hands; and if thou
wickedly laviſheſt it out, by ſpreading falſe Rumours of him, or careleily keepeſt
it, by ſuffering another to do ſo, when it is in thy Power to juſtifie him, know
aſſuredly that it will be ſtrictly required of thee: For in this reſpect every Man is
his Brother's Keeper.
Now this Slandering of others, may be either in Judicial Proceſs, or elſe in
common and ordinary Converſe.
vov
Inse
First, In Judicial Proceſs; and then it is truly and properly Falſe witneſſing
When thou riſeſt up againſt thy Brother in Judgment, and atteſteſt that which
thou knoweſt to be falſe and forged, or which thou art not moſt infallibly aſſured
to be true: And this Sin is the more heinous and dreadful, upon the account of
two aggravating Circumſtances that attend it.
First, Since uſually all Actions in Law and Judgment, concern either the Per-
ſon, or the Eſtate of thy Brother, by a Falſe Witneſs, thou not only wrongeſt hiin
in his Name and Reputation, but in one of theſe, and ſo art not only a Slanderer,
but a Thief or Murtherer. Prov. II. 9. An Hypocrite with his mouth deſtroyeth his
Neighbour. And by ſo much the more odious is thy Crime, in that thou perverteſt
the Law, which was intended to be a Fence and Safeguard to every Man's Pro-
perty, and turneft it againſt it ſelf, making it the Inſtrument of thy Injuſtice and
Cruelty. The Pſalmiſt, Pſal. 52. 2. compares Doeg's malicious Tongue to a ſharp
Razor; and certainly when thou giveſt a falſe Teſtimony againſt thy Brother,
thy Tongue is a ſharp Razor, and it not only wounds his Credit, but cuts his
Throat. Olom
or ants
Secondly, Since uſually all Judicial Proceedings exact from the Witneſles a tre-
mendous Oath ſolemnly taken by the Name of the Great God of Heaven; to give
in a falſe Teſtimony, is not only to be guilty of Slander, but of Perjury too.
Yea, and let me add one thing more to make it a moſt accumulate Wickedneſs;
ſuch a falſe Teſtimony is not only Slander and Perjury ; but it is Blaſphemy too :
For what elſe is it but to bring the moſt Holy God, who is eternal Truth, to
confirm a Falſhood, and a Lie? What can be an higher Affront to his moſt Sacred
Majeſty than this ? For a ſworn Witneſs is therefore accepted, becauſe he brings
God in to be a Witneſs too. And wilt not thou tremble, O Wretch, to cite God
to appear a Witneſs to that, which a Thouſand Witneſſes within thee, (I mean
thy own Conſcience,) do all depoſe to be falſe and forged ; and fo to transfer thy
Injuſtice, and Rapine, and bloody Murther upon him, and ſhelter them all under
the ſhadow of his Veracity and Faithfulneſs?
You ſee then how horrid an Impiety this is. And yet how common, not only
thoſe who by this wicked Means ſuffer wrong, but others, who are converſant in
ſuch judiciary Trials, do too truly report. May it pleaſe God to put it into the
Hearts of our Rulers to enact more ſevere and rigorous Laws againſt thoſe who
are found guilty of it. It is ſad to think, that whereas a Thief ſhall be adjudged
50 Death for ſtealing ſome petty inconſiderable Matter, and perhaps too for the
relief

e deri
226
An Expoſition upon
the

is Bluſhes. But
relief of his preſſing Neceſſities; yet two Villains that have conſpired together,
by falſe Accuſations, and perjured Teſtimonies, to take away a Man's whole E-
ſtate, or poſſibly his Life, ſhould for theſe far greater Crimes, be ſentenced to ſo
eaſie a Puniſhment, that only Shame and Reproach make up the ſevereſt part of
it. Certainly, methinks, it were but juſt that the leaſt they ſhould fuffer, ſhould
be a retaliation of their intended Miſchiefs ; and that the ſame they deſign’d a-
gainit their Brother, ſhould be inflicted upon themſelves, whether it be loſs of
Life, or loſs of Goods and Eſtate. It is but all Equity that the Complotters and
Artificers of Miſchief, ſhould periſh by their own Craft
. And if this Rigour and
wholeſome Severity were but once uſed, we ſhould not have ſo many Oaths ſet
out to hire, nor would any make it a Trade to be a Witneſs; but Innocency would
be ſecured under the Protection of the Laws, and the Laws themſelves be inno-
cent of the Ruin of many Hundreds, who by this Means fall into the Snares of
ungodly Men. Of this one thing I am ſure, That God himſelf thought it a moſt
equitable Law, when he thus provided for the Safety of his People Ifrael. Deut. 19.
18, 19, 20. If the Witneſs be a falfe Witneſs, and teſtifie falſly againſt his Brother,
then ſhall you do unto him as he had thought to do unto his Brother : So ſhalt thou
pur
away the Evil from among you; and thoſe who remain fhall bear, and fear, and shall
benceforth commit no more any ſuch evil among you.
Horai
Secondly, There is a flandering of others in our common and ordinary Con>
verſe. And this is done two Ways; Either, 10 gabestend
To unsub bin HOS
First, Openly and avowedly, in their Preſence, and to their Faces. And that
is alſo two-fold.
mi si bu
Either by reviling and railing Speeches. And thus Shimei bark'd at David,
2 Sam. 16. 7. Come out, thou Bloody Man, and thou Man of Belial. And I wiſh
that our Streets and Houſes did not, to their great Diſgrace and Reproach, eccho
with ſuch Clamours ; and that too many did not rake together all the dirty Ex-
preſſions their Wit and Malice will ſerve them to invent, only to throw into one
anothers Faces. A Sin, which as it is ſordid and baſe in it felf, ſo it chiefly
reigns among thoſe who are of a mean Condition. But whereſoever it be found,
it is a Diſparagement to Humane Nature, a Sin againſt Civil Society, and ar-
gues Men guilty of much Folly and Brutiſhneſs; and I am ſure, is a Tranſgreſſion
of that expreſs Command of the Apoſtle, Eph. 4. 31, 32. 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, forgiving one another, even as
God for Chriſt's ſake hath forgiven you.
But then there is another way of open, avowed Slander, and that is by bitter
Taunts, and ſarcaſtical Scoffs. And this is uſually an applauded Sin among the
more refined fort of Men, who take a Pride and Glory in expoſing others, and
making them ridiculous ; thinking their own Wit never looks ſo beautiful, as
is a moſt ſcurrilous and offenſive way,
wherein certainly he hath the moſt Advantage, not who hath moſt Wit, but that
hath leaſt Modeſty. Theſe kind of Tauntings, are ſometimes ſuch as the Apoſtle
calls cruel Mockings 3 and reckons them up as one part of thoſe Perſecutions the
Primitive Chriſtians indured , Heb. 11. 36. Others had Trial of cruel Mocka
ings. flon et os
As Nero, for his barbarous Sport, wrapp'd up the Chriſtians in Beaſts Skins
and then ſets Dogs to worry them: So theſe diſguiſe their Brethren into falfe and
antick Shapes; and then fall upon them, and bait them.
Secondly, There is a more ſecret and ſly conveyance of Slander; and that is, by
Back-biting, Whiſpering, and carrying up and down of Tales, like thoſe buſie
Tongues, Fer. 20. 10. that would fain find, or make themſelves fome Employ-
ment, ſaying, Report, and we will report: And ſo a falſe and ſlanderous Rumour
ſhall, like the River Nilus, ſpread over the whole Land, and yet the Head of it be
never known; it ſhall paſs on to the indelible Blot and Infamy of thy Neighbour,
and the firſt Author of it lie hid, and concealed in the Crowd, as ſome Fiſhes will
in the Mud, which they themſelves have ſtirred. Againſt this fort of Men, Solo-
mon; in his Book of Proverbs, is very ſevere; and there is no one Wickedneſs, which
that

Ninth Commandment.
227
that excellent Compendium of Wiſdom and Morality, doth more inveigh againſt,
than this of whiſpering about another Man's Diſgrace, Prov. 16. 8. The Words of
a Tale-bearer are as Wounds, they go down into the inmoſt parts of the Belly. And
this he repeats again, Chap. 26. 22. intimating to us, that the Wound ſuch a
Tongue makes, is deep, but yet hid and ſecret, and therefore the more incurable,
And Prov. 16. 28. A Whiſperer ſeparates chief Friends. He is as it were the Devil's
Truchman, and Interpreter between them both; and goes to one, and buzzeth in
his Ear what ſuch an one ſaid of him, although perhaps it be altogether falſe;
and when he hath by this means got ſome angry and cholerick Speeches from him,
goes and reports them back to the other; and ſo by his wicked Breath blows up
the Coals of Strife and Diſfention between them. And therefore the Wiſe Man
tells us, Prov. 26. 20. Where no Wood is, the Fire goeth out; ſo where there is no Tale-
bearer, the Strife ceaſeth. The Apoſtle cautions the Corinthians againſt this Sin,
2 Cor. 12. 20. I fear, left when I come, I ſhall not find you ſuch as I would, left there be
among you Debates, Envyings, Strifes, Back-bitings, Whiſperings, Tumults, and he
reckons it up among the black Catalogue of thoſe Crimes, for the which God gave
up the Heathen to a reprobate Mind, to do things which are not convenient; being filled
with all Onrighteouſneſs, full of Envy, Murder, Debaté, Deceit, Malignity, Whifpe-
rers, Back-biters, Deſpightful, Inventers of Evil Things, Rom. 1. 29, 30. Now one
of the chief Artifices of this ſort of Men, is to calumniatė ſtrenuouſly, according
to that old Maxim of the Devil; Calumniare fortiter, & aliquid adhærebit, Slander
ſtoutly, and ſomewhat will ſtick behind: For though the Wound may poſſibly be
healed, yet the Scar will ſtill remain, and be a Blemiſh to a Man's Reputation as
long as he lives.
But then again there is another kind of Slander and Detraction ; and that is,
when a Man divulgeth thoſe Imperfections and Faults, which are truly in his Neigh-
bour, without being called, or neceſſitated to do it: For ſometimes Truth it felf
may be a Slander, when it is ſpoken with an evil Deſign to the Hurt and Prejudice
of another. Indeed if thou be duly called to witneſs in Judgmentº; or if it be in
thy Own Defence and Vindication, when if thou doſt not diſcover him that is
guilty, thou thy ſelf mayeſt be ſuppoſed to be the Perſon; or if the Crime be
ſuch, as ought not to eſcape unpuniſhed; or if he remain contumacious after more
private Admonition; in which Cafe, our Saviour commands us to tell the Church;
or, laſtly, when it is for the Safety and Security of another, who might elfe be
wronged, ſhould we conceal from him the Miſchiefs, which others intend him :
In theſe Caſes, it is both lawful and expedient to make known the Faults of thy
Brother. But then be ſure that thou do it, not with any ſecret Delight and Ex-
ultation, that thou haſt his Credit to trample upon, to raiſe thine own the higher;
but with that true Grief and Sorrow of Heart, that may evince to all the World,
that nothing but Conſcience, and a senſe of thy Duty, inforced thee to publiſh
his Shame, which thou ſhouldeſt be willing to hide at the price of any thing, but
Sin, and thine own Shame. But alas, it is ſtrange to conſider the Depravity of
our Nature, how we delight in other Men's Sins, and are fecretly glad when
their Miſcarriages give us an occaſion to reproach and diſgrace them. How many
are big with ſuch Stuff, and go in pain till they have disburdened themſelves into
the Ears of others ! And ſome are ſuch ill Diſſemblers of their Joy, that they do
it with open Scorn and Irriſion. Others are more artificially malicious, and with
a deep Sigh, and a downcaſt Look, and a whining Voice, and an affected Slow-
neſs, whiſper to one; Alas, Did you not hear of ſuch a groſs Miſcarriage by ſuch
an one? And then whiſper the ſame thing to another, and a third; and when
they have made it as publick as they can, hypocritically deſire every one to keep
it ſecret; for that they would be loath their Neighbour ſhould come to any Diſ-
grace and Trouble about it. Believe it, Sirs, this, though the Matter you report
be never ſo true, is nothing elſe but Slander; becauſe it is done to no good end,
but only to feed your own Malice; and, like Flies, to lie fucking the gall?d Backs
and Sores of others. And therefore we find that Doeg , though he told nothing
but the Truth, 1 Sam. 22. 9, 10. Yet he is by David challenged as a Lyar and
Slanderer, Pfal. 52.





And thus now you have ſeen what this sin of Slander is.
G g 2
I'fhall
கcைien
228
An Expoſition upon the

I ſhall finiſh this Subject, with giving you,
First, Some brief Rules and Directions, which through the Grace of God,
may be ſerviceable to keep you from this common Sin. And then,
Secondly, Shew you how you ought to demean your felves under the Laſh of
other Men's ſlanderous Tongues.
Firſt, If thou wouldit keep thy ſelf from being a Slanderer of others, addict not
thy ſelf violently to any one Party, or Perſuaſion of Men. For part-taking will
beget Prejudice, and Prejudice is the Jaundies of the Soul, which repreſents other
Men, and their Actions, in the Colour which our own Diſeaſe puts upon them.
And indeed, we have all generally ſuch a good Conceit of our felves, that it is a
very hard and difficult Matter, to have a good eſteem for others, who are not of
our Judgment, and of our Way. And this makes us firſt very willing to hear
fome Evil of theiu: For becauſe we think that what we do is good, we cannot cor-
dially think them good, who do not judge and act as we our felves do ; and ſo our
Minds are prepared to entertain Reports againſt them from others, and then to
fpread them abroad our felves. And I cannot but impute to this the great Un-
charitableneſs of our Days, wherein Love and Brotherly kindneſs lye murthered
under the Violence of different Perfuafions, and different Modes, and divers Ways
of worſhipping one and the fame God; and our Lord Jeſus Chriſt
. Hence all thoſe
lying Rumors, and lying Wonders, that one Party invents to beat down the other.
One Party reports the other to be all profane, and fuperftitious; and the other
reports its Oppoſite to be all hypocritical and feditious, and both ſuffer from each
others invenomed Tongues; and between both, Truth ſuffers, and Charity periſh-
eth, and is utterly loſt. For Shame, O Chriſtians! Is this the way to promote
God's Cauſe, or Chriſt's Kingdom? Doth He or It ſtand in need of your Lies?
Will you ſpeak wickedly for God, and talk deceitfully for him ? Shall his Honour
be maintained by the Devils Inventions? I ſhall not ſpeak partially; but where-
ſoever the Fault lies, there let this Cenſure fall; That it is certainly a very ſtrong
Preſumption of a very weak and bad Cauſe, when the Refuge and Support of it are
Lies.
Secondly, If thou wouldeſt not be guilty of Slander, be not buſie in other Men's
Affairs; keep thine Eyes within doors, and thy Thoughts at home; enquire not
what others fay, nor what others do; but look to thine own Affairs, and guide
them with diſcretion: Thou haſt work enough at home, within thine own Heart,
and in thine own Houſe; and if thou art careful to manage that well, thou wilt
fcarce have either Time or Inclination to receive or divulge bad Reports of others :
And therefore the Apoſtle joyns Idleneſs, Pragmaticalneſs, and Tatling together.
1 Tim. 5. 13. They learn to be idle, wandering about from Houſe to Houſe; and not only
Idle, but Tatlers alſo, and buſie Bodies, ſpeaking Things which they ought not. They
are idle, and yet buſie Bodies; very idly buſie; who, becauſe they care not to
employ their Hands, ſet their Tongues on work, and ſuffer them to walk through
the World, abuſing and laſhing every one they meet. A true Deſcription of a
company of giddy Flies in our times, that are always roving from Houſe to Houſe,
and skipping about, now to this Man's Ear, and by and by to that, and buzzing
Reports of what Ill they have heard, or obſerved of others.
Thirdly, Take another Rule; If thou wouldeſt not be guilty of Slander, be fre-
quént in reflecting upon thine own Miſcarriages, or thy Proneneſs to fall into the
fame, or greater Faults; when thou heareft or knoweſt of any foul and ſcandalous
Sin committed by another, look backwards upon thine own Life and Actions.
Canſt thou find no Blots in thy Copy? Is the whole Courſe of thy Life fair written
upon thy Conſcience? If not, how canſt thou with any ſhame and modeſty upbraid
thy Brother with his Miſcarriages, when thou thy ſelf haft been guilty of the like,
or greater? Or why, O Hypocrite, beholdeſt thou the Mote that is in thy Brother's
Eye, and feest not the Beam that is in thine own? Methinks our ſhame for our own
Sins, ſhould be a Covering to our Brother’s; and when we our ſelves are guilty,
we ſhould not be ſo malicious, nor fooliſh, as to reproach our felves, by reproach-
ing him; otherwiſe, to eclipſe and darken his good Name, is but as when the
Moon eclipſeth the Sun, her own Darkneſs and Obfcurity is made the more re-
markable by it.

J
Ninth Commandment.
229

upon me.
Or, if God by his reftraining Grace hath kept thee from thoſe Wickedneſſes
into which he hath ſuffered others to fall; yet then look inward, view and ſearch
thine own Heart, ranſack over thy corrupted Nature; and there thou ſhalt find
thoſe, yea, and far greater Abominations than thoſe, like Beds of twiſted Ser-
pents, knotting and crawling within thee; ſay with thy ſelf, How can I reproach
him who hath but copied forth mine own Nature? How can I expoſe his Infamy
who hath but done what I have much ado to keep my ſelf from doing? Poſſibly
the fame Temptation might have prevailed over me too, had God let it looſe
I owe my Preſervation, not to any difference that was between us,
but only to the free and arbitrary Grace of God: By this it is that I ſtand; and
ſhall I reproach him for falling, who ſhould alſo my ſelf have fallen, were I not
ſtrongly upheld by another ? Thus, I ſay, by reflecting on our ſelves, we ſhall be
with-held from being injurious in our Cenſures, and in our Reports of others; we
ſhall hardly divulge their real Miſcarriages, much leſs accuſe and flander them
with falſe and forged ones. This is the Apoſtle's Rule, Gal
. 6. 1. Brethren if it
Man be overtaken in a Fault, you which are ſpiritual, reſtore ſuch an one in the ſpirit of
Meekneſs, conſidering thy ſelf, left thou alſo be tempted.
Fourthly, If you would not be guilty of Slander, liſten not unto thoſe who are
Slanderers and Detracters. Lend not your Ears to thoſe who go about with Tales
and Whiſpers, whoſe idle Buſineſs it is to tell News of this Man and t'other: For
if theſe kinds of Flies can but blow in your Ears, the Worms will certainly creep
out at your Mouths : For all Diſcourſe is kept up by exchange; and if he bring
thee one Story, thou wilt think it Incivility not to repay him with another for it;
And ſo they chat over the whole Neighbourhood; accuſe this Man, and condemn
another, and ſuſpect a Third, and ſpeak evil of all. I wiſh that the moſt of our
Converſe were not taken up this way, in recounting Stories of what pafs'd between
ſuch and ſuch, when all is to no other end, but to bring an evil Report upon them,
Now if any ſuch Back-biters haunt thee, who make it their Trade to run up and
down with Tales and News, give them no countenance, liſten not to their De-
tractions ; but rather ſharply rebuke them, and filence their ſlanderous Tongues ;
and this will either drive the Slander from them, or the Slanderer from thee.
Prov. 25. 23, The North-Wind driveth away Rain ; ſo doth an angry Countenance a
back-biting Tongue.
Fifthly, If you would not be Slanderers of others, be not Self-Lovers; for Self-
Love always cauſeth Envy; and Envy Detraction. An envious Man cannot en-
dure another’s Praiſe; and therefore ſeeketh all he can to blaſt it by falſe Re-
ports, and lying Slanders; as if all that were detracted from another, were added
to his own Reputation. When his Neighbour's Fame begins to grow tall, and to
ſpread about him, he then ſeeks what he can, to cut it down ; becauſe he thinks it
hinders his Proſpect, and the World cannot take ſo fair a view of him as he de-
fires; and therefore he is ſtill hewing at it, ſometimes with oblique, and ſome-
times with direct Blows ; ſometimes ſtriking at his Parts, and ſometimes at his
Piety; and if he can but make theſe fall in the eſteem of the World, then he
thinks none ſhall be ſo much reſpected and honoured as himſelf. A Man that is a
Self-Lover, thinks all due unto himſelf; all Praiſe and Commendation muſt run
in his Channel, or elſe it takes a wrong courſe, and he accounts juſt ſo much taken
from him, as is aſcribed to another: And this puts him upon this Baſe Art of
Detraction, that by depreſſing others, he may advance himſelf, and raiſe the Stru-
cture of his own Fame upon the Ruins of his Neighbour's. And therefore if thou
would'ſt not ſlander others, be ſure do not too much admire thy ſelf. For Self-
Applauſe, and Self-Eſteem is like a Pike in a Pond, that will eat up and devour all
about it, that it ſelf may thrive and grow upon them.
Sixthly, Be not too eaſie and facile to entertain fufpicious and evil Surmiſes a-
gainſt others. For if thou begin to ſuſpect evil of another, the next thing is to
conclude it, and the next to report it. This Suſpicion is a ſtrange Shadow that
every Action of another will caft upon our Minds; eſpecially if we be before-
hand a little diſaffected towards them. Thus very Dreanis increaſed Suſpicion a-
gainſt fofeph in his Brethren: And if once a Man be out of Eſteem with us, let
him then do what he will, be it never ſo vertuous and commendable, Suſpicion
will ſtill be the Interpreter. And where Suſpicion is the Interpreter of Men's
Actions,



230
An Expoſition upon the
Actions, Slander and Detraction will be the Glofs and Comment upon them. In-
deed Sufpicion is always too haſty in concluding; and many times our Jealouſies
and Diſtruſts upon very ſmall Occaſions, prompt us to conclude that what we
have thus ſurmiſed, is certainly come to paſs; and ſo we take Shadows for Ene-
mies, and report that confidently for Truth, which yet we never ſaw acted, but
only in our own Fancies.
Now, notwithſtanding that this Sin of Slander and Detraction is ſo great and
heinous; yet may it not be juſtly feared, that many place their whole Religion
in it, and think themſelves ſo much the better, by how much the worſe they
think and report of other Men? Do they not think it a piece of Zeal and Warmth
for the Worſhip and Service of God, to cry down all as Superſtitious that do not
worſhip him in their Way? Do they not make it, if not a part, yet a sign of
Holineſs, to be ſtill finding Faults, and crying out againſt others, to be cenſori-
ous and clamorous ? Such a ſort of Men are all leud and profane; and ſuch a ſort
are all rebellious, and Hypocrites: And then to juſtifie their Cenfures, inſtance,
poſſibly in Two or Three, of whom perhaps they know no more than the bare
Names : And what tends all this to, but mutual exaſperation? Thoſe that do not
believe them, are exaſperated againſt the Reporters; and thoſe who do believe
them, are exaſperated againſt the Slandered: And as it tends to Exaſperation, ſo
likewiſe it encourageth and hardneth many in their Sins: For when they hear ſo
much Evil blazed abroad in the World; and few or none eſcape without having
ſome foul Blot rubb’d upon him, and infamous Crime reported of him, whether
truly or fallly, they think that Sin and Wickedneſs is no ſuch ſtrange Thing, and
ſo embolden themſelves to commit that which they hear is ſo common.
I beſeech you therefore, O Chriſtians, for the Peace of the Church, which elſe
will continue ſadly rent and divided; for the ſake of Chriſtianity, which elſe will
be diſcredited and reviled; for your Brethren’s fake, who elſe will be diſcouraged
or exaſperated, be very cautious what Reports you either receive, or make of o-
thers. Their good Name is very precious; precious to God, when their blame--
leſs Converſation deſerves it; and precious to themſelves; howſoever, unleſs
there be abſolute neceſſity, and you be conſtrained to do it for the Glory of God,
and the Good of others, divulge not their Imperfections, though they be real,
and in no caſe whatſoever feign or deviſe falſe Rumors concerning them. Take
heed left if ye bite and devour one another, ye be not conſumed one of another, and one
with another.


Theſe are the Rules to keep you from being guilty of Slander againſt o-
thers.
But now if any are guilty of raiſing an ill Report againſt you, obſerve theſe
following Rules and Directions, how you ought to demean your ſelves in this
Caſe.
Firſt, If the Reproach they caſt upon thee, be true and deſerved, though they
perhaps have ſinned in diſcloſing it to the World; yet make this Uſe of it; go
thou and diſcloſe it in thy moſt humble and penitent Confeſſions unto God; yea,
and if thou art called thereunto by due Form of Law, give Glory unto God by
confeſſing it before Men. Men poſlibly may upbraid thee with it ; but by this
courſe God will forgive thee without upbraiding thee.
Secondly, If thou art fallly charged with that which never was in thine Heart to
do, yet improve this Providence to ſtir thee up to pray the more fervently that
God would for ever keep thee from falling into that Sin with which others ſlander
thee; fo ſhall all their Reproaches be thrown meerly into the Air, and fall at laſt
heavy upon their own Heads, while thou rejoyceſt in the Whiteneſs and Innocency
of thine own Soul.
Thirdly, If any unjuſtly Slander thee, revenge not thy ſelf upon them by Sland-
ering them again: 1 muſt confeſs this is a very hard Leſſon, and requires almoſt
an Angelical Perfection to perform it well. We read in the Epiſtle of St. Jude,
That When Michael and the Devil contended about the Body of Moſes, it is ſaid, that
the Holy Angel durft not bring a railing Accuſation againſt that wicked Spirit; but
only faid, the Lord rebuke thee. And ſo, when Men of Deviliſh Spirits ſpue out


their
Ninth Comiñandment.
231

their Slanders, and broach all the malicious Accuſations that their Father, the
great Accuſer, hath ever fuggeſted unto them, return not Slander for Slander;
for fo the Devil would teach thee to be a Devil; but with all Quietneſs and Meek-
neſs deſire of God to rebuke their Lies and Calumnies; and by all wife and pru-
dent Means vindicate thy ſelf; clear up thine Integrity, and make it appear, that
though the Archers have ſhot at thee, and forely grieved thee: with their Arrows, everi
bitter Words ; yet ſtill thy Bow remaineth in its ſtrength. What faith the Apoſtle ?
2 Pet. 3. 9. Render not evil for evil, or railing for railing. And indeed whoſoever
doth fo, ſeeks only to heal a Wound in his Name, by making a much deeper one
in his Conſcience.
Fourthly, When thou art fallý aſpers’d and flanderd, refer thy ſelf, and appeal
to the all-knowing God; retire into the Peace and Refuge of thine own Conſci-
ence, and there ſhalt thou find enough for their Confutation, and thy Comfort.
Know that a good Name is in the Power of every Slanderous Tongue to blaſt;
but they cannot corrupt thy Conſcience to vote with them. Poſſibly it is only
the excellency and eminency of thy Grace that offends them; if ſo, glory in it;
for the Reproaches of wicked Men are the beſt Teſtimonials that can be given of
an excellent and ſingular Chriſtian. In a ſtrict and holy Converſation there is that
contradiction to the Looſe, Profane of the World, as at once both convinceth,
and vexeth them; reproves, and provokes them. And if thou doſt thus reproach
them by thy Life, wonder not at it, if they again reproach thee by their lying
Slanders. Be not too folicitous how they eſteem of thee: It is miſerable to live
upon the Reports and Opinions of others; let us not much reckon what they ſay ;
but what Reports our own Conſciences make; and if a Storm of Obloquy and
Reproaches, Railings and Slanders do at any time patter upon thee, how ſweet is
it to retire inwards to the calm Innocency of our own Hearts ? There are a thou-
fand Witneſſes will tell us we have not deſerved them. How comfortable is it to
remit our Cauſe unto God, and to leave our Vindication to him, for whoſe Cauſe
we fuffer Reproach? Thus Feremiah appeals to God, Fer. 20. 10, 12. I heard the
defaming of many; report, ſay they, and we will report it : But, O Lord of Hoſts, thou
that trieft the Righteous, and ſeeft the Reins and the Heart; to thée have I opened my
Cauſe. Thus, if whilſt wicked Men are maliciouſly conſpiring how to blot and
fully our Names, we can but keep our Conſciences clear; what need we much
trouble our felves how the Wind blows abroad, ſince we are harboured under the
Retreat of a peaceable Heart? They may poſſibly perſuade others to believe their
Calumnies; but God who ſearcheth the Heart and Conſcience, knows that we are
injur’d; and he is haſtening on a Day wherein he will clear up our Righteouſneſs;
and then the Teſtimony of a good Conſcience ſhall put Ten Thouſand Slander-
crs to Silence.
And thus I have ſpoken of this ſecond Sin, of Slander and Detraction.
The Third Sin againſt this Commandment, is baſe Flattery and Soothing
which is å quite oppoſite Extreme to the other , as both are oppoſite to
Truth.
Now this is either Self-Flattery, or the Flattering of others.
Firſt, There is a Self-Flattery. And indeed every Man is (as Plutarch well
obſerved it) his own greateſt Flatterer ; and however empty and defective we
may be, yet we are all apt to love our ſelves, perhaps without a Rival, and to be
putt up with a vain Conceit of our own imaginary Perfections, to applaud and
commend our ſelves in our own Thoughts and Fancies, and to think that we ex-
cel all others in what we have; and what we have not, we deſpiſe as nothing
worth. From this abundance of a vain Heart, break out arrogant Boaſtings of
our felves, contemning of others, a preſumptuous intruding our felves into thoſe
Employments and Functions which we are no way able to manage. Learn there-
fore, o Chriſtian, to take the juſt meaſure of thy ſelf. Let it not be too ſcanty ;
for that will make thee puſilanimous and cowardly, and through an Extreme of
Modeſty

232
An Expoſition upon the

Modeſty, render thee unſerviceable to God and the World. But rather let it
be too ſcanty, than too large : For this will make thee proud, and arrogant, and
undertaking, and by exerciſing thy ſelf in Things too high for thee, thou wilt
but ſpoil whatſoever thou rafhly and overweeningly ventureft upon. If thou art
at any time called, or neceſſitated to ſpeak of thy ſelf, let it rather be leſs than
the Truth, than more: For the Tongue is of it ſelf very apt to be laviſh, when
it hath ſo ſweet and pleaſing a Théme, as a Man's own Praiſe. Take the Advice
of Solomon, Prov. 27. 2. Let another Man praiſe thee, and not thine own Mouth; a
Stranger, and not thine own Lips.
Secondly, There is a ſinful Flattering of others; and that, either by an immo-
derate extolling of their Virtues; or what is worſe, by a wicked commendation
even of their very Vices. This is a Sin moſt odious unto God, who hath threat-
ned to cut off all flattering Lips, Pfal. 12. 2. But eſpecially it is moſt deteſtable in
Miniſters, whoſe very Office and Function it is to reprove Men for their Sins :
If they ſhall daub with untempered Mortar, and Sex Pillows under Men's Elbows, cry-
ing Peace, Peace, when there is no Peace to the wicked, only that they may lull them
aſleep in their Security, they do but betray their Souls; and the Blood of them God
will certainly require at their Hands.
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233
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For
The Tenth Commandment.

Thou Malt not covet thy Neighbour's Houſe ; Lhou
ſhalt not covet thy neighbour's Wife; nor his
Man-Servant, nor his Maid-Servant, nor his
Dr, noz his Als, noz any thing that is thy Peigh-
bour's.

T T
Hus are we at laſt (through the Divine Aſſiſtance) arrived to the Tenth
and Laſt Precept of the Moral Law. Indeed the Papiſts and the Luther ans
divide it into Two; making theſe Words, Thou ſhalt not covet thy Neighbour's Wife,
to be one entire Command; and then putting together the other Branches of it,
Thou ſhalt not covet thy Neighbour's Houſe; nor his Servant, &c. to piece up the laſt.
But then withal, to keep the Number of them from ſwelling beyond a Decalogue,
or Ten Words, the Lutherans join the Firſt and Second together into one ; and the
Papiſts, in propounding the Commandments to the People, wholly leave it out ;
fearing they may be corrupted by hearing it, becauſe it ſpeaks too boldly againſt
their Idolatry and Image-Worſhip. But how infinitely temerarious is it for vile
Wretches either to invert, or defalcate, and as it were, to decimate the Laws of
the Great God, by the which, they, and all their Actions muſt be judged at the
laſt Day? And certainly, were it not that they might the better conceal from the
ignorant common People, the Dangerous and Heretical Words of the Second
Commandment, they could have lain under no Temptation at all, to do a thing
altogether fo unreaſonable, as the dividing of this Tenth Commandment into Two:
For upon the ſame Ground might they as well have divided it into ſeven,ſince there
are many more Concupiſcences mentioned in it, than that of our Neighbour's Wife,
and of his Houſe. And if each of theſe muſt conſtitute a diſtinct Precept, why
not alſo, Thou ſhalt not cover his Man-Servant : Thou ſhalt not covet his Ox, &c.?
Beſides, the Order of the Words makes clearly againſt them: For, whereas they
make, Thou ſhalt not covet thy Neighbour's Wife, to be the Ninth ; in the Text,
thoſe Words, Thou ſhalt not covet thy Neighbour's Houſe, go before them : So that
either they muſt needs confeſs it to belong to the Tenth, or elſe muſt grant a
moſt unintelligible Hyperiation both of Senſe and Words; ſuch as would bring in
utter Confuſion and Diſorder among thoſe Laws which God certainly preſcribed
us in a noſt admirable Method and Diſpoſition.
But to ſpeak no more of this: The Sin here prohibited, is Concupiſcence, or
an unlawful Luſting after what is another Man's. For ſince God had in the other
Commandment forbidden the Acts of Sin againſt our Neighbour, He well knew
that the beſt Means to keep them from committing Sin in Act, would be to keep
them from deſiring it in Heart ; and therefore he who is a Spirit, impoſeth a Law
upon our Spirits, and forbids us to covet what before he had forbidden us to pera
petrate. It is true that other Precepts are ſpiritual likewiſe, and their Authority
reacheth to the Mind, and the moſt ſecret Thoughts and Imaginations of the Heart.
For our Saviour, Matth. 5. accuſeth him of Adultery, that doth but luſt
after a Woman; and him of Murder, that is but angry with his Brother
without a Cauſe. And it is a moſt certain Rule, That whatſover Precept
prohibits the outward Act of any Sin, prohibits likewiſe the inward
Propenſion and Deſires of the Soul towards it. But becauſe theſe are
plainly, and literally expreſs’d in the former Commands, therefore the infinite
Wiſdom of God thought it fit to add this laſt Command, wherein he doth exprelly
arraign, and condemn the very firſt Motions of our Hearts towards any ſinful Ob-
Hh
ject!
not
234
An Expoſition upon the

ject. And whereas before he had commanded us, not to Kill, not to Steal, not to
Commit Adultery, not to Slander, and bear Falſe Witneſs; now, in the lat
Place, for the greater Security that theſe his Laws ſhould not be violated, he com-
mands us, not ſo much as to harbour in our Hearts any Deſire towards theſe. So
that this Tenth Commandment may well be called Vinculum Legis; and it is eſpeci-
ally the Bond that ſtrengthens and confirms the Second Table. For becauſe all
our outward Actions take their firſt Riſe from our inward Motions and Concupi-
fence, there is no ſuch Way to provide for our Innocency, as to lay a check and
reſtraint upon theſe.
Now Concupiſcence is ſometimes taken in Scripture in a good Senſe; but more
often in an Evil. There is an honeſt and lawful Concupiſcence, when we deſire
thoſe Things which are lawful, to which we have Right, and of which we have
need: There is likewiſe an holy, and pious, and a wicked, and ſinful Concupi-
ſcence. We have both together, Gal. 5. 17. The Fleſh lufteth againſt the Spirit,
and the Spirit against the Fleſh. It is only concerning this ſinful Concupiſcence,
that we are at preſent to ſpeak.
Now this evil Concupiſcence is the Firſt-born of Original Sin, the firſt Effay,
and Expreſſion of that Corruption which hath ſeized on us, and on all the
wretched Poſterity of Adam. For in Original Sin (behdes the Guilt which re-
ſults from the Imputation of the primitive Tranſgreſſion to us, and makes us liable
to eternal Death) there is likewiſe an univerſal Depravation of our Natures,
conſiſting in Two Things.
alt
Firſt, In a loſs of thoſe ſpiritual Perfections, wherewith Man was endowed in
his Creation. And this is the defacing of the Image of God, which was ſtampa
upon our Nature in Knowledge, Righteouſneſs, and true Holineſs: And as a Con-
ſequent upon this,
Secondly, In a violent Propenfion and Inclination to whatſoever is really evil,
and contrary to the holy Will and Commands of God. And this is the Image of
the Devil, into which Man by his voluntary Apoſtalie, and Defection, hath trans-
formed himſelf. Now this inordinate Inclination of the Soul to what is evil and
ſinful, is properly this Concupiſcence forbidden in this Commandment. For the
Soul of Man being an active and buſie Creature, muſt ſtill be putting forth it ſelf
in Actions futable to its Nature. But before the Fall, Man enjoyed ſupernatural
Grace, though in a natural Way, which inabled him to point every the leaſt Mo-
tion of his Soul towards God, and to fix him as the Object, and End of all his
Actions: But forfeiting this Grace by the Fall, and being left in the Hands of meer
Nature, all his Actions now, inſtead of aſpiring unto God, pitch only upon the
Creature. And this becomes Sin unto us, not meerly becauſe we affect, and deſire
created Good, (for that is lawful ,) but becauſe we affect, and deſire it in an inor-
dinate manner; that is, without affecting, and deſiring God. And thus, the Soul
not being able, without Grace and the Image of God, to raiſe its Operations unto
God: pitcheth upon what it can, viz. low, finful Objects, to the negle&t and ſlight-
ing of God, and the great Concernments of Heaven: And this is in the generall
that inordinate Diſpoſition of the Soul, which is here called coveting, or Concu-
piſcence.
Now there are four Degrees of this ſinful Concupifcence.
Firſt, There is the Motus primo primi, the firſt Film and Shadow of an evil
Thought, the Imperfect Embryo of a Sin before it is well ſhaped in us, or hath re-
ceived any Lineaments and Features. And theſe the Scripture calls the Imagina-
tions of the Thoughts of Men's Hearts, Gen. 6. 5. God ſaw that every Imagination
of the Thoughts of Man's Heart was only evil continually: That is, the very firſt fig-
ment and fuſhing of our Thoughts, is evil and corrupt: Indeed ſome of theſe are
injected by the Devil Many times he aſſaults the deareſt of God's Children with
horrid and black Temptations, and importunately caſts into their Minds ſtrange
Thoughts of queſtioning the very Being of God, the Truth of the Scriptures, the
Immortality of the Soul, Future Reward and Puniſhments, and ſuch other blaſphe-
mous,hideous, and unfhapen Monſters, againſt the very Fundamentals of Religion, for
the Truth of which they would willingly facrifice their very Lives, as a Teſtimony
to them. Theſe indeed are not their Sins, although they are their great Troubles
and Afflictions; for they come only from a Principle without them, and they are
meeris

Tenth Commandment.
235
weerly Paſſive and Sufferers by them, ſo long as they are watchful to abhor and
reſiſt them, and to caſt theſe fiery Darts of the Devil back again into his Face.
But then there are other firſt Motions ariſing up in our Hearts towards thoſe Sins,
which are more delightful and pleaſant to our ſenſual Inclinations: Theſe: (what-
ſoever the Papiſts ſay to the contrary,) as ſoon as ever they do but begin to heave
and ſtir in our Breaſts, are truly Sins, and do, in their meaſure, pollute and defile
the Soul. For the Soul of Man is like a clear Mirrour, upon which if you only
breath, you ſully it, and leave a Dimneſs upon it; ſo truly the very firſt breathings
of an evil Thought and Deſire up in our Souls, do ſully their Beauty, and dim their
Luſtre, and render the Image of God leſs conſpicuous in them, than it was before.
Secondly, A farther Degree of this Concupiſcence is, when theſe evil Motions
are entertained in the ſenſual Mind with ſome meaſure of Complacency and De-
light. When a ſingle Object offers it ſelf to a carnal Heart, there is a kind of in-
ward pleaſing Titillation, that affects it with Delight, and begets a kind of Sym-
pathy between them; that look as in natural Sympathies, a Man is taken and de-
lighted with an Object before he knows the Reaſon why he is fo; fo likewiſe in
this ſinful Sympathy that is between a carnal Heart and a ſenſual Object, the Heart
is taken and delighted with it, before it hath had time to conſider what there is
in it that ſhould ſo move and affect it. At the very firſt light and glimpſe of a
Perſon,we many times find that we conceive ſome more particular reſpect for him,
than poſibly for a whole Croud of others, though all may be equally unknown un-
to us: So upon the very firſt glimpſe and apparition of a ſinful Thought in our
Minds, we find that there is ſomething in it that commands a particular regard
from us, that unboſomes and unlocks our very Souls unto it, even before we have
the Leiſure to examine why.
Thirdly, Hereupon follows Aſſent and Approbation of the Sin in the practical
Judgment; which being blinded, and forcibly carried away by the violence of
corrupt and carnal Affections, commends the Sin to the executive Faculties. The
Underſtanding is the great Trier of every deliberate Action, ſo that nothing paſ-
ſeth into Act, which hath not firſt paſs’d Examination and Cenſure there. Whether
this, or that Action is to be done, is the great Queſtion canvaſſed in this Court;
and all the Powers and Faculties of the Soul wait what Definitive Sentence will be
here pronounced, and ſo accordingly proceed. Now here two Things do uſually
appear, and put in their Plea to the Judgment againſt Sin; God's Law, and God's
Advocate, Conſcience. The Law condemns, and Conſcience cites that Law: But
then the Affections ſtep in, and bribe the Judge with Profit, or Pleaſure, or Ho-
nour, and thereby corrupt the Judgment to give its Vote and Aſſent unto Sin.
1 Fourthly, When any ſinful Motion hath thus gotten an Allowance, and Paſs from
the Judgment; then it betakes it ſelf to the Will for a Decree. The Judgment
approves it; and therefore the Will muſt now reſolve to commit it: And then
the Sin is fully perfected and formed within ; and there wants nothing but Oppor-
tunity to bring it forth into Act.
al gestod song
And thus you ſee what this Concupiſcence is, and the Degrees of it, viz. The
firſt Bublings up of evil Thoughts in our Hearts; our Complacency and Delight
in them, (as indeed it is very hard, and much againſt corrupt Nature, not to
love theſe firſt born between our Souls) the Aflent and Allowance of our Judg-
ment, and the Decree and Reſolution of our Wills; each of theſe are forbidden
in this Commandment: But if the Sin proceeds any further, it then exceeds the
Bounds and Limits of this Commandnient, and falls under the Prohibition of ſome
of the former, which forbid the outward Acts of Sin.
Thus much concerning Evil Concupiſcence in the general: But here is mention
likewiſe made of ſeveral particular Objects of it: Thy Neighbour's Houſe, his Wife,
bis Servants, his Cattle, (under which are comprehended all ſorts of his Poſſeſſions;)
and all is included under the laſt Clauſe, Nor any thing that is thy Neighbour's: So
that to deſire to take from him either his Life, or his good Name, or his Virtue,
is this condemned Covetouſneſs, as well as a Deſire to take from him his Tempo-
ral Poſſeſſions and Enjoyments.'t doch VDT
I ſhall cloſe up all with ſome Practical Uſe and Improvement.ro
* Firſt, Learn here to adore the unlimited and boundleſs Sovereignty of the Great
God. His Authority immediately reacheth to the very Soul and Conſcience ,
Hh 2
and

236
An Expoſition upon the
and lays an Obligation upon our very Thoughts and Deſires; which no Humane
Laws can do. It is but a Folly for Men to intermeddle with, or impoſe Laws up-
on that of which they can take no cognizance: And therefore our Thoughts and
Deſires are free from their Cenſure any farther than they diſcover themſelves by
Overt Ads. But tho’ they eſcape the Commands and Notice of Men, yet they
cannot eſcape God. He ſeeth not as Men ſee, neither judgeth he as Men judge; the
Secrets of all Hearts are open and bare before his Eyes. He looks through our very
Souls, and there is not the leaſt hint of a Thought, not the leaſt Breath of a De-
fire ſtirring in us, but it is more diſtinctly viſible unto him, than the moſt opacous
Bodies are unto us. The Lord knoweth the Thoughts of Men that they are vanity,
Pſal. 94. 11. And therefore his Law, like his Knowledge, reacheth unto the moſt
fecret Receſſes of the Soul, ſearcheth every Corner of the Heart, judgeth and con-
demns thoſe callow Luſts which Men never eſpy; and if theſe find harbour and
ſhelter there, condemns thee as a Tranſgreſſor, and guilty of Eternal Death, how
plauſible ſoever thy external Demeanor may be. And therefore,
Secondly, Content not thy ſelf with an outward conformity to the Law; but la-
bour to approve thine Heart in Sincerity and Purity unto God; otherwiſe thou
art but a Phariſaical Hypocrite, and waſheſt only the outſide of the Cup, when
within thou art ſtill full of unclean Luſts. This was the corrupt Doctrin of the
Scribes and Phariſees, That the Law reached only to the outward Man, and altho?
we entertain's and cheriſh'd wicked Deſires, and evil Purpoſes in our Hearts; yet
as long as they did not break forth into outward Crimes, they were not to be
imputed unto us; nor did God account them as Sins. And this St. Paul confeſſeth
of himſelf
, That whilſt he was trained up in Pharifaical Principles, he did not un-
derſtand the inward Motions of Luſts to be Sins. But alas ! this is but gilding over
a dry and rotten Poſt; which, tho' it may look beautiful to Men; yet when God
* Scelus ir- comes to examin it, will not abide the fiery Trial*. Thou art as truly a Murtherer,
tra ſe qui a Thief, an Adulterer in God's ſight, if thou doſt but harbour bloody, unclean,
cogitat ul- unjuſt Thoughts in thine Heart, as thou would'ſt be in Men’s, if thou ſhould'It a-
crimen ha- ctually kill, or ſteal, or wallow in the open and profeſſed Acts of Uncleanneſs.
bet. Juv. Indeed moſt Men do herein groſly delude themſelves; and if they can but refrain
Sat. 13. from the outward commiſſion of groſs and ſcandalous Sins, they very feldom re-
flect upon their Heart-Luſts, which, like deep Ulcers rancle inwardly, and per-
rerupeo si haps grow incurable, when all the while they may be skinn'd over with a fair and
neia no
inoffenſive Life. Altho’the Heart eſtuate and boil over with malicious, revengeful,
& frav.
laſcivious Thoughts, yet they uſually diſpence with theſe, and their natural Con-
Ariſt. ſcience indulgeth them without diſturbance. But deceive not your ſelves, God is nor
mocked, nor can he be impoſed upon by external Shews; neither will he judge of
thee as others do, or as thou thy ſelf doft: I know it is a very difficult thing to
convince Men of the great Evil that there is in finful Thoughts and Deſires; and
therefore very difficult to perſuade them to labour againſt them; for becauſe they
are of a fmall and minute being, therefore Men think they carry in them but ſmall
Guilt, and little Danger. Every Man that hath but a Remnant of Conſcience
left him, will beware of groſs and notorious Crimes, that carry the Mark of Hell
and Damnation viſibly ſtamp'd upon their Foreheads : Such as he, that can with-
out Reluctance commit them, muſt needs own himſelf for the apparent Offspring
of the Devil. But for an inviſible Thought, a Notion, a Deſire, a Thing next
nothing; this certainly I may pleaſe my ſelf withal; for this can hurt no one. By
a malicious Purpoſe, I wrong no Man; by a covetous Deſire, I extort from no
Man; and what ſo great Evil then can there be in this ? It is true indeed, wert thou
only to deal with Men, whom immaterial Things touch not, there were no ſuch
great Evil in then. But when thou haſt likewiſe to do with an immaterial and
ſpiritual God, before whom thy very Thoughts and Deſires appear, as ſubſtantial
and conſiderable as thy outward Actions; then know that theſe, as flight and thin
Beings as they are, fall under his Cenſure here, and will fall under his Revenge
hereafter.
ent
Now were this Perſuaſion effectually wrought into the Minds of Men ; were it
poſible they ſhould indulge themſelves as they do, in vain, frothy, unclean, ma-
licious Thoughts and Delires : Were it poſible they ſhould ſo cloſely brood on
theſe Cockatrice-Eggs, which will bring forth nothing but Serpents to ſting them
EP 1
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Rhe.
14.
to

Tenth Commandment.
237
to Eternal Death: Were it poſſible they ſhould delight in rolling, and toſling a Sin
to and fro in their Fancy; and by imagining it, make the Devil Tome Recompence
for not daring to commit it. Certainly ſuch Men are altogether unacquainted
with the Life and Power of true Grace, when, as thoſe Sins which they dare not
act, yet they dare with Pleaſure contemplate, and dally with in their Fancies,
and Imaginations.
Turn therefore your Eyes inwards; bewail, and ſtrive againſt that natural Con-
cupiſcence which lodgeth there: And never content thy ſelf, that thou haſt dam-
med up the Streams of thy Corruptions from overflowing thy Life and Actions,
till thou haſt in ſome good meaſure dried up the Fountain of it.
Thirdly, See here the beſt, and the fureſt Methods to keep us from the out-
ward Violation of God's Laws; which is to mortifie our corrupt Concupiſcence
and Deſires. And therefore (as I told you) the Wiſdom of God hath fet this
Commandment in the laſt Place, as a Fence and Guard to all the reſt ; Thou ſhalt
not Covet; and then certainly, thou ſhalt not Kill, nor Steal, nor commit Adul-
tery, nor bear Falſe Witneſs; but be kept pure from all outward Defilements of
the Flefh, when thou art thus cleanſed from the inward Defilements of the Spirit :
For from theſe it is, that all the more viſible Sins of our Lives and Actions have
their ſupply. And therefore, faith our Saviour, Matth. 15, 19. Ont of the Heart
proceed evil Thoughts, Murders, Adulteries, Fornications, Thefts, falfe Witneſs, Blaf-
phemy. Obſerve that he puts evil Thoughts in the Front, as the Leader of all this
Black Regiment. For out of this evil Treaſure of the Heart, Men bring forth
Evil Things; and all the Fruits of the Fleſh, the Grapes of Sodom, and the Clu-
ſters of Gomorrah, receive their Sap and Nouriſhment from this Root of Bitterneſs.
It ought therefore moſt deſervedly to be the great and chief Care of every Chri-
ſtian to lay the Ax to this Root, to purge and heal this Fountain, that ſends forth
ſuch corrupt, and poiſonous Streams , to keep his Heart clean from finful
Thoughts and Affections, and then this Life will be clean by Conſequence. And
therefore God very preſſingly requires this, Fer. 4. 14. O Ferufalem, waſh thy Heart
from Wickedneſs; How long ſhall vain Thoughts lodge within thee? And let me add,
that unleſs we make this our chief Care; unleſs we do moſt ſolicitouſly obſerve
this laſt Commandment, all our Care in obſerving the former, will be utterly in
vain; not only in reſpect of our Acceptance and Reward with God, but as to
any good Iſſue and Effect. All other Endeavours will be as fuccefsleſs, aš to at-
tempt the Cure of an Ulcerous Body, without purging it, where the Corruption
will quickly break forth again; or to attempt the emptying of a Pond, that hath
many Springs ſtill riſing up in the bottom of it, which will foon grow as full as ever
it was.
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DANGD
JOHN VII. XIX. men
007
Did not Mofes give you the Law, and yet none of you keepeth
the Law ?

I
2
no
HAVE in ſeveral Diſcourſes, according to the Meaſure of Divine Aſliſtance,
endeavoured to unfold unto you the vaſt Contents of the Law and thoſe
various Duties that are ſummarily comprehended in thoſe Ten Words, which
the infinite Wiſdom of God hath given us as an Epitome and Abridgment of
all Morality. I well know, and am afſured, that there never was, neither can there
be any Treatiſe fo exact and particular, as to drain this whole Subject: For ſince
it comprizeth in it the Whole Duty of Man, in every particular Occurrence, and
Action of his Life; ſince the variety of Circumſtances is almoſt infinite; and yet
theſe circumſtances ſpecifie our Actions, and make them morally, either good or
evil. And ſince every Precept extends its Branches, ſo far, as to injoyn every
Man's Duties collaterally, which yet it doth not touch directly, and to forbid very
many Sins by. Conſequence, which it doth not immediately prohibit: Therefore
I cannot but judge it next to an Inipoſſibility minutely to reckon up every Sin,
and every Duty methodically, to rank and diſpoſe them every one under that par-
ticular Command to which they do properly appertain. The ſerious Contempla-
tion of this boundleſs extent of the Law, occaſioned the Pſalmiſt to ſay, Pſal. 119.
96. That he had ſeen an end of all Perfection : He had taken the Dimenſions of all
other Things, and found them ſuch, as an inquiſitive Mind might deſcribe the whole
Limits and Compaſs of them: But thy Commandment is exceeding broad: Not for
the Indulgence it gives; for ſo it is exceeding narrow. The broad Way is not
the Way of God's Commandments; but that which leadeth down unto Deſtructi-
on: But broad it is, in reſpect of its Comprehenſiveneſs, as it reacheth to every
Thought of our Souls, and every Action of our Lives, and every Circumſtance of
both. And therefore ſince the Law of God is of ſuch an unmeaſurable Latitude; as
Aſtronomers take only the more conſpicuous, and remarkable Stars into their con-
ſtellations, but leave innumerable others, with which the Heavens are every where
thick ſtudded, to the caſual Obſervation of the Beholders : So I have contented my
ſelf to remark unto you thoſe Duties, and Sins which are moſt eminent; and to
reduce them into Order under theſe ſeveral Precepts, where they are either requi-
red, or forbidden, leaving innumerable others to your own private Obſervation.
I hope that what hath been ſpoken of them, hath not been as Water ſpilt upon
the Ground, or a Sound only ſcattered and loſt in the Air. For theſe Things are
of infinite Concernment to us: The Knowledge and Practice of them is as much
worth as Heaven and Eternal Life. And I may ſay unto you, as Moſes to the Iſrael
ites, I have ſet Life and Death before you: Life, if you will hearken and obey;
but Eternal Death and Deſtruction, if ye refuſe and rebell. Entertain not any low
and debaſing Thoughts of the Law: Think not the preaching of it unworthy the
Freedom
A Sermon on John 7. 19.
239

Freedom of Goſpel-Times, or of Goſpel-Spirits: I know that a company of Huſh
Notioniſts, who are very willing to ſhake off the Yoke from their Necks; and to
deliver themſelves rather from the Conſcience, than from the Power of Sin, have
clamoured againſt this way of preſſing Duty, and inforcing the Authority of the
Law, as legal Preaching; and have blafphemed it, as contrary to that Liberty which
Chriſt hath purchaſed for us ; and much beneath the ſpiritual Attainments of
thoſe that are made perfect in him. And I fear leſt ſome of that corrupt Leaven
ntay ſtill remain in the Spirits of too many, who delight only to hear of the
"Riches of Free Grace, the Privileges of Saints, the All-ſufficiency, and Willing-
neſs of Chriſt to ſave them; and can melt theniſelves away in the very sweetneſs
and Tenderneſs of their Souls under ſuch glorious Diſcoveries. But if Obedience,
and good Works be preſs’d; if we preach to themi concerning Righteouſneſs, Tem-
perance, and Juſtice, and thoſe Moral Duties of the Law, which reſpect our De-
portment towards Men, as well as thoſe which reſpect the Worſhip and Service
of God; this is flat, and inſipid to theſe nice and refined Profeſſors, and they are
ready with a ſcornful Pity to cenſure it for honeſt, Moral Doctrin, fit only for
young Beginners, who are not as yet come from under a legal Diſpenſation.
Beware, my Brethren, that you do not thus vilifie and diſparage the Holy Law
of God. For let me tell you, this is the Rule that he hath given us to guide our
A&tions; and this is the Law, by which he himſelf will judge them: There is no
other way to obtain Salvation, but only through Obedience to it. This Law is
the very Gate of Heaven; and the Two Tables, are the two Leaves of it. We
ſhall never enter into it, but only through theſe, Rev. 22. 14. Bleſſed are they that
do his Commandments, that they may have Right unto the Tree of Life, and may enter
in through the Gates into the City. Altho' our Salvation be the Purchaſe of Chriſt,
and he alone hath redeenid us from Death, and procured for us Glory and Im-
mortality by his own moſt precious Blood : Yet here the Scripture affirms, that
we obtain a Right unto the Tree of Life; i. e. to Everlaſting Life, by our Obe-
dience, and doing the Commandments of God. A Right, not indeed of Merit ;
but a Right of Evidence, our Obedience to the Law is the only found Evidence
that we can have for our Right to the Promiſes of the Goſpel; and without an
univerſal Obedience in the whole Courſe of our Lives, all our Joys, and Comforts,
and confident Expectations of Heaven and Happineſs, are but ſplendid Deluſions,
and enthuſiaſtical Dreams, by which Men of looſe Principles and Practices, ſeek
to unite together two Things, which God hath put at an irreconcilable diſtance;
that is to ſay, an unholy Life here, and an happy Life hereafter. And if to preſs
this great Truth upon the Conſcience, and to inſiſt on the neceſſity of new Obe-
dience, and Repentance from dead Works, as well as Faith in our Lord Jeſus
Chriſt, be legal Preaching, let mine be ever ſo accounted. But indeed this is ſo
far from being a legal Doctrin, that it is one of the greateſt and moſt precious
Truths that the Goſpel exhibits. To preach of Juſtification by the Law, as a
Covenant, is legal, and makes void the Death and Merits of Jeſus Chriſt. But to
preach Obedience to the Law as a Rule, is Evangelical ; and it favours as much
of a New Teſtament Spirit (as they phraſe it) to urge the Commands of the Law,
as to diſplay the Promiſes of the Goſpel.
There are two great Ends for which the Law was at firſt given; Conviction,
and Reformation.
First, It was given, and ought ſtill to be preached for the Conviction of Sin-
ners: And it ſerves to convince them of Three Things.
First, Of their Guilt contracted by the Tranfgreſſion of the Law. For by
laying their Actions to the Rule, and comparing the Strictneſs and Purity of the
one, with the Obliquity and Defects of other, they may diſcern wherein they
have offended, and their natural Conſcience may have an Advantage to charge
their Sin and Guilt upon them. Thus faith the Apoſtle, Rom. 3. 19, 20. We
know that what things ſoever the Law ſaith, it ſaith to them that are under the Law ;
that every Mouth might be ſtopped, and all the World might become guilty before God,
for by the Law is the
knowledge of Sin.
Secondly, Of that Wrath and eternal Death, to which they ſtand expoſed by
reaſon of their Sin and Guilt. The Soul that finneth, it shall die, Ezek. 18. 20.
And,






240
A Sermon on John 7. 19.
And, Curſed is every one that continueth not in all things that are written in the Book
of the Law to do them, Gal. 3. 10. And,
Thirdly, It ſerves to convince us of the utter impoſſibility under which we lie
in this our fallen and corrupt Eſtate, of ever obtaining Juſtification by the Works
of the Law, Rom. 3. 20. By the Works of the Law ſhall no Man be juſtified; for by
the Law is the knowledge of Sin. For we cannot be juſtified by our Obedience to it,
ſince the Law demonſtrates that our Obedience is imperfect. Nor can we be ju-
ſtified by making ſatisfaction for our Diſobedience; ſince the ſame Law allures us,
that the Divine Juſtice will accept no other ſatisfaction from us, but our under-
going the Penalty threatned; which is eternal Death: So that to hope for Life,
by ſatisfying and recompenſing Divine Juſtice for our Offences, is altogether as
vain and fooliſh, as to hope for Salvation by being damned.
Thus far the convincing Work of the Law proceeds, and when it hath brought
a Man to deſpair in himſelf, by ſhewing him his Guilt, and that Wrath to which
he ſtands expoſed, and the Remedileſneſs of his fad condition by any thing that
he can either do or ſuffer, it there leaves him in this horror of Darkneſs, till the
Spirit of God, who hath thus by the Miniſtry of the Law convinced him of his
own Unrighteouſneſs in himſelf, doth alſo by the Miniſtry of the Goſpel con-
vince him of a Righteouſneſs out of himſelf, in the Lord Jeſus Chriſt : For it is
is the Spirit that convinceth us of Sin, of Righteouſneſs, and of Judgment, John 16. 8.
Secondly, Another great End of the Moral Law, is, Reformation and Obedi-
ence : That having our Rule before us, we may endeavour to conform our Acti-
ons according unto it; and be deterred by the Majeſty and Authority of it, from
adding Sin to Sin, and treaſuring up to our ſelves Wrath againſt the Day of Wrath ;
and that by ſeeing our Defects, we may endeavour to amend them. Thus the
Apoſtle tells us, Gal. 3. 19. That the Law was added becauſe of Tranſgreſſion, i. e.
becauſe of the exceeding proneneſs of our corrupted Natures to tranſgreſs, God
hath given us an holy and ſevere Law to curb in our Luſts, to check our Head-
ſtrong Deſires and ſenſual Appetites, and to keep us within the Bounds of Duty
and Obedience : For theſe two great Ends was the Law given; Conviction and
Reformation.
And upon both theſe Accounts the Preaching of the Law is of abſolute neceſſity:
For,
Firſt, Where the Law hath not wrought its convincing Work with Power upon
the Conſcience, there the Preaching of Jeſus Chriſt will be altogether in vain.
For until a Sinner be throughly convinc'd of his Guilt and Miſery, and his con-
ſcience awakened by the Threats and Terrors of the Law, that he ſtands for-
feited to the Juſtice of God, liable to eternal Wrath, and may every moment be
ſwallow'd up in the Abyſs of Woe and Torments, into which Thouſands before
him have been already plung’d, it will be impoſſible to perſuade him ſeriouſly to
embrace thoſe Tenders of Mercy which the Goſpel holds forth unto him by Jeſus
Chriſt, he wraps himſelf in his own carnal Confidence and Security, and ſees no
need of looking out after any other Righteouſneſs than his own, and although his
own Righteouſneſs be but filthy Rags, both imperfect and impure; yet being his
own, he thinks them better than borrowed Robes. And therefore, faith our
Saviour, Matth. 9. 12. The whole need not a Phyſician; but they that are fick; i. e.
Thoſe who think themſelves whole and found , although indeed they be fick unto
death, they need not a Phyſician, i. e. they apprehend not their need of him, nor
will they be perſuaded to ſeek unto him. And,
Secondly, As Chriſt cannot be accepted where the Law doth not perform its
convincing Work; ſo he will not ſave, where it doth not perform its reforming
Work. Where there is no amendment of Life, there can be no forgiveneſs of
Sins, nor true hopes of Salvation: For Chriſt is given us, not to ſave us in our
Sins, but from them. He is the Author of eternal "Salvation to all thoſe that obey him,
.
And thus you ſee of what abſolute neceſſity it is to preſs the Law upon the
Conſcience, to denounce its Terrors, to inculcate its Precepts; ſince the con-
vincing Work of it prepares us for Chriſt, and its reforming Work for the Sal
vation purchaſed by Chriſt. Without the one we ſhall never come unto him;
and without the other, we ſhall never come to Heaven by him.
That




Heb. 5.9
A Sermon on John 7. 19.
24:1
That which I chiefly deſign for the preſent, is, to treat of the convincing Work
of the Law, and that in each of its Three Branches ; Conviction of Guilt, Convi&tion of
Wrath, and Conviction of the utter Impoſibility we lie under to deliver our ſelves from it
by our own Righteouſneſs.
I ſhall now treat of the Firſt: To which purpoſe I have choſen this Portion of
Scripture, John 7. 19. Did not Moſes give you the Lam? And yet none of you keepeth
the Lam. In which Words we have an Expoſtulation, and an Accuſation.
In the Expoftulation we may take notice of Three Things.
Firſt, That this Law of which our Saviour ſpeaks, was the whole Syſteme of
Divine Precepts, both concerning Ceremonial Rites, Judicial Proceſſes, and Mo-
ral Duties: For the Fews from Moſes's Hands received Inſtructions for all their Ob-
ſervances, Gifts, Offerings, Waſhings, and other Typical Parts of Worſhip; and
for all their Suits and Controverſies between Man and Man, which was the common
and ſtanding Law of their Nation; and laſtly, for all Moral and Natural Duties,
reſpecting either God or Man. But this laſt being the chief part of the Law of
Moſes, is here likewiſe chiefly meant and intended. Yet none of you keepeth the Law;
i. e. None of you obſerveth to do according to the Commands of the Moral Law.
For our Saviour frequently bears them witneſs that they were very punctual obſer-
vers of the Ceremonial and Judicial Laws; but condemns then for neglecting the
weightier Matters of the Moral Law; Judgment, Mercy, and Faith, Matth. 23.
Secondly, Whereas it is ſaid, That the Law was given unto them; i.e. to the Jews;
it muſt be underſtood, That the Ceremonial and Judicial Law was given unto them
both immediately, and only; but the Moral Law was given to them indeed im-
mediately, but not only. No other People on Earth were neceſſarily obliged to
the obſervation of the Ceremonial Law, much leſs of the Judicial, but the Jews
alone. Yea, and (as I have before obſerved) Profelytes of other Nations were
admitted to the hopes of Salvation, without binding them to any other Obſervances,
beſides the keeping of the ſeven Precepts of Noab; To renounce Idols, to worſhip the
true God, to commit no Murther nor Uncleanneſs, nor Theft, to execute Fuſtice, and
to abſtain from Blood. But the Moral Law, although it was given to them imme-
diately, yet not only to them; but its Obligation is as univerſal as humane Nature
it ſelf; for indeed it is the very Law of Nature, and right Reaſon reduced into
Precepts; and therefore although Moſes gave this Law unto them as the Miniſter
and Mediator of the old Covenant; yet it is likewiſe given to us by God, as the
Cauſe and Author of our Nature, and the Commands of it are as obligatory unto
us, as them; ſo that as our Saviour faith to the Jews, Did not Moſes give you the
Law? I may ſay to you, Did not God give you the Law? and yet none of you keepeth chi
the Law.
Thirdly, Whereas it is ſaid, that Moſes gave them the Law, we muſt here
note,
Firſt, That Moſes gave it only Miniſterially; but God Primarily and Authori-
tatively: And therefore, Gal. 3. 19. It is ſaid, that the Law was given by the hand
of a Mediator, And Moſes is commended for being faithful in all God's Houſe, as a
Servant, Heb. 3. 5. As one who received Commands from the great Lord and
Maſter of it, and delivered them to his Fellow-Servants.
Secondly, That although the Law were given by Moſe's; yet as to the Moral Part
of it, and ſome of the Ceremonial, it was owned in the Church of God long be-
fore his Miniſtry. As for ſome Parts of the Ceremonial Law, we read frequent-
ly of Sacrifices and Circumciſion in uſe among the Patriarchs, many Ages before
Moſes's Time; and fo faith our Saviour, John 7. 22. Moſes gave unto you the Cir-
cumciſion; not becauſe it is of Moſes, but of the Fathers. And for the Moral Law,
all the Duties of it were incumbent upon Mankind from the very firſt Creation of
the World, long before the promulgation of the Law from Mount Sinai. Murther
was forbidden, and known to be a Sin, before the Lord proclaimed, Thou ſhalt not
kill. Yea, and cauſleſs Anger, and bloody revengeful Purpoſes; as appears, Gen.
4.5,6. Fornication was then alſo accounted a Sin worthy of Death; as appeareth
Gen. 38. 24. The outward Worſhip and Service of God in Solemn and Publick.
Aſſemblies, was then known to be a Duty; as appears, Gen. 4. 26. So that the
Church of God never was, never ſhall be without this Law, both written
upon
their hearts, and likewiſe preach'd into them publickly by the Miniſtry of the
Church :



242
A Sermon on John 7. 19.
Church: For ſo Noah is ſaid to be a Preacher of Righteouſneſs to the Old World, 2 Pet.
2. 5. Yet,
Thirdly, It is ſaid to be given by Moſes, becauſe of the more ſolemn and con-
ſpicuous Delivery of it at Mount Sinai; when God eſpecially inagnified him, by
calling him up into the Mount, converſing with him Forty Days, writing with
his own Finger the Ten Commandments, or two Tables of Stone, and delivering
them into his Hands to exhibit unto the People. Now becauſe of this ſolemn
Promulgation of the Law by the Means and Miniſtry of Moſes, our Saviour tells
the Fews, that it was given them by him. And this is all that I ſhall conſider in
the Expoſtulation; Did not Moſes give you the Law.
That which I principally intend to inſiſt on, is the Accuſation, And yet none of
you keepeth the Law. An Accuſation that may truly be laid not only againſt the
Fems, but againſt all the World. Never any of the Sons of Men, from the very
firſt Creation of the World, unto this day, excepting him only who was the Son
of God, as well as the Son of Man, and whom it became to fulfil all Righteouſneſs,
ever did, or can perfectly and exactly fulfil all that the Law of God requires.
And to this the Scriptures give abundant Teſtimony, Rom. 3. 23. All have fin-
ned, and come ſhort of the Glory of God. Jam. 3. 2. In many things we offend all.
And the Prophet confeſſeth the corruption of our Natures, and the imperfection
of our beſt Perforniances, Iſa. 64. 6. We are all as an unclean thing, and all our
Righteouſneſſes are as filthy Rags. Solomon challengeth the beſt and holieſt
upon
this
Point, Prov. 20. 9. Who can ſay, I have made mine Heart clean, I am pure from my
Sin ? Many other places may be alledged to the ſame purpoſe ; as, i Fohn 1. 8.
If we ſay that we have no Sin, we deceive our ſelves, and the Truth is not in us. And
verſ
. 10. If we ſay that we have not ſinned, we make him a Liar. And all theſe Ex-
hortations which we find in Scripture to confeſs our Sins, to repent of them, to
watch and ſtrive againſt them, do all clearly beat down the inſolent Pride of
thoſe who except themſelves out of the number of Tranſgreſſors and Offenders.
And is it not very ſtrange, that after ſo many expreſs Teſtimonies of Scripture,
than which nothing can be more plain and poſitive, notwithſtanding that every
day and hour might adminiſter abundant Conviction to them; yet there ſhould be
a Ġeneration of Men ſo impudently vain-glorious, as to boast of an abſolute Per-
fection in this Life? And yet this is the Doctrin of the Papiſts, That a Man may
Sel.6.c.11. all his Life-time eſchem every Mortal Sin, and do all that the Law of God requires of
him. And not only ſo; but as if God's Laws were not a Rule ftrict enough for
them to walk by, they hold, He may do much more than he is oblig'd unto, and fuo
Bellar.de
amil.Grat. pererrogate, and merit for others who fall short of Perfe£tion ; and lay the Alms of his
1. 1. c. 3. good Works into the common Stocks and Treaſury of the Church to be granted out to op
Nos doce- thers that want them. And although they affirm, That a Fuftified Perſon is ſtill lia-
mus com ble to commit Venial Sins; yet they make theſe Venial Sins to be of ſo flight a Na-
muni con
fenfu pece
ture, that they are not repugnant to Grace, interrupt not our Friendſhip with God, de-
cata quæ- ſerve not eternal Puniſhments, require neither Confesſion nor Repentance, and are of so
harmleſs a Nature, that he that dieth in them, may yet notwithſtanding be ſaved. Cer-
tainly theſe be ſtrange kind of Sins, that do not offend God, nor deſerve Puniſh-
ſua non
ment, nor need Repentance; and if a Man live free from all theſe, I think he may
indignum
readily conclude that he may live free from all Sin ; for as they deſcribed theſe
hominem Venial Sins, they can be none. Yea, ſome of them grant that by the Special Grace
amicitia of God, a Man may live free
from the Taint, not only of Mortal, but of Venial Sins
Dei, es
too; and ſo attain to a ſpotleſs Perfection. And this proud Conceit of Perfection is
not only entertained by Papiſts, but by a ſort of Frantick People among us, who
yet exclaim againſt all others, as Popiſh and Antichriſtian; but perceive not whoſe
Craft hath taught them both that and many other Popiſh Doctrins; as Fuſtification
by Works, the Inſufficiency of the Scriptures, and Infallibility ſeated in any human Breaft:
Certainly the Hand of Joab is in all this. Concerning theſe, I ſhall ſay no more,
but what the Wiſe Man obſerved of ſuch a Race of confident Self-Juſticiaries in his
Days, Prov. 30. 12. There is a Generation that are pure in their own Eyes, and yet.
are not waſhed from their Filthineſs.
But what! Are then the Laws of God impoſible to be fulfilled ? Is it not our
Imputation to the Equity and Wiſdom of God, that he ſhould command that which
we are not able to perform?


Coni. Trid.
dam ex
natura
reddere
Mortis e
terne re-
im.

I An-
A Sermon on John 7. 19.
243

I Anſwer. Firſt, The Laws of God are in themſelves poſſible as well as juſt;
and there is nothing which he now requires of us, which he did not endow us
with Strength in our Creation to perform.
Secondly, In this our fallen and corrupted Eſtatė our perfect Obedience is be-
come impoſible ; not becauſe the Law is more ſtrict and rigorous; but becauſe
we are grown weaker and more averle.
Thirdly, It is no Injuſtice in God to require what is impoſſible for us to per-
form, when that Impoſſibility riſeth from our own default. It is not God, but
our felves who have made the obſervation of his Laws impoſſible. And although
we have waſted our Stock, and are become Bankrupts, yet he may righteouſly
exact from us the Debt of Obedience which we owe him.
Fourthly, Although a perfect and conſummate Obedience be now impoſſible ;
yet an inchoate and ſincere Obedience is poſible through the Aliſtance of Divine
Grace. And certainly that Law which commands abſolute Perfection from us,
requires us to endeavour after the higheſt degree that is attainable. So that
theſe Commands which exceed our preſent Power , are neither vain, nor un-
juſt: For they engage us to exert our Strength to the utmoſt, whereby we ſhall
certainly attain unto a far greater Perfection in our Obedience, than if we were
enjoined that which were eaſie, or meerly poſſible to perform; and ſuch is the
diſingenuity of our Temper, that as much as the Law were relaxed of its ſeverity,
lo much proportionably we alſo ſhould remit of our Induſtry: And therefore ſince
our Sloth will take Allowances to it ſelf, it is far more expedient for us that God
hath coinmanded from us Things beyond the Sphere of our preſent Ability, than
if he had commanded what was within it. For I much doubt, whether if God
did not command us to do more than we can, we ſhould do as much as we
do.
But you will ſay, To require more than is poſſible for us to perform, may ra,
ther ſeem a diſcouragement, than an excitement to our Endeavours. For what
Natural Man will attempt that which he knows to be impoſſible ?
To this I anſwer, Firſt, That there is a twofold Impoſſibility: One that con-
ſiſts in the Nature of the Thing propounded unto us; another, that conſiſts only
in an eminent and ſuperlative degree of it. The firſt fort of Impoſibility, which
conſiſts in the Nature of the Thing it felf, doth utterly forbid all Attempts and
Endeavours. Never any wiſe Man attempted to climb up into the Sun, or to
metamorphoſe himſelf into an Angel; becauſe the Thing it ſelf in all conſiderable
degrees of it, is impoſible. But where the Impoſſibility conſiſts only in ſome
eminent degree, and yet every degree that is attainable by us, hath Excellency.
enough in it ſelf to invite and engage our Endeavours, there the Impoſſibility of
the higheſt degree is no diſcouragement to a wiſe and rational Man, from at-
tempting to do his utmoſt. So it is in this caſe; many degrees of Holineſs and
Obedience are attainable by us, and every degree that we can attain unto, is infi-
nitely worth our Pains and Labour; and therefore though abſolute Perfection in
it be impoſſible, yet this can be no diſcouragement from uſing our utmoſt Endea-
vours. The more we ſtrive after it, the more we hall ſtill attain; and what we.
do attain is an abundant Recompence of our Induſtry, and carries in it ſo much
Excellency as will quicken and excite us unto' farther Improvements. And çer-
tainly whilſt we endeavour toward unattainable Perfection, we ſhall attain unto
much more, than if we ſet our Mark ſhorter; as he that aims at a Star, is likely
to ſhoot much higher than he that aims only at a Turf.
Secondly, As we muſt diſtinguiſh of Impoſſibility, fo likewiſe of Perfection,
which is either Legal, or Evangelical.
First, There is a Legal" Perfection, to which Twó Things are neceſſarily re-
quired.
iſt. Freedom from Original Sin ; That there be no Taint derived down upon
our Natures , no Corruption inherent in us, that ſhould incliné us unto Evil:
For where Original Sin is, there Legal Righteouſneſs and Perfection cannot pol-
ſibly be; for even this Sin is a violation of the Law.
ti 2
2dly.


244
A Sermon on John 7.19
zdly. There muſt be a perfect and exact actual fulfilling of all the Laws of
God, without failing in the leaſt Circumſtance or leaſt Tittle of Obſervation :
For Legal Perfection cannot poſibly conſiſt with the leaſt Guilt.
Secondly, There is an Evangelical Perfection; which is a State, though not of
Innocency, yet of ſuch a perſonal Righteouſneſs and Holineſs as ſhall be accepted
and rewarded by God. Now this Evangelical Perfection conſiſts in Three
Things:
iſt. In true and ſincere Repentance for our paſt Offences, begging Pardon at
God's Hands, and endeavouring to abſtain from the Commiſſion of the like for
the future.
2ly. In a true and lively Faith; whereby we relie upon the Merits and Satis-
faction of Chriſt alone for the Remiſſion of our Sins.
zly. In new and ſincere Obedience, endeavouring to live more holily, and to
walk more ſtrictly and perfectly before God, according to the Rules he hath pre-
fcribed us in his holy Laws. And this conſiſts both in the Mortification of the
corrupt and ſinful Deſires of the Fleſh, and in the daily quickning and renewing of
the Spirit, whereby we grow in Grace, and make farther progreſs in Chriſti-
anity, when we do all this in the Truth and Sincerity of our Souls, we are ſaid to
be perfect with an Evangelical, or Goſpel-perfection; and this indeed is all the
inherent Perfection and Righteouſneſs that is attainable by us in this Life. Thus
it is that the Saints are in Scripture termed Righteous. So Noah is called righteous,
Gen. 7. 1. And Abrabam pleads with God for the righteous in Sodom, Gen. 18. 23,
24. And Zachary and Elizabeth have this Teſtimony, That they were both righteous,
walking in all the Commandments of God blameleſs, Luke 1. 6. Thus we have the
Ways of Holineſs called Ways of Righteouſneſs, Pfal. 23. 3. And the Works of
Holineſs, Works of Righteouſneſs, Pfal. 15. 2. Ifa. 64. 2, &c. This Evangelical Per-
fection is attainable in this Life, and indeed is attained by every ſincere and up-
right Chriſtian.
But for a Legal Perfection, it neither is, nor can be attained in this Life. And
that upon Two Accounts.

Firſt, Becauſe of the infinite Exactneſs and Holineſs of the Law, it is not
attained.
Secondly, Becauſe of the Corruption of our Natures, it cannot be attained.
Firſt, The Law of God is infinitely Spiritual, and obligeth us not only to the
performance of the external Duties of Obedience; but requires alſo the abſolute
perfection of the inward Diſpoſitions; not only that our Love of God be fincere
and cordial; but that it muſt be intenſe and perfect to the higheſt degree, Thus,
Deut. 6.5. Thou ſhalt love the Lord thy God with all thy Heart, and with all thy Soul,
and with all thy Might. The Law and Covenant of Works exact a Perfection of
degrees in our Love and Obedience, as well as of Parts: it muſt not only be fin-
cere, but compleat; it not only tries our Obedience, by the touch-ſtone, but
weighs it in the Balance, and gives us no Grains of Allowance. Now, is there any
Man upon Earth that ſo loves God, or obeys him, that it is not poſſible he ſhould
love him more, or obey him better? Do not ſome Chriſtians exceed others in their
Grace and Holineſs? And might not all exceed themſelves if they would ? The
Law gives no allowance for any Failings. And therefore if thou canſt love God
more, and ſerve him better than thou doſt, thou art not a Fulfiller of the Law.
but a Tranſgreſſor of it. Hence St. Auſtin in his Confeſſions, hath a pious Medi-
tation, Woe to our commendable Life, if thou Lord ſetting thy Mercy aſide, shouldſt ex-
amine it according to the ftri&t Rules of Juſtice and the Law.
Secondly, Becauſe of the Corruption of our Natures, this legal Perfection cannot
be attained in this Life: For we are totally depraved in every Power and Faculty
of our Souls; and every Imagination of the Thoughts of our Hearts is only evil
continually. Our Underſtandings are darkned with the thick Miſts of Ignorance
and Error: Our Wills are perverted, and ſtand at a profeſſed contradiction to the
Holy Will of God: Our Affections are become impure and ſenſual; our Hearts
hard and infenſible; our Conſciences feared and ſtupid; and our carnal Minds are

Enmity
A Sermon on John 7. 19.
245

Enmity againſt God; For they neither are Subject to the Law of God, neither indeed
can be: As the Apoſtle ſpeaks, Rom. 8. 7. Now where there is this Corruption of
Nature, how can there poſſibly be perfection of Life? For who can bring a clean
thing out of an unclean? Not one. And although this Corruption be healed by
regenerating Grace; yet it is healed but in part. In the very beſt, the Fleſh ſtill
lufteth againſt the Spirit, and the Law of the Members warreth againſt the Law
of the Mind, ſo that they cannot do the things which they would, as the Apoſtle
fadly complains, Rom. 7.
Yea let me add this too, That if Corruption were perfectly rooted out of the
Heart of any, and ſuch an extraordinary meaſure of fanctifying Grace conferred
upon them, as might inable them to perform whatſoever the Law of God required,
and that to the laſt degree of intenſe Love and Zeal; yet would not this their per-
fect Obedience amount unto a legal Righteouſneſs. The Reaſon is; becauſe the
Law of Works being given to Man in his pure and upright Eſtate, when he had a
connatural Power of his own to obey it, requires Obedience to be performed only
by his own Strength, and allows not the Auxiliaries of Divine and Supernatural
Grace to inable him. If therefore we ſhould grant, (which yet we deny) that
through ſome extraordinary Aſliſtance vouchſafed to ſome particular Man, he
fhould perfectly fulfil the whole Law; yet this actual Obedience, becauſe it pro-
ċeeds not from Original Righteouſneſs, and the Rectitude of his Nature where-
with he was at firſt endowed, would not at all avail him to the obtaining of Juſti-
fication, according to the Terms of the Covenant of Works. For God requires
not only Payment of the Debt of Obedience, which we owe unto him ; but alſo
that this Payment be made out of the Stock of thoſe Abilities, which he beſtowed
upon our Nature in our firſt Creation. Now although it ſhould be poſſible for
any Man to pay off the Debts of Nature, with the Treaſures of Grace received
from Chriſt; yet this would not ſatisfie the Obligation of the Law; ſince in the
firſt Covenant it was agreed between God and Man, that Payment ſhould be made
out of another Stock; viz. the Power and Free Will of uncorrupted Nature.
We are therefore under a two-fold Impoſſibility of being juſtified by the Law.

Firſt, Becauſe our Obedience can never in this Life attain abſolute Perfection;
but ſtill there will be Faults and Flaws in it from the mixture of that Corruption,
which ſtill in part remains in the beſt and holieſt, who therefore ought daily to
pray, not out of a feigned, and complemental Humility, but a true and deep Senſe
of their Necellity: Forgive us our Treſpaſſes.
Secondly, Becauſe although our Obedience could be perfected; yet perfect Obedi-
ence without Original Righteouſneſs, will not amount unto a legal Righteouſ-
neſs.
And thus I have done with the Doctrinal part of theſe Words, and ſhewn you
the Impotency we all lie' under of a perfect and exact Obedience to the Law.
First, Then let this ferve to abaſe the Pride, and ſtain the Glory of all Fleſh.
Search into thy ſelf, O Man: Conſider, what art thou, but a Maſs of Sin, Rot-
tenneſs and Corruption ? Reflect back upon the whole Courſe of thy Life. How
haft thou ſpent thoſe Years, which the Patience and long Suffering of God hath
lent thee? Haſt thou not lived in open defiance with the Great God of Heaven,
and a continual Violation of thoſe Laws, which his Authority hath impoſed upon
thee? Suffer thy Conſcience to awake, and bring in its Accompts: And though it
ſhould be like the unjuſt Steward, and ſet down fifty for an hundred, and ſmall
Sins for great; yet even according to this Computation, thou ſhalt find thy ſelf
deſperately indebted to the Juſtice of God. Read over the black Catalogue of thy
Sins, and ſee with Aſtoniſhment and Horror how much thou oweſt.
Firſt, Art thou not conſcious to thy ſelf of any preſumptuous Sins committed
againſt thy Knowledge, the Checks and Exclamations of thy Conſcience, againſt
thy natural Light and Reaſon with a deliberate and reſolved Wilfulneſs? When
thou haſt ſeen all the Curſes and Threatnings of the Law ſtand ready bent againſt
thee, and Hell-fire flaſhing in thy' very Face; when Conſcience hath commanded
chee

246
A Sermon on John 7. 19.

3
thee in the Name of the Great God to forbear, and denounced againſt thee
Wrath and Death if thou dar'it commit it ; haſt thou not then fallen upon thy
Conſcience, violently ſtopp'd its Mouth, yea wounded and ſtabbed it, and may
not the Blood and Scars of it teſtifie againſt thee? Yea to add Meaſure to this
halt thou not frequently relapſed into the Commiſſion of theſe preſumptuous and
daring Sins, and repeated them againſt thy Vows, and Proteſtations, and Prayers,
and ſeeming Repentance, and ſo ripping ope the Wounds of thy Conſcience again,
before they were well cloſed, and makirig them bleed afreſh? Who of us all can
acquit our felves of Sins againſt Knowledge, and Conſcience, that have ever had
any Knowledge or Conſcience ?
Secondly, The Sins of Ignorance which you have committed are altogether
numberleſs. The Soul naturally is a dark and confuſed Chaos ; and until the
Light of the glorious Truth ſhine into it, Sin and Duty lie undiſtinguiſhed ; and,
in the blindneſs of our Minds, we oftentimes take the one for the other. We
many times tranſgreſs the Law, becauſe we know it not; and many times tranf-
greſs it, when we intend to obſerve it. We heed not our own Actions, but let
them paſs from us without Conſideration or Reflection; and truly the greateſt
part of our Lives is thus huddled up, without pondering what we do; and we are
equally ignorant as careleſs, whether we do well or ill. And in ſuch neglected
Actions, the far greater part muſt needs be ſinful: For when we heed not the
Rule, it is hard for us not to tranſgreſs it: And therefore faith the Pſalmiſt, Pfala
19. 12. Who can underſtand his Errors ? Cleanſe thou me from my ſecret Faults. Add
to this,
Thirdly, All thy Sins of Infirmity, and Weakneſs, Sins to which thou art bên
trayed contrary to thy Purpoſe and Reſolutions, by the ſudden Surpriſe of a
Temptation ; Sins, which although they may not be wilful and prefumptuous, yet
they may be very groſs and ſcandalous, as was St. Peter's Denial of his Maſter.
Caſt in alſo,
Fourthly, All the Swarms of thy ſecret Sins, thy vain Thoughts, and ſinful De-
ſires ; Sins which though the World can take no Cognizance of them, yet are
viſible, and conſpicuous to the Eyes of the All-feeing, God. He ſees a ſinful Ob-
ject lying in the Embraces of thy Affections; and if there be but the leaſt hover-
ing of thy Heart, the leaſt fluttering of thy Thoughts towards Vanity, he re-
marks it, and writes it down in his Debt-Book, although perhaps thy Conſcience
may omit it; and, oh, how vaſt a Sum theſe alone amount unto! Thy Thoughts
run as ſwift as Time, and click as faſt as the Moments. And ſuch a giddy, fea-
thery, unconſtant Thing is the Mind of Man, that we cannot dwell long upon
any one Thought; but whilft we are purſuing One, Ten thouſand others ariſe :
Our Thoughts are like thoſe numberleſs Motes that play in a Sun-beam; they flit
up and down in our Minds without any certain Scope or Deſign. We cannot turn
our felves faſt enough to them ; nor can we think what we think. But God
knoweth them all; and for ſuch infinite multitudes of Thoughts, he fets down ſo
many Sins; and yet beſides all theſe, art thou not conſcious to thy ſelf,
Fifthly, of the Omiſſion of many Holy Duties, which thou oughteſt to have
performed in the ſeveral Times and Seaſons when God called for them ? Can'ſt
thou not call to Mind, that thou haſt often refrained Prayer from God, or Cha-
rity from Men ; that thou haſt not ſerved him, nor helped them, when thou
mighteſt have done it ? Haſt thou not neglected the Ordinances of Jeſus Chriſt,
his Word and Sacraments, upon ſmall or ſought Occaſions, or elſe fooliſh and
groundleſs Prejudices ? Endleſs it would be to recount all the Omiſſions we are
guilty of; which certainly are many more than our Duties, and yet perhåps far
Sixthly, All thy Miſcarriages in thoſe Duties which thou haſt performed, the
Dulneſs of thy Affections, the Vagrancies of thy Thoughts, thy Hypocriſie and
Formality, all thy Baſe and By-Ends, which like dead Flies, corrupt the moſt
precious Ointment, are all Sins, and God's Law cenſures and condemns them
for ſuch.
more numerous.
Now, O Sinner, having ſuch a Load of Guilt upon thy Soul, how dareſt thou
look the holy and juſt God in the Face ? Conſider, O Wretch, what a Life is this
which
A Sermon on John 7. 19.
247

which thou haſt led, that in all the Millions of Thoughts and Actions thou haſt
einployed thy ſelf about, the far greater part ſhould be Sins for the Matter of
them, and all the reſt ſinful for the Manner. Can thy Conſcience lie lulled alleep
when all thoſe Troops and Armies of Philiſtines be upon thee? Awake yet at
length, O ſtupid Soul! rouze thy ſelf, and conſider the woful and deſperate E-
ſtate in which thou art; Wonder no longer at others, that they complain and
inourn, and go heavily under the Burthen of their Sins, and the Pangs and Smart
of their Convictions: Muſe not that there ſhould be fome few who with Horror
cry out they are undone and ruined, eternally undone. Alas, wert thou but
once ſhaken out of thy Lethargy, could'ſt thou but look about thee, and ſeriouſly
view and ponder the infinite Multitude, and the Nature of thy Sins, nothing but
the ſtrong Confolations of God could keep thee from running up and down di-
ſtracted with the Terrors of the Lord, and with the utmoſt Horror and Deſpair,
crying out, Thou art damn’d, damn'd already. But the Truth is, Men are dead
in Treſpaſſes and Sins; thoſe Sins which are the cauſe of their Miſery, keep them
from feeling it. But believe it, you muſt be convinced of your Sins either here,
or hereafter. Conſcience will revive in you, if not here, yet in Hell: Nay, it is
now writing down your Sins againſt you, and drawing up the Bill of your In-
dictment; but as ſome uſe ſuch Juices, that what they write ſhall not be legible
till held to the Fire, ſo do many Men's Conſciences write down their Sins, which,
although they cannot perhaps read them now, yet they ſhall read the long and
black Scroll of them, when they hold it againſt the Flames of Hell. And how
fad will it be then to know that you are Sinners, when you ſhall likewiſe know
that you are eternally damn’d for your Sins ? When your Conſciences, which are
now peaceable and gentle, ſhall then on a ſudden rave and ſhriek, and fly in your
Faces, and begin then (but then alas too late) to terrifie and affright you, when
there is no hope, nor poſſibility of Remedy. Be perſuaded therefore now to re-
cognize your Sins, while there is yet hope. The Day of Grace is not yet fet
upon you; Mercy and Pardon are yet offered to you; and thoſe Sins which you
are convinced of by the Strictneſs of the Law, you may, if you will ſeek it by true
Repentance, obtain Remiſſion of through the Grace and Mercy of the Goſpel.
Secondly, Are all Tranſgreſſors of the Law? Then here ſee a woful Shipwrack
of the Hopes and Confidences of all ſelf Juſticiaries. Hence learn, that an honeſt,
quiet, Civil Life, free from the groſs and ſcandalous Pollutions of the World, is
no ſufficient Plea for Heaven; yet this alone is that which the Generality, of the
ignorant ſort eſpecially, rely upon. Their Lives are harmeleſs, their Dealings
juft and upright; none can complain they are wrong’d by them; and therefore
certainly if God will ſave any, they muſt be of the Number. I heartily wiſh, that
in theſe Words I could have perſonated you; but truly I doubt that the moſt of
you are not yet come ſo far as Morality, nor have attained to the Honeſty of thoſe
who yet ſhall fall ſhort of Heaven. But ſuppoſe you could really plead this; yet
this Plea is invalid: For, is there nothing that you know by your ſelves, either
relating to God or Man, wherein you have offended? Had you never ſo much as
a Thought in you that ſlipp'd awry? Have you never utter'd a Word that ſo much
as liſpd contrary to the holy Law of God? Did you never do any one Action
which Purity and Innocence it ſelf might not own? Have your Lives in every point
been as ſtrict and holy as the Law of God commands them to be? If thou dareſt
to affirin this, thou makeſt not thy ſelf the more innocent thereby, but the more
unpardonable; and art a fenfleſs ſtupid Wretch, for thinking thy ſelf pure and
clean; or if upon a narrower Search thou findeſt ſome Miſcarriages by thy ſelf, re-
amember thou art yet but at the Threſhold of thy Heart; enter farther into thy
felf, and thou ſhalt diſcover yet greater Abominations. However, could it be fup-
poſed that thou art guilty but of one Sin, and that one the leaſt that ever was com-
mitted; yet this one Sin makes thee a Tranſgreſſor of the Law, and the Guilt of
it can never be expiated by any thing which thou canſt either do or ſuffer ; but
eternal Death and Wrath muſt be thy Portion, unleſs the Blood of Jeſus Chriſt
Thirdly, See then what abſolute need we all ſtand in of Jeſus Chriſt. Not only
thoſe amongſt us whoſe Lives have been openly groſs and ſcandalous; but even
choſe alſo who are the moſt circumſpect and careful in their Walkings. Though
they
purge thee from it.
248
A Sermon on John 7. 19.

they do not wallow, and roll themſelves in the common pollutions of the World;
yet it is not poſſible, but that in ſo dirty a Road they muſt be beſparkled, and their
Garments ſpotted with the Fleſh. Abſolute Perfection is a State rather to be wiſh'd
for, than enjoyd in this Life; the utmoſt we can here attain unto, is, not to com-
mit preſumptuous Sins, nor to allow our ſelves in any, when through Infirmity
we do commit them. But none of our Sins, whether of Preſumption, or of
Weakneſs, whether of Ignorance, or againſt Knowledge; whether the Sins of our
Thoughts, or of our Actions, can be pardoned without the Blood of God, and
the Sufferings of our Almighty Saviour. It is the ſame precious Blood that ſatis-
fied God's Juſtice for the Adultery and Murther of David, the Inceſt of Lot, the
Perjury of Peter, that muſt ſatisfie it likewiſe for thiy vain and fooliſh Thoughts,
and raſh and idle Words, if ever thou art ſaved. For mithout Blood there is no Re-
miſſion, Heb. 9. 22. And without Remiſſion there can be no Salvation, Acts 22. 18.
And indeed this is one of the great and main Ends of giving the Law, that the Ne-
ceſſity and All-fufficiency of Chriſt to fave us,may be rendred the more conſpicuous.
Thus faith the Apoſtle, Rom. 10. 4. Christ is the End of the Law for Righteouſneſs,
to every one that believeth. The Law was given us, not that we ſhould ſeek Juſti-
fication by obſervance of ft; but finding it impoſſible to be juſtified by fulfilling of
it; we ſhould thereby be driven unto Chriſt's Righteouſneſs, who hath both ful-
filled it in himſelf, and ſatisfied for our tranſgreſſing it : And therefore faith the
fame Apoſtle, Gal. 3. 24. The Lam was our Schoolmaster to bring us to Chriſt, that
we might be juſtified by Faith. To this end was it promulgated, that ſeeing the
Multiplicity and Strictneſs ofits Commands, the rigour and utter inſupportableneſs
of its threatnings, and being withall ſenſibly convinced of our own Weakneſs and
Impotency to fulfil the Commands enjoyned, and thereupon, of our liableneſs to
undergo the Penalty threatned, we might thereby be frighted and terrified, and
as it were, by a School-maſter, whipt unto Chriſt, to find that Righteouſneſs in
him that they may anſwer all the Demands of the Law; which in our ſelves we
could not find. And whilſt we make this uſe of the Law, we bring it to be ſube
fervient to the Goſpel.
A SER

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249
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GALATIANS III. X. W os
dibuk dan mens
For as many as are of the
Works of the Lam, are under the Curſe:
For it is written, Curſed is every one that continueth not in all
• Things which are written in the Book of the Law to do them.
kogudgui als no sistema
go wa to odos bois en
possono HE Law conſiſts of two Parts; a Syſtem of Precepts; and the Sancti-
Dispoon and Enforcement of thoſe Precepts, by Promiſes and Threatnings.
are According to the Firſt, it is the Rule of our Obedience, and ſhews
- what we ought to render unto God: According to the Second, it is
the Rule of Divine Juſtice, and ſhews what God will render unto us. I have al-
ready conſidered the Precepts of the Law, and in part treated of thoſe important
Duties, both of Piety towards God, and of Love and Equity towards Men, that
are ſummarily comprehended in them.
T The Sanction of this Law is twofold.

be
Firſt, A Promiſe of Life and Happineſs to the Obſervers of it. Rom. 10. 5.
Moſes deſcribeth the Righteouſneſs which is of the Law, that the Man that doth thoſe
things, ſhall live by them. And again, Gal. 3. 12. The man that doth them, ſhall live
in them, i.e. by them. Which we have once more confirmed to us
Ezek. 20.
11. I gave them my Statutes and my Fudgments; which if a man do, he ſhall even live
in them. All which Places are tranſcribed from that of Moſes, Levit. 18.5. Te ſhall
keep my Statutes and my Judgments; which if a man do, he ſhall live in them, or by them.
But becauſe our Natures are wofully degenerated from their primitive Excellency,
and we have contracted ſuch an Impotency, that the ſame Obedience which in our
upright Eſtate was both eaſie and delightful, is now become irkſome and impoſſible,
(as I have demonſtrated to you in the laſt Subject I treated of ;) therefore we can
receive no Conſolation from this Promiſe, not entertain any hopes of Life and Sal-
vation, according to the Tenour of this Covenant of Works: For all have finned,
and are come ſhort of the Glory of God. The Precepts of the Law convince us of Sin,
and our Sins convince us that we have no right to the Promiſe of the Law.
And therefore as I have endeavoured to promote the Conviction of Sin, by repre-
ſenting to you the infinite Defects, Irregularities, and Contrarieties of our Actions
compared with the Divine Commands; fo now likewiſe I ſhall endeavour to con-
vince of that Wrath which is due unto the Tranſgreſſors of the Law.
For there is a Second Sanction of the Law, by the threatnings of a moſt heavy
and tremendous Curſe againſt all that tranſgreſs it'; a Curſe that will blaſt and wi-
ther their Souls for ever. And this we have in the Words of my Text; Curſed
is every one, who, &c.
o Oy
Kk
The

250
A Sermon on Gal. 3. 10.
The great Deſign of the Apoſtle in this Chapter, and indeed in this whole
Epiſtle, is to demonſtrate, that Juſtification cannot poſſibly be obtained by the
Righteouſneſs of the Law, nor according to the Terms of the Firſt Covenant,
Do this and live. And among many others, one of the ſtrongeſt Arguments he
makes uſe of, to prove this his Affertion, lies couch'd in theſe Words which we are
now conſidering
Wherein we have theſe Two Parts:
First, A Theſis or poſition. As many as are of the Works of the Law are under
the Curſe.
Secondly, A Proof of this poſition by an irrefragable Teſtimony of Scripture:
For it is written, Cur ſed is every one that continueth not in all things that are written in
the Book of the Law to do them.
The Words are plain and obvious: Only I ſhall briefly enquire,
Firſt, What the Apoſtle means by theſe who are of the Works of the Law. And,
Secondly, What it is to be Accurſed.

To the former, I anſwer, To be of the Works of the Law, ſignifies no other than
to expect Juftification and Eternal Happineſs by Legal Works; to depend wholly
on our Obedience unto, and Obſervation of the Law, to render us acceptable to
God, and worthy of Eternal Life. Thoſe who thus relie on a Legal Righteoul-
neſs, are ſaid to be of the Works of the Law; (as Perſons are ſaid to be of ſuch or
ſuch a Party) becauſe they ſtifly defended the Cauſe of the Law,and ſtood for Juſti-
fication by the Obſervance of it, in oppoſition to the Grace of the Goſpel, and
the Way of obtaining Juftification and Eternal Life by believing. But, faith the
Apoſtle, As many as are of this Party and Faction are accurſed, even by the Sen-
tence of that Law which they hope will juſtifie them. For it is written in the Law,
Curſed is every one that continueth not in all things, &c. Now,
Secondly, To be accurſed, or to be under the Curſe, is no other than to be li-
able unto, or actually under that Wrath and Puniſhment which the Law threatens
ſhall be inflicted on the Tranſgreſſors, as a Satisfaction to Divine Juſtice for their
Offences, ſo that the true and proper Notion of a Curſe is this; That it is the
Denunciation, or Execution of the Puniſhment contained in the Law, in order to
the ſatisfaction of Divine Juſtice for tranſgreſſing the Precepts of it. Some there-
fore are only under the Curſe denounced; and ſo are all wicked Men, whoſe State
is proſperous in this Life: Though they flouriſh in Wealth and Honour, and float
in Eaſe and Pleaſure, yet are they liable to all that Woe and Wrath with which
the Threatnings of the Law ſtand charged againſt them. Some are under the
Curſe already executed: And ſo are all wicked Men, on whom God begins to take
Vengeance, and exact Satisfaction in the Miſeries and Puniſhnients which he inflicts
on them in this Life. He ſometimes puts the Cup of Fury and Trembling into
their Hands while they are on Earth, and gives them fome Fore-taſtes of that
bitter Draught, the Dregs of which they muſt for ever drink off in Hell; and
there they are accurſed compleatly and eternally. For the Curſe of the Law con-
tains in it all the direful Ingredients of God's Wrath whatſoever we can ſuffer,
either in this World, or in the World to come, all Plagues, Woes, and Miſe-
ries being comprehended in that Death threatned in the Covenant of Works; In
the day that thou eateſt thereof, thou ſhalt ſurely die, Gen. 2. 17. 'Tis true, many
Godly Men ſuffer fore Afflictions in this Life; Pains, Diſeaſes, Loſſes, Perſecu-
tions from Men, and Chaſtiſements from God: Yet theſe are not Curſes to them,
becauſe not inflicted for the Satisfaction of Divine Juſtice; but for the exerciſe of
their Graces, and the manifeſtation of his Holineſs, (as I ſhall hereafter ſhew you
more at large;) But whatſoever Evil any wicked Man ſuffers, it is from the
Malignity of the Curſe, which will at laſt pour all its Venom into their Cup in
Hell.
And thus you have ſeen what it is to be of the Works of the Law; and what it is
to be of the Curſe of the Law.
Suffer

A Sermon on Gal.
3. 1o.
251
Suffer me only to Paraphraſe the Words, and I ſhall add no more for Explica-
tion. It is impoſſible, faith the Apoſtle, that any ſhould be now juſtified by the
obſervation of the Law; for as many as rely upon their Works only, to juſtifie
them, and endeavour to uphold the Faction of a Legal Righteouſneſs, againſt the
Grace of the Goſpel, and the Way of Juſtification by Faith, they are under a
Curſe, and ſtand liable to all the Puniſhments which the Law threatens. For ever
in the Law it is written, Curſed is every one that continueth not in all things that are
written in the Book of the Lam to do them. Which becauſe no meer Man hath done,
therefore all lie under the Doom of this Curfe. And thoſe who expect Juſtifica-
tion by no other way, mult for ever lie under the execution of it. And this I
take to be the clear ſcope of the Apoſtle's Argument.
Now, whereas he faith, It is written , he certainly refers us to Deut. 27. 26.
Curſed is he that confirmeth not all the Words of this Law to do them. In the Original
it is, spiry Non ſtabilet, doth not eſtabliſh, or ratifie.
In the Septuaginta
en supéro, non permanet; doth not continue. And according to that Tranſlation,
the Apoſtle both read, and uſed them. However, the Senſe is the ſame in
both.
You ſee then what an univerſal Curſe theſe Words denounce: A Curſe that
ſets its Mouth, and diſchargeth its Thunder againſt all the ſinful Sons of Adam :
A Curſe it is, which as Zachary ſpeaks, Chap. 5. 3. goes forth over the Face of the
whole Earth, and will, if Mercy rebate not the Edge of it, cut off on every ſide, all
thoſe that ſtand in its way; that is, all that are Sinners ; and all are ſo; for the
Characters which the Apoſtle doth here give to thoſe, who are under the Curſe
of the Law, are ſo general and comprehenſive, that no Man living could poſſibly
eſcape, if God ſhould judge him according to the Conditions of the Covenant of
Works. For,
Firſt, It is faid, That every one is accurfed that doth not thoſe Things which
are written in the Book of the Law. And this is a Curſe that cuts off on both
fides: On this ſide it cuts off thoſe who are but negatively Righteous; who ground
all their Hopes for Heaven and Happineſs upon what they have not done, and put
into the Inventory of their Virtues, that they have not been Vicious, no Extor-
tioners, no unjuſt Perſons, no Adulterers, c. But alas! this Account will not
paſs in the day of Reckoning. The Law requires thee not only to forbear the
groſs Acts of Sin, but to perform the Duties of Obedience: And it cuts off on
that ſide all thoſe who have done contrary to what is written in the Law; and
that not only ſcandalous and outragious Sinners, but even thoſe who have been
leaſt peccant, and rather Sinners in Thought and Imagination, than in Practice;
yet theſe alſo fall under the Curſe of the Law.
Secondly, Thoſe alſo who have not done all that is written in the Law, are
ſtruck with this Anathema or Curſe: And where's the Man that dares lift up his
Face to juſtifie himſelf againſt this Charge? Is there no one Duty, either of the
Firſt or Second Table, reſpecting either God or Man, that thou haſt utterly neg-
lected? Is there no one Sin that thou haſt committed, either ignorantly or know-
ingly, either out of Weakneſs or Wilfulneſs, by Surprize, or upon Deliberation ?
Certainly the Law of God is ſo vaſtly large and comprehenſive, that we can
fcarcely know all that is contained in it: And our Impotence and Corruption ſo
great, that much leſs can we perform it ; and yet in a Caſe of the leaſt Failure
in any one Particular, we become obnoxious to the Curſe and Malediction. But
fuppoſe that at ſome time or other thou ſhouldeſt have performed every particu-
lar Duty ; yet,
Thirdly, Haſt thou continued in all Things that are written in the Law to do
them? Haſt thou ſpun an even Thread of Obedience? Are there no Flaws, no
Breaks, no Breaches in it? Haſt thou been always conſtant in the higheſt Fervour
of thy Zeal for God? Haſt thou been in the Fear of the Lord all the Days of
thy Life? Have thy Affections never languiſh'd ; thy Thoughts never turned a-
fide, ſo much as to glance upon Vanity ? Did It thou never drop one unſavoury
Word, nor do any one Action, which both for the matter and manner of it was
not perfectly agreeable to the Law? If otherwiſe (as indeed ſuch an abſolute Per-
fection of Holineſs is to be found in no Creatures but the glorified Spirits) thou
Kk 2

art
252
A Sermon on Gal. 3. 10.
art ſtill expoſed to the Curſe of the Law : For curſed is every one that continueth
not in all Things that are written in the Book of the Law to do them.
Now this Curſe is moſt dreadful, if we conſider that it is univerſal, and ex-
tends it ſelf not only over all Perſons, but unto all Things; every Thing which
à Sinner either doth, or bath, is accurſed to him: Let us a little rip up the Bowels
of this Curſe, that you may ſee how much Rancour and Venom is contained
in it.
Firſt, He is accurſed in all his Temporal Enjoyments. His Bread is kneaded,
and his Drink mingled with a Curſe; his Table becomes a Snare to him ; and
every Morſel he eats, is dipp'd in the Bitterneſs of God's Wrath and Curſe. In
his Health, his Food is poiſoned with this Curſe; and in his Sickneſs, his Phy-
fick. He is curſed in every place where he comes; and the Place curſed for his
fake: Curſed in the City, and curſed in the Field; curſed in his Basket and Store ; cur-
ſed in the Fruit of his Body, and in the Fruit of his Land; in the Increaſe of his Kine,
and of bis Flocks; curſed when he cometh in, and when he goeth out; as we find this
Bed-roll of Curſes denounced againſt him, Deut. 28. from the 15th to the 20th
Verſe. His very Mercies are Curſes unto him ; as on the contrary, a true Be-
liever's Aflictions are Bleſlings. He is bleſſed in Poverty, in Sickneſs, in Perſe-
cution, yea in Death it ſelf: So Unbelievers Mercies are all turned into Plagues
and Curſes: For as in an unfound and corrupted Body, the wholſomeſt Food con-
verts to Putrefaction and peccant Humors, and nouriſheth the Diſeaſe more than
the Man; So to a corrupt and ſinful Soul, the beſt of God's Temporal Favours
turn to the Nouriſhment of his Diſeaſe. His Plenty and Proſperity do but pur-
vey for his Luſts; and Abundance that God gives him, doth but lay in Proviſion
for the Fleſh; and through the ſecret, but righteous Judgment of God, proves
only a ſtronger Temptation unto Sin, and makes him the more fit to promote the
Devil's Service, and his own Damnation.
Secondly, He is accurſed in all his Spiritual Enjoyments. The ſacred Ordinances
of Jeſus Chriſt, which are the only ordinary Means which God hath appointed
to make us eternally bleſſed; yet even theſe are all curſed to him; for they do
but the more harden and confirm him in his Sins, and ripen him the ſooner for
Everlaſting Deſtruction. For as the Rain which falls upon the Earth makes a
living Tree, whoſe Sap is in it, to bud and flouriſh, and bring forth its ſeaſonable
Fruits ; but only ſerves the ſooner to rot a dead and wither'd Tree: So thoſe
very Ordinances and Diſpenſations of the Means of Grace, which diſtil alike both
upon Believers and Unbelievers, have a far different Influence upon them. Into
the one, they kindly inſinuate, and call forth their latent Graces ; and where they
find the Root of the Matter, make them ſprout and bloſſom into a beautiful Pro-
feſſion, and make them bring forth plentiful Fruits unto Holineſs. But to the
other, that are dead Trunks, theſe Showers of Heaven, and Droppings of the
Sanctuary which fall upon them, tend only to rot them, and to make them the
ſooner fit Fuel for Hell, and Everlaſting Burnings. And, oh, what a fad and
dreadful Curſe is this, that thou who comeſt to hear the ſame Word preached,
which to others proves the Savour of Life unto Life Eternal, to thee, through the
Corruption and Wickedneſs of thine own Heart, it ſhould prove the Savour of
Death unto Death Eternal ; and inſtead of humbling thee under the Power and
Evidence of the Truth, ſhould only exaſperate thy Heart againſt the Truth, and
thoſe who diſpenſe it, that the
Sound of the Goſpel ſhould only deafen thine Ears,
and the Light of the Glorious Truth only blind thine Eyes! That thou who per-
haps partakeſt of the Sacrament ſhould'ſt eat thine own Damnation, when thou
eateſt the Body of a Saviour; and drink a deep Curſe to thy felf, when thou
drinkeſt the Cup of Bleſſing! Thy Sins are of ſo baneful a Nature, that they poi-
ſon even the Blood of Chriſt unto thee; and whilſt the Heavenly Meat is in thy
Mouth, even the Body of our Lord Jeſus Chriſt, which is Meat indeed to a be-
lieving Soul, the Curſe of God cometh upon thee! And yet how many ſuch Spi-
ders have we, who ſuck Poiſon out of the ſweeteſt Flowers ? Clayey and Earthy
Souls, that are but hardened by the Sun-ſhine of the Goſpel, and made the more
incapable of any Impreſſions to be wrought upon them: And what a dreadful
Curſe is this, when the Means of Grace ſhall be turned into the Occaſion of Sin?
How deplorable is their Eſtate, when Mercy it ſelf ſhall ruin them, and Salvation
it ſelf ſhall deitroy them?


Thirdly,
A Sermon on Gal. 3. 10.
253
Thirdly, if all the Favours of God's Providence, and all the Diſpenſations of
his Grace, then certainly much more are all their Chaſtiſements and Afflictions
turned into Curſes. If there be Poiſon in the Honey, much more certainly is there
in the Sting. If God be wroth with them when he ſhines, much more when he
frowns upon them. Indeed true Believers may with a great deal of Peace and Calm-
neſs, undergo all their Afflictions; for though they be fore and heavy, yet there
is nothing of the Curſe in them. That was all received into the Body of Chriſt
when he hung upon the Croſs; and their Father corrects them, not to ſatisfie his
Juſtice upon them; but only by ſuch a ſharp Medicine to purge them from their
Sins, and to make them partakers of his Holineſs; though the Potion may be bitter
and 'irkſome in the taking, yet the Effects of it are falutary and healthful; it is
not the Evils we ſuffer that are Curſes; but the ordination of thoſe Evils to the
ſatisfying of Divine Vengeance upon us. And therefore fad and dreadful is the
condition of guilty Sinners, who are out of Chriſt; for there is not the leaſt afflicti-
on that befals them, not the leaſt Gripe of any Pain, not the leaſt Loſs of their
Eſtates, the moſt flight and inconſiderable Croſs that is, but it is a Curſe inflicted
upon them by the Juſtice of God for the Guilt of their Sins. God is beginning to
ſatisfie his Juſtice upon them; he is beginning to take them by the Throat, and
to exact from then what they owe him. Every Affliction is to them but part of
payment of that vaſt and infinite Sum of Plagues which God will moſt ſeverely
require from them in Hell. And there,
Fourthly, They ſhall be curſed to purpoſe, and lie for ever under the revenging
Wrath of God. Their Sentence is, Depart from me, ye Curſed, Matth. 25.41.
Hell indeed is the general Aſſembly of all Curſes and Plagues. All the Curſes
they have undergone in this preſent Life, are but the Curſes and Preparations to
this fatal and final Curſe. They are eternally curſed.
Firſt, In their ſeparation from the Sight and Preſence of God. They have in-
deed the Preſence of his Wrath, to torment them, and of his Power, to uphold
them under their Torments, and to enlarge their Souls to contain all thoſe Vials of
pure Wrath and Fury which he will pour into them; but they are for ever cut off
from the Preſence of his Grace, and of his Glory. The enjoyment of God is the
fole Bleſſedneſs of a Rational Creature : And therefore to be cut off from thoſe in-
effable Communications of himſelf, which he vouchſafes to the Bleſſed Spirits, is
ſuch a Curſe as is as ineffable as are the Joys and Happineſſes which they loſe.
Secondly, They are curſed in the Society of Devils and damned Spirits; hideous
Company, who both upbraid and torture them for their Sins.ro
Thirdly, They are accurſed in the Work of Hell. For their whole Employ-
ment ſhall be Blaſpheming and Curſing, and in the Anguiſh and Horror of their
Spirits roaring out, and exclaiming both againſt God and themſelves. Then, as
they loved Curſing, and cloathed themſelves with it as with a Garment ; ſo it ſhall come
into their Bowels like Water, and like Oil into their Bones; as the Pſalmiſt ſpeaks,
Pfal. 109.18. adoro
Ovow to Wriwgrono evidssted
Fourthly, They ſhall be curſed in the Pains and Torments they muſt eternally
ſuffer. Every Limb ſhall drop with Flakes of unquenchable Fire; and the Worm
of Conſcience ſhall prey upon them, and ſting them with unſupportable Anguiſh ;
and in this unſpeakable Torture ſhall they ever live a never-dying Death. This
is their final Curſe : Opon the Wicked God ſhall rain Fire, Snares and Brimſtone, and
an horrible Tempeft; this ſhall be the Portion of their Cup.
And thus you ſee what Malignity and Venom the Curſe contains which the Law
threatens againſt all the Tranſgreſſors of it.
Now briefly to apply this.
Firſt, See here what an accurſed Thing Sin is, that carries wrapt up in its
Bowels Woe, Wrath, and Eternal Death. To this it is that you owe all the
Miſeries you have already felt; and to this are due all that God hath threatned to
inflict hereafter. The Law is not to be condemned for condemning Tranſ-
greſſors of it. The Juſtice of God is not to be cenſured for taking the Forfeiture
of our Lives and Souls. But all our Miſery is to be charged upon our ſelves, upon
our corrupt Natures, and our ſinful Lives. We our felves breed thoſe Vipers that
gņaw


254
A Sermon on Gal. 3. 10.

gnaw our very Bowels: And as putrified Bodies breed thoſe filthy Worms and
Inſects which devour them ; fo do we breed thoſe filthy Luſts in our Hearts
which are continually preying upon our Vitals, and will at laſt fatally deſtroy,us.
As God is an holy God, ſo he infinitely hates Sin; and as he is a juſt God, fo he
will aſſuredly puniſh it. Not a Soul of Man ſhall eſcape, not a Sin paſt by with-
out having its due Curſe; yea, we find God ſo hates Sin, that when he found but
the Imputation of it upon his own Son, Divine Vengeance would not ſuffer him to
eſcape, but loads him with Sorrows, and fills his Soul with Darkneſs and Agonies,
nails him to the Croſs, and there exacts from him a dreadful Recompence, which
he was fain to make good to the utmoſt Demand of his Father's Juſtice, before he
could be diſcharged. One drop of this poiſon being let fall upon the once glori-
ous Angels, turn’d them into Devils, made all their Rays of Light and Luſtre
fall off from them; and being once tainted with this Venom, God could no
longer endure them in his Preſcence, but hurls them down all flaming into Hell.
It is Sin that is the Fuel of thoſe unquenchable Flames, and lays in all thoſe Stores
of Fire and Brimſtone, which ſhall there burn forever. It is a Sin that diſrobed
Man of his Innocence, turned him out of Paradiſe, and will certainly, if not re-
pented of and forſaken, turn him into Hell. And therefore as ye love God, or
your own Souls, be ſure that ye hate Iniquity; entertain not any kind Thoughts
of it, however it tempt and folicit you. Remember the Curſe of God is affix'd
inſeparably unto it; and if you will ſuffer the accurſed Thing to cleave unto you,
you muſt for ever be accurſed with it.
Secondly, If every Tranſgreſor of the Law be accurſed, ſee then the deſperate
Folly of thoſe Wretches who make ſlight of Sin, and account the Commiſſion of
it a matter of ſmall, or no concern to them. They play with Death, and dally
with Woes and Curſes; and ſo ſtupid and inſenſate are they, that they think that
to be of no great moment, which yet can everlaſtingly damn them. Did we but
ſeriouſly conſider with what a weighty Curſe every Sin is burthened, how much
Fire and Sulphur, and deadly Materials are contained within the Bowels of it, we
ſhould be as fearful to touch or come near it, as to take up a lighted Granado
when it is juſt ready to break about us, and tear us in pieces; and certainly they
are moſt juſtly to be condemned of Madneſs and Folly, that will rafhly venture
upon their own everlaſting Deſtruction, and hurl Firebrands, Arrows, and Death,
which will aſſuredly light upon themſelves, and yet ſay, Am I not in ſport?
ë. Thirdly, If every Tranſgreſſion expoſeth us to the Curſe, beware then that you
never encourage your ſelves to commit any Sin, becauſe perhaps the World ac-
counts it but ſmall and little. For the leaſt is as much a Tranſgreſſion of the Law,
and makes thee as liable to the Curſe of God, and eternal Damnation, as the
greateſt and moſt flagitious. They are all mortal and deadly; and thou maiſt as
well ſuffer a little Stab at the Heart, as allow thy ſelf in the commiſion of any
Sin becauſe it is little.
Fourthly, See here what Reaſon we have to bleſs God for Jeſus Chriſt, who hath
delivered us from the Curſe of the Law. But ſo much for this Time.
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AN
EXPOSITION
ON THE
Lord's Prayer :
WITH
A Catechiſtical Explanation thereof,
BY WAY OF
QUESTION & ANSWER,
For the Inſtructing of
YOUTH

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Chriſtian Reader
HE following Diſcourſes upon that Excellent and Divine
Prayer of our Bleſſed Saviour, contains ſo much of Practi-
cal Divinity neceſſary to be known by all Chriſtians, and are ſo Som
lidly and Judiciouſly handled, that they need no Epiftle Řecom-
mendatory unto the World, having the Stamp of the Divine Au-
thority upon the Truths contained in them.
But if any Shall curiouſly enquire, whether this Reverend and
Learned Prelate deſigned and finiſhed them for the Preſs : I may
truly return the ſame Anſwer that is given in Print by the preſent
Biſhop of Cork and Roſs to the ſame Queſtion, in his Epiſtle
to the Reader before this Author's Expoſition on the Ten Com-
mandments ; namely, That they were Tranſcribed by himſelf,
and by him depoſited in the Hands of a Miniſter whom he could
intrust, to be made Publick after his Deceaſe; whoſe Epiſtle
ſhould have been prefixed hereunto, but that he is far diſtant in
another Nation, and the Preſs cannot tarry ſo long for it, the Book
being juſt finiſhed.
And as a further Confirmation that his Lordſhip intended it
ſhould be made Publick, appears by his ſo often quoting this his
Diſcourſe on the Lord's Prayer, in his Treatiſe on the Com-
mandments, which could not be ſeen or read by others but by the
Printing of it. Upon which many Perſons have been very deſirous
and inquiſitive after it.
Unto this large and general Expoſition on the Lord's Prayer,
there is added a brief and ſhort Catechiſtical Explication there.
L1
of
258
The PREFACE.
publick View.
of by way of Queſtion and Anſwer, made uſe of by his Lord-
ſhip for the inſtructing of the Younger and more ignorant Chriſti-
ans in the Knowledge and Underſtanding of thoſe Divine and Hea
venly Truths contained in this most Excellent Prayer.
And for a Concluſion of all, there are added ſeveral Sermons
Preached by this Learned Prelate, upon the Providence of God,
and on the Excellency and Uſefulneſs of Reading and Study-
ing the Holy Scriptures. All which have been diligently and
carefully peruſed by ſeveral Perfons of the Author's Acquaintance,
both of the Clergy and others, with very good Acceptance and
Satisfaction ; and the whole is now with Approbation expoſed unto
And that the preſent Publication of them may tend much to the
promoting of the Honour and Glory of God, and the Edification
of many Souls in Grace and Holineſs, is the hearty Prayer of the
Publiſher. Farewell.
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259
A PRACTICAL
EXPOSITION
ON THE
Lord's Prayer.
Matth. VI. 9, 10, &c.

After this manner therefore Pray ye, Dur Father
which art in Heaven : Hallowed be thy Name :
Thy Kingdom come: Lhy Will be done, in Earth
as it is in Heaven: Give us this Day our daily
2Bzead: And forgive us our Debts as we forgive
our Debtors: And lead us not into Lemptation:
But deliver us from Evil: For thine is the king-
dom, the Power, and the Glory, for ever. Amen.

H
Aving often ſeriouſly conſidered with my ſelf of the great uſe that is
made of this moſt excellent Form of Prayer, compoſed by our Bleſſed
Lord and Saviour himſelf; as alſo of the great Benefit and Advantage
that might accrue unto all thoſe, that with underſtanding make a due Uſe of it in
their daily Devotions: I thought it might be very neceffary for your Inſtruction,
and greatly conducible unto your Salvation, to lay before your Conſideration, as
brief and fuccinct an Expoſition thereof, as the large extent, and various copiouſ-
neſs of the Matter contained therein, will permit.
The Bleſſed Apoſtle, St. Paul, in 1 Cor. 14. 15. tells us, That he would pray
with the Spirit , and he would pray with Underſtanding alſo. And indeed when we
pray, to pray with Underſtanding what we pray, is one great requiſite to make
our Prayers Spiritual, and through the prevailing Interceſſion of Jeſus Chriſt tổ
become acceptable unto God the Father. But to mutter over a road of Words
only (as the Papiſts are taught, and as Multitudes of many ignorant Perſons a-
mong us do alſo) without underſtanding what they ſignifie, or being duly affected
with thoſe Wants and Neceſſities which we bėg of God the Supplies of, is not to
offer up a Prayer unto the Almighty, but only to make a Charm.
Now, becauſe there is no Form of Prayer, that ever we ha're heard or read of,
that is deſervedly ſo much in uſe, as this of our Lord's is, I ſhall endeavour in fome
Diſcourſes thereupon, to unfold to you thoſe Voluminous Requeſts which we
LI 2
offer


260
A Practical Expoſition
apter
praying to the Great God of Heaven and Earth,
offer up unto God, when we thus pray, as our Saviour teacheth us; wherein, as
I doubt not but as I may greatly inſtruct the Ignorance of many, ſo poſlibly I may
bring very much to the remembrance of thoſe who have attained to great under-
ſtanding in Religion, thoſe Things which may provoke their Zeal, and excite
their Affections; and both theſe Undertakings, through the Bleſſing of God upon
it, may be very uſefully profitable to enable them to pray with Underſtanding,
and with the Spirit alſo, when they approach the Throne of Grace, to preſent
their Petitions unto the Great Goda as by the Interceſſion, ſo in the Words of
his dear Son
In this Chapter, which contains in it a great part of our Saviour's Sermon on
the Mount, our Lord lays before his Hearers ſeveral Directions concerning two
neceſſary Duties in a Chriſtian's Practice; and they are Alms-giving and Prayer ;
the former a Duty relating more immediately unto Men; the latter a Duty in a
more eſpecial inanner reſpecting God 'himſelf; in both which he not only cautions
us againſt, but ſtrictly forbids all Oftentation and Vain-Glory. Therefore, ſays
he, when thou doſt thine Alms, do not found a Trumpet before thee, for this is the Pra-
Etice of Hypocrites, that they may have Glory of Men, verſe 2. And when thou
prayeft be not as the Hypocrites, for they love to pray in the Synagogues, and Corners
of the Streets, that they be ſeen of Men, verſe 5. Thus muſt we not do in either of
theſe Caſes: For as we muſt not give Alms that we may be ſeen of Men, fo nei-
ther muſt we pray that we may be heard and obſerved of Men: For what can be
more abſurd and ridiculous, as well as wicked and impious, than to be begging
Applauſe from ſome, when we are giving Alms to others; or whilſt we are
to make frail mortal Men, like
heard and admired by Men, than that God ſhould hear us and accept us.
In the next Words our Saviour proceeds in laying down fome other Directi-
ons concerning the Duty of Prayer, and therein he forbids his Hearers to uſe vain
Repetitions in Prayer, verſe 7. When yon Pray, uſe not vain Repetitions as the Hea-
thens do. Not that all Repetitions in Prayer are vain Bablings, in the ſight of
God; for our Lord himſelf prayed thrice uſing the ſame Words, for ſo we read
Matth. 26. and 44. For doubtleſs as Copiouſneſs and Variety of fluent Expreſ-
fions in any, uſually flow from raiſed Affections ; ſo when thoſe Affections are
heightned and raiſed to an Ecſtaſy and Agony of Soul in our Wreſtlings with
God in Prayer, Ingeminations are then the moſt Proper and moſt Elegant way of
expreſſing them, doubling and redoubling the ſame Petitions again and again ;
not allowing God (if I may ſo ſpeak with Holy Reverence) ſo much time, nor
our felves ſo much leiſure, as to form in our Minds, much more with our Lips,
to offer up any new Requeſts, till by a Holy Violence in wreſtling with God,
we have extorted out of his Hands thoſe Mercies and Bleſſings our Hearts are
ſet upon the ſuing to him for. Vain Repetitions therefore are ſuch as are made
uſe of by any without new and lively Stirrings and Motions of the Heart and Af-
fections at the ſame time. And that which makes a Prayer vain, makes a Repe-
tition in Prayer to be vain alſo. Now that is a vain Prayer, and we ſhall cer-
tainly find it ſo, when the Requeſts we offer up to God therein, are heartleſs
and lifeleſs. For we muſt know, God hath Commanded us to Pray; not that he
might be excited and moved by hearing the Voice of our Cries in Prayer, to
give unto us thoſe Mercies and Bleſſings, which he himſelf was not reſolved be-
fore-hand to beſtow upon us; but that we our ſelvęs might be fitted and prepared
to receive from him, what he is always ready and willing to confer upon us.
He requires Prayer from us, not that he might be affected therewith; for as the
Apoſtle St. James tells us, With him there is no variableneſs nor ſhadow of turning,
James 1. 17. but that we our ſelves might have our Hearts raiſed and affected
therewith. And therefore the chiefeſt effect of Prayer being to affect our ſelves,
if Prayer it ſelf be not vain, neither are Repetitions in Prayer vain, if whilſt we
are ſpreading the ſame Requeſts before God, we do it with new Affections and
Deſires. No Prayer therefore ought to be accuſed of idle Babling and vain Re-
petitions; but thoſe that Pray may (I fear) too often be charged with it. And
here by the way, I deſire all thoſe who are offended at, or refuſe to join with the
Stated Forms of Prayer that the Church hath appointed to be made uſe of either



in
on the Lord's Prayer.
261

in publick or private, becauſe the fame Requeſts do many times occur therein ;
to keep a ſtrict Eye upon their Hearts and Affections, and then the Scruples and
Objections that they make, will preſently be removed; for it is much in their
own Power to make them to be either vain Repetitions, or the moſt fervent In-
geminations of their moſt affectionate Deſires unto God, and the moſt Spiritual
and Forcible part of all their Prayers and Supplications they offer up unto
him.
But then further, as our Saviour forbids vain Repetitions in Prayer, ſo he like-
wiſe forbids much Speaking; for they think, fays our Saviour, St. Matth. 6. 7.
That they ſhall be heard for their much Speaking. Now as the former Prohibition
doth not exclude all Repetitions in Prayer, ſo neither doth this latter exclude (as
fome ignorant Perſons perhaps who are foon wearied out with the Service of
God, may be apt to think) long Prayers: For this would be a flat contradiction
to his own practice, for it is faid in St. Luke 6. 12. That he went out into a Mouna
tain to Pray, and continued all night in Prayer unto God. pollen
Some indeed take the Word Tegasus Prayer, to ſignifie the Houſe of Prayer,
as if our Saviour continued only in ſuch a Dedicated Houſe or Chapel all Night,
according as Juvenal uſeth the Word, in quâ te quaro profeucha. Yet as it will be
hard to prove that the Fews had any ſuch Houſes for Prayer, beſides their Synas
gogues, which were not ſeated in Deſolate (whither our Saviour went then to
Pray) but in Populous Cities and freqnented Places: So it will be more hard to
imagine that our Saviour would continue all Night in the Houſe of Prayer, if he
had not been taken up in the performance of the Duty of Prayer.
There is therefore a great deal of difference between much Speaking in Prayer,
and Speaking much in Prayer; for certainly a Man may ſpeak much to God in
Prayer, when yet he may not be guilty of much Speaking: For there is a com-
pendious way of Speaking, to ſpeak much in a little; and there is a babling way
of Speaking, when by many tedious Ambages and long Impertinencies Men pour
out a Sea of Words, and ſcarce one drop of Senſe or Matter. ihon om dielo
Now it is this laſt way of Speaking unto God which our Saviour here con-
demns; and condemns it juſtly, for it ſhews either Folly or Irreverence: Folly,
in that it is a sign we do not ſufficiently conſider what we ask: Irreverence, in that
it is a sign we do not conſider of whom we ask: And ſuch Men are rather to be
eſteemed talkative than devout.
But when a Man's Soul is full fraught with Matter (of which if he duly weighs,
either his ſpiritual Wants, or his temporal Sorrows and Amictions, he can never
be unfurniſhed) to pour out his Soul, and with a Torrent of Holy Rhetorick, lay
open his Cafe before God, begging ſeaſonable Supplies in ſuitable Expreſſions;
certainly he cannot fall under the Reproof of much ſpeaking, although he may
fpeak much and long: For ſuch an one hath much to ſay, and whilſt Matter and
Affections laſt, let his Prayer be an hour long, yea a day long, yea an eternity
long, as our Praiſes ſhall be in Heaven, he is not to be cenſured for a Babler, but
hath ſtill ſpoken much in a little.
It is true, the Wiſe Man hath Commanded, That our words be few in our Ad-
dreſſes to God, Eccleſ. 5. 2. and he gives a moſt forcible Reaſon; For God is in
Heaven and thou upon Earth. His Infinite Majeſty ſhould therefore over-awe thee
from uſing any raſh and vain loquacity. But yet this makes not againſt long
Prayers; for many Words may be but a few to expreſs the Sentiments of our
Souls ; and none can be too many, while the Heart keeps pace with the Tongue,
and every Petition is filled with Matter, and winged with Affections.
And whereas our Saviour condemns the Phariſees, who devoured Widows · Houſes,
and for a pretence made long Prayers, Mat. 23. 14. yet certain it is, that it was not
their long Prayers that he condemns, but their Pretence and Hypocriſie. Thus
much I thought fit to obſerve from the Context.
Our Saviour having thus cautioned his Diſciples againſt the Sins of the Phariſees
and Heathens in their Prayers, comes in the Words I have read, to inſtruct them
how to pray. After this manner therefore pray ye, Our Father, &c.
Some taking advantage from theſe Words, deny this to be uſed as a Prayer it ſelf;
but only as a Model and Platform to direct us how to Pray.
But
262
A Practical Expoſition

But if we conſult not only the practice of the Church of Chriſt in all Ages, but
the Scripture it felf, we ſhall find it to be both the one and the other ; for it is
our Saviour's expreſs Injunction, Luke 11. 2. When ye pray, ſay; and what ſhould
they ſay, but the Words immediately following, Our Father which art in Heaven,
&c? One Evangeliſt ſays, Pray after this manner; the other faith, When ye pray,
ſay; from both which being compared together, it is eaſie to collect, that it is
both a Pattern for us to form our Prayers by, and that it is a Prayer it ſelf, which
our Saviour, in condeſcention to our Infirmities, hath framed for us; putting
Words into our Mouths, to beg of God thoſe Bleſſings, which through his moſt
prevalent Interceſſion ſall not be denied us.
And indeed of all Prayers this is the moſt abſolute and comprehenſive, contain-
ing in it, not ſo many Words as Petitions; for there is not any one thing that we
can pray for, according to the Will of God, but it is ſummarily couch'd in
this.
And yet this Comprehenſiveneſs, which is the admirable Excellency of this
Prayer, hath been the only Reaſon why ſome of late have fcrupled and refuſed to
uſe it ; becauſe they cannot pierce through all that is fignified by theſe ſubſtantial
Expreſſions; they think they ſhould take God's Name in vain, in uttering that
before him, which they do not underſtand the utmoſt extent of.
But if they did but conſider their owrı Prayers, the ſame Doubts would ſtill re.
main. When they pray that God's Name may be glorified; can they compre-
hend in that ſhort time, while they are uttering thoſe Words, the infinite Lati-
tude of that Requeſt? Is it unlawful, at the cloſe of our Prayers, to deſire that
God would give us all good Things which we have not mentioned before him?
And yet who of us can conceive how large an extent that Requeſt may have? May
we not ſay, Amen, and Seal up our Prayers with a So be it; though while we are
ſpeaking it, we cannot preſently recollect all that hath been mentioned before God
in Prayer? And for any to ſay, that the Lord's Prayer is a Morſel too big for
their Mouths (as fome have done) I have always accounted it a moſt unworthy
and unfavoury Speech. Certainly Chriſt thought it not too big for his Diſciples,
whoſe Capacities at that time were poſſibly none of the largeſt; as appears in ma-
ny Inſtances, particularly in the Nature of Chriſt's Kingdom, which he taught
them to pray that it might come, which they thought to be Temporal and
Earthly. “And thoſe who refuſe the uſe of the Lord's Prayer, as too big for
them, would yet think themſelves much wronged, if we ſhould but ſuſpect them
as ignorant in that, and in many other Points of Chriſtian Doctrin, as the Diſci-
ples were when our Saviour inſtructed them thus to pray.
It being therefore, as I hope, clear and evident, that we may often pray in
theſe Words, and that we muſt always pray after this manner; let us now proceed
to conſider the Prayer it ſelf, in which there are theſe Four Parts.
First, The Preface or Introduction to it.
3. Secondly, The Petitions or Requeſts we preſent to God, in which the greateſt
part of it conſiſts.
Thirdly, The Doxology, or Praiſe-giving; for Praiſe is a neceſſary part of
Prayer.
199 Fourthly, The Concluſion, or Ratification of all in the Sealing Particle, Amen.
I ſhall ſpeak ſomewhat of theſe briefly in the general, and then more particularly
of each as my Text directs me.
->First, For the Introduction or Preface unto the Prayer, and that is contained in
theſe Words, Our Father which art in Heaven. This is uſed as a Preparative to
Prayer: And what greater Inducement can there be to diſpoſe us into an holy
Awe and Reverence of God, than to ſet before us the Greatneſs and Glory of
that Majeſty before whom we proſtrate our felves? And therefore we find that
the Saints in Scripture, in all their approaches to the Throne of Grace, were
wont in the beginning of their Prayers, to affect and over-awe their Hearts with
the humble mention of God's glorious Attributes. Thus Solomon, 1 Kings 8. 23.
O Lord God of Iſrael, there is no God like unto thee in Heaven above, or in the Earth
beneath, who keepeſt Conenant and Mercy with thy Servants. Thus Fehoſaphat, 2 Chron.
20. 6. O Lord God of our Fathers, art not thou God in Heaven, and rulest not thou
over all the Kingdoms of the Heathens, and in thy Hand is there not Power and Might?
So




on the Lord's Prayer.
263
So Hezekiah, 2 King. 19.15. O Lord God of Iſrael, who dwelleſt between the Cheru-
bims, thou art God, even thou alone, who haſt made Heaven and Earth. And ſo the
Prophet, Ferem. 32. 17. Ah Lord God, behold thou hast made the Heaven and the
Earth, by thy great Power and ſtretched-out Arm, and there is nothing too hard for thee.
The great, the mighty God, the Lord of Hofts is his Name, great in Counſel
, and mighty
in Working. And thus our Saviour himſelf, Matth. 11. 25. I thank thee, O Father,
Lord of Heaven and Earth. And ſo the Apoſtle, Aks 4. 24. Lord, thou art God
that haſt made Heaven and Earth, the Sea and all that in them is. And thus to con-
lider ſeriouſly of, and reverently to expreſs the infinitely glorious Attributes of
God, is an excellent means to compoſe us into a holy Fear and Awe of God, ſuch
as becomes vile Duſt and Aſhes to be affected with, when it ſtands in the pré-
fence of its great Lord and Creator: Only here let us remember, that we dwell
not ſo long upon the Titles and Attributes of God, nor run ſo much out into Pre-
face, as to forget our Errand unto him.
Secondly, Next after the Preface, we have the Petitions following in their order.
Of theſe fome reckon fix, others ſeven ; but which ſoever we take, the natter is
not great: They may be all reduced under two General Heads.
se bo
Firſt, ſuch as reſpect God's Glory.
Secondly, Such as reſpect our felves and others. The Three firſt reſpect God's
Glory, and the Three or Four laſt our own Good; and that either Temporal or
Spiritual
. Temporal, in begging at God's Hands our daily Bread. Spiritual, in
deliring both the Pardon of, and Deliverance from Sin.
And here again we may obſerve the admirable Order and Method of this Pray-
er, in that our Saviour hath placed the Petition, which refers to our Temporal
Good, as it were in the very midſt and centre of it, it being encompaſſed round
about with Petitions for Heavenly and Spiritual Bleſſings. And this may inti-
mate to us, that we are only to bait at the World in our Paſſage and Journey
to Heaven, that we ought to begin with Spirituals and end with Spirituals, but
only to take up and refreſh our felves a little with our daily Bread in our
way.
Thirdly, In the Doxology, or Praiſe, there are Four Things contained.
Firſt, God's Sovereignty, Thine is the Kingdom. lolute to end Oos pads
: sysa,
Secondly, God's Omnipotency, And the Power.
piesa Dario que Allegra
Thirdly, God's Excellency, And the Glory.
Fourthly, The Eternity and unchangeableneſs of them, and of all God's other
Attributes noted to us in that Expreſſion, For ever.
S96 2979ilo
Fourthly, and Laſtly, Here is the ratifying Particle , Amen, added as a Seal to
the whole Prayer, and it importeth a deſire to have that confirmed or granted
which we have prayed for. And thus Benaiah when he had received Inſtructions
from David, concerning the eſtabliſhing of Solomon in the Kingdom, anſwereth
thereto Amen; and explains it, 1 Kings 1. 36. The Lord God of my Lord the King
Say ſo toe. So that when we add this Word, Amen, at the end and cloſe of our
Prayers, it is as much as if we had ſaid, the Lord God ſay ſo too; or the Lord grant
theſe Requeſts : For the proper ſignification of Amen, is, so be it, or ſo it is, or
ſo it ſhall be ; the former notes our Deſires, the latter our confidence and aſſurance
of being heard.
Now of all theſe Four Parts, of which this Prayer is compoſed, I ſhall ſpeak in
their order.
Firſt therefore let us conſider the Preface in theſe Words, Our Father which are
in Heaven. And here God is deſcribed by two of his moſt eminent Attributes,
his Grace and Glory, his Goodneſs and his Greatneſs; by the one, in that he is ſtiled,
Our Father ; by the other, in that he is ſaid to be in Heaven : And both theſe are
moſt ſweetly tempered together, to beget in us a Holy Mixture of Filial Boldneſs
and awful Reverence, which are ſo neceſſary to the fanctifying of God's Name in
all our Addreſles to him. We are commanded to come to the Throne of Grace with
Boldneſs, Heb. 4. 16. and yet, to ſerve God acceptably with reverence and with fear,
Heb. 12. 28. Yea, and indeed the very calling of it a Throne of Grace, intimates
both theſe Affections at once. It is a Throne, and therefore requires Awe and
Reverence; but it is a Throne of Grace too, and therefore permits holy Freedom
and Confidence. And ſo we find all along in the Prayers of the Saints, how they
Det
mix

264
A Practical Expoſition
mix the conſideration of God's Mercy, and his Majeſty together, in the very Pre-
faces and Preparations to their Prayers. So Neh. 1. 5. Lord God of Heaven, the
great and terrible God that keepeth Covenant and Mercy for them that love him. So
Dan. 9.4. O Lord, the great and dreadful God, keeping Covenant and Mercy for them
that love him. Now this excellent mixture of awful and encouraging Attributes,
will keep us from both the Extreams, of Deſpair on the one Hand, and of Pre-
fumption on the other. He is our Father, and this may correct the deſpairing Fear
which might otherwiſe ſeize us upon the conſideration of his Majeſty and Glory :
And he is likewiſe infinitely Glorious, a God whoſe Throne is in the higheſt Hea-
vens, and the Earth his Foot-Stool
. And this may correct the preſumptuous Irre-
verence, which elſe the Conſideration of God, as our Father, might perhaps em-
bolden ús untó.
Now here I ſhall firſt ſpeak of the Relation of God unto us as a Father, and
then of the Place of his Glory and Reſidence, in Heaven, and of both but briefly ;
for I muſt not dwell upon every particular.
First, To begin with the Relation of God to us, as a Farhet. Now God is a
Father Three ways.
Firſt, God is á Father by Eternal Generation.
bos olhares dout and
Secondly, By Temporal Creation and Providence.
dogs
Thirdly, By Spiritual Regeneration and Adoption.
bo
Firſt, God is a Father by Eternal Generation ; having by an inconceivable and
ineffable way begotten his Son, God Co-equal, Co-eternal with himſelf; and
therefore called, The only begotten Son of God, Joh. 3. 16. Thus God is a Father,
only to our Lord Jeſus Chriſt, according to his Divine Nature. And whenfo-
ever this Title Father is given to God, with relation to the Eternal Sonſhip of our
Lord Jeſus Chriſt, it denotes only the Firſt Perſon in the ever Bleſſed Trinity ;
who is therefore chiefly and eſpecially called the Father.
Secondly, God is a Father by Temporal Creation, as he gives a Being and Exi-
ſtence to his Creatures; creating thoſe whom he made Rational after his own l-
mage and Similitude. And therefore God is ſaid to be a Father of Spirits, Heb.
12. 9. And the Angels are called the Sons of God, Job 1.6. There was a day
when the Sons of God came to preſent themſelves before the Lord. And fo Adam upon
the account of his Creation, is called the Son of God, Luke 3. 38. where the
Evangeliſt runs up the Genealogy of Mankind till it terminates in God, who was the
Son of Adam, who was the Son of God.
Thirdly, God is ſaid to be a Father by Spiritual Regeneration and Adoption,
and ſo all true Believers are ſaid to be the Sons of God, and to be born of God,
Fohn 1. 12, 13. To as many as received him, to them gave he power to become the
Sons of God, even to as many as believed on his Name, which were born not of the will
of Man, but of God. So Rom. 8. 17. we are ſaid to receive the Spirit of Adoption,
whereby we cry Abba Father. For the Spirit it ſelf witneſſeth with our Spirits that we are
the Children of God.
Now in theſe two laſt Significations, this Expreſſion, Our Father which art in
Heaven, is to be underſtood, and ſo they denote, not any one particular Perſon
of the Bleſſed Trinity, but it is a relative Attribute belonging equally to all the
Three Perſons. God is the Father of all Men by Creation and Providence; and
he is eſpecially the Father of the Faithful by Regeneration and Adoption. Now as
theſe Actions of Creation, Regeneration and Adoption, are common to the whole
Trinity, ſo likewiſe is the Title of Father. God the firſt Perſon in the Bleſſed
Trinity, is indeed Eminently called the Father, but not in reſpect of us, but in re-
ſpect of Chriſt, his only begotten Son from all Eternity. In reſpect of us the
whole Trinity is our Father which is in Heaven, both Father, Son, and Holy Ghoſt,
and in praying to our Father, we pray to them all jointly, for Chriſt the Second
Perſon in the Trinity is exprefly called the Father, Ifa. 9. 6. Unto us a Child is born,
and unto us a Son is given, and his Name shall be called Wonderful Counſellor, the Mighty
God, the Everlaſting Father. And we are ſaid to be born of the Spirit, Fohn 3. 5.
Except a Man be born of Water and of the Spirit.
Now that God ſhould be pleaſed to take this into his Glorious Style, even to be
called Our Father, it may teach us,
a First,
on the Lord's Prayer.
265

Firſt, To admire his Infinite Condeſcenſion, and our own unſpeakable Privilege
and Dignity, 1 Fohn 3. 1. Behold what manner of Love the Father hath beſtowed upon
us, that we ſhould be called the Sons of God. Indeed for God to be a Father by Crea-
tion and Providence, though it be a Mercy, yet is no Privilege; for in that Senſe
he is, Parens Rerum, the common Parent of all Things, yea the Father of Devils
themſelves, and of thoſe Wretches who are as wicked and ſhall be as miſerable as
Devils. But that God Mould be thy Father by Regeneration and Adoption, that he
ſhould make thee his Son through his only begotten Son, that he ſhould rake up
fuch Dirt and Filth as thou art, and lay it in his Bofom ; that he ſhould take Ali-
ens and Strangers near unto himſelf, and adopt Enemies and Rebels into his Fa-
mily, Regiſter their Names in the Book of Life, make them Heirs of Glory, Co-
heirs with Jeſus Chriſt his Eternal Son, as the Apoſtle admiringly recounts it, Rom.
8.17. This is both Mercy and Miracle together.
Secondly, It ſhould teach us to walk worthy of this High and Honourable Relation
into which we are taken, and to demean our ſelves as Children ought to do in all
Holy Obedience to his Commands, with Fear and Reverence to his Authority;
and an humble Submiſſion to his Will. This God Challengeth at our Hands, as
being our Father, Mal. 1. 6. If I be a Father, where is mine Honour ? And i Pet.
1. 17. If we call on the Father, paſs the time of your ſojourning here in fear. And
likewiſe by giving thee leave to Style him by this Name of Father, he puts thee
in remembrance that thou ſhouldeſt endeavour by a Holy Life and Converſation to
be like thy Father, and ſo approve it to thine own Conſcience and to all others that
thou art indeed a Child, a Son of God.
Thirdly, Is God thy Father? This then may give us abundance of aflurance that
we ſhall receive at his Hands what we ask, if it be good for us; and if it be not,
we have no reaſon to complain that we are not heard, unleſs he ſhould turn our
Prayers into Curſes. And this very conſideration ſeems to be the Reaſon, why
our Saviour chooſeth this among all God's Titles and Attributes to prefix before
this Prayer: And indeed it is the moſt proper Name by which we can Style God
in our Prayers unto him; for this Name of Father emboldens Faith, and is as a
Pledge and Pawn before-hand that our Requeſts ſhall be heard and granted; and
therefore our Saviour for the Confirmation of our Faith, argues very ſtrongly
from this very Title of Father, Matth. 7. 9, 10, 11. What Man is there of you,
whom if his Son ask him for Bread, will be give him a Stone ? or if he ask a Fiſh, will he
give him a Serpent ? If ye then being evil know how to give good things when your
Child-
ren ask them, how much more ſhall my Father give good things to them that ask him?
Indeed it is a moſt encouraging Argument 3 for if the Bowels of an Earthly Pa-
rent, who yet many times is humorous, and whoſe tendereſt Mercies are but
Cruelties in reſpect of God: If his Compaſſions will not ſuffer his Children to be
defeated in their reaſonable and neceſſary Requeſts; how much leſs will God,
who is Love and Goodneſs it ſelf, and who hath inſpired all Parental Affections
into other Fathers, ſuffer his Children to return aſhamed, when they beg of him
thoſe Things which are moſt agreeable to his Will and to their Wants ? What
doſt thou then, O Chriſtian, complaining of thy Wants, and fighing under thy
Burthens? Is not God thy Father? Go and boldly lay open thy Caſe unto him ;
his Bowels will certainly rowl and yern towards thee. Is it Spiritual Bleſſings
thou wantelt? ſpread thy Requeſts before him ; for as he is thy Father, ſo he is
the God of all Grace, and will give unto thee of his fulneſs; for God loves that
his Children ſhould be like him. Or is it Temporal Mercies thou wanteſt? why,
he is thy Father, and he is the Father of Mercies, and the God of all Comfort : And
why ſhouldeſt thou go ſo dejected and diſconfolate who haſt a Father ſo able and ſo
willing to relieve and ſupply thee? Only beware that thou askeſt not Stones for
Bread, nor Scorpions for Fiſh, and then ask what thou wilt for thy Good, and thou
fhalt receive it.
Fourthly, Is God thy Father? This then may encourage us againſt Deſpair under the
ſenſe of our manifold Sins against God, and departures from him : For he will certainly
receive us upon our Repentance and returning to him. This very apprehenſion
was that which wrought upon the Prodigal, Luke 15. 8. I will ariſe and go to my
Father. The Conſideration of our own Guilt and Vileneſs, without the Conſide-
ration of God's infinite Mercy, tends only to widen the Breach between him and




Min
US
266
A Practical Expoſition

us; for thoſe that are altogether hopeleſs, will ſin the more implacably and bit-
terly againſt God; like thoſe the Prophet mentions, Jer.2.25. That ſaid there was no
hope, and therefore they would perfist in their wickedneſs. But now to conſider that God is
our Father, and that though we have caſt off the Duty and Obedience of Children,
yet upon our Submiſſion he will bid us welcom, and inſtate us again in his Fa-
vour: This to the ingenuous Spirit of a Chriſtian, is a ſweet and powerful Mo-
tive, to reduce him from his wandering and ſtraying, for it will work both upon
his Shame and upon his Hope: Upon his Shame, that ever he ſhould offend ſo
gracious a Father; and upon his Hope, that thoſe Offences ſhall be forgiven him
through that very Mercy that he hath abuſed. Thus we read Jer. 3. 4, 5. Wilt
thou not henceforth cry unto me, My Father, thou art the Guide of my Youth? Will be
reſerve his Anger for ever, will he keep it unto the end? Noting that when we plead
with God under the winning Name of Father, his Anger cannot long laſt, but his
Bowels of Mercy will at laſt overcome the Sentiments of his Wrath and Juſtice,
And thus niuch concerning the endearing Title of Father, which our Saviour di-
rects us to uſe in our Prayers unto God.
Secondly, The next Thing obſervable, is the Particle Our, Our Father, which
notes to us, that God is not only the Father of our Lord Jeſus Chriſt, but he is
Father of all Men. He is the Father of all by Creation and Providence. And
therefore we have the Interrogation, Mal. 2. 10. Have ipe not all one Father? Hath
not one God Created us? But he is eſpecially the Father of the Faithful, by Regene-
ration and Adoption; who are born not of Blood, nor of the Will of the Fleſh, nor of the
Will of Man, but of God, John 1. 13. This therefore ſhould teach us,
Firſt, To eſteem one another as Brethren. Outward Reſpects, the Grandeur and
Earthly Privileges and Advantages of the World make no diſparity in God's Love
to us, or in our Relation to him: And therefore howſoever thou mayeſt be ad-
vanced in Wealth or Honour, or Parts above others; yet ſtill remember that they
are thy Brethren, as they partake of the ſame common Nature, and much more if
they partake of the ſame ſpecial Grace. Yea, Chriſt himſelf who is the Lord of
all, is not aſhamed to call them Brethren, Heb. 2. 11. And ſhalt thou, who art but
an Adopted Son, no otherwiſe than the meaneſt Saint, be aſhamed of the Rela-
tion, eſpecially conſidering there is no Elderſhip, nor right of Firſt-born in the
Family, for they are all Firſt-born, all Kings and Heirs with Chriſt Jeſus him-
felf?
Secondly, If thou art mean and low in the World, this ſhould teach thee to be well
content with thy preſent State and Condition, for God is thy Father, and a Father to
thee equally with the greateſt. There is not the higheſt Perſon upon Earth, but
if he belong to God, prefers that Relation above all his other Titles: If he can
write Prince, King, or Emperor, and can afterwards ſubjoin a Child of God, all his
other Titles ſtand but for a Cypher with him. This, o Chriſtian, how mean,
how deſpiſed foever thou art, this is thy Privilege, and a Privilege it is that e-
quals thee with David, with Solomon, and with all the great Ones of the Earth,
that ever laid down their Diadems and Scepters at the Feet of God. What ſays
the Apoſtle, Gal. 3. 28. There is neither bond nor free, but all are one in Christ
Feſus.
Thirdly, Since when we Pray we muſt ſay, Our Father, this teacheth us to inte-
reſt one another in our Prayers. Our Father would not have us ſelfiſh ſo much as
in our Prayers, but in the very entrance into them, we are put in mind of the
Communion of Saints, to beg thoſe Bleſſings for all that belong to God which we
ask for our ſelves; for as Chriſt hath made us all Kings, ſo he hath made all
Prieſts to God and his Father : Now the Office of a Prieſt is Interceſſion : And
therefore when we go to God, we ſhould bear upon our Breaſts the Name of our
Brethren, and preſent them before God, through the Interceſſion and Mediation of
Jeſus Chriſt our Great High Priest, that both we and they may be accepted of
God. And this we ought to do both in publick and private. It is true, in our
ſecret Prayers we may pray particularly for our ſelves, and we have frequent In-
ſtances for it in Scripture; yet ought we in every Prayer that we make to God, to be
mindful of the State and Condition of our Brethren. Yea, and it is very Lawful
and Commendable, even in ſecret between God and our own Souls, in thoſe
caſes that are common to us, with the reſt of God's Saints and people to joyn
them
on the Lord's Prayer.
267
as our own.
them in our Prayers; and although we are all alone, yet to ſay Our Father. For
we find Daniel praying, Dan. 9. 17. O Our God, when yet he was in ſecret, o
Our God, hear the Prayer of thy Servant. And this is to ſhew, that near and entire
Communion which ought to be between all the Saints, praying with, and pray-
ing for all the Members of the Body of Jeſus Chriſt, and efteeming their Intereſt
Fourthly, This ſhews us likewiſe the high Privilege of the Children of God, that
they have a Stock of Prayers going to Heaven for them from all their Fellow
Saints throughout the World; yea, from thoſe whom they never knew, whom
they never heard of, yet are they continually appearing before the Throne of
Grace on their behalf. And thou who wouldſt think it a great Favour if thou
wert intereſted in the Prayers of ſome who are mighty in Prayer, and whom
thou haſt begged to recommend thy Condition to God, mayeſt here have abundant
Comfort in that thou art nearly concerned and intereſted in all the Prayers that
are put up to God throughout the whole World, by all thoſe that are moſt pre-
valent at the Throne of Grace ; yea which is more, thou haſt an Intereſt in all
the Prayers that have ever been preferred to Heaven by all the Saints from the
beginning of the World unto this very day: For not only this preſent Church, but
the Church in all Ages is the Body of Chriſt, and every Member of it imitates the
Pattern of Chriſt's Interceſſion, John 17. 20. Neither pray I for theſe alone, but for
all thoſe that ſhall believe in me. The difference is, that Chriſt's Intercellion was
Authoritative, theirs only Charitative.
And thus much ſhall ſuffice to be ſpoken concerning God's Goodneſs and Mercy,
expreſſed in thoſe Words, Our Father.
The next Expreſſion ſets forth his Glory and Greatneſs, Which art in Heavenia
But is not God every where preſent? Doth he not fill Heaven, and Earth, and all
Things ? Yea, is it not ſaid, that the Heaven of Heavens cannot contain him ? How
then are our Prayers to be directed to God in Heaven only, ſince he is as well on
Earth as in Heaven? And were he only in Heaven, and not every where preſent
on Earth, it would be in vain for us to pray, becauſe our Prayers could never reach
his Ears, nor arrive to his notice.com
I Anſwer, It is true, God is every where preſent, and all that we think, we
think in him; and all that we ſpeak, we ſpeak unto him; he underſtands the filent
motion of our Lips, when we whiſper a Prayer to him in our Cloſets; yea, the
ſecret motions of our Hearts, when we only think a Prayer. Therefore when our
Saviour bids us direct our Prayers to our Father in Heaven, this doth not imply
that God is no where preſent, or that he no where hears Prayer, but only in Heae
ven: But this Expreſſion is uſed,
First, Becauſe Heaven is the moſt glorious Place of God's reſidence, where he
hath more eſpecially eſtabliſhed his Throne of Grace, and there fits upon it. Now
becauſe it is a molt glorious and majeſtical Thing to hear the Suits, and receive
the Petitions that are tendred to him; therefore the Scripture aſcribes it to the
moſt glorious and majeſtical Place, and that is to Heaven. And therefore we are
commanded to pray to our Father which is in Heaven, to keep alive a due ſenſe of
his Majeſty upon our Hearts. He would not have us think it a mean and trivial
Thing to have our Prayers heard; and therefore he repreſents himſelf to us ar-
rayed in all his Glory, and ſitting upon his Throne in the higheſt Heavens, wil.
ling to be thought a God never more glorious, than when he is a God hearing
Prayer.
Secondly, Our Prayers are directed to our Father in Heaven; becauſe though he
hears them whereſoever they are uttered, yet he no where hears them with ac-
ceptance but only in Heaven; and the Reaſon is becauſe our Prayers are accept-
able only as they are preſented before God through the Interceſſion of Chriſt :
Now Chriſt performs his Mediatory Office only in Heaven: for he performs it in
both Natures, as he is God and Man, and ſo he is only in Heaven. And there-
fore we are ſtill concerned to pray to our Father in Heaven. God indeed hears us
upon Earth ; for there is not a Word in our Tongue, but behold, O Lord, thox
knoweſt it altogether ; but this will not avail us, unleſs God hears our Prayers a ſe-
cond time, as repeated over in the Interceſſion of Jeſus Chriſt, and perfumed
M m 2
with



268
A Practical Expoſition
with the much Incenſe which he offers up with the Prayers of all the Saints. Since
then we are directed to pray to our Father which is in Heaven : This
Firſt, May inform us, that there is no circumſtance of Time or Place that can
hinder us from Praying; for Heaven is over thee, and open to thee, whereſo-
ever thou art; there is no Clime fo remote, which is not over-ſpread with that
Pavillion; and thou art in all Places equally near to Heaven, and God is in it, fit-
ting upon his Throne of Grace, to receive and anſwer thy Requeſts, wherefoever
thou offereſt them up unto him. And therefore we find in the Scripture ſome
praying in God's Houſe of Prayer, fome making their Houſes Houſes of Prayer,
St. Peter pray’d on the Houſe-top when he fell into his Trance, Iſaac in the open
Fields, our Saviour on a Mountain, Fonas in a Whale’s Belly, Abraham's Servant
in his Journey, and Aſa in the midſt of a tumultuous and bloody Battel; yea, what.
ſoever thou art doing thou mayeſt pray, ſo long as Heaven is over thee and God
in it: Whatſoever Company thou art in, whatſoever Employment thou art about,
thou mayeſt ſtill pray; for thy Father that is in Heaven ftill hears thee: He hears
thy Thoughts and thy Deſires, when either they are too big, or when it is not ex-
pedient to articulate them into Words.
Indeed thy Voice in Prayer is not always neceſſary, nay, ſometimes it is not con
venient; yea, it is never neceſſary, but only upon three Accounts.
Firſt, As that which God requires ſhould be employed in his Service; for this
was a great End why it was given us, that therewith we might bleſs and praiſe
God: With the Tongue, faith the Apoſtle, we bleſs God, even the Father, Jam. 3. 9.
Or,
Secondly, When in Secret it may be a means to help to raiſe up our Affections,
keeping it ſtill within the bounds of Decency and Privacy. Or,
Thirdly, In our joining with others, it helps likewiſe to raiſe and quicken their
Affections; otherwiſe, were it not for theſe three Reaſons, the Voice is no more
neceſſary to make our Wants and Defires known unto God, than it is to make them
known to our own Hearts: For thy Father which is in Heaven, is not certainly
excluded from any part of the Earth; he is with thee, and lays his Ear to thy very
Heart, and hears the Voice of thy Thoughts when thy Tongue is ſilent : And
thou mayeſt, whatſoever Work or Buſineſs thou art doing, dart up a Prayer and
a winged Deſire unto him, which ſhall be as acceptable and effe&tual, as the more
folemn performance of this Duty at ſtated times.
Secondly, Is thy Father in Heaven ? thy Prayers then ſhould be made ſo as to
pierce the Heavens where God is. But how can this be done, ſince the diſtance
between Heaven and us is ſo infinite ? This is not to be done by the intention of
raiſing thy Voice, but by the intention of raiſing thy Zeal and Spirit; for Zeal and
Affection is a ſtrong Bow that will ſhoot a Petition through Heaven it felf. Let
all thy Petitions therefore be ardent, and carry Fire in them, and this will cauſe
them to aſcend to the Element of pure Celeſtial Fire, from whence thy Breaſt was
at firſt inflamed. It is a moſt remarkable Place, Exod. 14. 15. when the Red Sea
was before the Iſraelites, and the Ægyptians purſuing them behind, and un paſſable
Mountains on each ſide, the People murmuring, and Moſes their Captain and
Guide in an unextricable Streight, we read not of any Vocal Prayer that Moſes
then put up; and yet God calls to him, Why crieſt thou unto me? A Prayer it was,
not ſo much as accented, not ſo much as whiſpered; and yet ſo ſtrong and power-
ful that it pierced Heaven, and was louder in the Ears of God than the Voice of
Thunder.
And thus much ſhall ſuffice to be ſpoken concerning the Preface of this Prayer,
Our Father which art in Heaven.
Let us now proceed unto the Petitions themſelves; the firſt three of which re-
late unto God's Glory; the other to our Temporal and Spiritual Good.
Of thoſe which relate to God's Glory; the Firſt deſireth the advancement of this
Glory it ſelf, Hallowed be thy Name.
The Second, the means of effecting it, Thy Kingdom come.
The Third, The manifeſtation of it, Thy Will be done, in Earth as it is in
Heaven.
I begia



on the Lord's Prayer.
269

1 begin with the Firſt of theſe, Hallowed be thy Name.
In the Explication of which we ſhall enquire,
Firſt, What is to be underſtood by the Name of God.
Secondly, What it is to Hallow this Name of God.
Thirdly, What is contained in this Petition, and what we pray for when we
fay, Hallowed be thy Nume.
Firſt, What is meant by the Name of God?
To this I Anſwer, That the Name of God is any Perfection afcribed to him
whereby he hath been pleaſed to make himſelf known to the Sons of Men: For
Names are given to this very intent, that they might declare what the Thing is
to which that Name doth belong. Thus when God had created Adam, and made
him Lord of this viſible World, he cauſed the Beaſts of the Field, and the Fowls
of the Air to paſs before him, as it were to do Homage to their new Sovereign,
and to receive Names from him; which according to the plenitude and perfection
of his Knowledge, did then aptly ſerve to expreſs their ſeveral Natures, and
were not only Names but Definitions too. So when mention is made in Scripture
of the Name of God, ic fignifies fome Expreſſion of his infinite Ellence, in which
he is pleaſed graciouſly to condeſcend to the weakneſs of our Capacity, and to
ſpell out himſelf to us, ſometimes by one Perfection, and fometimes by another ;
fince it is utterly impoſſible for us finite Creatures, to have a full and comprehen-
ſive knowledge of that Being which is infinite ; for ſo God is only known to
himſelf; being as infinite to all others, fo finite to his own Knowledge and un-
derſtanding : And therefore he hath diſplayed before us his Name, to give us
ſome help and advantage to conceive ſomewhat of him, though his Nature and
Eſſence are in themſelves incomprehenſible to us, and ſhall be ſo for ever, even in
Heaven it felf. Now this Name of God may well be diſtinguiſhed into two forts,
his Titles, and his Attributes.
Firſt, His Titles are his Name, and ſo he is in Scripture frequently called Fehoa
vah, God, Lord, Creator, and the like ; and moſt of theſe his Titles are relative,
reſpecting us; ſo his Name of Creator denotes his infinite Power, giving Being
to all Things. Lord and King ſignify his Dominion and Authority, in diſpoſing
and governing all that he hath made. Father, fignifies his Care and Goodneſs in
providing for his Creatures. Redeemer, his Mercy and Grace in delivering them
from Temporal Evils and Calamities, or eſpecially from Eternal Death and De-
ſtruction.
Now theſe relative Titles, though they properly belong unto God, yet are they
not abſolutely eſſential to him ; but connote a reſpect unto the Creatures. And
therefore, though before the Creation of the World, God was for ever the ſame
infinitely Bleſſed Being that he now is, and by the Creation of it no acceſſion was
made to his infinitely perfect Nature, (for in him there is no variableneſs, nor ſadono
of turning; but he is yeſterday and to day and the ſame for ever;) yet could he not
be called by the Name of Creator, or Lord, or Redeemer, or Father, (unlefs in
reſpect of his Eternal Son:) But all theſe Titles reſult from the Relations where-
in we ſtand unto God, of Creatures, Subjects, and Children. Theſe Names
therefore had their beginning, ſome in the beginning of time, and ſome ſince,
and yet they do very properly ſignifie unto us that God who is without beginning
Secondly, As his Titles, fo his Attributes are his Name; and theſe are of two
ſorts, either incommunicable or communicable.
Firſt, The incommunicable Attributes of God: And theſe are thoſe which are ſo
proper to the Divine Eſſence, that there is ſcarce the leaſt foot-ſteps or reſem-
blance of them to be found in any of the Creatures, and ſuch are his Eternity,
which denotes a duration as well without beginning as without end: For though
there are ſome Creatures, whoſe Beings ſhall never have a period ſet to them, as
Angels, and Men; yet there is no Creature that never had no beginning of its
exiſtence. And ſo God's Infiniteneſs and Immenſity filling all Places and exceeding
all; which was moſt excellently ſet forth in that moſt ſignificant, yet unintelligi-
ble Paradox of the Heathen Philoſopher, That God was a Circle, whoſe Centre
was every where, but its Circumference no where: His fimplicity alſo, excluding
all


or end.

270
A Practical Expoſition

all Compoſition and Mixture, which no Creature doth; for take the moſt ſimple
of them, as Angels and the ſeparate Souls of Men, yet they are at leaſt compounded
in their Effences, and Powers, and Acts; for the Power of Underſtanding is not
the Soul, nor the Act of Underſtanding the Power; therefore in theſe there is
one thing and another. But it is not ſo in God, but whatſoever is in God is God
hiinſelf, being one moſt pure and ſimple Act. Hence follows his immutability and
unchangeableneſs,there being nothing in God which was not from all Eternity. And
in the ſame rank are his Omnipotency and All-fufficiency, his Omniſcience and Inde-
pendency, and the like, which are incommunicable Attributes, and cannot without
Blaſphemy be aſcribed unto any of the Creatures.
Secondly, There are other Attributes of God that are communicable, and are fo
called becauſe they may in ſome Analogy and Reſemblance be found in the Crea-
tures alſo; fo to be Holy, Juſt, Merciful, True, Powerful, and the like, are the
Names of God, and yet may be aſcribed to the Creatures. So in that moſt Tri-
umphant Declaration of his Name to Moſes, Exod. 34. 5, 6, 7. we find that the
moſt of the Letters that compoſe it niay be found, in ſome degrees, even among
Men, the Lord proclaimed his Name, The Lord God Merciful and Gracious, Long-
ſuffering, and Abundant in Goodneſs and Truth, forgiving Iniquity, Tranſgreſſion, and
Sin. Now this Name of God Merciful and Gracious, Long-ſuffering, and Abun-
dant in Goodneſs, which he ſeems ſo much to delight and glory in, and which he
adorns with ſuch fair flouriſhes, he himſelf would have us to own and intimate,
Luke 6. 36. Be ye merciful as your Father is merciful. To aſpire to a reſeniblance
with God in his incommunicable Attributes and Name, is a moſt horrid and blaf-
phemous Preſumption ; a Pride that caſt the Devils from Heaven to Hell: But
to aſpire to a reſemblance unto God in his communicable Name, is the tendency
of Grace, and the effect of the Spirit of God, conforming us in ſome meaſure
to his Purity, and making us Partakers in this ſenſe of the Divine Nature. And
therefore it is preſs’d upon us, Lev. 29. 2. You ſhall be Holy, for I the Lord your God
am Holy. And, Mat. 5:48. Be ye therefore perfect, as your Father which is in Hea-
ven is perfect.
Now theſe communicable Attributes of God, though they may in ſome reſpects
be found in the Creatures, yet then are they properly the Names of God, when
they are applyed to him free from all thoſe Imperfections with which they are ne-
ceſſarily attended in the Creatures. Abftra&t them from all Imperfections, and
we may apply them to God as his Name. Now theſe Imperfections are of two
forts, either Privative, or Negative. A Creature is then ſaid to be Privatively im-
perfect when he falls ſhort of what he ought to be: And ſo are the beſt of Men
imperfect in this Life; Merciful they are, but ſtill retain a mixture of Cruelty ;
Patient they are, but ſtill they have Impatience mix'd with it; Holy they are,
but yet not Spotleſs as the Law requires them to be: And therefore in aſcribing
Holineſs, Mercy, and Patience unto God, we muſt be ſure to ſeparate from them
all ſuch Imperfections as are found in us, through the mixture of the contrary
Corruptions with thoſe Graces; otherwiſe they will be ſo far from being the Name
of God, that they will prove Blaſphemous Derogatives from him ; neither is this
enough, but we muſt remove all Negative Imperfections alſo. Now a Creature
is ſaid to be Negatively imperfect, when though it hath all the Perfections that
is due unto it, or required from it; yet it hath not all Perfection that is poſſible
or imaginable. Thus the Holy Angels, and the Spirits of juſt Men in Heaven, al-
though they are made perfect fo as to exclude all Privative Imperfection, their
Holineſs and their Graces there being as perfect as they ſhould be, and as God re-
quires from them; yet have they a Negative Imperfection ; that is, there is ſome
Perfection of thoſe Graces, and of that Holineſs further poſible, which they have
not, nor is it within the Sphere of their Natures to attain unto; in which Senſe
it is ſaid, Fob 4. 8. He chargerh his Angels with Folly; that is, not as if they want-
ed any Wiſdom or Righteoufneſs that was due unto their Natures; but they had
not all that Wiſdom that was poſſible, and ſo were at leaſt Negatively imperfect.
In all Perfections of the Creatures, whether Angels or Men, be they never fo
great or excellent, there are Three Imperfections that will neceſſarily attend
thein.
Firſt,


stor on the Lord's Prayer.
271

fure.
GASOL BE
Firſt, That they have them not originally from themſelves, but derivatively from
another, who is the Author and Embelliſher of their Natures.
• Secondly, That they have them not unchangeably, but may not only increaſe but
decreaſe, yea or utterly loſe them. Ised to contro
OF EVO
Thirdly, That they have them not infinitely, but in a ſtinted and limited mea-
WOORD
Now in all the communicable Attributes of the Divine Nature, remove from
them theſe Three Negative Imperfections, and then apply them to God, and they
become his proper Name. God is Holy, Wiſe, Powerful, Fuſt, Merciful, True, &c.
and ſo are likewiſe ſome of his moſt excellent Creatures, whom he hath made like
unto himſelf; but then the difference between God and them conſiſts in this, That
his Wiſdom and the reſt of his Attributes are originally from him, theirs deriva-
tively from him; his infinite and boundleſs, theirs limited and ſtinted ; his invari-
able and unchangeable, theirs ſubject to mutations and decays and total abolition.
So that in theſe Three reſpects, even the communicable Attributes of God, are
themſelves incommunicable ; and ſo they are his Name, whereby he is known and
differenced from all other Beings whatſoever.
But may it not be here ſaid to me, as it was to Manoah, Judges 13. 18. Why
askeſt thou after my Name, ſeeing it is ſecret and wonderful? Indeed we can no more
find out the Name of God to Perfection, than we can his Nature and Eſſence; for
both are infinite and unſearchable. And there are two Expreſſions in Scripture,
that make this Knowledge impollible, the one of them quite contrary to the o-
ther: One is, that God dwelleth in that light to which no Man can approach, 1 Tim.
6. 16. Scrutator Majeftatis opprimetur à Gloriâ : He that will too buſily pry into
Majeſty, ſhall be oppreſſed and dazled with Glory. And the other is, that he that
dwells in thick Darkneſs
, 2 Chron.6.1. both implying the fame impoſlibility of ſearch-
ing out the Almighty to Perfection, as Fob ſpeaks, ch. 11.7.
But though this comprehenſive Knowledge be impoſlible, yet God hath given us
Hints and Traces of himſelf, by which we may diſcover enough for our Adoration,
though not perhaps for our ſatisfaction. And there are Two ways, whereby God
hath made known himſelf and his Name unto us, and they are by his Works, and
by his Word.
Firſt, We may ſpell out God's Name by his Works; and to this end ſerve thoſe
two great Capital Letters of Heaven and Earth, the Air and Sea; yea, there is no
one Creature, how vile and contemptible foever it be, but it reads us Lectures of
the Power, Wiſdom, and Goodneſs of the great Creator; in which Senſe the
Apoſtle tells us, Rom. I. 20. The inviſible things of him, from the Creation of the
World, are clearly ſeen, by the things that are made, even his Eternal Power and God-
head.
Secondly, More expreſly and diſtinctly by his Word, for the Scriptures are No-
menclatura Dei. By theſe we come to a more clear and evident Knowledge of theſe
Attributes of God, which the Works of Nature held forth to us in a more ob-
ſcure and confuſed manner. And by this likewife we attain to the knowledge of
thoſe Perfections of God which the Works of Creation and Providence could never
have inſtructed us in ; as of a Trinity in Unity, of the Eternal Generation, and Tem-
poral Incarnation of the Son of God, of the whole Myſtery of Religion, and the
Tenure of the Covenant of Grace, which are Things that could never have been
known but by Divine Revelation.
Indeed we may from the Works of God alone gather Knowledge enough of him
to make us inexcuſable if we Worſhip him not as God, for ſo did the Heathens as
the Apoſtle ſpeaks, in the forecited Place, Rom. 1. 20. but it is only from the
Word that we know ſo much of God as to make us Eternally Bleſſed and Happy.
Here he hath diſplayed his Name, the Lord God, Gracious and Merciful, pardon-
ing Iniquity, Tranſgreſſion, and Sin. Here alone hath he made known himſelf
to be our Father in Jeſus Chriſt, and appointed the Spiritual Worſhip of himſelf,
that might prepare us for the Eternal Enjoyment of him
in Glory.
So that now we ſes what is meant by the Name of God, his Titles as King, Lord,
Creator, Father, Redeemer, and the like. And his Attributes both Communicable
as fuffice, Holineſs, Wiſdom, Mercy and Truth, &c. and Incommunicable as Infi-
nite, Eternal, Unchangeable, Omnipotent, Independent, and ſuch like; and that both
this
on


272
A Practical Expoſition

this Name, both of Titles and Attributes, are made known to us, either by the
Works of God, or by his Word. 10 tontillgama ber noch
Let us in the next Place, enquire what it is to Hallow this Name of God. To
Hallow is nothing elſe but to Sanctifie or make Holy, ſo that Hallowed be thy Name,
is no other than let thy Name be made Holy. But here may be a Queſtion,
How can Creatures be ſaid to make God Holy, whereas it is God that makes
them Holy ?
I anſwer, There
is a Three-fold way of Hallowing or Sanctifying a Thing or
Perſon. One by Dedication. A Second by Infuſion. And a Third by Decla-
ration.
domo golo
Firſt, A Thing may be Hallowed or made Holy by Dedication, ſetting them a-
párt for Holy Uſes and Services; fo the Firſt-born are ſaid to be Sanctified to the
Lord, Exod. 13. 2. and that becauſe among Men the Firſt-born were to be Prieſts
unto the Lord, and among Beaſts they were to be Sacrificed. And thus Aaron
and his Sons and the whole Tribe of Levi, whom God took in Exchange for the
Firſt-born, are ſaid to be Conſecrated and Sanctified, Exod. 28. 41. and many
more Inſtances might be given to the ſame purpoſe, were it needful. And thus at
leaſt we are ſaid to be Sanctified by Baptiſm, Ephef. 5. 26. That is, we are by
that Holy Ordinance ſet apart and Conſecrated to the Service of God. Thus one
Creature may Sanctifie and make another Holy; namely, by Dedication, or Sepa-
ration to ſome Sacred Uſe and Service: And ſo the Miniſters of Chriſt do Sanctifie
and Hallow the Elements in the Holy Communion, ſetting them apart from common
and ordinary
uſe to that Bleſſed Myſtery.
Secondly, There is a Sanctification or Hallowing by Infuſing or Implanting the
real Principles and Habits of Holineſs into that which is Hallowed. And thus
God Sanctifies his Elect, by Infuſing of his Grace into them, and making them Ho-
ly in ſome meaſure and fimilitude like himſelf. So our Saviour prays, John 17.17.
Sanctifie them through thy Truth, thy Word is Truth. And the Apoſtle, i Theſ.
5.23. prays, The very God of Peace ſanétifie you wholly. In neither of theſe two
Senſes is God's Name to be Sanctified or Hallowed by us, for thus to Pray were to
Blaſpheme.
Subs
Thirdly, There is a Sanctifying by Declaration, when we acknowledge and re-
verence that as Holy that is indeed ſo.
And thus only it is that Creatures niay Sanctifie the Name of God the Creator.
So we have it uſed, Iſa. 29. 23. They ſhall San&tifie my Name, and Sanétifie the Holy
One of Jacob, and ſhall fear the God of Iſrael. Now thus to Sanctifie the Name of
God, is the very fame with that other Expreſſion that commonly occurs in Scri-
pture, of glorifying God. We can add nothing to his infinite Perfections, nor to the
Luſtre and Brightneſs of his Crown; yet then are we ſaid to ſanctifie and glorify
God when in our moſt Reverend Thoughts we obſerve and admire his Holineſs,
and the bright Coruſcations of his Attributes, and when we endeavour by all
Holy Ways to declare them unto others, that they may obſerve and admire
them with us, and give unto God that Holy Veneration which is due unto
him.
Thus we ſee what the Nanie of God is, and what it is to Sanctifie or Hallow
this Name. Thirdly,
Let us now conſider what is contained in this Petition, Hallowed be thy Name,
And here,
First, In that Chriſt hath taught us to make this the firſt Petition in our Prayer
to God, we may learn that the Glory of God is to be preferred by us before all
other Things whatſoever. And indeed that which God hath made the laſt and
utmoſt of all his ends, and hath appointed to be the higheſt and utmoſt of ours,
ſhould be the Firſt of all our Thoughts and Endeavours, and preferred before
whatſoever elſe is deareſt unto us; yea, before our very Lives themſelves. This
was our Saviour's Practice, Fohn 12. 27, 28. Father, ſave me from this hour; but
for this cauſe came I unto this hour : Father glorifie thy Name. As if he had ſaid,
Though Life be naturally dear, and the Cup which I am to drink very bitter, and
the Wrath that I am to undergo, heavy and infinite, yet all theſe Things are not
ſo conſiderable to me as thy Glory, and therefore though it be by Agonies, by
Death, by the Croſs, yet, Father, Glorifie thy Name. The ſame Mind ſhould dwell



in
on the Lord's Prayer.
273


in us likewiſe, and we ſhould hereby be inſtructed to deſire and pray for other
Things with Limitations and Reſtrictions, but for the Glory of God abſolutely
and ſimply. Father, Glorifie thy Name, and if in the Counſel of thy Will, and
the courſe of thy Providence, it cannot be otherwiſe than by my Suffering or
Sorrow ; yea, or Death it ſelf; yet, Father, even in this Glorifie thy Name;
and out of my very Ruins erect thou a Trophy and Monument to thy Praiſe : Be
thou Hallowed and Sanctified altho'at my Coit, and with the loſs of all.
Secondly, In that this Petition is placed in the beginning of the Lord's Prayer,
it intimates to us that in the very beginning and entrance of our Prayers, we
ought to beg aſſiſtance from God, ſo to perform Holy Duties that God may be
Glorified, and his Name Sanctified by us in it. It is a good and needful Re-
queſt to beg of God the Aid and Help of his Spirit to enable us to Hallow his Name
in the ſucceeding Requeſts we are to make.
Thirdly, Obſerve that when we preſent this Petition before God, we beg three
Things of him.
Firſt, Such Grace for our felves as may enable us to Sanctifie and Glorifie
him.
Secondly, Graces likewiſe for others to enable them thereunto.
Thirdly, That God would by his Almighty Providence direct and over-rule all
Things both good and evil, to the advancement of his own Glory.
Firſt, We beg of God that he would beſtow upon us fuch Graces as are requi-
ſite to Glorifie him in the World. We beg Knowledge and Underſtanding of
him, of his Nature, of his Will, and of his Works; for we cannot Glorifie that
God whom we are ignorant of. We beg likewiſe Patience and Contentment in
all Eſtates, thankfulneſs for every Providence, Graces that do highly tend to the
promoting of God's Honour and Glory. We beg Faith likewiſe, whereby we
give the higheſt and greateſt Glory to God that Mortal Men are able to aſcribe,
for to truſt upon his Word, and to build upon his Promiſes, is to Honour his
Truth and Faithfulneſs. And therefore we have that Expreſſion, Rom.
That Abraham was ſtrong in Faith, giving Glory to God. We beg alſo, that our
Speech may be Savoury, and ſuch as may Miniſter Grace to the Hearers. And laſt-
ly, a humble, blameleſs, and exemplary Life, for by our good Works we are to
Glorifie our Heavenly Father.
I cannot ſtand to inſiſt upon theſe Things particularly, becauſe my Deſign is
only to give you briefly and ſummarily an Account of what is contained in this
moſt Excellent Prayer, that you may underſtand what you Pray for, when you
preſent theſe Petitions before God.
Secondly, We herein beg of God, That he would ſo over-rule all Things what-
ſoever, that his Glory may be ſecured; nay promoted by them; and therefore
whatſoever falls out, we ought to ſay, Hallowed be thy Name by it. Hereby we
Pray that the Gifts and Eminent Graces of God's Children may redound unto his
Glory, that they may not be puffed up with them, nor aſcribe the credit of them
to themſelves. That the Peace and Proſperity of the Church of Chriſt may turn to
the Glory of God, that outward Mercies may not make them careleſs and for-
getful of his Service and Honour. That the Sins and Failings of God's People,
may eventually turn to the Glory of God, which ſeem directly to blot and ſtain
it: And that by their Repentance and Confeſſions, they may give Glory to him
whom they have offended, and Satisfaction to them whom they have ſcandalized,
that all the Afflictions and Troubles of his People may in the end tend unto his
Glory as well as their Good, by declaring his Power in ſupporting them, and his
Goodneſs and Mercy in delivering them. That all the Devices and Conſpira-
cies, the Rage and Fury of the Enemies of his Church, may, contrary to their
Intentions, be overſwayed to advance his Honour, and that the Wrath of Man
may praiſe him by ſhewing forth his Power, Wiſdom, and Goodneſs, either in
reſtraining, or over-turning it. And finally, that all Creatures both in Heaven
and in Earth; yea, all the Works of God's Hands fhould Glorifie God in the ſe-
veral Stations in which he hath ſet them: Some by being the Manifeſtations of his
Attributes, and ſome the Manifeſters of them. Brutes and Senſeleſs Creatures
pallively declaring the Glory of their great Creator; and rational and intelligent
ho
Nn
Creatures

4. 20.
274
A Pračtical Expoſition
Creatures ſhewing it forth actively, and all concurring in this great Work, for
which all were made, even the Glory and Praiſe of God.
Thus we ſee what a large and copious Requeſt we preſent before God, when
we pray that his Name ſhould be Hallowed, which that it may be, let us our ſelves
endeavour to be Holy, for it is impoſſible that an unholy Heart or Life ſhould
Sanctifie a Holy God. Whilſt we perſevere in our wicked Converſations we do
but mock God and our Selves, when we deſire to Sanctifie that Name of his,
which we daily prophane and pollute; nay, indeed we do but Pray for our own
Deſtruction, even that God would Sanctifie his Name, part whereof is his juſt
and dreadful Severity upon all thoſe, and conſequently upon our felves, who
defile and prophane it. And thus I have finiſhed the Firſt Petition, Hallowed be
thy Name.
The Second Petition follows, Thy Kingdom come.
This now very aptly ſucceeds upon the former, becauſe this is the beſt way
and means to Hallow God's Name , by enlarging his Kingdom, and bringing in
many. to ſubmit to his Scepter and Government. For Praiſe waiteth for God in
Sion, Pſal. 65. 1. And his Name is great in Iſrael, Pfal. 76. 1.
Now here for our clearer proceeding, we muſt diſtinguiſh of God's Kingdom,
and then ſhew you how this Kingdom comes. And laſtly, what we pray for in pre-
ſenting this Petition to God, Thy Kingdom come.
First, We muſt diſtinguiſh of God's Kingdom. Now the Kingdom of God is
Twofold, either Univerſal, or more Particular and Peculiar: The one is his King-
dom of Power, the other is his Kingdom of Grace.
Firſt, His Oniverſal Kingdom, which extends over all Things in Heaven and
Earth, yea and Hell it ſelf. And ſo he is the ſole Monarch of the whole World,
and all the Princes and Potentates of the Earth, are but his Vice-Roys and Vicegerents,
that Govern under, and ſhould Govern for him: For he is that Bleſſed and only
Potentate, the King of Kings, and Lord of Lords, as the Apoſtle Styles him, I Tim.
6.15. and his Kingdom ruleth over all, Pfal. 103. 19. It is true, in this Univerſal
Kingdom there are many Rebels that would not have him to Reign over them.
Many that daily riſe up in Arms, break his Laws, defy his Juſtice, and reject his
Mercy. Many, that were their Power equal to their Malice, would Dethrone
and Depoſe him from his Sovereignty. Whole Legions of Infernal Spirits are con-
tinually muſtering up all their Forces, and drawing wretched ſinful Men into the
Conſpiracy, and their Quarrel is for no leſs than Dominion and Empire; who ſhall
be King, God or Satan: Yet all their Attempts are but vain and fruſtrate, and in
ſpite of all their impotent Rage, God's Kingdom ſhall ſtand, and as it was from
Everlaſting, ſo ſhall it be to Everlaſting, for thine is the Kingdom and Power, for
ever and ever. And therefore the moſt wicked of all God's Creatures are ſtill his
Subjects ; not ſubject indeed to his Laws, for ſo they break his Bonds afunder,
and caſt away his Cords from them; but they are ſubject to his Power and Provi-
dence, and that in Three Reſpects. As it grants Permiſſion. As it impoſeth Re-
ſtraints. And as it inflies Puniſhments. 1962.14
Onode
Firſt, All are God's Subjects in that they can do nothing without his Permiſſion.
Neither the Devil that Arch-Creature, nor the worſt of his Inſtruments, can ſo
much as touch an Hair of our Head, unleſs leave be granted them. Yea, we find
that a whole Legion of Devils after they were diſpoſſeſſed of their uſurped abode,
durſt not ſo much as houſe themſelves in a Herd of Swine, without firſt craving leave
of our Saviour, Mark 5. 12. And all the Villainies and Out-rages that have ever
been committed in the World, have had their paſs from God's Permiſſion, with-
out which the Luſts of Men as furious and eager as they are, muſt needs have miſ-
carrying Wombs and dry Breaſts. Nor is it any Taint at all to the pure Holi-
neſs of God, that he doth thus permit the wickedneſs of Men, which if he pleaſed,
he might prevent. For though we are obliged to keep others from Sin when it
lies in our Power to do it, yet no ſuch Obligation lies upon God, though he can
keep the wickedeſt Wretch on Earth from ever ſinning any more; yet he permits
Wiſely for the greater advancement of his own Glory, and the Exerciſe of his Peo-
ples Graces, and at the laſt he puniſhes Juſtly, da smo bude
to veld gay
Secondly,


on the Lord's Prayer.
275

to fin.
Secondly, His Kingdom is over all, in that he can bend in and reſtrain his Re-
bellious Subjects as he pleaſeth. Sometimes he doth it by cutting ſhort their
Power of doing Miſchief. He chains up thoſe Mad Men, and takes from them
thoſe Swords, Arrows, and Fire-brands, which otherwiſe they might hurl abroad,
both to their own and others Hurt. Sometimes he raiſeth up an oppoſite Power
againſt them that they cannot break through to the Commiſſion of their Sins : So
the Fews would often have taken Chriſt and put him to Death, but they feared the
People, whom his Miracles and Cures had obliged unto him. Sometimes Provi-
dence caſts in ſome ſeaſonable Diverſion, and thus he over-ruled Joſeph's Brethren,
reſtraining them from killing him by the Providential paſſing by of Merchants
that way. And ſometimes by removing the Objects againſt which they intended
So Herod intended to put Peter to Death, but that very Night, God ſent
his Angel to work his eſcape, and prevented that wickedneſs. Many other ways
there may be of his Exerciſing his Sovereignty and Dominion over his moſt Re-
bellious Creatures, who though they are Slaves to their Luſts, yet God holds
their Chain in his own Hand, flackning it by his Permiſſion, and ſometimes
ſtraitning it by his powerful Reſtraints. And therefore we find in Scripture, that
God hath a certain meaſure for Mens Sins, beyond which they ſhall not exceed.
Zach. 5. There is mention made of an Ephah of Wickedneſs. And this ſignifies to
us, that though wicked Men break the bounds of his Laws, yet they cannot
break the bounds of his Providence, God hath ſet them their meaſure which
they can neither fill without his Permiſſion, nor exceed, becauſe of his Re-
ſtraint.
Thirdly, God declares his Kingdom to be over all, by inflicting deſerved Pu-
niſhments on the moſt ſtubborn and rebellious Sinners: Though they tranſgreſs
his Laws, and provoke his Holineſs, yet they ſhall never out-brave his Juſtice ;
but he will certainly humble them, if not to Repentance, yet to Hell and Per-
dition, Luke 19. 17. Thoſe mine Enemies that would not that I ſhould Reign over them,
bring them hither, and ſay them before me. And therefore we ſee how God hath
erected Trophies and Monuments to the Praiſe of his dread Power and Severe Ju-
ſtice, out of the Ruins of the moſt Proud and Inſolent Sinners. Pharoah who was
both the great Type and Inſtrument of the Devil, how did God break that ſtub-
born Wretch with Plague upon Plague, and one Miſery after another ? For to
this very purpoſe God ſet him up, that he might ſhew his Signs and Wonders
upon him. And thus God deals with many others in this Life by ſome Signal
and Remarkable Puniſhments, making them Examples to deter others from the
like Crimes.
But thus he deals with all his Rebels in Hell, for even that is one, and a large
part of his Kingdom: It is his Priſon wherein he hath ſhut up all his Malefactors
whom his grim Serjeant, Death, hath Arreſted. It is the great Slaughter-houſe
of Souls, and the Shop of Juſtice ; Devils are there his Executioners, and Fire,
and Rack and Torments the due Guerdon of thoſe impenitent Rebels, who ſhaking
off his Yoke, and caſting off his Cords from them, are cruſhd for ever under the
inſupportable Load of his Wrath, and bound in Chains of maſly Darkneſs, re-
ſerved for the Judgment of the Great Day.
Thus we ſee God's Univerſal Kingdom conſiſts of Three great Provinces, Hear
ven, Earth, and Hell : In Heaven, only Grace and Mercy Reigns; on Earth,
both Mercy and Juſtice, in the various Diſpenſations of them towards the Sons
of Men; in Hell, pure and unmixed Juſtice triumphs, in the Eternal Damnation
of his Apoftate Creatures: This is God's Univerſal Kingdom. But,
Secondly, Beſides this, God hath a peculiar Kingdom, and that is his Kingdom of
Grace, which though it be not ſo large and extenlive as the former, yet it is far
more excellent, and the Royalty of it is God's ſingular Delight. Now this
Kingdom of Grace is his Church, and may be conſidered Two ways.
Firſt, In its Growth and Progreſs.
Secondly, In its Perfection and Conſummation.
In the former reſpect, it is the Church Militant here upon Earth, and in the
latter, it is the Church Triumphant in Heaven, for both make up but one Kingdom
nnder divers Reſpects.

Nn 2
Firſt,
10

276
A Practical Expoſition
Firſt, Let us a little conſider God's Kingdom here upon Earth, or the Church
Militant; and that is Two-fold, Viſible and Inviſible.
The Viſible Kingdom of God upon Earth, are a Company of People openly
profefling the Fundamentals of Religion, and thoſe Truths neceffary to Salvation,
which God hath made known unto the World, and joining together in the Ex-
ternal Communion of Ordinances.
The Inviſible Kingdom, are a Company of true Believers, who have Internal and
Inviſible Communion with God by his Spirit and their Faith. The Viſible Church
is of a much larger extent than the Inviſible.; for it comprehends Hypocrites and
Formalifts, and all thoſe who have given up their Names to Chriſt, and liſted
themſelves under his Banner, and make an outward Profeſſion of the Truth, al-
though by their Lives and Practices they contradict and deny what they own and
profeſs with their Lips : Theſe belong to the Kingdom of God's Grace, as to the
External Diſpenſation and Regiment of it, becauſe they profeſs Obedience to his
Laws, and live under the means of Grace, by which many of them through the
efficacious concurrence of the Spirit of God, are tranſlated into the Inviſible King-
dom of his dear Son.
Now this Viſible Kingdom of God upon Earth, is but an imperfect State and
Condition ; for though all that are Members of it are ſelected and taken out of
the World, yet there is a great deal of Mixture and Droſs, and many Things
that do offend. For,
Firſt, Thcre is in it a mixture of Wicked Perſons with thoſe that are really
Holy. Many are of this Kingdom only, becauſe their Conſciences are convinced
of the Truth of the Chriſtian Religion, although their Lives are not ſubject to
the Power of it'; and theſe are taken out of the World only as they are brought
into the Pale of the Church, and profeſs the Name of Chriſt and his Religion, as
diſtinct from all other Religions in the World. And therefore we find the Church,
or the Kingdom of Heaven, in Scripture, frequently compared to a Net caſt into
the Sea, gathering every kind of Fish, both good and bad, Matth. 13. 47. both
forts are embraced in the Boſom of this Net, and no perfect Separation can be
made, until it be drawn to Shore, at the Day of Judgment; and then the Good
will be gathered into Veſlèls, and the Bad caft away, as it is there expreſſed.
Again, it is compared to a Floor, wherein is both Chaff and Wheat, Luk. 3. 17.
and theſe will be mir’d together until the laſt diſcriminating Day, and then ſhall
the Wheat be gathered into the Garner, and the Chaff burnt up with unguenchable Fire.
Again, it is compared to a Field, wherein there grows Tares as well as Corn,
Matth. 13. 24. which muſt grow together until the Harveſt, and then ſhall the
Tares be bound in Bundles to be burnt, and the profitable Grain be gathered in-
to the Barn. This hath ſtill been and will be the mix'd condition of God's
Church on Earth, wherein, through Hypocriſie and groſs Diſſimulation, many that
are Enemies to the Croſs of Chriſt, will yet go under that Cognizance, and keep
up a Form of Godlineſs, tho' they deny and hate the Power of it.
Secondly, There is even in the Inviſible Church here on Earth a great mixture
too; thoſe who have a real and vital Union to Chriſt, and maintain a Spiritual
Communion with him; yet even they have a ſad mixture of Evil with all their
Good, of Sin with all their Grace and Holineſs ; ſo that the Church is ſtill imper-
fect, not only from a mixture of Perſons, but from a mixture in Perſons: As we
know but in part, ſo we love but in part; we fear, we obey God but in part.
And with our Profeſſion of Faith we had need alſo to prefer that humble Petition,
Mark 9. 24. Lord, I believe, belp thou my unbelief.
Secondly, The Kingdom of God may be conſidered in its Perfection and Conſum-
mation, and ſo it is Triumphant in Heaven. And this conſiſts of ſuch glorious
Angels as never Fell, and of ſuch glorified Saints who are raiſed from their Fall,
and reſtored to a far better Condition than what they loft. This is the moſt glo-
rious part of God's Kingdom; here is his Throne eſpecially eſtabliſhed, and here
it is that he diſplays himſelf in the ſplendor of his Majeſty ; being ſurrounded by
innumerable Hoſts of Holy Angels, and the Spirits of juſt Men made perfect, who
continually Worſhip before him, with a moſt proftrate Veneration, and give
Honour, and Glory, and Praiſe to him that fits upon the Throne, and to the Lamb for
ever and ever.
Now
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277

tures.
Now this Kingdom is altogether free from thoſe former Imperfections and Mix-
There is no mixture of Good and Bad together, neither is there any
mixture of Bad in the Good; but all are Holy, and all as compleatly Holy as
Creatures can be ; for into the New Jeruſalem shall no unclean thing euer enter.
There are neither Temptations to try us, nor Sins to defile us, nor Sorrows to
afflict us; but perfect Joy and perfect Purity: Where all Tears ſhall be wiped
from our Eyes, and all Sin, the Cauſe of thoſe Tears, rooted out of our Hearts.
And yet if Heaven it ſelf may be liable to any Defects, or capable of any Addi-
tions, there ſeems at preſent to be wanting in it theſe Two Things.
Firſt, The Kingdom of Glory is not yet Full, nor ſhall it be till the whole Num-
ber of the Ele&t ſhall be called, and the whole Number of the Called, Glorified.
Many as yet are confliding here below, and fitting themſelves for their Eternal
Reward; many yet lie fleeping in their Cauſes unborn, whom God hath Foreknown
and Predeſtinated unto Eternal Life, all of whom he will in his due time bring anto
the Poſſeſſion of his Heavenly Kingdom, to compleat the number of his glorious
Subjects
. And therefore it is ſaid, concerning the Saints that are already in Hea-
ven, that white Robes were given to every one of them, and it was ſaid unto them,
that they should reſt yet for a little ſeaſon, until their Fellow-Servants alſo and their Brea
thren, that ſhould be killed as they were, ſhould be fulfilled, Rev.6.11.
Secondly, Thoſe glorified Saints that are now in Heaven, though their Joys be
perfect, yet their perſons are not; but one part of them, their Bodies, continue
ftill under the arreſt of Death and the Power of the Grave; but yet they ſleep in
Hope, and through that Myſtical Union, that there is between Jeſus Chriſt and
every ſcattered Duſt of a Believer, they ſhall obtain a glorious and joyful Reſura
rection; and then ſhall this Heavenly Kingdom be every way perfect; perfect in
the full Number of its Subjects, and every Subject perfe& in his entire and com-
pleat Reward: His Soul made for ever Bleſſed in the Beatifical Viſion of God, and
his Body made unconceivably glorious by the redundancy of that Glory that fills his
Soul, and both ſhall remain for ever with the Lord.
And thus you ſee what the Kingdom of God is, both univerſal and peculiar, the
Kingdom of his power, and the Kingdom of his Grace, and that as it is Militant here
on Earth, both Viſible and Inviſible, and as it is Triumphant in Heaven.
The next Thing in order is, to fhew how this Kingdom of God is ſaid to come.
This Word, come, implies that we pray for a Kingdom that is yet in its Progreſs,
and hath not yet attained the higheſt pitch of that perfection which is expected
and defired; for that which is yet to come, is not as yet arrived to that State in
which it is to be: And therefore we do not ſo properly pray that the Univerſal
Kingdom of God ſhould come; for his Dominion over the Creatures is actually the
fame, and ſhall be ſo for ever : But more eſpecially we pray that the peculiar King-
dom of God ſhould come, and that as to both parts of it, Militant and Triumphant.
Now this peculiar Kingdom is faid to come in Three Reſpects.
Firſt, In reſpect of the means of Grace and Salvation ; for where theſe are
rightly diſpenſed, (I mean the Holy Word and Sacraments) there is the King-
dom of God begun and erected; and therefore we find it called the Word of the
Kingdom, Mat. 13. 19.
Secondly, In reſpect of the Efficacy of thoſe means, when all ready and cordial
Obedience is yielded to the Laws of God, then doth this Kingdom come, and the
glory of it is advanced and increaſed.
Thirdly, In reſpect of Perfection, and ſo it comes when the graces of the Saints
are ſtrengthned and increaſed; when the Souls of the Godly departing this Life
are received into Heaven; and when the whole Number of them ſhall have their
perfect Conſummation and Bliſs in the Glorification both of Soul and Body, after
the general Reſurrection. And thus we have ſeen how the Kingdom of God may
In the next Place we muſt enquire, what it is we pray for, when we ſay, Thy
Kingdom come.
I Anſwer, There are various Things lie couch'd under this Petition; as,
Firſt, We pray that God would be pleaſed to Plant liis Church, where it is
not, according to his Promiſe, giving all the Nations of the World to his Son for his
Inheritance, and the utmoſt parts of the Earth for bis Poſſesſion. That the dark
Places
come.
278
A Practical Expoſition

Places and Corners of the Earth, that are yet the Habitations of Cruelty, may
be illuſtrated with the glorious Light of the Goſpel fhining into them. That
God would reveal his Son to thoſe poor wretched People, that fit in Darkneſs
and in the Region of the Shadow of Death, and would reſcue them from their Blind
Superſtitions and Idolatries, and from the Power of the Devil, who ſtrongly
works in the Children of Diſobedience, and would tranſlate them into the King-
dom of his dear Son; eſpecially that he would remove the Veil from the Heart of
the Jew, upon whom a fad Judicial Hardneſs hath long lain, that they at length
niay be brought into the Unity and Fulneſs of Chriſt's Body: We pray that all
the World, both Fews and Gentiles, may be gathereed into one Sheep-fold, under
Chriſt Jeſus the great Paltor and Shepherd of Souls; ſo that as God is one, ſo his
Name and Service may be one throughout all the Earth. And thus we pray that
Chriſt's Kingdom may come, in reſpect of the means of Grace and Salvation.
Secondly, This Petition, Thy Kingdom come, intimates our earneſt deſire that
the Church of Chriſt, where they are planted, may be increaſed in the Members
of the Faithful. That thoſe, who are as yet Enemies to the Name and Profeſſion
of Chriſt, may be brought into the Viſible Church; and that thoſe in it, who are
yet Strangers to a powerful Work of Grace, may by the effectual Operation of
the Holy Ghoſt be brought in to be Members of the Inviſible Church. And thus
we pray that God's Kingdom may come, in reſpect of the Efficacy of the means of
Grace.
Thirdly, We pray that all the Church of Chriſt throughout the World may be
kept from Ruin, that they may not be over-run with Superſtition or Idolatry :
That God would not in his Wrath remove his Candleſtick from them, as he hath
in his Righteous Judgment done from other Churches, which were once glorious
and ſplendid: We pray likewiſe, that God would make up all Breaches, and com-
poſe all Differences, and ſilence all Controverſies, and cut off all thofe who trou-
ble the Peace, and rend the Unity of the Church, breaking it into Factions and
Schiſms, which are the moſt fatal Symptoms and Portenders of God's withdraw-
ing himſelf, and carrying away his Goſpel, and giving of it to another People,
who will better bring forth the Fruits of it, which are Peace, Meekneſs, and
Love. And if in any thing Chriſtians be diverſly minded, that God would be
pleaſed to reveal it unto them; and that whereunto they have attained, they may
walk by the ſame Rule, and mind the ſame Things, And thus we pray that Chriſt's
Kingdon may come
may come in reſpect of its perfection and entireneſs.
Fourthly, It intimates our humble Requeſts to God, that his Ordinances may
be purely and powerfully diſpenſed. Hence, as I noted before, the Word is cal-
led the Word of the Kingdom, Matth. 13. 19. that is the Word whereby we are
brought into the Kingdom of Chriſt here on Earth, and fitted for his Trium-
phant Kingdom in Heaven. It is the means of our new Birth, the Seed of our
Spiritual Life. And as a Kingdom cannot be well eſtabliſhed or governed with-
out good Laws; fo for the Government of his Kingdom, Chriſt hath eſtabliſhed
Laws, which are contained in the Records of the Holy Scriptures. And as his
Word is the Law, ſo his Sacraments are the Seals of his Kingdom; for to every
believing Partaker God doth under his Seal confirm the Grant of Heaven and
Eternal Salvation.
And therefore in this Petition we pray alſo, That God would give his Church able
Miniſters of the New Teſtament, that may know how rightly to divide the Word
of Truth, and to give every one his Portion in due Seaſon.
And that he would be pleaſed to accompany the outward Adminiſtration of his
Ordinances with the inward Operations of his Spirit, which alone can make them
effectual to turn Men from Darkneſs to Light, and to bring them from the Power
of Satan unto God. That the whole number of God's Elect may in his due time
be brought in by the means which he hath appointed and fanctified for their Con-
verſion and Salvation.
Theſe are the chief and principal Things that we beg of God for the Church
Militant, when we ſay, Thy Kingdom come, viz. That it may attain a perfection
of Extent, and be planted where it is not, to a perfection of Number, and may
gain more Profelytes and Converts, where it is planted to a perfection of Eſtaliſh-
ment, that may not be rooted out by the Violence of Men, nor abandoned through
the

on the Lord's Prayer.
279

the Judgment of God. And to a perfection of Purity and Holineſs by the pow-
erful Diſpenſation of Goſpel-Ordinances attended by the Efficacious Concurrence
of the Holy Spirit. But,
Secondly, This Petition likewiſe reſpects the Church Triumphant in Heaven: Nor
is this praying for the Dead a thing juſtly condemned of Superſtition and Folly;
for we pray not for them to alter their State, which is impious and ridiculous,
and a Foppiſh Conſequent upon the Figment of Purgatory : But we pray for the
Church Triumphant only in general, that thoſe Things which are as yet defective
in it may be ſupplied: For certainly whereſoever there is any kind of Imperfe-
&tion we have ground to pray for the removal of it ; eſpecially when God hath
encouraged us to it by Promiſe that he will remove it: And therefore,
Firſt, We may well pray that the whole Body Myſtical of Jeſus Chriſt, and
every Member of it, may be brought to the full Fruition of Heaven and Happi-
neſs, that daily more may be admitted into the Heavenly Fellowſhip, till their
Numbers as well as their Joys be Conſummate. And,
Secondly, We may pray that the Bodies of all the Saints that have ſlept in their
Beds of Earth from the beginning of the World, may be raiſed again out of the
Duſt, and united to their Souls, and for ever made glorious in the Kingdom of
Heaven; for both theſe Things are abſolutely promiſed, the one Rom. 8. 29, 30.
that thoſe whom God hath Called and Fuſtified he will likewiſe Glorifie. And the
other is, 1 Theſſ. 4. 16. The Dead in Christ Shall ariſe. And certainly whatſoever
may be the Object of our Faith, Hope may be the Subject of our Prayers. And
this every true Chriſtian longs and breaths after, that theſe Days of Sin and Mi-
ſery may be ſhortned, that Chriſt would come in his Glory, that his Mediatory
Kingdom being fulfilled, it might be delivered up unto the Father, and that we
all might be one as the Father is in him, and he in the Father. Even ſo come,
Lord Jeſus , come quickly. And thus I have finiſhed the Second Petition, Thy
Kingdom come.
The Third follows, Thy Will be done in Earth, as it is in Heaven. This now
follows upon the former in a moſt rational and admirable Method; for as before
we pray that the Kingdom of God might come, as the beſt adapted means to Hallow
bis Name; ſo now we pray that his Will may be done by us, as the cleareſt Decla-
ration that we are the Subjects of his Kingdom. Now here are conſiderable,
Firſt, The Petition it ſelf, Thy Will be done in Earth.
Secondly, The Meaſure and Proportion of it, as it is in Heaven.
I ſhall begin with the Petition, in which every Word carries great Weight and
Moment; and therefore in the Explication of it I ſhall ſhew you,
Once
Firſt, What this will of God is.
Secondly, How his Will may be ſaid to be done.
Thirdly, What force this Particle thy, thy Will, carries in it, and what it de-
notes.
Fourthly, What is meant by God's Will being done in Earth. And all theſe with
all Perfpicuity and Brevity.

Firſt, What this will of God is. Now the Will of God is commonly and
very well diſtinguiſhed, into the Will of his purpoſe, and into the Will of his
Precept; his Decrees or lis Commands. The former reſpects what ſhall be done
by him; the latter what ought to be done by us: Both theſe, in Scripture, are fre-
quently called the Will of God.
Firſt, God's Purpoſe is his Will; yea, it is more properly his Will than his
Precepts are; for by this God doth abſolutely determine, what ſhall be, and what
ſhall not be; and all Things in the World take their place and are ranged in their
feveral Stations; and the whole ſeries of Cauſes and Effects are governed by the
Ordination and Appointment of this his Sovereign Will. And therefore it is
faid, Eph. 1. 11. That God worketh all things according to the Counſel of his own Will.
And Pfal. 135. 6. Whatſoever the Lord pleaſed that he did in Heaven, in Earth, in
the Sea, and in all deep Places. This is God's Will of Purpoſe, whereby he guides
and governs all Events whatſoever; ſo that there is not the moſt inconſiderable
Occurrence
280
A Practical Expoſition
Occurrence that happens, not the leaſt Flight of a Sparrow, nor the falling off of
an Hair, nor the motion of an Atome in the Air, or a Duft, or a Sand on the
Earth, but as it is effected by his Power and Providence, ſo it was determined by
his Will and Counſel.
Secondly, The Precepts and Commands are likewiſe the Will of God; but they
are improperly ſo called ; becauſe theſe concern not, neither do they determine
the Event of Things, but only our Duty; not what ſhall be, but what ought to
be; and it is called, Rom. 12. 2. The good and acceptable and perfect Will of God.
This is all contained in the Holy Scriptures, which are a perfect Syſtem of Precepts
given us for the Government of our Lives here, and for the attaining of Eternal
Life hereafter; and therefore it is is likewiſe called his Revealed Will; whereas
the other, namely the Will of Purpoſe, is God's Secret Will, until it' be mani-
feſted unto us by the Events and Effects of it.
Now concerning this diſtinction of God's Will of Purpoſe and Precept, we may
note that though there be a great deal of difference, yet there is no contrariety
or oppoſition between them.
Firſt, They differ the one from the other, not in reſpect of God (for his Will
is one infinitely pure and uncompounded AA) but only in reſpect of the object;
for there are many Things which God wills by his Will of Purpoſe, which he
hath not willed by his Will of Precept. His Precepts are all holy, and command
nothing but what is holy and acceptable: This is the Will of God, faith the Apoſtle,
even your Sanétification, i Theſl
; 4. 3. It is the higheſt degree of Blaſphemy tó
impute unto God, that he hath commanded us any thing but what is Holy, Juſt,
and Good: This were to make him the Author of Sin, who hath declared himſelf
the Puniſher of it. But his Will of Purpoſe is not reſtrained within Bounds and Li-
mits; but extendeth it felf to all Events whatſoever, whether Good or Evil.
And as Evils are of two forts, either the Evil of Puniſhment, or the Evil of Sin;
ſo is God's Will of Purpoſe two-fold, effective of the one, and permiſſive of the other;
but in both moſt certain and infallible.
1. God's Will of Purpoſe doth effect and bring to paſs the Evil of Puniſhment :
Amos 3. 6. Shall there be any Evil in the City and the Lord hath not done it ? For he
doth both in Heaven and in Earth whatſoever pleaſeth him. Were it not the
Will of God, the World had never groaned under ſo many Miſeries and Calami-
ties as have in all Ages befallen it. Now God never enjoyns us this as our Duty,
altho’ he lays them upon us as our Burden.
2. God's Will of Purpoſe permits the Evil of Sin for wife and gracious Ends, that
he may bring good out of Evil ; even thoſe very Sins and Wickedneſs which his
Will of Precept forbids, his Will of Purpoſe permits; for if God did not will to per-
mit then, there would be no ſuch thing as Sin in the World.
Secondly, Hence ariſeth another very remarkable difference, that we may ef-
fectually reſiſt God's Will of Precept, ſo as to hinder the accompliſhment of it;
but whatſoever we do ſo it is our Sin, and will without Repentance be our Con-
demnation. So Stephen accuſeth the Fews, Act. 7. 51. You do always reſiſt the Holy
Ghoſt; that is, by your Practices you do always go contrary to the Commands of
God, revealed by his Spirit in his Word. And were it not for this reſiſting of the
Will of God, we ſhould be perfectly holy and blameleſs.
But we cannot reſiſt the Will of God's Purpoſe, ſo as to hinder the Execution of it;
although ſometimes to endeavour it may be ſo far from Sin, as to be our necef-
ſary and indiſpenſible Duty: For though it may be the Will of God to bring us
into Poverty or into Priſon, or to lay ſore Diſeaſes upon us; yet it is not only law-
ful for us, but we are obliged as far as lies in us, to hinder thoſe Evils of Puniſh-
ment from befalling us, and to preſerve our Eſtates, our Liberty, our Health,
and all our outward Comforts, by all lawful and allowed ways and means : Much
more, if God ſhould will to permit a Sin in others, or in our ſelves, are we bound
to hinder the Commiſſion of it; for, for us to be willing to permit, becauſe God
is, though it be a conformity of our Wills to God's Will of Purpoſe, yet this is
not our Rule to walk by: And it is a wretched Rebellion againſt his Will of Pre-
cept, which alone we are to reſpect in all our Actions, and endeavour to conform
our felves unto. Doubtleſs it was God's Will of Purpoſe, that Christ the Lord of
Life and Glory ſhould be Crucified; but yet the Jews conforming themſelves ae-
cording






on the Lord's Prayer.
281

cording to this Will, were guilty of the moſt horrid Wickedneſs that ever was
committed in the World; for both theſe we have confirmed to us, Akts 2. 23.
Him being delivered by the determinate Counſel and Fore-knowledge of God, ye have
taken, and by wicked Hands have crucified and pain. Although it was by the de-
terminate Counſel and Will of God, that Chriſt ſhould be taken and ſtain ; yet
nevertheleſs they were wicked Hands that were imbrued in that precious and in-
eſtimable Blood. And thus I have ſhown how the Will of God's Purpoſe and Prea
cept do differ. But yet,
Secondly, Although there be this great difference, yet is there no contrariety
or repugnancy, but a perfect Harmony and Uniformity between them. Some
have thought that if God wills ſuch a thing ſhould be done; as for inſtance, the
Crucifyirig of our Lord and Saviour by his Will of Purpoſe, and yet Wills that it
ſhould not be done by his Will of Precept, that theſe two Wills muſt needs con-
tradict one another; and this Argument ſome do make no ſmall uſe of to explode
the diſtinction of the Will of God.
But the Solution is moſt eaſie; for when Wills are contrary to each other, there
muſt be a Willing and a Nilling of the fame Thing; but it is not ſo here; for
the Object of God's Will of Purpoſe is Event; but of his Will of Precept, Duty.
Now it is far enough from having any ſhadow of a contradiction for God to will or
permit that to be which he hath willed or commanded us not to do. Indeed to will
fuch an Event to be and not to be that ſuch a Thing ſhall be my Duty and ſhall not
be my Duty, are Contradictions, and not to be imputed unto God. But to will
that ſuch a Thing ſhall eventually be, and yet to will that it ſhall be my Duty to
endeavour to hinder it, is ſo far from being a Contradiction, that it is moſt appa-
rent and evident, and falls out moſt frequently in our ordinary converſe in the
World. So in the forementioned famous Inſtance of the Death of Chriſt. God
willed by his Will of Purpoſe that it ſhould ſo come to paſs in all the Circumſtances
of it as it was perpetrated : But then he willed by his Will of Precept, that it ſhould
be their Duty not to do it. Now certainly there is no contradiction or abſurdity
that Duty and Event may be quite contrary one to the other: Unleſs we could take
away all Sin, and Authorize all the greateſt Villanies that ever were committed
under the Sun. And thus much for the firſt Head.
And having thus ſeen what the Will of God is. The next General is to enquire,
what Will it is we pray may be done, when we ſay, Thy Will be done. And
here,
Hiob to?
Firſt, It is clear that we eſpecially and abſolutely pray that the Will of God's
Precept may be done, and that not only by us, but by all Men: For this Will of
God is the Rule of our Obedience, and according to it we ought to conform all
our Actions. And becauſe we are not ſufficient of our ſelves ſo much as to think
any thing of our ſelves, much leſs to perform all thoſe various and weighty Du-
ties of Holineſs, which God hath enjoyn'd us in his Word, therefore our Saviour
hath taught us to beg of God Grace and Aſſiſtance to enable us to fulfil his Will,
giving us not only Commands of Obedience, but promiſes for our Relief and Ená
couragement, inſtructing us in the Word, to crave Supplies of Grace from him
who hath required Duty from us. And indeed there is a great deal of Reaſon
we ſhould pray that his Will of Precept ſhould be done on Earth, if we con-
ſider,
Firſt, The great Reluctancy and Oppoſition of Corrupt Nature againſt it. The
Law is Spiritual, but we are Carnal and ſold under Sin, Rom. 7. 4. and in the beſt of
Men there is a Lam in their Members, warring againſt the Law of their Minds, that
when they would do good, evil is preſent with them; and therefore we have
need to pray, That God would encline our Hearts to his Commandments, and
then ſtrengthen us to obey them: That as our Will to good is the effect of his
Grace, ſo the effect of our Wills may be the performance of his Will.
Secondly, God's Glory is deeply concern’d in the doing of his Will. For it is
the Glory of a King to have his Laws obey'd. And ſo it is God's. When we pro-
fefs our felves to be his Subjects, and pray that his Kingdom may come, it is but fit
and rational, that we ſhould pray likewiſe, Thy Will be done, without which this
his Kingdom of Grace would be but meerly Titular: For his Word is the Scepter
and Law of his Kingdom, and if we yield not Obedience to it, we do tacitly con-
deran




OO
282
A Practical Expoſition

demn it and the Law-maker alſo of Injuſtice, and thereby reflect a moſt intolerable
Diſparagement upon God, preferring the will of Satan, and of our own Lufts,
before his moſt Holy and Righteous Will. But when we endeavour to yield O-
bedience to his Commands, and pray that we may be able to do it with more di-
ligence and conſtancy : This as it pleaſeth, ſo it glorifieth God, for by ſo doing,
we acknowledge both his Sovereignty and his Equity; his Sovereignty, in that he
may require of us what he pleaſeth; and his Equity, in that he requireth of us no-
thing but what is moſt juſt and fit: And therefore our Saviour tells us, John 15.8.
Herein is my Father glorified, that you bring forth much Fruit.
Thirdly, Our own Intereſt is deeply concerned in it : For through Obedience
and doing the Will of God, it is, that we come to Inherit the Promiſes, Rev.
22. 14. Bleſſed are they that do his Commandments that they may have a Right to the
Tree of Life, and may enter in through the Gates into the City. And therefore to
pray, that God's Will may be done by us, is but to pray, that we our felves may
be fitted and prepared for Eternal Life and Glory, unto which we can po other-
wiſe attain, but by Holineſs and Obedience. O think but to what an Excellency
doth Grace advance the Soul even this in Life ; and make Chriſtians as much above
other Men, as other Men are above Beaſts. That when they are employed about
the foul and naſty Offices of Sin, hurried by their vile Paſſions into vile and baſe
Actions, raking in the Mire and Filth of all manner of Uncleanneſs, and defiling
their Soul with thoſe Sins which will hereafter Damn them: Thy Work ſhould
be all Spiritual, conſiſting of the fame pure Employments that the Holy Angels
and Glorified Saints in Heaven ſpend their Eternity in. Conſider what an high
Honour and Privilege it is that you ſhould be admitted to attend immediately up-
on the Service of the King of Kings. You are called to wait about his Throne, his
Throne of Grace, to which you have always free acceſs to converſe and commune
with God, by maintaining Fellowſhip with him in the performance of Holy Du-
ties; which is a Dignity ſo high, that Humane Nature is capable but of one Prea
ferment more, and that is of being removed from one Throne to the other; from
attending on the Throne of Grace to attend on the Throne of Glory. And then
think, o Soul, if it be poſſible to think, what neither Eye hath ſeen, nor Ear hath
heard, neither bath it, nor can it enter into the heart of Man to conceive. Think how
tranſcendently Bleſſed thy Eſtate ſhall be, when the Will of thy God which was
here thy Duty, ſhall there be thy Nature : When thy Obligation to do it ſhall be
turned into a happy neceſſity of doing it. When all thy Thoughts and Affections
ſhall be center'd in God for ever, and not the leaſt motion of thy Soul ſhall ſo
much as twinkle or waver from the Eternal Contemplation and Fruition of the
Infinite Deity. And therefore this our Eternal Happineſs being wrapt up in do-
ing the Will of God, it highly concerns us to pray, That it may be done, and to
endeavour to do it on Earth, ſo as that at length we may attain to the perfection
of doing it in Heaven. And this is the Firſt Thing that in this Petition we eſpeci-
ally and abſolutely pray for, viz. That God's Will of Precept may be done by us
on Eartli. iliano
our
Secondly, It is more doubtful, whether we are ſimply to pray that God's Will
of Purpoſe ſhould be done. And that,
Firſt, Becauſe the Will of God's Purpoſe is ſecret and unknown, and therefore
cannot ſo immediately concern us in point of Duty, For ſecret things belong to God,
but revealed things belong to us and to our Children, Deut. 29. 29.
Secondly, Becauſe this will of God ſhall within the Periods ſet by his Eternal
Decrees, have its moſt perfect and full accompliſhment. For though his Revealed
Will may be reſiſted and hindered, yet neither Men nor Devils can hinder his ſecret
Will and the Purpoſes of his Counſels, theſe ſhall take place, mauger all their
Spite and Oppoſitions; and therefore it ſeems not altogether fo proper matter for
our Prayers.
Again, Thirdly, Many Things come to paſs by the Will of God's Purpoſe,
which we ought not to pray for ; yea, which we ought to pray againſt: As not
to inſtance in God's Will of permitting the Sins and Wickedneſſes of Men, which
beyond all Exceptions we ought to deprecate. Let us but conſider , common
Charity obligeth us not to pray for any evil of Suffering to befal either our felves
or others: and yet we know that it is often-times the Will of God's Purpoſe to
bring
on the Lord's Prayer.
283

bring great and fore Judgments upon Kingdoms, and upon Families and Perſons :
And if we may indefinitely pray that this will ſhould be done, this would be
nothing elſe but to pray for the Death and Ruin of many Thouſands, whom yet
the Revealed Will of God commands us to pray for, and to deſire alí Good and
Proſperity to them. But yet notwithſtanding all this, we may doubtleſs pray,
That the Will of God's Purpoſe may be done ſo far as it brings to paſs thoſe things,
which we are obliged to pray for by the Will of his Precept. We may pray that
God's Will may be fulfilled in giving Peace and Proſperity and good Things
both Temporal and Spiritual unto others and to our ſelves, but ſimply and ab-
ſolutely to pray, That this will ſhould be done in whatſoever it reſpects, would
be as often a Curſe as a Prayer : Since (as I told you before) there is no evil
comes to paſs, whether of Sin or Puniſhment, but it is by God's Will permitting
the one, and effecting the other.
But you will ſay, do we not find frequent Examples in Scripture, of Holy Men
who have Prayed that God's Will might be done even in the bringing to paſs
that which was evil. Thus Eli when Samuel had denounced fearful Judgments
both againſt himſelf and againſt his Houſe, It is the Lord, ſays he, let him do what
ſeems good unto him. 1 Sam. 3. 18. And ſo David, when Perſecuted by the un-
natural Rebellion of his Son Abfalom, If he ſay thus, Behold I have no delight in him,
let him do as ſeems good unto him, 2 Sam. 15. 26. And thus the Diſciples, when
upon Agabus's Prophecy what Amiâions ſhould happen unto St. Paul at Ferufalem,
they would have perſuaded him from going thither, but could not prevail, con-
clude all with this, The Will of the Lord be done, Acts 21. 14. And thus likewiſe
our great Example, the Lord Jeſus
Chriſt himſelf, when he had prayed that the
bitter Cup of his Paſlion might paſs away from him, he ſeems to correct himſelf
and make another Prayer, Not my Will, but thine be done, Luke 22. 42. Although
he knew this Will of God could not be done without his own moſt extreme Suf-
ferings, nor without the horrid ſin and wickedneſs of his Murderers.
But to all theſe Inſtances I Anſwer, That they are not ſo much Prayers as Dea
clarations of a ready Submiſſion and Obedience to the Will of God. For by this
Expreſſion, The Will of the Lord be done, we do not deſire that thoſe things Mould
come to paſs which will be grievous and afflicting to us; but only teſtifie our
ready ſubjection to the Sovereign Will of God, and a patient reſignation of our
Selves and of all our Concerns unto his diſpoſal. When we pray, we ought to
beg of God that he would be pleaſed to avert from us thoſe Plagues and Judg-
ments which our Sins juſtly expoſe us unto. But if it ſhall ſeem good to him to
inflict any of them upon us, The Will of the Lord be done : That is, we deſire with
Patience to ſubmit unto his Providence and contentedly to bear thoſe Burthens
which he ſhall impoſe upon us.
The ſum therefore of all is this, When we pray Thy Will be done ; if it be the
Will of God's Precept, we pray abſolutely that it may be done by us, as being
obliged thereunto by his expreſs Word and Command. And if it be the Will of
God's Purpoſe, intending any Temporal or Spiritual Good unto us, we pray, that
his Will may be done upon us. But if it be the Will of his purpoſe to inflict any
evil, then our ſaying, Thy Will be done, is not ſo much a Prayer as a Teſtimony
of our ſubmiſſion to his Will without murmuring or repining at his Providence.
Thus have we ſeen what this will of God is that we pray may be done in this
Petition, Thy Will be done.
Thirdly, The next Thing to be taken notice of, is the Particle, Thy, Thy Will
be done, and this carries in it both an Emphaſis and an Excluſion.
Firſt, Thy Will, emphatically to ſignifie unto us, That God's Will ought to
be preferred above and before all others. Not to regard the Fancies and Hu-
mours of Men when the Will of God is clear before us: Nor to be careful to
pleaſe them, but our Lord Chriſt; and if they will quarrel with us upon any ſuch
account, we know whither to appeal for our Juſtification, and for our Safety :
For our Juſtification to their Conſciences: Whether we ought to obey Men rather
than God, Judge ye, Acts 4. 19. And for our Protection and Safety to God's
Power and Providence, with thoſe three Heroick Perſons, Dan. 3. 16, 17. We
are not careful, 0 King, to anſwer thee in this matter. If it be ſo, our God whom we ſerve,
is able to deliver us from the burning Fiery Furnace, and he will deliver us out of thine
band. And there is great Reaſon for this preference of God's Will before all others.
Oo 2
Firft,
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A Practical Expoſition

Firft, Becauſe God's Will is moſt Sovereign. He is the Supream Lord of the
whole World ; the greateſt of Men are but his Subjects and Vaſſals. Now it is
infinitely more Reaſon that we ſhould conform our ſelves to the Will of him who
is both our Lord and theirs, than to the Will of our Fellow-Servants : And that
we ſhould ſeek to pleaſe him who is able to deſtroy both our Souls and theirs, than
that we ſhould pleaſe them, who when their Rage reacheth higheſt, can deſtroy
only this Body and vile Carcaſe.
-
Secondly, Becauſe God's Will is the moſt Holy and Perfect, and there is nothing
that he hath Commanded us to do, but it hath a native Goodneſs and Excellency
in it, and therefore it is called, The Good, the Acceptable, and Perfe&t Will of God,
Rom. 12. 2. To be governed by our own or other Mens Wills, is uſually to be
led by Paſſion, and blind, headlong Affections, but to give up our felves wholly
to the Will of God, is to be governed by the higheſt Reaſon in the World: For
his Will cannot but be good, ſince it is the Meaſure and Rule of Goodneſs it ſelf;
for therefore Things are ſaid to be good becauſe God wills them. And whatſo-
ever he requires of us, is pure and equitable, and moſt agreeable to the Dictates
of right and illuminated Reaſon: So that we act molt like Men when we act moſt
like Chriſtians, and ſhew our ſelves moſt Rational, when we ſhew our ſelves moſt
Religious. And therefore we have a great deal of reaſon to ſay, Thy Will be
done.
Secondly, As this Particle, Thy, may be taken emphatically, Thy Will before all
others; ſo likewiſe it may be taken excluſively, Thy Will and not our own be done.
To teach us that hard Leſſon of Self-denial. Indeed, when we conſider the Re-
bellions of our corrupt Appetites and Deſires, and all thoſe Tumults and Uproars
they raiſe in our Souls againſt the Holy and Perfect Will of God, the perverſe
Diſputings of our Reaſon againſt his Authority, and thoſe ſtrong Propenſions
that are in us towards that which is diſpleaſing to him, and deſtructive to our
felves, we ſhall find abundant need with our greateſt fervency to pray, Thy Will
and not our own be done. And thus I have finiſhed the three Firſt Enquiries,
what this will of God is, how it may be ſaid to be done, and what is imported
in this partice, Thy. The
Fourth and laſt Thing to be enquired into, is, What is meant by God's Will
being done on Earth.
And here briefly, to reſolve this, That the Will of God ſhould be done on
Earth, ſignifies, That it be done by Men living on the Earth, the Place here be-
ing put for the Perſons in it. And although there be ſeveral other Creatures be-
fides Man, who do all of them ſerve him and fulfil his Will according to the
Rank and Station which they all hold. And therefore we have it expreſs’d, Pfal.
148. 8. Fire and Hail, Snow and Vapour, ſtormy Wind fulfilling his Word. Yet this
his Will and Word is only the Ordinance of their creation. And the Will of his
Purpoſe to the effecting of which they are often employed as Inſtruments. It is not
the Will of God's Precept obliging them to Duty; for this can be fulfilled by none
but by rational and intelligent Creatures. This Petition therefore, eſpecially, if
not only, reſpects us Men whom God hath made Lords of this Earth, putting all
other Creatures in ſubjection under us. Now here we pray,
Firſt, That all Men in the World renouncing the will of Satan and their own
corrupt Wills, may readily ſubject themſelves unto the Will of God. For this
Expreſſion, on Earth, ſuffers us not to limit our Prayers to this or that particular
Place or Region, but whereſoever God hath ſpread abroad all Nations upon the
Face of the Earth, we are to deſire of God for them Grace to enable them to do
his Will, Pſal. 67. 2. Let thy ways be known upon Earth, and thy ſaving Health unto
all Nations.
Secondly, We pray that we may employ and improve the few and ſhort Days of
this Mortal Life to the beſt advantage. For this is that Day wherein we may
work the Works of God, and if we neglect to do the Will of God while we are
here on Earth, it will be too late for ever, for there is no Work, nor Operation, nor
Device in the Grave whither we are going.
And certainly, if ever we would do the Will of God in Heaven, we muſt ac-
cuſtom our ſelves to do it here on Earth. Here we are as Apprentices that muit
learn the Trade of Holineſs, that when our time is out, we may be fit to be made
free

on the Lord's Prayer.
285

free Denizens of the Nem Feruſalem. Here we are to tune our Voices to the
Praiſes of God, before we come to join with the Heavenly Choir. Here we are
to learn what we muſt there for ever practiſe. And thus I have done with the
Petition it ſelf. Thy Will be done in Earth.
The next Thing obſervable, is the proportion of it; As it is in Heaven.
But you will ſay, Is it not utterly impoſible while we are here on Earth, and
clogg?d with Earthly Bodies, and encompaſſed about with manifold Infirmi-
ties? Is it not impoſſible ever to attain unto a Celeſtial and Heavenly Perfection
in our Obedience?
I Anſwer, True it is ſo, but yet this Prayer is not in vain, for it teacheth and
engageth us to aim at and endeavour after the perfect Holineſs of Angels and the
Spirits of juſt Men made perfect. We are commanded to be holy as God is holy, and
to be perfečt as our heavenly Father is perfect, whoſe Perfection is impoſible for us to
equalize : Yet theſe exceſſive Commands have their uſe, to raiſe up our Endea-
vours to a higher ſtrain and pitch, than if we were commanded ſomewhat within
our own Power. As he that aims at a Star is likely to ſhoot much higher than he
that aims at a Turf.
Thus though it be a thing altogether impoſſible for us in this Life to attain to
an Angelical Perfection in our Obedience ; yet the Command that obligeth us to
it, and our Prayers for it are not in vain; becauſe by our utmoſt endeavours after
further meaſures and degrees of Holineſs, we may very much aſſimilate our Obe-
dience to that Obedience that is yielded to God's Will in Heaven it ſelf, and
therefore this Particle, As, is rather a Note of ſimilitude than of equality. But
though our Obedience on Earth cannot be equal to the Obedience that is yielded
to God in Heaven, yet we pray that it may bear as much ſimilitude, proportion
and conformity unto it as is poſſible for us to attain unto while we are here in
the Body.
And therefore that we may the more fully underſtand what it is we pray for
when we preſent this Petition to God, Thy Will be done in Earth, as it is in Hea-
ven, we ſhall briefly enquire, how the Holy Angels and Bleſſed Spirits do the Will
of God in Heaven. And,
First, Their Obedience is abſolutely perfect, and that both with a perfection of
Parts and Degrees. They do all that God enjoyns them, not failing in the leaſt
Tittle of Obſervance; and therefore they are ſaid, To follow the Lamb wherefoever be
goes, Rev. 14.14. Hence it is aſcribed to them as their proper and peculiar Character,
Pfal. 103. 20. Bleſs the Lord, ye bis Angels that excel in ſtrength, that do his Come
mandments, hearken to the voice of his Word. And again, they do the whole Will
of God with all their Might, with all their Mind, with the greateſt Intention that
is poſſible, even to an Angelical Nature ; never are they remiſs in their Service,
or flack in their Attendance, but are continually Bleſſing and Praiſing of God,
ſtanding ready to receive and execute his Commands and Commiſſions.
Now when we pray that we may do the Will of God on Earth as it is done in
Heaven; we pray for this Heavenly Temper, that we may bear an Univerſal
Reſpect unto all God's Commandments: No more ſticking or pauſing at any thing
that God requires of us, than an Angel or a Glorified Saint would do: But unfold-
ing all our Intereſt and Concerns in God's Glory, might reſpect nor value nothing
but what tends to the promotion of that. This is to do God's Will as the Angels
do it in Heaven.
Secondly, Their Obedience is chearful, not extorted from them by violent
Conſtraints of Fear, or of Suffering; but it is their Eternal Delight, and their
Service is their Felicity. And thus ſhould we pray, and endeavour to do the Will
of God with Alacrity and Chearfulneſs; not being haled to it as our Task, but
eſteeming the Commands of God to be as the Angels do, our Glory and our great
Reward. But alas, how infinitely ſhort do we fall of our Pattern? We think the
Sabbath long, and Ordinances long and tedious, and are ſecretly glad when they
are over: And what ſhould ſuch as we are do in Heaven, where there is a Sab-
bath as long as Eternity, and nothing but Holineſs there? And therefore we had
need pray earneſtly, that God would now fit and prepare us for the Work of
Heaven while we are here on Earth, for elſe Heaven will not be Heaven, or a
Place of Happineſs unto us.
Thirdly,


286
A Practical Expoſition

Thirdly, The Will of God is done in Heaven with Zeal and Ardency; and
therefore it is ſaid, Pfal. 104.4. That God maketh his Angels and Meſſengers a Flame
of Fire. And have not we abundance of need to pray for Conformity with them
in this reſpect alſo? We do the Will of God ſo coldly and indifferently, that we
our ſelves ſcarce take notice of what we are doing. We often bring Sacrifices to
God, and either bring no Fire with us, but are frozen and dull; or elſe offer
them up with ſtrange Wild-fire, and uſually are heated more with Paſſion and ir-
regular Affections, than with holy and pious Zeal. And,
Fourthly, The Will of God is done in Heaven with celerity and ready diſ-
patch; they are quick-in executing the Commands of the Great God and their
Lord; and therefore are ſaid to have Wings and to fly, Iſa. 6.2. And this expreſſion
of Wings, and the flying of Cherubims and Angels is frequently mentioned in Scri-
pture, only to intimate to us, the expedition they uſe in the Service of God. But
alas, how dull and flow are we? How long do we conſult with Fleſh and Blood,
and are diſputing the Will of our Sovereign Lord, when we ſhould be obeying it?
When we are clearly convinced that ſuch a Duty is neceſſary to be done, how
many Delays and Excuſes, and Procraſtinations do we make, being willing to
ſtay the leiſure of every vile Luft, and vain Impertinency, thinking it then time
enough to ſerve God when we have nothing elſe to do. Certainly, this is not to
do the Will of God on Earth, as it is done in Heaven, where, upon the firſt intima-
tions of God's Will, they take Wings and execute it ſpeedily.
Fifthly, The Will of God is done in Heaven with all poſſible Proſtration, Re-
verence, and Humility : And therefore it is ſaid, Rev. 4. 10. that the four and
twenty Elders fell down before him that ſat upon the Throne, and worſhip him that liveth
for ever and ever, and caſt their Crowns before the Throne. Crowns are themſelves
Enſigns of Majeſty; but here they caſt their very Crowns, all their Dignity and
Glory at the Feet of God; and make their chiefeſt excellency it ſelf do Homage
to him that is King of Kings, and Lord of Lords. And ſo fhould we in all our
ſerving of God, do it with Reverence and Godly Fear, preſerving upon our
Hearts an awful ſenſe and regard of the dreadful Majeſty before whom we ap-
pear.
Sixthly, The Will of God is done in Heaven with Conſtancy and Perſeverance.
They ſerve God Day and Night, Rev. 7. 15. and are never weary of his work, no
more than they are of their own Happineſs; for his Service is their Happineſs,
and their Obedience their Glory. And thus ſhould we pray and endeavour that
we might do the Will of God conſtantly and perſeveringly; for it is Perſeverance
that crowns all other Graces; and God hath promiſed to crown our Perſeverance
with Glory and Eternal Life. And thus we ſee briefly in theſe Six Particulars,
how the Will of God is done in Heaven.
To conclude this: Is there no other nor lower Pattern ſet us, than the perfect
Obedience of Angels and Glorified Spirits? Let us not then content our ſelves with
a comparative Obedience, and by meaſuring our ſelves with thoſe that are worſe,
think highly of our own Perfections: Let us not applaud our felves with the
boaſting Phariſee, with a Lord, I thank thee, I am not as other Men are, Extorti-
oners, Unjuft, Adulterers. What is this to the Pattern that God hath ſet us for
our imitation ? Perhaps thou doſt but all this while compare thy ſelf with thoſe
that are in Hell, and doft God's Will not much better than ſuch have done, if
this be all that thou canſt plead for thy ſelf : Whereas God hath ſet thee Examples
for thy imitation in Heaven. Doſt thou endeavour to do his Will as Seraphims
and Cherubims, and the whole Hoſt of Bleſſed Spirits? Thou liveſt it may be not
ſo like a Devil as others do; but doſt thou live like an Angel? Doſt thou ſerve
God with the ſame proportionable Zeal, Ardency, Delight, and Conſtancy, as thoſe
Holy Spirits do, who always ſtand in the preſence of God, ready preſs’d to do his
Will ? 'If not, neither endeavoureſt after ſo high a degree of Obedience and Pu-
rity, know that thy imitation of any lower Example than that of Heaven, can
never fuffice to bring thee to Heaven. And thus I have finiſhed the Three firſt
Petitions of this excellent Prayer; namely, thoſe that relate unto God; for the
Petitions contained herein, as I ſaid in the beginning, were ſuch as immediately
concerned God's Glory, or ſuch as immediately concerned our Good. The firſt I
have already conſidered.
I now

on the Lord's Prayer.
287
I now come to treat of thoſe Petitions which immediately concern our own
Good; and that is either our Temporal or our Spiritual Good: Our Temporal
Good, in praying for our daily Bread: Our Spiritual Good in the two laſt pe-
titions, wherein we pray for the Forgiveneſs of our Sins paſt, and for Deliverance
from Sin for time to come.
I begin with the Firſt of theſe, our Requeſts, or Petitions, for Temporal Bleſ-
ſings, contained in the Fourth Petition, Give us this Day our daily Bread; and here
I ſhall conſider,
Firſt, The Order, and then the Petition it ſelf.
Firſt, The Order; and that is remarkable upon two Accounts.
Firſt, Whereas this Petition is placed in the midſt, and encompaſſed about
with others that relate unto Spiritual Bleſſings; ſo that after we have prayed for
the Glory of God, our Saviour teacheth us to make mention of our Temporal
Wants, and ſo to paſs on again to beg Spiritual Mercies for our Souls. This may
inſtruct us in the Government of our Lives, to uſe worldly Comforts as here we
pray for them. Spiritual and Heavenly Things are our greateſt Concernments,
and ſhould be our greateſt Care ; with theſe we ſhould begin, and with theſe we
ſhould end; only God allows us the World as an Inn; we may call in at it, and
refreſh our ſelves with the Comforts and Accommodations that we find, but we
muſt not dwell nor ſet up our Reſt there. We are all Strangers and Pilgrims
upon Earth; Heaven is our Country, and thither we are Travelling, only in our
Journey we may call and bait at the World, and take what we find provided for
us with Sobriety and Thankfulneſs: And therefore this Bread that we here pray
for , is elſewhere called the Staff of Bread, Pfal. 105. 16. He brake the staff of
Bread, Ezek. 5. 6. I will break your Staff of Bread. And all this is to put us in
Mind that we are to ask for, and to uſe theſe Earthly Enjoyments only as Tra-
vellers, that make uſe of a Staff for their help and ſupport, whilſt they are in
their Paſſage home. And we are hereby alſo taught to crave no more than will
fuffice for our convenient Supplies, otherwiſe we make our Staff our Burden, and
our Support it ſelf a Load and Preſſure.
Secondly, It is obſervable, that though we are commanded to ſeek firft the Kinga
dom of God and its Righteouſneſs; with a Promiſe that all other Earthly Things
ſhall be added to us ; yet here our Saviour places the Petition for Temporal Blef-
fings, before the Two Petitions we preſent to God for Spiritual Bleſſings; and
this Order hath ſeemed ſo ſtrange and incongruous to ſome, that hereupon alone
they have been moved to affirm that this Bread which we here ask is not
any Temporal good Thing, but the Bread of Life, even Jeſus Chriſt himſelf, as
ſhall be ſhown more by and by.
To Wagne
Now this Order doth not intimate to us, that Earthly Bleſſings are better and
more conſiderable than Heavenly, or that they ſhould have the preference in our
eſteem or deſires (I hope there are none of us ſo brutiſh, nor ſo far degenerated
into Beaſts, as to account the poor Enjoyments of this Lite, more valuable than
the Pardon of Sin, and thoſe Spiritual Mercies that are in a tendency to Eternal
Life and Happineſs.) But,
Firſt, Our Saviour uſeth this Method in his Prayer, in conformity to the Me-
thod of Divine Providence towards us, which firſt gives us Life, and the Neceſ-
ſities of it, and then orders us Spiritual and Heavenly Bleſſings, as an acceſſion,
and happy addition to thoſe natural good Things he beſtows upon us.
Secondly, Becauſe we are uſually more ſenſible of our Temporal than of our Spi-
ritual Wants; our Saviour therefore doth by degrees raiſe up our Deſires by the
one to the other; for ſeeing we are commanded to pray for the ſupply even of
our Temporal Neceflities, which are but trivial in regard of the Neceſſities of our
Souls; we cannot but be convinced that we ought to be much more earneſt and
importunate with God for Spiritual Mercies than for Temporal; by how much
more our Spiritual Wants are more important and of vaſter conſequence than
our Temporal. When therefore thou comeſt to this Petition, think with thy ſelf,
O Chriſtian, if I muſt pray fervently and affectionately for my daily Bread, which
can only nouriſh my vile Carcaſe for a few ſhort Years; a Carcaſe that muſt not-
withſtanding all theſe Recruits ſhortly moulder into Duſt, and it ſelf become Meat
for Worms: How much more importunate ought I to be, for the Pardon of my
Sins,

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A Practical Expoſition

Sins, and thofe Spiritual Mercies and Bleſſings, without which my precious and
immortal Soul muſt eternally perifh? Since Chriſt hath commanded us not to la-
bour, and by conſequence not to pray for that Meat which periſheth, with any
comparative Induſtry and Earneſtneſs, to our labouring and praying for that which
endureth to Eternal Life. And thus much concerning the Order of this Peti-
tion.
In the Petition it ſelf we have,
Firſt, The
Matter of it, or that which we pray for, Give us Bread.
Secondly, The Kind, or Quality of it, called here, daily Bread.
Thirdly, Our Right and Property in it, Onr daily Bread.
Fourthly, The limitation of it in reſpect of time, Give it us this Day. Of all
theſe briefly.
Firſt, The Matter of this Petition, or that which we pray for, and that is Bread.
Give us our Bread. By Bread here is meant all Temporal and Earthly Bleſſings,
that contribute either to our being or to our well-being in this Life. And be-
cauſe we have need of very many Things for our preſent Subſiſtence, as Food,
Raiment, Habitation, and each of theſe comprehend many other Neceſſaries in
them; all which would have been too long particularly to enumerate in this com-
pendious Prayer; therefore our Saviour hath ſumm’d them up in the word Bread;
figuratively denoting all kinds of Proviſions neceſſary for this Natural Life
whereof Bread is the moſt uſual and the moſt uſeful. And therefore as when God
ſpeaks of a Famine, he calls it a Famine of Bread, Amos 8. 11. Not as if a ſcar-
city of Bread were the only Dearth intended by it, but that there ſhould be like
wiſe a want of all Things requiſite to the ſuſtentation of Life. So here when
Chriſt teacheth us to pray, for our Daily Bread, this Phraſe extendeth to all
Things conducible to maintain Health, or to recover it; to preſerve Life, or to
prolong it.
Some indeed think this too mean and ſordid a Requeſt to be preferred to God,
and would not have any of the low Conveniences of this preſent Life to have any
place in a Prayer, all whoſe other parts are ſo Spiritual and Heavenly, and the
whole ſo ſhort and compendious; where the Petitions are ſo few, they will not
believe any of them ſhould be ſpent ſo trivially, as to beg that which, though they
might not attain, yet they might be eternally Bleſſed and Happy; and therefore
they interpret this Word, Bread, in a Spiritual Senſe, and take it for the Food
of the Soul, whereby it is nouriſhed unto Eternal Life; and eſpecially for our
Lord Jeſus Chriſt, who is called the Bread of Life, John 6. 35. and Living Bread
which came down from Heaven, verſe 51. But here ſeemeth no place for any ſuch
Myſtical Interpretation, the Word Bread being put without any addition or like
circumſtance that might refer it to Chriſt, or to Spiritual Things; and therefore
ought to be underſtood according to the Words literally and in their ordinary
Signification; although indeed it be here uſed by way of Synecdoche, one part of
Temporal good Things being put for the whole acceſſion of them. Now from
this we are taught theſe three Things.
Firft, That Temporal Mercies and Bleſſings may lawfully be prayed for. And
although we ought not to be moſt earneſt and importunate, nor to enlarge and
expatiate moſt upon theſe Requeſts, but more earneſtly to covet the beſt Gifts;
yet neither is unworthy of a Chriſtian whoſe Affections and Converſation is in Hea-
ven, to beg at God's Hands thoſe Mercies that he knows needful for the Support
and Comfort of this preſent Life; yea, we read of nothing more frequent than
the Saints praying either for the removal of ſome Temporal Evil or Puniſhment,
or the receiving of ſome Temporal Bleſſing or Favour. If I ſhould quote the
Scriptures, I might tranſcribe a great part of the Bible; nay, ſo far were they
from looking upon it as below them, that we find Facob putting it into his Ina
dentures when he bound himſelf to God, and made it as it were the Condition of
his Obligation to God's Service, Gen. 28. 20. Then Jacob vowed a Vow, ſaying, if
God will be with me and keep me in this way that I gº, and will give me Bread to eat,
and Raiment to put on, ſo that I come again to my Fathers Houſe in Peace; then ſhall the
Lord be my God. And indeed there is a great
deal of Reaſon and Ground to pray
for theſe Things; for they are both needful for us, and God hath promiſed to
give them to us.
Firſt,

on the Lord's Prayer.
289
Firſt, They are needful for us, as the means that God hath appointed for the
preſervation of our Temporal Life and Being, on which we have ſo many oppor-
tunities to ſerve and glorifie him, and ſo many advantages to ſecure Heaven and
Glóry to our Souls: And therefore as we tender either the obtaining of Heaven,
or the additional degrees of Glory and Happineſs there; ſo we ſtand obliged to pray
that God would afford us thoſe neceſſaries that may conduce to the prolonging of
our Natural Life; till having finiſhed our work we are made fit to receive our Wa-
ges and Reward. Your Heavenly Father knoweth that you have need of all theſe things,
fays our Saviour, Márth. 6. 32. And therefore, though Miracles be a kind of a
Non-obſtante to the Law of Nature, and a ſuſpenſion of the ordinary courſe of Pro-
vidence; yet we often find God working a Miracle to ſupply theſe wants of his
People; whereas it had been alike eaſie by another Miracle, to have cauſed them
not to want; for it had been no more difficult for God to have kept Elijah from
hungering, than it was to make the Ravens his Purveyors, or to make a Barrel of
Meal become a whole Harveſt, or to open a Spring and Fountain in the Cruiſe of Oyl;
but he chooſeth rather to ſupply theſe Wants than to ceaſe them, to keep us in a
continual dependence upon him, that the ſenfe of our neceſſities might engage us to
have continual recourſe unto God for relief.
Secondly, As Temporal good things are needful for us, ſo God hath promiſed to
give us: Pſal. 50. 15. Call upon me in the Day of Trouble, and I will deliver thee. And
My God, ſays the Apoſtle, ſhall ſupply all your wants, Phil. 4. 19. The Lord will give
Grace and Glory, and no good thing will be with-hold from them that walk uprightly, Pſal.
84. 13. Thus we ſee Temporal good things may be pray'd for, both becauſe they
are needful for us, and becauſe God hath promiſed them to us: Yet,
Secondly. They muſt be prayed for only conditionally, for they are only con-
ditionally promiſed. And theſe conditions are two-fold. If they be conſiſtent with
God's pleaſure, and if they be conducible to our good: for without the obſerving the
one, we ſhould not ſo much ſeem to Petition as to invade, and without obſerving
the other we ſhould but beg a Curſe inſtead of a Bleſſing.
Thirdly, We may learn likewiſe that God is the Giver of every Temporal Mer-
cy and good Thing. Whatever thou enjoyeſt, it is from his meer free Bounty. He
ſpreads thy Table, fills thy Cup, makes thy Bed, puts on thy Garments; is the
God of thy Health and Strength, and loadeth thee daily with his Benefits. If thou
haſt riches, it is the Bleſſing of God that maketh rich, Prov. 10. 22. It is God that giv-
eth thee Power to get Wealth, Deut. 8. 18. Haſt thou Credit and Reputation? It is
God that hideth thee from the Scourge of Tongues, Job 5. 21. Halt thou Friends ? It is
God that giveth thee Favour in their ſight. Haſt thou Gifts and Parts? It is the Al-
mighty God that giveththee Underſtanding, Job 32. 8. And haſt thou Joy and Comfort
in all theſe? It is God, who not only filleth thy Mouth with Food, but thy Heart
with Gladneſs. Now God is ſaid to Give us our daily Bread, and all the neceſſaries of
Life, eſpecially Two ways.
Firſt, By producing them and bringing them to us. He is the great Lord and Pro-
prietor both of Heaven and Earth. The Earth is the Lord's and the fulneſs thereof; and
he gives it to whom he will. He maketh it bring forth abundantly all its Stores for the
uſe and ſervice of a Man: For be the Chain of Second Cauſes never ſo long, yet the
firſt link of them is held in his Hand: And therefore we have it expreſſed, Hoſea 2.
21, 22. I will hear, ſaith the Lord, I will hear the Heavens, and they ſhall hear the Earth,
and the Earth ſhall hear the Corn, and the
Wine, and the Oil, and they ſhall bear Jezreel
.
Secondly, God gives them, by Bleſſing them to us; without which Bleſſing our
daily Bread would no niore nouriſh us than ſo much Chaff: For had we all the a-
bundance that the Earth could yield, and the Bleſſing of God with-held from it,
the very Air would ſtife us, and our very Food would famiſh us: For it is not ſo
much by theſe things that we live; not ſo much by our daily Bread, as by every
Word; that is, by every Word of Bleſſing upon them, which proceedeth out of the
Mouth of God, Deut. 8. 3. And concerning thoſe to whom he denies this his Blef-
ſing, he tells us, Fob 20. 22. In the fulneſs of their ſufficiency they ſhall be in ſtreights.
And therefore when we pray that God would give us our daily Bread, we pray
not only that God would give us the Poſſeſſion and Enjoyment of Earthly Com-
forts; but that he would put Virtue and Efficacy into them, by his Bleſſing upon
them, to be ſubſervient to our Relief and Support, without which the Staff of
Рp
Bread

296
A Practical Expoſition
Bread would break under us, and the ſtay of Water roll away from us. And thus
much for the firſt Thing, Give us Bread.
Secondly, Let us conſider, the Specification of this Bleſſing, or the kind and
Quality of it, our daily Bread. This Wordápiov, is variouſly rendred, 1 ſhall not
trouble you with the particular Notions of it; let it fuffice, that here by the
Word, Bread, is meant our ordinary and uſual Bread, or whatſoever is neceſſary
for our Subſiſtence in the World from Day to Day. And it is the ſaine with what
is expreſſed in that excellent Prayer of Agur, Prov. 30. 8. Give me neither Poverty
nor Riches, feed me with Food convenient for me. So do we pray here, that he
would beſtow upon us daily, that which is ſufficient for the Day. And by this
we are taught to moderate our Deſires, and to beg of God no more than is need-
ful for us. We beg not Delicacies; we beg daily Bread, not Superfluities, nor
Goods laid up for many Years.
But now becauſe the meaſures of Neceſſities are divers, and that may be but
dayły bread to one, which to another is ſuperfluity, it will be requiſite to Thew
you by what neceſſities our Prayers are to be bounded.
I Anſwer, Firſt, We may pray for the ſupply of all our Natural neceſſities :
And to this the Sovereign Principle of ſelf-preſervation ſtrongly obligeth us.
And he that prays not nor endeavours for this, is a ſelf-murtherer in with-hold-
ing from himſelf what is ſimply, and abſolutely neceſſary for the maintainance of
his Life.
Secondly, Beſides Things that are naturally neceſſary, there are Things that are
civilly neceſſary, which are not ſo abſolutely Inperious as the other; yet theſe
alſo oblige us to pray for Supplies and Relief. 1 account thoſe Things civilly ne-
ceſſary, which though they are not ſimply neceſſary to the preſervation of our
Life, yet are neceſſary to the State and Condition in which Divine Providence
hath fet us. As for Men of High Birth, of Publick Note, or Publick Employ-
ment, more is neceſſary for them, than for others whom God hath placed to take
up a narrower room in the World. For Cedars require more Sap than Shrubs: And
for ſuch as theſe to pray againſt Poverty, is poſſibly to pray for much more than
would make private Perſons rich. We are allowed to pray for ſuch a competent
meaſure of Earthly Bleſſings as is ſuitable to our Station, and commenſurate to
our Charge and Burthens; and according to the Judgment of Chriſtian Prudence,
apparently needful, for thoſe whom we are bound to provide for, that they may
live honeſtly and decently. All theſe are Neceſſaries that we are to pray for in
this Petition, Give us our daily Bread.
But we muſt take heed that neither Covetouſneſs nor Ambition impoſe upon us,
and make us meaſure Neceſſaries by our inordinate Deſires, rather than by our
real Wants.
Com-
fortable Subſiſtence, is not our daily Bread, but the Bread of the Poor, out of
whoſe Mouths we ſnatch it. And whatſoever we lay up with great Deſigns of
enlarging our Selves or our Poſterity beyond our lawful meaſure, are but Trea-
ſures of Wickedneſs, whoſe Ruſt will witneſs againſt us at the laſt Day. And
thus much for the Second Obſervable.
Thirdly, in the Words of this Petition, are defigned our Right and Propriety
to this daily Bread: Give us our Daily Bread.
Now right to a Temporal Enjoyment is Three-fold, either Natural, or Spiri-
tual, or Civil. Natural by Creation. Spiritual by Regeneration. And Civil by
Humane and Legal Conſtitution.
Firſt, As for the Natural Right by Creation, that was once found in Adam,
who was made the viſible Lord of the univerſe, and all Things put under his Feet.
We may read his Patent and Clarter, Gen. 1. 28. And God ſaid unto him, Be fruit-
ful, and multiply, and repleniſh the Earth and ſubdue it, and have Dominion over the
Fowl of the Air, and over every living Thing that moveth upon the Earth. But this Right
we have loſt, and can call nothing ours upon this account. Only as Princes allow
Traitors and Malefactors Proviſion in their Prifon till they come to Execution. So
God allows many Wicked Men many Earthly Enjoyments out of the meer Bounty
of Priſon-Proviſion, to keep them alive till they are brought forth to their Execu-
tion. This Natural Right therefore being loſt, there ſucceeds in the room of
it.
is
Secondly,
on the Lord's Prayer
291

our own
Secondly, A Spiritual Right to Earthly Comforts. And this belongs unto all
thoſe who themſelves do belong to Chriſt: for he is made the Heir of all things.
And all things both in Heaven and Earth are conſigned over unto him by a Deed
of Gift from God his Father, and they being united unto Chriſt, and his Spritual
Offspring, are Heirs with Chriſt, and Co-heirs of all that ample Dominion which
Chriſt himſelf poſſeſſeth. And upon this ground the Apoſtle tells the Corinthians,
in 1 Cor. 3. 22, 23. All Things are yours, the World, Things preſent and Things
to come, all are yours; and he fubjoýns this reaſon for it, for ye are Chriſt's
.
But yet this Spiritual Right is not to be extended to an Uſurpation upon the Tem-
poral Enjoyments of others. For Grace and Holineſs being a thing wholly in-
ward and inviſible, cannot conferr any outward Title. For this,
Thirdly, Is given by another Right, which is Civil, according to the conſtitu-
tion of Humane Laws, and the Proceſs in Courts of Humane Judicature. For
Law is the only diſtributer of meum and tuum. And we can call nothing ours
which is not ſo, or ought not to be ſo by the Sentence of the Law under which
we live; and he that detaineth any thing which the Sentence of the Law adjudgeth
to another, is guilty of Theft and Robbery.
Now when we pray for our daily bread, we pray,
Firſt, That God would give us the good things of this Life to be obtained by
us in a Lawful Regular manner.
Secondly, That he would bleſs and increaſe thoſe good things that are rightfally
Thirdly, That he would beſtow upon us a Spiritual right in whatſoever we enjoy
through Jeſus Chriſt, who is the Heir and Poſſeſſor of all Things. And,
Fourthly, We pray that we may not deſire nor covet that which is anothers: for
we are taught to pray only for that which we may juſtly call ours, to which we have
as well a Civil as a Spiritual Right and Title. And thus much for the third particu-
lar.
Fourthly, We have in the words the limitation of the Petition in reſpect of time.
Give us this Day our daily bread. And indeed there is great reaſon why we ſhould
pray for it this day, for we every day ſtand in need of relief and ſupplies from God.
Our wants and our troubles grow up thick about us, and unleſs God made daily
proviſions for us, we ſhall be over-run by them. Food nouriſhes but a day, and
that which we receive this day will not ſuffice us to morrow. There is a continual
Spring and Fountain of neceſſities within us, and therefore we muſt have continual
recourſe unto God by prayer, that he would daily ſatisfie and ſupply our Wants, as
they daily riſe up about us.
Again, by teaching us to pray for our Temporal Comforts this day, our Saviour
tacitly intimates to us, that we ſhould be content with our daily allowance. It is e-
nough, if we have our Dimenſum, our appointed Food for the day. To morrow
is in God's hand, and the care of it is his and not ours, and therefore he bids us,
take no thought for to morrow; that is, with no tormenting, carking and deſponding
thoughts, Matth. 6. 34. And indeed if we are provided for this day, we may well
reſt content and ſatisfied in the Providence of God, ſince he hath engaged his Word
of Promiſe, That he will never leave us nor forſake us.
Now in this part of the Petition, there are ſundry Things we pray for. As,
Firſt, We pray for Life it ſelf, that it may be prolonged, whilft God hath any
Service for us to do in the World.
To this very end we pray for daily Bread, that Life may be maintained and pre-
ferved by it.
Secondly, Health and Strength of Body, which is indeed the greateſt of Tempo-
ral Bleſſings, and the Salt to all the reſt, without which they are unfavory and taſte-
lefs.
Thirdly, All the means that God's Providence hath appointed to preſerve Life
and Health, and to recover Health when it is decay'd and impair’d.
Fourthly, Succeſs in our Lawful Calling and Endeavours for the procuring any
Conveniencies and Cornforts of Life. For in this Prayer we beg a Bleſſing upon
our Callings and Induſtry, that God would proſper us in them, and by them, en-
creaſe our Temporal Enjoyments, ſo far forth as is needful to his own Glory and
our Good.
P p 2
Fifthly,

292
A Practical Expoſetion
Fifthly, We beg a Bleſing from Heaven upon whatſoever we enjoy that it may
indeed prove good and comfortable to us; without which all that we poſſeſs may
prove a great heap of Things, but none of them will be Comforts or Enjoyments.
And thus I have finiſhed the Firſt of thoſe Petitions that immediately concern
our ſelves, wherein we beg of God the ſupply of all our Temporal Wants. The
Two which remain reſpect Spiritual Bleſſings, of which the former (which is the
Fifth Petition in Order of this moft Excellent Prayer) is for the Pardon of Sin,
Forgive us our Debts, as we forgive our Debtors. Of which I now come to Treat.
And here before we come to the Petition it felf, let us briefly take notice of
the connexion and dependance that it hath upon what went before.
Having prayed for our daily Bread, we are next taught to pray for Pardon.
And this Method is indeed moſt Wife, and moſt Rational. For,
Firſt, The Guilt of Sin many times with-holds from us thoſe Earthly Comforts
we ſtand in need of. We have forfeited all into the Hands of God's Juſtice, and
he is pleaſed to make us know our obnoxiouſneſs to his Power and Wrath, by
denying or taking from us thoſe Temporal good Things as a due, tho' the leaſt
puniſhment of our Deſerts, Iſa. 59. 2. Your iniquities have ſeparated berween you and
your God, and your Sins have hid bis Face from you, that he will not hear you. And
therefore when we have prayed for our daily Bread, we are to pray likewiſe for the
Pardon of our Sins. That the Partition between God and us may be removed, and
his Bleſſing being no longer obſtructed by our Guilt, may deſcend down freely and
plentifully upon us.
Secondly, Without Pardon of Sin, all our Temporal Enjoyments are but Snares
and Curſes unto us. Though God doth ſometimes beſtow abundance of this
World's good Things upon impenitent and unpardoned Sinners, yet they have
not ſo many Enjoyments as Curſes: Their Bread is kneaded up with a Curſe, and
their Wine tempered and mingled with a Curſe; there is Poyſon in their Meat, and
Death in their Phiſick; their Table is their Snare, their Eſtate their Fetters; and
whatſoever ſhould have been for their Welfare, proves only a Gin and a Trap
unto them; for the Wrath of God is one direful Ingredient among all that they
poſſeſs. And therefore, if we would have our daily Bread given us, or Comfort
and Bleſſing with it, we ought earneſtly to beg the Pardon of our Sins, which are
like the Worm in Jonah's Gourd, which will wither and devour all our Enjoy-
And thus much for the Method and Order.
In the Words themſelves we have,
Firſt, The Petition, Forgive us our Debts.
Secondly, The Condition or Proportion, or Plea and Argument (call it which
you will) for the obtaining of this Forgiveneſs, as we forgive our Debtors.
In the Petition we may obſerve, that the ſame which our Evangeliſt calls Debts,
is by St. Luke 11. 4. called Sins, Forgive us our Sins. We ſtand indebted to God
both as we are his Creatures, and as we are Offenders: By the one we owe him the
Debt of Obedience ; and by the other, the Debt of Puniflament.
Firſt, As we are Creatures, we owe the Debt of Obedience: And to the payment
of this Debt we ſtand bound both to the abſolute Sovereignty of God, who is the
Supreme Lord of all his Creatures, and therefore may oblige them to what he
pleaſeth; and likewiſe by his manifold Favours and Mercies conferred upon us.
From him we have received our Beings and all our Comforts; he maintains us at
his own Coſt and Charge, he enlargeth us when we are in Streights, relieves us
when we are in Wants, Counſels us when we are in Doubts, Comforts us when
we are in Sorrows, Delivers us in our Dangers; and beſides the manifold Tempo.--
ral Mercies we daily receive from him, gives us the Means, the Hopes and Pro-
miſes of obtaining far better Things at his Hands, even Eternal Life and Glory :
Ar i therefore certainly upon theſe Accounts we owe him all poſſible Service and
Coedience. And indeed it is but Reaſon we ſhould employ all for him, from
whom we receive all; and give up our ſelves to his Service, who are what we are
by his Bounty, and hope to be infinitely better, than now we are through his
Mercy.
Now this Debt of Obedience is irremiſible, and we are eternally and indiſpenſably
bound unto it: For it is altogether inconſiſtent with the Notion and Being of a Crea-
ture, to be diſcharged from its Obligation to the Laws and Conımands of its Cre-

ments.


ator;
on the Lord's Prayer.
293

ator; for this would exempt it from the Dominion of God, and make it Abſolute
and Independent; that is, it would make the Creature to be no longer a Creature,
but a Deity. We do not therefore pray, that God would forgive us this Debt; no,
he cannot ſo far deny himſelf, and it is our Happineſs and Glory to pay it: To this
his Sovereignty obligeth our Subject Condition, and his Mercy and Goodneſs our
Ingenuity.
Secondly, As we are Tranſgreſſors, ſo we owe God a Debt of Puniſhment, to be
ſuffered by us to make God ſome reparation to his Honour, and ſatisfaction to his
Juſtice, for our trangreſſing his Law, which ſentenceth all Offenders to Eternal
Death and Damnation.
This Debt now is that which we pray God would forgive us ; a Debt, which if we
pay, we are eternally ruined and undone ; and there is no way poſible to eſcape
the payment of it, but by the free Grace and Mercy of God remitting of it unto us:
And thus Sin is called a Debt, not indeed properly, as if we owed it, but by a Me-
tonymy, as it is the meritorious Cauſe of his puniſhment, the ſuffering of which we
owe to Divine Juſtice.
Hence by the way, we may obſerve that every Sin makes us liable to Eternal
Death; for Death and Damnation is the Debt which we muſt pay to the Juſtice of
God, and Sin is that which expoſeth us unto it, by the Sentence of the Law which
we have tranſgreſſed. For as againſt other Debtors is brought forth fome Bond
or Obligation to exact payment from them: So againſt us is produced the Hand-
writing of the Law, and we not having performed the Condition of the Bond, ſtand
liable to the Forfeiture and Penalty, which is no leſs than Curſes,and Woes,and Tor-
ments, and Everlaſting Death. Curſedis every one that continues not in all things writ-
ten in the Book of the Law to do them, Gal. 3. 10. And the Wages of Sin is Death, Rom.
6. 23. And, the Soul that finneth it shall Die, Ezek. 18. 4. Now here to excite thee
to a fervency in praying for the forgiveneſs of thy Debts, conſider,
Firſt, The infinite multitudes of thy Debts. God's Book is full of them, and there
they ſtand on account againſt us under every one of our Names. We were born
Debtors to God; our Original Sin and Guilt obligeth us to puniſhment; and al-
though we did not perſonally contract the Debt, yet as being the wretched Heirs
and Executors of fallen Adam, the Debt is legally devolved upon us and become
ours. And ever ſince we came into the World we have run upon the ſcore with
God, our Debts are more than our Moments have been; for whatſoever we have
thought or done hath been Sin, either in the matter, or at leaſt in the circumſtan-
ces of it. God ſets all our Sins down in order in his Debt-Book; ſome as Talents,
and ſome as Pence. Our flagitious Crimes and hainous Impieties, our preſumptuous
Sins, committed againſt Light, Knowledge, Conſcience, Convictions, Mercies, and
Judgments; each of theſe God fets down as a Talent : And how many thouſands
of theſe may we have been guilty of? Our Sins of Ignorance, Surreption, and dai-
ly Infirmity are much more innumerable, and though they may be but as Pence in
compariſon with the other, yet the unaccountable numbers of them will make the
Debt deſperate, and the payment impoſlīble. And yet notwithſtanding our Debts are
ſo many, and very many of them ſuch great Sums too; yet we daily run ourſelves
farther in Arrears, not conſidering that a Day of Accounts will come, when both
our Talents and our Pence ſhall be punctually reckoned up againſt us, not omitting
the leaſt Item; when every vain Thought, and fooliſh Paſſion, that hath fluſhed up
in us, with every idle and ſuperfluous Word that we have unadviſedly ſpoken, as
well as the more groſs and ſcandalous Paſſages of our ſinful Lives ſhall be then audia
ted; all which will make the Total Sum infinite, and us deſperate.
Secondly, That God, who is thy Creditor, is ſtrict and impartial; his Patience
hath truſted and forborn thee long ; but his Juſtice will at lait demand the Debt
ſeverely, and every particular ſhall be charged upon thee even to the utmoſt Far-
thing; for he hath booked down all in his remembrance, and will bring all to
thine: And therefore we have it expreſſed concerning the laſt Judgment, That
the Books were opened, and the Dead were Judged out of thoſe things which were written
in the Books, according to their Works, Rev. 20. 12. What now are theſe Books,
but the two great Volumes of God's remembrance, and our own Conſciences ?
Theſe are two Tallies evenly ftruck, that ſhall juſtly repreſent the fame Sum and
Debt, and God's ſtrict Juſtice will not then abate thee any thing of its utmoſt
due





1
294
A Practical Expoſition
due; for he will by no means acquit the Guilty. Indeed we are apt to think that
becauſe God ſo long forbears us, he will never call us to make up and adjuſt Ac-
counts with him. Our preſent Impunity tempts us to queſtion his Omniſcience,
and to ſuſpect his Threatnings, and becauſe he winks at us, we are ready to con-
clude that lie is Blind; we are of that wretched Temper deſcribed, Pfal. 50. 21.
Becauſe God keeps filence, we think he is altogether ſuch a one as our ſelves: As careleſs
in requiring his Debts
, as we are in contracting them; but he will reprove us, and
ſet them in order before our Faces, to our everlaſting Shame and Confuſion.
Thirdly, That the leaſt of all theſe thy Debts make thee liable to be caſt into
the Priſon of Hell, and to be adjudged to Eternal Death and Puniſhments. Not
only thy impudent and ſcandalons Sins which make thee deteſted of Men as well as
hated of God; but the leaſt ſhadow of a Thought that gives but an umbrage of
vanity to thy Mind, the leaſt motion and heaving of thy Heart towards a finful
Object, the exhaling but of one ſinful Deſire, the wavering of thy Fancy, a glance
of thine Eyé, is a Debt contracted with the infinite Juſtice of God; and a Debt
that without Forgiveneſs muſt be paid in the Infernal Priſon of Hell: So ſays our
Saviour, Matth. 5. 26. Verily thou ſhalt not come out thence till thou haſt paid the utmoſt
Farthing.
Beware therefore then that you do not entertain any ſlight Thoughts of Sin ;
nor think, with the Papiſts, that there are ſome ſorts of Sins that do not deſerve
Death, which they call Venial Sins, in oppoſition to other more groſs and hainous
Sins, which they allow to be Mortal. Believe it, the leaſt prick at the Heart is
deadly; and ſo is the leaſt Sin to the Soul. And indeed it is a Contradiction to
call any Sin Verial, in their Senſe, who hold it is not worthy of Damnation ; for
if it be a Sin, it is worthy of Damnation, for the Wages of Sin is Death; if it be
not, How is it Venial? There is but one Mortal Sin, ſimply and abſolutely ſuch,
as God hath revealed in his Word, that it ſhall never be pardoned, neither in this
World, nor in that which is to come; and that is the Sin againſt the Holy Ghoſt,
which Śt. Fohn therefore calls a Sin unto Death, I Joh. 5. 16. And ſo far are they
who are guilty of it excluded from God's Mercy, that they are excluded from the
Charity of our Prayers; for we are not ſo much as to pray for ſuch, as it is there
expreſſed.
Again, all the Sins of finally impenitent and unbelieving Wretches are eventu-
ally Mortal, and ſhall certainly be puniſhed at laſt with Eternal Death and Damna-
tion: For the Wrath of God abideth on him that believeth not, Joh. 3. 16. And God
will render Indignation and Wrath, Tribulation and Anguiſh, upon every Soul of Man
that doth evil, Rom. 2. 9. All Sins whatſoever are Mortal meritoriouſly, both in
the Penitent and in the Impenitent; the Law hath condemned all alike, though all
Sins are not alike hainous, nor ſhall be equally puniſhed; but with ſome it ſhall be
far more intolerable than with others; yet all are alike Mortal, and deſerve
Death and the fame Hell, though not the fame Place, nor the fame Degree of
Torments in Hell; for thoſe Sins which are accounted moſt Trivial and Venial,
are in themſelves Violations of the Holy Law of God, and the Penalty that his Laws
threaten is no leſs than Death. The Law is accurate and reacheth to the leaſt
Things; yea, to the leaſt Circumſtances of thoſe Things; and every Tranſgreſ-
ſion againſt it ſhall receive its due recompence of Reward: Nay, had we no other
Guilt left upon our Souls, from the firſt moment of our Lives to this preſent Day,
but only the Guilt of the leaſt Sin that the Holy Law condemns; be it only the
wrenching aſide of a Thought or Deſire, only a by and finiſter end in the per-
formance of Holy Duties; nay, let it be but the firſt Rudiment and imperfect
Draught of a Thought not yet finiſhed, without a full ſatisfaction and expiation,
this ſmall Debt would caſt us into Priſon , this little Sin would ſink us irrecover-
ably into Hell, and lay us under the Revenges of the Almighty God for ever.
Oh then with what horrour and amazement may Sinners reflect upon their paſt
Sins! With what dread and trembling may they expect their future State, ſince as
many thouſand Sins as they have committed of all ſizes and aggravations, ſo many
Deaths and Hells heaped up one upon another have they deſerved, and without in-
tervention of a full payment and ſatisfaction muſt they be adjudged to undergo ? For
though the leaſt degree of Divine Wrath be a tormenting Hell, yet God will inflame
his Wrath to as many degrees of acrimony and ſharpneſs as they have committed





Sins,
on the Lord's Prayer.
295
Sins, till their Puniſhment be equal to their Offences, and become infinitiy into-
lerable.
Fourthly, Conſider, thou canſt never pay God, nor diſcharge the leaſt of thy
Debts for ever, For,
Firſt, Thou canſt not poſſibly do it by any Duties or Services in this Life: For
whatſoever thou doſt is either required, or not required; if it be not required, it
will be ſo far from being a ſatisfaction for thy Sins, that it will be an addition to them,
and a piece of Will-worſhip, which will meet with that ſad Greeting at the laſt
Day, who hath required theſe things at your Hands? If it be required, it is no more
than thou oweſt to God before, and if thou hadît never ſinned wert obliged to pay
it. To think to ſatisfie ſo thy Sins by thy Duties, is but to rob one Attribute of
God to pay another; for whatſoever Obedience thou canſt perform, thou oweſt it
to the Sovereignty and Holineſs of God, and his Juſtice will never accept of that
which belongs to his Authority. Beſides it is abſurd to think to pay one Duty by
another, to diſcharge the Debt of Sin by paying the Debt of Duty.
Secondly, Thou canſt not not pay off thy Debts by any Sufferings hereafter. It
is true Sinners ſhall lie eternally in Priſon, and be eternally ſatisfying the offend-
ed Juſtice of God; but in all that Eternity there ſhall never be that moment where-
in they may ſay, as Chriſt did in his making ſatisfaction, it is finiſhed, the Debt is
paid, and Juſtice hath received as much as was due from me. No, that ſatisfacti-
on muſt be eternally making; and therefore the puniſhment muſt be eternally laſt-
ing: For every Sin, even the leaſt Sin, is committed againſt an infinite God; and
therefore the puniſhment of it muſt be infinite: For Offences take their meaſures,
as well from the Dignity of the Perſon againſt whom they are committed, as from
the hainouſneſs of the Fact in it ſelf conſidered. As a reviling Word againſt the
King is Treaſonable, againſt our Equals but A&tionable; and therefore by the
fame proportion, the ſame Offence againſt the infinite Majeſty of the Great God,
muſt needs carry infinite Guilt in it; that is, expoſeth to infinite Puniſhment.
Now then, O Sinner, think with thy ſelf, what Satisfaction thou canſt make to
God that can bear a proportion to thy infinite Offences. Thou canſt not at once
undergo an infinite meaſure of Puniſhment, for thy Nature is but finite. Conldit
thou do this, then indeed there were hope; yea, certainty of relief for thee; for
Divine Juſtice will not exact more than its due. But becauſe this is impoſſible,
thy Woes and Torments in Hell muſt be Eternal, that they inay be ſome way in-
finite as the Juſtice is which thou haſt offended; infinite, if not in Degrees, yet
in duration and continuance.
And O what dreadful Deſpair will this cauſe in thee when thou ſhalt have been
in Hell under moſt acute and inſufferable Torments Millions of years, and yet the
payment of all that ſum of Plagues and Woes, ſhall not be of value enough to fa-
tisfie for the leaſt of thy Sins, nor to croſs out of God's Book the leaſt and ſmalleſt
of thy Debts: But thy account ſhall ſtill be as great, and as full as it was at thy firſt
plunging into Hell, and ſtill an Eternity of Torments remains to be paid by thee!
And now wretched Greatures that we are, whither ſhall we turn our felves?
What Hope, what Relief can we find ? Shall we flatter our ſelves that God will not
require our Sins at our Hands? No, they are Debts and therefore he may, and he
is a juft God, juſt to himſelf, and to the Intereſt of his own Glory, and there-
fore he will: God hath before-hand told us, at what rate we muſt expect to take
up our Sins, and what we muſt pay for them at the laſt. He hath told us as plain-
ly as the Mouth of Truth can utter it, That the Wages of ſin is death, and the ways
Sinners chooſe, lead down to the Chambers of Hell and Deſtruction. Our own Mi-
ſery is our own choice. He hath in his Wordſet Life and Death before us, and de-
clared to us the means how we might eſcape the one and obtain the other. He
hath repreſented to us the unconceivableneſs of both : And if we will be ſo ob-
ſtinate as after theſe manifeſt Repreſentations, to chooſe Hell and Death, it is but
Reaſon and Juſtice that we ſhould have our own Choice; for it is our Choice in-
terpretatively, when we chooſe thoſe ways and a&tions that expoſe to them.
And thus much concerning the acknowledgment we make in this Petition, our
Debts. Debts, vaſt and infinite, which the Juſtice of God will ſtrictly require of
Sinners in their Eternal Condemnation. Debts, the leaſt of which makes us lia-
ble to be caſt into Prifon, into Hell, and for the leaſt of which we can never
ſatisfie.
But



.
296
A Practical Expoſition
But what is there no hope? Is there no poſſibility to croſs the Book, to cancel
the Obligation whereby we ſtand bound to the revenging Juſtice of God, and
everlaſting Sufferings ?
Truly none by our own perſonal fatisfaction; but yet there is abundant hope,
yea full allurance of it, through the free Mercy of our God. And therefore as
our Saviour hath taught us to acknowledge our Debts, ſo he hath likewiſe taught
us to pray, Father, forgive us our Debts.
And now that I have ſhewed you our Miſery by reaſon of our Debts, and you
have ſeen the black ſide of the Cloud which interpoſeth between God and us. So
give me leave to repreſent to you our Hopes and Conſolation in God's free Grace,
and the Divine Mercy in diſſolving this black Cloud, that it may never more ap-
pear. And here let us,
Firſt, Conſider what the Pardon of Sin is. And this we cannot better diſcover,
than by looking into the Nature of Sin. Sin therefore, as St. John deſcribes it,
i Fohn 3. 4. is a tranſgreſſion of the Law of God. And to the validity of all Laws,
it is neceſſary that there be a Penalty annexed, either literally expreſs’d, or tacitly
implied. The Guilt that we contract by tranſgreſſing the Law, is nothing elſe but
our liableneſs to undergo this Penalty. And this Guilt is Two-fold; the intrin-
fecal and formal, and that is the deſert of Puniſhment, which sin always neceſſa-
rily carries in it as it is a violation of a Holy and Righteous Conimandment.
The other is extrinfecal and adventitious, and conſiſts in the appointment and
deſignation of the finner unto puniſhment. This now doth not formally flow from
fin, but from the Will of God conſtituting and willing to puniſh ſin with Death.
Now Pardon is nothing elſe but the renioval of the guilt of fin. But now the
queſtion is, which guilt it removeth. I Anſwer,
Firſt, It doth not remove the intrinſecal guilt of ſin, or the deſert of puniſhment.
For the ſins of thoſe who are Juſtified and Pardoned, do yet in their own Nature;
deſerve Death and Eternal Damnation. Asa Pardon vouchſafed to a Traitor, doth
not cauſe his Actions not to have been Treaſonable and worthy of Death: for this
doth neceſſarily follow immediately upon the Tranſgreſſing of the Law, to which
the Penalty is annexed. So neither is it in the Power of Pardoning Grace to make
that our ſins ſhould not deſerve Death, according to their own demerit; for that
were a contradiction, ſince this demerit is neceſſary and eſſential unto ſin as ſuch.
Secondly, Therefore Pardon of ſin removes that guilt which conſiſts in the adven-
titious Appointment or Ordination of the Sinner unto Puniſhment, flowing from
the Will of God, who hath in his Law threatned to inflict Eternal Death as the Re-
ward and Wages of Sin. Now this deſignation of the Sinner unto Puniſhment is
Two-fold; either Perſonal or Myſtical. One of theſe two ways God will certain-
ly puniſh every Soul that ſins : either by appointing the Sinner Perſonally to un-
dergo the puniſhment of his Iniquities; and thus he deals with Unbelievers whom
he will puniſh in their own Perſons for their Tranſgreſſions. Or elſe he appoints
them to undergo the Puniſhment of their Sins Myſtically, as being by Faith made
one with the Lord Jeſus Chriſt, who himſelf hath born our ſins in his own Body
on the Tree. Now Pardon of ſin doth not remove the Myſtical appointment of a
Believer unto Puniſhment, for he hath ſuffered it, for Chriſt hath ſuffered it, and
Chriſt and he are one Myſtical Perſon by Faith. God never Pardons but he likewiſe
puniſhes the very ſin that he Pardons; he puniſheth it in our Surety and Undertaker
when he forgives it to a Believer. Pardon of fin therefore removes only that guilt
which conſiſts in our own Perſonal appointment and deſignation to Puniſhment: tho’
the ſin doth always in it ſelf neceſſarily deſerve Death, though that Death hath been
inflicted upon Chriſt
, and therefore upon Believers in him, as Members of him.
But yet notwithſtanding that God thus takes Vengeance on our ſins, he doth Gra-
ciouſly Pardon them when he releaſeth our Perſonal Obligation unto puniſhment,
and reckons that we have ſuffered the penalty, in Chriſt ſuffering it, and therefore
ought to be diſcharged from any farther liableneſs unto it.
This now is that Pardon of ſin which we pray for when we ſay, Forgive us our
Debts. And for the more full Explication of it, I ſhall lay down theſe following Po-
ſitions.
Firſt, The Pardoning Grace of God in reſpect of us, is altogether free and unde-
ſerved. We can of our ſelves ſcarce ſo much as ask Forgiveneſs, but even this


comes
on the Lord's Prayer.
297

comes from the Grace of God, therefore much leſs can we do any thing to merit
it. Far be it from us to affirm as the Papiſts do, that Good Works proceeding from
Grace are Meritorious of Pardon and Salvation: Alas, what are our Prayers, our
Sighs, our Tears, yea our very Blood, ſhould we ſpend it for Chriſt? They are
but poor imperfect things, and are ſo far from having in them any infinite worth
and value to counterbalance our ſins, that the defects of them add to the number of
our other Tranſgreſſions. They cannot all of them make one blot in the Book of
God's Remembrance, but may well make more Items there againſt us. Had it been
poſſible for Men to have quitted ſcores with Divine Juſtice by what they could do
or ſuffer, Heaven would not have been ſo needleſsly laviſh, as to ſend Chriſt into
the World, to lead an afflicted Life, and to die an accurſed Death, only for our
Redemption and Salvation.
Secondly, The Pardoning Grace of God is not free in reſpect of Chriſt, but it coſt
him the price of Blood. It is the Blood of the Lamb Slain from the Foundation of the
World, that croſſeth the Debt-Book. Without Shedding of Blood there is no remiſion,
ſays the Apoſtle, Heb. 9. 22. And this is my Blood which was ſhed for the Remiſſion of
fins, Matth. 26. 28. And although poſſibly God might according to his abſolute
Sovereignty have freely remitted all the ſins of all the World, without any kind of
Satisfaction,only by a Free and Gracious Act of Mercy : Yet conſidering that he had
otherwiſe declared in his unalterable Word of Truth, that there muſt be a recom-
pence made him for all our offences, it had been a wrong to his Veracity, if not to
his Juſtice, to have granted the Pardon of any one fin without the intervention of
a full price and ſatisfaction. No ſatisfaction could be made correſpondent to the
wrong done to an infinite God, but by an infinite Perſon who was God himſelf;
for had the Perſon been finite, the Sufferings muſt have been Eternal, otherwiſe
they could not have been proportionable to the offence, which requires an infinite
Satisfaction: But if the Sufferings had been Eternal, ſatisfaction could never have
been made, but would for ever have been making unto the Juſtice of God, and con-
ſequently our fins could never have been Pardoned. And therefore God appoint-
ed to this work of reconciling himſelf to fallen Man, his only begotten Son, God
Co-equal, and Co-eternal with himſelf, and every way infinite as himſelf, that he
might be able to bear the whole wrath of God at once, and at one bitter draught,
drink off the whole Cup of Fury which we ſhould have been draining by little drops
to all Eternity. So that Juſtice being ſatisfied in the Sufferings of Chriſt, for the
fins of thoſe whoſe Perſons, and whoſe guilt he ſuſtained upon the Croſs ; Mercy
hath now a way opened to Glorifie its Riches in their Pardon and Salvation.
Thus in theſe two Poſitions, it appears that though the remitting of our Sins be
an Act of God's Free Grace and Mercy in reſpect of us, yet it is the effect of Pur-
chaſe in reſpect of Chriſt. God pardons Sins to them who committed them, upon
their Faith and Repentance; but he pardons not thoſe very Sins to Chriſt, to whom
they were imputed, but exacted Satisfaction from him to the very utmoſt rigour of
Juſtice. Hence it follows,
Thirdly, That the Pardon of Sin is not only an Act of meer Free Grace and
Mercy, but according to the Terms of the Covenant of Grace, it is alſo an Act of
Juſtice in God. Indeed both Mercy and Juſtice are concurrent in it; for ſince by
the Union of Faith we are made one Myſtical Body with Chriſt, it could not con-
fiſt with the Equity of God to puniſh the Sins of Believers in their own Perſons ;
for this would be no other than to puniſh them twice for the ſame Offence, once
in their Surety, and again in themſelves.
Now what abundant cauſe of Comfort may this be to all true Believers, that
God's Juſtice as well as Mercy ſhall acquit them: That that Attribute of God at
the Apprehenſion of which they were wont to tremble, ſhould interpoſe on their
behalf, and plead for them. Yet through the All-fufficient Expiation and Atone-
ment that Chriſt hath made for our Sins, this Myſtery is effected, and Juſtice itſelf
brought over from being a formidable Adverſary to be of our Party and to plead
for us. Therefore the Apoſtle tells us, 1 John 1. 9. That God is Faithful and Juſt
to forgive us our Sins. And St. Paul, 2 Theſſ
. 1.6,7. It is a righteous thing with God
to recompence Tribulation to them that trouble you. And to you who are troubled, rest
when the Lord Jeſus Christ ſhall be revealed from Heaven with his Mighty
Angels.
Fourthly,
with us,
Qq

298
A Practical Expoſition
Fourthly, When God pardons, he doth no longer account of us as Sinners. In-
deed after Pardon, we ſtill retain ſinful and corrupt Natures, and there is that Ori-
ginal Pollution in us that can never be totally diſlodged in this Life. But yet
when God pardons, he looks not upon us as Sinners, but as Juſt. The Malefa&tor
that is legally diſcharged, either by ſatisfying the Law, or by his Princes Grace
and Favour towards him, is no more reputed a Malefaétor, but as Juſt and Righte-
ous as if he never had offended. So is it with us, we are both ways diſcharged of
our Guilt; both by ſatisfying the penalty of the Law in Chriſt our Surety, and
by the Free Grace and Mercy of God, who hath Sealed to us a Gracious Act of
Pardon, and therefore we are Juſt in the light of God as if we had never ſinned.
Fifthly, Pardon of Sin is one great part of our Juſtification. Juſtification con-
fiſts of theſe two parts, Remiſſion and Acceptance: We have them both joined
together, Eph. 1. 6, 7. He hath made us accepted in the Beloved, in whom we have
Redemption through his Blood, even the forgiveneſs of ſins. Remiſſion of Sins takes a-
way our liableneſs to Death, Acceptation of our Perſons gives us a Title unto
Life. Now to be free from our obnoxiouſneſs to Death, and inſtated in a Right to
Eternal Life; theſe two conſtitute a perfect Juſtification. For to be accepted of
God in Chriſt, is no other than for God through the Righteouſneſs and Obedience
of Chriſt imputed to us, to own and acknowledge us to have a Right to Heaven.
And therefore we have mention of Pardon and an Inheritance together, in Saint
Paul's Commiſſion to his Miniſtry, Acts 26. 18. That they may receive forgiveneſs of
fins, and an Inheritance among them that are ſančtified.
It is not therefore, O Soul, a bare negative Righteouſneſs that God intends thee
in the Pardon of thy Sins; it is not meerly to remove the Curſe and Wrath thy
Sins have deſerved (though that alone can never fufficiently be admired) but the
fame Hand 'that plucks thee out of Hell by Pardon, lifts thee up to Heaven by
what he gives thee together with thy Pardon, even a Right and Title to a Bleſſed
and Glorious Inheritance. Thy Pardon thou haſt from the Paſive Obedience of
Chriſt in his Sufferings. A Right to Heaven thou haſt through the Active Obedi-
ence of Chriſt in fulfilling all Righteouſneſs. And through both haſt thou ob-
tained a compleat Juſtification: God looking upon thee as innocent through the
Satisfaction of his Son, and as Worthy through his Obedience, both which are
made thine by Faith.
Now this Pardon of Sin is in Scripture ſet forth by very ſweet and full Expreſſi-
It is called, a blotting out of Tranſgreſſion. A Metaphor taken from a Credi-
tors croſſing the Debt-Book, ſignifying thereby a Diſcharge of the Debt. And
leſt, we might poſſibly fear God will implead us for them without Book, the Pro-
phet adds forgetting unto blotting out, Iſa. 43. 25. I even I am be that blotteth out thy
Tranſgreſſions for my Names Sake, and I will not remember thy fins. It is called, a co-
vering of our Sins, Pſal. 32. I. Bleſſed is the Man whoſe Tranſgreſſions are forgiven,
and whoſe fin is covered. Yea, we have a further ground of Comfort, for it is not
only a covering of our Sins, but it is a covering of God's Face from them. Pſal.
$1.9. Hide thy Face from my ſins, and blot out all mine iniquities. It is a caſting of
them behind God's Back as a thing that he will never more regard. Ifa. 38. 17.
Thou haſt caſt all my ſins behind thy back. And left we ſhould ſuſpect he ſhould turn
again to behold them, it is called, a caſting of them into the bottom of the Sea, Mic.
7. 19. as we do with Things we would have irrecoverably loſt and gone. It is a
fcattering them as a thick Cloud, Ifa. 44. 22. When the Vapours of it are ſo diſli-
pated, that there ſhall not remain the leaſt ſpot, to obſtruct the ſhining of God's
Face and Favour upon our Souls. Yea, and ſo perfect an Abolition ſhall be made
of all our Iniquities, that though Divine Juſtice ſhould enter into a ſtrict ſearch and
ſcrutiny after them, they ſhall not be found againſt us. So the Prophet Jeremiah
tells us, Fer. 50. 20. In that day ſhall the iniquity of Iſrael be ſought for, and there
Shall be none ; and the fires of Fudah, and they ſhall not be found. How hath God
heaped up Expreſſions of his Grace and Mercy one upon another? and ſtudied
Words as it were to aſſure us of the Validity of our Pardon, giving to us abound-
ing Conſolations as our Sins have been abounding. And thus much ſhall ſuffice to
fhew the Nature of Pardoning Grace and Mercy, as expreſſed in theſe Words,
Forgive us our Debts. A
ons.
Secondly,

on the Lord's Prayer.
299
forgive Sins.
Secondly, Let us conſider unto whom this Petition for Pardon is directed, and
that is as all the reſt are, to our Father; whoſe Laws we have violated, whoſe Ju-
ſtice we have offended, whoſe diſpleaſure we have incurred, and to whoſe Ven-
geance we have made our ſelves liable and obnoxious, to him we ſue for Pardon
and Remiſſion.
Hence we may collect this Note: That it is the High Prerogative of God alone to
God aſſumes this particularly to himſelf, and ſeems to triumph in the Glory of
this Attribute. I even I am he that blotteth out thy Tranſgreſſions. And therefore
when Chriſt cured the Paralytick, the Scribes and Phariſees ſtorm'd at him for a
Blaſphemer , for ſaying, Be of good chear, thy Sins are forgiven thee : Thou Blaſphe-
meſt, ſay they, for who can forgive Sins but God alone ? Mark 2. 7.
And this Charge
of Blaſphemy which they laid againſt Chriſt, had he not been the true God, had
been unanſwerable: And therefore our Saviour denies not their Principle, which
is moſt certain and infallible; but to convince them that they themſelves were
Blaſphemers, in applying it to him, proves his Deity by a Miracle, and demonſtrates
his Authority to forgive Sins, by his Power in healing Diſeaſes.
But you will ſay, if it be the incommunicable Prerogative of God only to for-
give Sins, How is it that we find this Privilege and Power, aſcribed unto Men alſo,
John 20. 23. Whoſe ſoever Sins ye remit, they are remitted. It ſeenis therefore that
the Apoſtles and Miniſters of Jeſus Chriſt, their Succeſſors, ſtand inyelted by Chriſt
with a Power to forgive Sins.
I Anſwer, Remiſſion of Sins is two-fold, either Authoritatively and Judicially;
or, Secondly, Miniſterial and Declarative : The former belongs only to God, who
by the meer Authority of his Grace and Mercy doth freely and fully acquit us of
our Guilt, without requiring any thing at our Hands, by way of recompence or
puniſhment. Now for any Creature, either in Heaven or Earth, to aſſume this to
himſelf, is a moſt inſolent and Blaſphemous Pride; which while the Pope of Rome
doth, he hath given us the ſtrongeſt Argument that can be, to affert and prove
him to be the Antichriſt, and that Son of Perdition; for among the many Charact-
ers that are given of Antichriſt , all of which do more than ſufficiently belong unto
him, this is one, that he exalteth himſelf above all that is called God, 2 Theſſ
. 2. 4.
Not only above Titular Gods, as Kings and Magiſtrates are, (for it is notori-
ouſly know what Power he arrogates unto himſelf in diſpoſing Crowns, and trans-
ferring States, making Princes theniſelves far more inferiour to him, than their
Subjects are to them; ) but alſo above the only Living and True God, and the
Lord Jeſus Chriſt, in pretending to a Judicial Authority to forgive Sins and Offen-
ces committed againſt God: For it is clear and evident, whoſoever can Pardon
the Offences of one Perſon againſt another muſt himſelf be Superiour to both, and
have Authority and Juriſdiction over both; but chiefly over the Perſon offended
to make him ceaſe the Proſecution of his Right, and ſit down by the Wrong recei-
ved: For if a Prince ſhould Pardon the Injury that one Subject doth the other, he
muſt command the Perſon grieved not to moleſtor proſecute him that hath done the
Wrong, and ſo diſable him from taking revenge. Now what a wretched and dam-
nable Inſolence is it for any vile ſinful Man to pretend to ſuch a Power of forgiving
Sins committed againſt God, as if by his Authority he could command God to ſur-
ceaſe his Suit, and to require no farther Recompence, but to reſt himſelf con-
tented that it is the Pope's Will and Pleaſure to have it ſo? What is this but to
exalt himſelf above all that is called God, not only on Earth, but in Heaven it
felf? A moſt horrid Blaſphemy, and ſo proper a Character of Antichrift, that
there needs no other to deſcribe him by.
Secondly, There is a Miniſterial declarative Remiſſion of Sins; and this is either
Internal in the Court of Conſcience, or External in the Court of the Church of
Chriſt here upon Earth. The former Remiſſion is the Office or Miniſtry of the
Holy Ghoſt ſealing of us up unto the Day of Redemption, by his filent and moſt com-
fortable Teſtimony, witneſſing unto us that our Sins are pardoned, and our Per-
ſons accepted. The External Declaration of Remiſſion of Sins, is an open publi-
cation to all humble penitent Sinners the Abfolution and Pardon of their Offences,
according to the Tenor of God's Faithful Promiſes. And in this Senſe alone, the
Miniſters of Jeſus Chriſt have Power co pardon and remit Sins, Whoſe Sins ye re-
Q.92
mit
300
A Practical Expoſition

mit they are remitted ; that is, whoſe Sins you declare that God hath remitted, they
are remitted, not abſolutely but conditionally, in cafe Men come up to the per-
formance of thoſe Conditions, upon which God hath promiſed Pardon and For-
giveneſs, which are Faith and Repentance. And therefore in our Publick Prayers,
where the whole Congregation hath made an humble Confeſſion of their Sins, the
Miniſter, according to his Office and Power given him by Chriſt, declares to
them , That God Pardons and Abfolves all them that truly Repent, and unfeignedly be-
lieve his Holy Goſpel : Or, if on any other Occaſion the Miniſter ſay, i Abſolve thee
from thy Sins ; yet the meaning is the ſame, he abſolves him Officially not Judici-
ally; he Abſolves by declaring him Abſolved and Pardoned upon his ſincere Faith
and Repentance; which if People did but better underſtand, they would not be
fo forward to carp at, left they carp at the very Goſpel it ſelf.
Nor doth this at all intrench upon God's Prerogative; for the Miniſter, only
as the Officer and Meſſenger of God, declares that it is he alone who Pardons and
Abfolves Penitent Sinners. A Practice as far from bordering upon the intole-
rable Arrogance of Antichriſt; as it is on the other ſide from yielding enough to
the expreſs Authority of Chriſt to adjudge it vain and fruitleſs. As it is the Prince
that Pardons, the Herald only proclaims it: So here, it is God only who Pardons
Sinners, the Miniſter's part is in a ſolemn and official manner to Pronounce and
Proclaim this Pardon, to all that ſhall accept it upon the Terms on which it is of-
fered by God. And this may ſuffice in Anſwer to that Obječtion.
But then again it may be obječted, How is it God alone who forgives Sins,
whereas we likewiſe are bound to forgive thoſe that Treſpaſs againſt us?
To this I Anſwer, Every Treſpaſs againſt Man is alſo an Offence againſt God;
for ſo merciful is our God unto us, that he hath taken his Creatures under the Pro-
tection of his Law, and fenced us round with the Authority of his Commands, ſo
that no Injury can reach us, but it muſt commit a Treſpaſs upon the Divine Law,
and break through thoſe Bounds that God hath ſet about every Man's Propriety
and Right to defend it againſt unjuſt Invaders: But yet if any ſhall dare to vio-
late this, we muſt forgive them ſo far forth as it is a Wrong to us, (as I ſhall ſhew
more largely hereafter;) but we cannot pretend to forgive the Wrong that they
have done to God in wronging us; but this muſt be left between him and their
own Souls; to his Mercy and their Repentance.
If then it be the Prerogative of God alone to pardon Sin, hence we may for our
abundant Comfort be informed,
Firſt, That our Pardon is free and gratuitous; for whatſoever God doth he
doth it freely, for his own fake, without reſpect to any former Deſerts, or ex-
pectations of any future recompence. It is infinitely below the Sovereignty of his
Grace to admit of any other Motive for his Mercy, but his Mercy. And therefore
he hath told us, I will be Gracious to whom I will be Gracious, and I will ſhew Mercy
to whom I will ſhew Mercy, Exod. 33. 19. Since it is a God that Pardons, it is in-
finitely unworthy of his Glory and Majeſty to ſell his Pardons and Indulgencies, and
to make his Mercy Merchandize.
But yet this pardoning Grace of God, though it be free in reſpect of Purchaſe,
yet is it limited to Conditions in reſpect of Application; which Conditions are
Faith and Repentance. Whoſoever believes in bim ſhall obtain remiſſion of Sins, Acts
10. 43. Repent, ſays the Apoſtle, that your Sins may be blotted out, when the times
of refreſhing ſhall come, Acts 3. 19. Think not therefore, O Soul, when thy Con-
ſcience is oppreſſed with the Guilt of sin, think not what Expiation thou muſt
make, what Ranſom thou muſt pay to God; ſay not, Wherewith ſhall I come before
the Lord, or bow my ſelf before the High God? Shall I come before him with Burnt-
Offerings, with Calves of a year old? Will the Lord be pleaſed with thouſands of Rams,
or with ten thouſand Rivers of Oil? Shall I give my Firſt-Born for my Tranſgreſſion,
the Fruit of my Body for the Sin of my Soul? As the Prophet ſpeaks, Micah 6.0, 7.
What ſhall I do, or what ſhall I offer to make amends and recompence for my
Offences? This is to be injurious to the free Grace of God, which requires no Sa-
tisfaction from thee; only thy preſent Acceptance and future Reformation. This
is that indeed which God requires from thee; but to think to purchaſe his Favour,
and to buy his Mercy, is infinitely to diſparage it. And they only judge rightly of
it, who judge it invaluable.
Secondly,



on the Lord's Prayer.
301
Secondly, It is God that Pardons; therefore our Pardon is full and compleat.
Indeed thoſe Acts that God works within us are in this Life imperfect. The illu-
mination of our Minds, the Sanctification of our Hearts, are God's Works within
us; and theſe are defective, not as they come from God, but as they are received
in us: As we know but in part ſo we are fanctified but in part. But thoſe Acts
of God, that he doth not work in us, but only terminate upon us, of which we are
the Obječts, but not the Subječts, they are all as perfect here as they ſhall be to all
Eternity: Thus God Juſtifies, Adopts, and Pardons fully and compleatly; for
theſe are Acts of God reſiding in his own Breaſt, where they meet with no opp-
ſition or allay; nor do they increaſe by any ſmall Degrees as our Sanctification
doth ; but are at once as perfect as ever they ſhall be. I do not mean, (though
ſome have ſo thought and taught,) that God doth at once Pardon all the sins of a
true Believer, as well thoſe which for the future he ſhall commit, as thoſe which
he hath already committed, which is an abſurd and dangerous Tenet; as if sin
could be pardoned before it were, or guilt removed befor it be contracted. But on-
ly whatſoever Sins God pardons, he doth it not gradually. Nothing of guilt is left
upon the Soul when God Pardons it, though ſtill there be ſomething of filth left
in it when God Sanctifies it. And therefore, as it is the great grief of God's Chil-
dren, that their inherent Holineſs is ſo imperfect, affronted by Temptations, foil-
ed by Corruptions, oppreſſed and almoſt ſtifled to Death by a Body of Sin that lies
heavy upon it; yet this on the other Hand may be their exceeding great comfort
and rejoycing, that God's pardoning Grace is not as his fanctifying Grace is, nor
granted to them by the ſame ſtint and meaſure. A Sin truly repented of, is not
pardoned to us by halfs, half the guilt remitted and half retained, (as the Papiſts
fanſie to eſtabliſh their Purgatory: ) No, O Sinner, there is not any guilt left for
thee to ſatisfie 'for, not any reſerve of puniſhment for thee to undergo; but all thy
Sins are ſo pardoned, that they are in God's Account as if they had never been com-
mitted againſt him. And therefore be thy Comforts never fo ſtrong and flowing,
and thy ſenſe of God's pardoning Grace never ſo clear; yet know that thy Pardon
is ſtill infinitely more perfect than thy Joy in it can be ſatisfactory: For Allurance,
and the ſenſe of Pardon, is a work of God's Spirit wrought in us, and is com-
monly mixed with ſome heſitation and miſgiving doubts; but our Pardon is an Act
of God in himſelf, where it meets with nothing contrary; and therefore with no a-
batement; but is as perfect and abſolute as ever it ſhall be in Heaven it felf.
Thirdly, Is it God that Pardons? Then for thy comfort know, that he can as
eaſily forgive great and many Sins, as few and ſmall : For the greatneſs and mul-
titudes of thy Sins can make no odds in infinite Grace and Mercy; only repent and
believe. God proclaims his Name, Exod. 34. 7: The Lord God Merciful and
Gracious, Long-ſuffering, and abundant in Goodneſs and Truth, forgiving Iniquity,
Trangreſſion, and Sin: That is, all ſorts and ſizes of Sins. The greateſt Sins repen-
ted of, are no more, without the extent of his Mercy, than the leaſt unrepented of
are without the cognizance of his Juſtice. And that there is any one, (though but
one) Sin unpardonable, ariſeth not ſo much from the atrociouſneſs of the Fact, as
if it exceeded Mercy; but only from the malignity of its Nature, hardning the
Heart againſt God, and making it uncapable of Repentance; otherwiſe could they
who commit this Sin repent, even they alſo ſhould obtain Pardon. Say not there-
fore, Mine Iniquity is greater than can be forgiven: I have out-finn' Mercy, and
there is no Portion for nie in God, his fiery Indignation will eternally devour me.
This is to be injurious unto God, and to ſtint that Grace and Mercy which he hath
made infinite: And thou may'ſt with as much Truth and Reaſon fay, that thou art
greater than God, as that thy Sins are greater than his Mercy.
Yet here, before I leave this, let me caution you that you do not abuſe this com-
fortable Doctrine of God's pardoning Sin, and turn that into Preſumption that was
intended only to arm you againſt Deſpair. Indeed both Preſumption and Deſpair
tend, in a divers manner, to encourage and harden Men in Sin: The Deſpairing
Sinner argues, If I muſt not be ſaved,if my Sins be ſo many and great that there is no
Pardon for them, to what purpoſe then ſhould I live ſtrictly? To what purpoſe
ſhould I croſs and vex my ſelf by an unprofitable ſeverity? It is too great niceneſs to
fcruple farther ſinning, when I am already ſure of Damnation ; and therefore if I
muſt go to Hell, I will make my way thither as pleaſant as I can. This is a kind of
Deſpair

A Practical Expoſition
302
Deſpair that produceth, not horrour, as it doth in ſome, but a moſt wretched care-
leſsneſs what becomes of them.
On the other Hand, Preſumptuous Men argue, God is able to pardon the great-
eſt and vileſt Sinners ; they cannot fin beyond the reach and extent of his Grace
and Mercy; and therefore what need they yet trouble themſelves to repent and
reform, they will yet indulge themſelves a little longer in their Sins; for it is as
eaſie for God to pardon them at the laſt monient of their Lives, as upon many
Years preparation.
We ſee Iniquity every where moſt fearfully to abound in the World, and doubt-
leſs both Deſpair and Preſumption have too great an influence both upon the Minds
and Lives of Men, to make them careleſs in their Eternal Concernments.
Enough hath been ſpoken to the Deſpairing, which are but few ; but to the
Preſumptuous let me add a Word. It is the moſt unworthy and diſ-ingenuous uſe
they can make of the Mercy of God to preſs it to ſerve againſt its Authority: Shall
we continue in Sin that Grace may abound? God forbid. Shall we Sin licentiouſly, be-
cauſe God pardons freely? No, the Grace of God obligeth otherwiſe, the Love
of Chriſt conſtraineth otherwiſe ; the filial diſpoſition of the New Creature en-
clineth otherwiſe. Gratitude and Retribution engage otherwiſe. But if theſe
Motives be too refined and ingenious for thy ſordid and flaviſh Spirit; and if thou
wilt ſtill go on in the Preſumption of thy Heart, crying Peace, Peace to thy ſelf; al-
though thou continueſt, adding one Iniquity to another, know, O vile Wretch, that
the Lord will not ſpare thee, but the Anger of the Lord and his Fealouſie ſhall ſmoak a-
gainſt thee; and all the Curſes that are written in his Book ſhall come upon thee, and the
Lord will blot out thy Name from under Heaven, Deut. 29. 19.
And thus I have done with the general conſideration of God's pardoning Sin, held
forth to us in this petition : Forgive us our Debts or Treſpaſſes.
Now in this petition we pray not only for the Pardon of Sin; but likewiſe for all
Things that are antecedently neceſſary to obtain it: As,
Firſt, We pray that God would diſcover to us the horrid odious Nature of Sin ;
that he would convince us of the woful miſerable Eſtate that we are in by Nature;
and how much more wretched and miſerable we have made our ſelves by our ſin-
ful Lives; that he would fet home the Terrors of Sin upon our Conſciences to our
Humiliation, and make us Deſpair in our felves, that we might fly unto Chriſt,
and lay hold on that Helpand Refuge he hath ſet before us:
Secondly, We pray that God would humble us under the fight and ſenſe of our
manifold Tranſgreſſions, that as our Sins have made us vile in God's Eyes, ſo they
may
make us vile in our own, to loath our ſelves in Duſt and Aſhes for them.
Thirdly, We pray that God would give us his Spirit to enable us to confeſs our
Sins cordially, and ſincerely to pour forth our Hearts before him, and to acknow-
ledge our manifold Provocations with Shame and godly Sorrow, upon which God
promiſed to grant us Pardon and Forgiveneſs, Prov. 28. 13. He that covereth his
Sin ſhall not proſper; but he that confeſſeth and forſaketh them ſhall find Mercy. And
the Apoſtle tells us, If we confeſs our Sins, God is Faithful and Juſt to forgive us our
Sins, and to cleanſe us from all Unrighteouſneſs, 1 John 1. 9.
Fourthly, We beg a more clear underſtanding of the Sacrifice and Atonement
made by Jeſus Chriſt, through which alone all Pardon is purchaſed and procured :
To know both what it is and why ordained; and likewiſe the knowledge of God's
rich and free Mercy, and the Conjunction of this Sacrifice and Mercy together, in
the great Myſtery of the freeneſs of Divine Grace, and the ſatisfaction of Jeſus con-
curring to the Remiſſion of our Sins, and the Salvation of our Souls.
Fifthly, We pray that we may have a high eſteem of Chriſt, and may hunger
and thirſt more after him and his Righteouſneſs, through whom alone Pardon of
our Sins is to be obtained.
Sixthly and laſtly, We pray that we may be brought over to cloſe with the Lord
Jeſus Chriſt by a lively Faith; that his Righteouſneſs thereby may be made ours,
and we by that Righteouſneſs may obtain Pardon of our ſins, and an Inheritance a-
mong them that are Sanctified. For though Pardon be procured by the Death of
Chriſt, yet the Application of it to the Soul, is only by Faith, uniting us unto him,
and making us one with him. For all that Chriſt hath either done or ſuffered for
the Redemption of the World, would be altogether in vain as to our particular
benefit

on the Lord's Prayer.
303
benefit and advantage, were it not that Faith entitles us unto it, and makes that fa-
tisfaction which he hath given to Divine Juſtice to be Myſtically our Act, as it was
Perſonally his.
And thus I have conſidered the Petition it ſelf, Forgive us our Debts.
I now proceed to the Condition or Plea annexed; As we forgive our Debtors. And
here we have,
Firſt, The Act, Forgive.
Secondly, The Object, Debtors.
Thirdly, The limitation of this Object, our Debtors.
Fourthly, The proportion or reſemblance, in the Particle as : As we forgive our
Debtors.
I ſhall begin with the object, Debtors. As all Men ſtand indebted to God in a
Two-fold Debt ; a Debt of Obedience, and a Debt of Puniſhment: So one Man may
be a Debtor to another two ways; either by owing to him a Debt of Duty, or elſe
a Debt of Satisfaction.
Firſt, Some Men ſtand indebted to others in a Debt of Duty. And indeed I might
well have ſaid, this Debt is reciprocal between Man and Man. Thus Children owe
Parents Reverence and Obedience, and Parents their Children Proviſion and Edu-
cation. Subječts owe their Magiſtrates Honour and Tribute, and Magiſtrates owe
their Subjects Juſtice and Protection. Servants owe their Maſters Fear, Diligence
and Faithfulneſs; and Maſters owe their Senvants Maintenance and Encourage-
ment. And generally all Men owe one another, Love, Reſpect and Kindneſs.
Now theſe Debts cannot balance one another, that as much as is left unpaid me
by any Perſon; ſo much again I may refuſe to pay him. If a Father pay not his
Debt to his Child, or a Magiſtrate to his Subject, or a Maſter to his Servants, they
are not hereby acquitted of their Obligations, but ſtill Duty, Obedience and
Faithfulneſs, is required from Inferiors to their Superiors: And ſo on the contrary,
Love, Protection and Maintenance is required from Superiors to their Inferiors, al-
tho' peccant, as long as the Relation ſhall continue between them: And the Reaſon
is, becauſe we are bound to theſe Duties, not only by the Obligations that mutual
Offices lay upon us, but by God's expreſs Will and Command, and the performance
of the Relations that is betwixt us. And therefore, tho’it be Lawful for two Per-
fons that owe one another an equal Debt of Mony, or other fuch-like Things, to
croſs out one Debt by the other, and ſo diſcount it between them: Yet it is not ſo
where the Duties that God requires are the Debts they owe to each other: For al-
though others may fail in the performance of what belongs to their part, yet thou
oughteſt not to fail in thine; for thus to be even with Men, is to run in Debt
with God, and to make him thy Creditor, who will certainly be thy Revenger.
And from hence it appears that this is the Debt that we are to forgive our
Debtors, for we have no Power to releaſe them from their Obligation to Duty,
whilſt the Relation between us continues, no more than we have to reſcind the
Laws of God and of Nature.
Secondly, Some Men may ſtand indebted to others in a Debt of Satisfaction, as
they owe them reparation on good grounds for Wrongs and Injuries done againſt
them, and this is the Debt which we are to forgive others.
Now as Wrongs and Injuries are of divers ſorts, ſo many divers ways may others
become Debtors to us.
And they are chiefly theſe Six that follow.
Firſt, By wronging us in our Perſons, either by unjuſt Violence, or by unjuſt
Reſtraints. Thus the Perſecuting Jews were Debtors to the Apoſtles and Diſciples
of Chriſt, for often Scourging and Impriſoning them.
Secondly, By wronging us in our place and Dignity, and in the Office, to which
by God's Providence we are called. And fo alſo thoſe that vilify the Perfons, and
detract from the Authority of thoſe that are ſet over them, become their Debtors.
Thus Aaron and Miriam were Debtors unto Moſes, for traducing the Authority
that God had committed unto him, Numb. 12. 2.
Thirdly, By wronging us in our Friends and Relations, either by corrupting
them. Thus Sechem became a Debtor to facob and his Sons, for violating his
Daughter and their Siſter. Or elſe by deſtroying them: So Herod to the Betble-
mitiſh Mothers by murdering their Children.
Fourthly,
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A Practical Expoſition

Fourthly, By wronging us in our Right and Title, with-holding from us what is
our due.
Fifthly, In our Poſſeſſions, when either by Force or Fraud they take from us
what of Right belongs to us.
Sixthly, and laſtly, in our Reputation and good Name, unjuſtly defaming us for
thoſe Crimes which only their Malice hath invented and publiſhed againſt us.
To all theſe Wrongs we are ſubject, God permitting the Wickedneſs of Men, a
large ſcope to vent it ſelf, and affording us a large Field to exerciſe our Meekneſs
and forgiving Temper in each of theſe.
But withal, if thoſe who in any of theſe, or any other Particulars do wrong
their Brethren, are by the Sentence of our Saviour here pronounced Debtors, this
ſhould teach them to look upon themſelves as obliged to make ſatisfaction accord-
ing to the utmoſt of their Power and Ability.
Thou therefore who art Conſcious to thy ſelf of wronging any either in their
Perſons, or Dignities, or Relations, or Rights, or Poſſeſſions, or Reputations :
Tho' it be thy Duty to confeſs it before God, and humble thy ſelf to him for it,
begging Mercy and Pardon at his Hands: Yet this is not enough; for by one
lingle Offence thou haſt contracted a double Debt; thou ſtandeſt indebted to the
Juſtice of God for the Violation of his Law. But this is not all, but thou ſtandeſt
in Debt unto Man likewiſe, by Injuries done againſt him, and both thy Creditors
muſt be ſatisfied: God by the Righteouſneſs of Chriſt through thy Faith and Re-
pentance; and Man by an Acknowledgment, Reparation and Reſtitution. The
Apoſtle hath commanded us, Rom. 13. 8. To owe no Man any thing, but to love one
another. And indeed Satisfaction for Wrongs is a neceſſary part of Repentance ;
for he that truly Repents, doth really and from his Heart with that the Wrong
had never been done, and therefore will be ſure to do his utmoſt to annihilate the
fault, by giving the abuſed Party a compenſation fully anſwerable to the Injury,
and to the utmoſt of his Ability, reſtore him into the ſame or a better Condition
than that in which he was before he received the Wrong. Therefore,
Firſt, Art thou Conſcious to thy ſelf that thou haſt wronged any Man in his Cre-
dit and Reputation, either by raiſing or divulging falſe and flanderous Reports :
know that thou are his Debtor, and Juſtice obligeth thee to make him ſatisfaction
for that injury, by wiping away thoſe aſperſions, and licking away the dirt with
the ſame Tongue with which thou didſt beſpatter him: for if thou ſuffereſt the ſame
Reports to run on which thou haſt ſet on foot, all that ſhall relate them after thee,
multiply thy guilt; and all the numerous Off-Spring of Lyes, which (through a cer-
tain itch that Men have of ſpeaking ill) will be ſoon propagated, ſhall all be charge
ed upon thee; for of them all, thou and the Devil art the Father.
2dly, Art thou Conſcious thou haſt wronged thy Superiours, as Magiſtrates,
Miniſters, Parents, or Maſters, in that Authority and Power that God hath given
them over thee, by any diſobedient demeanour towards them: know that thou art
their Debtor, and it lies upon thy Conſcience to give them due fatisfaction ; which
becauſe it cannot be done by recalling the Offences paſt, it muſt be done by an
humble acknowledgment to them, deſiring their Pardon, and promiſing and en-
deavouring more ready ſubmiſſion for the future. So was the Caſe of Aaron and
Miriam when they had affronted Mofes, and were convinced of the wrong they
had done him: Aaron makes his humble Acknowledgment and begs Forgiveneſs,
Numb. 12. 11. Alas my Lord, I beſeech thee lay not this fin upon us, wherein we have
done fooliſhly, and wherein we have finned. And ſo the Prodigal when he returned
to his father, confeſſed his Diſobedience, Luke 15. 21. Father, I have finned againſt
Heaven and in thy ſight, and am no more worthy to be called thy Son. Which tho it
be a Parable, yet teacheth us real and literal Duties in parallel Caſes,
Thirdly, Art thou Conſcious to thy ſelf, that thou haſt wronged any one in
their Right, either in with-holding or taking from them what in Law and Equity
belonged to them ? Thou art their Debtor, and as ſuch, art bound to make them
Satisfaction by making them a full and plenary Reſtitution ; and that though the
Thing wherein thou haſt wronged them be great or ſmall, more or leſs; yea tho'
it ſhould ſeemingly tend to the loſs of thy Credit to acknowledge ſuch a Wrong,
or viſibly tend to thy impoveriſhing and undoing to reſtore it. Nor is it enough
when thy Conſcience checks thee for it, that thou confeſs the Sin to God, and
prayelt




on the Lord's Prayer.
305

ز
prayeſt for Pardon at his Hands ; but it behooveth thee to render unto Man what
is his, and what thou unjuſtly keepeſt from him, whether it be his by thy Promiſe
and Engagement, or by his former Title and Poſſeſſion. As thou loveſt thy Soul,
and hopeſt for Pardon and Salvation, thou muſt make Reſtitution; and the reaſon
is, becauſe as long as thou detaineſt it, ſo long thou continueſt in the Commiſſion
of the fame ſin, for an unjuſt detainer and poſſeſtion is a continued and prolonged
Theft: And certainly our Repentance be it what it will, can never be true and
ſincere while we continue in the ſin we ſeem to repent of, and this Repentance not
being true, Pardon ſhall never be granted thee, but as thou remainelt a Debtor to
Man, fo thy Debt to God remains uncancelld; and though Men may not fue thee
to recover their Right, becauſe this ſin ſometimes is ſo ſecretly carryed on, that
it may not come to their knowledge, yet Divine Juſtice will ſue thee for it, and
purſue thee to Eternal Condemnation.
But you may ſay, What if thoſe whom we have wronged, be ſince dead; how can any
Reftitution be made to them, or any Recompence reach them?
I Anſwer; In this caſe, thou art bound to find out their Children or Relations in
whom they ſtill live, and to whom it is to be ſuppoſed, that which thou haſt de-
tained, ſhould have deſcended, and to reſtore it unto them, with ample ſatisfacti-
on likewiſe for all the prejudice they have fuſtained in the mean time for want of it.
But in caſe none can be found to whom of Right it may belong, then God's
Right takes place, as he is the Univerſal Proprietor of all things, and thou oughteſt
beſides what thou art obliged to give of thine own, to beſtow it'in Works of Chari-
ty and Piety, which may promote his Glory, ſtill bewailing that thou haſt ſo long
deferred the Reſtitution of it to the immediate Owners, till thou haſt made thy ſelf
now incapable of doing it.
This perhaps will ſeem a very hard Leſſon to many; and doubtleſs it is ſo to a
World ſo full of Rapine and Injuſtice: But I cannot, I dare not make God's Com-
mands lighter nor eaſier than he hath made them. And let this ſeem as hard as it
will, yet this is the Rule of Chriſtianity, this is the inflexible Law of Juſtice, and
without obſerving it, you keep your ſelves from all hopes of obtaining Pardon by
continuing in your ſin, which is utterly inconſiſtent with Repentance, and without
Repentance there can be no Remiſſion nor Salvation.
And thus much for the word Debtors, and what it intimates to us; namely, that
we are bound to make ſatisfaction for all the wrongs and injuries we have done to
But then as there lies this Debt on the part of the Debtor, ſo doth there likewiſe
one great and important Duty on the part of the Creditor, and that is forgiveneſs:
As we forgive our Debtors. Now all pardon and forgiveneſs is a removing of the li-
ableneſs unto puniſhment under which we formerly lay: And therefore as when
God pardons, he frees us from the puniſhment due to our offences; ſo when we
pardon and forgive others, it muſt be for a meek forbearing to puniſh others who
have offended us. And this conſiſts in two things.
Firſt, In the abſtaining from the outward Acts of private and perſonal Revenge,
whether by word, or by deed; for both are expreſly forbidden us. If others have
bent their Tongues againſt us, and ſhot forth their Arrows even cruel words; Chriſti-
anity obligeth us not to return them back again, much leſs, (as is the common
but wicked practice of the moſt) with double meaſure and advantage: for if they
have wronged us by their actions, as well as by their ſpeeches, we may not aſſume
to our ſelves a liberty of Retribution, nor think that the iniquity of their proceed-
ing, will juſtifie the Equity of ours: for both of theſe, ſee what the Apoſtle faith,
1 Pet. 3. 9. Be pitiful, be courteous, not rendring evil for evil, nor railing for railing,
but contrarywiſe bleffing, knowing that you are thereunto called that you should inherit a
bleſſing. And indeed there is nothing that the Goſpel and Laws of Chriſt do more
inſtantly preſs upon us, than that we would not requite injuries with injuries: This
prohibition is the proper Character of his Doctrine, and this the practice of his
Diſciples
. Revenge is a wild untam’d paſſion that knows no bounds nor meaſures.
And if we were permitted to carve it out for our ſelves, we ſhould certa
ceed all limits and moderation : for ſelf-love which is an immoderate affection,
would be made the whole Rule of our vengeance: And becauſe we love our ſelves
abundantly too well, we ſhould revenge every imaginary wrong done us with too
much

any others.


ex.
RI
306
A Practical Expoſition
much bitterneſs and ſeverity: And therefore God would not truſt the righting of
our felves in our own hands, knowing we would be too partial to our own intereſt
and concerns; but hath aſſumed it to himſelf as the Prerogative of his own Crown,
Rom. 12. 19. Dearly beloved avenge not your ſelves, but rather give place unto Wrath,
for it is written, Vengeance is mine, I will repay ſaith the Lord.
But you will ſay, How then, muſt we ſit down under every petulant wrong that is done
us, and by a ſtupid Patience invite injuries, and tempt others to the ſport and recreation
of abuſing us ; for every one will be ready to ſhoot bis Arrows againſt a ſoft Butt, where
they will ſtick; but who will care to shoot them againſt a Stone-wall
, that will rebound
them back in their faces again?
I Anſwer, It is indeed well worth the moſt ſerious and critical conſideration,
rightly to ſtate how far we are bound to forgive Injuries and Wrongs, without re-
quiring any ſatisfaction for them. And becauſe the reſolution of this ſeems to be of
great difficulty, as alſo of great importance for the regulating of our Conſciences,
I ſhall firſt lay down ſome Diſtinctions, and then ſome Concluſions drawn from them,
for our more full ſatisfaction in this caſe.
Firſt, Thoſe Wrongs that are done thee, may either be forgiven by thee or
without doing any wrong to others, or not.
Secondly, Thoſe Wrongs which thou may’ft forgive without doing any wrong
to any other, are either light and tolerable Offences, or of great concern and con-
fequence. Now theſe Diſtinctions being premiſed, I ſay,
Firſt, In no Caſe whatſoever, be the injury greater or leſs, is private revenge to
be allowed; but ſo far forth art thou bound to forgive it, as not to be both Judge
and Executioner thy ſelf. This, I ſuppoſe, is clear and indubitable, that all re-
venge is to be committed to the Magiſtrate's Sword, whom God hath armed with
Authority and Commiſſion, to be the Avenger to execute Wrath upon them that do
evil.
Secondly, Therefore if the wrong thou haſt received be inſupportable, and tends
either to the ruine of thy Eſtate and neceſſary ſubſiſtence, or to the irreparable loſs
of thy good Name, or it may be of thy Life: I know no precept of forgiveneſs,
that doth in this caſe forbid thee to ſeek ſatisfaction; but it muſt be only in a pub-
lick and legal way, otherwiſe in forgiving others we ſhould vaſtly injure ourſelves,
and ſo pervert the rule which commands us to love our Neighbours as our felves,
and therefore our felves primarily as the ſtandard and meaſure of our love to them.
Now if any one ſhould attempt to take away that which is neceſſary to my liveli-
hood; or by falſe accuſations ſhould go about to take away my Credit or my Life;
certainly I owe ſo much Charity to my ſelf, as to reſiſt him in it, and to require fa-
tisfaction and recompence for it; but ſtill this muſt be obſerved, that we ought not
to right our felves according to our own private diſcretion, but by the Sentence of
the Law, and by the Authority of the Magiſtrate ; for the Law is good, ſays the A-
poſtle, if it be uſed lawfully. And therefore briefly in our ſeeking for our Right
at Law there are theſe three things requiſite to make it a lawful and allowable Ac-
tion.
Firſt, When that we fue for, is a matter of moment,
Secondly, When we have to do with obſtinate and ſtubborn Perſons, who will
yield to nothing but what they are forc'd and compelld to, and will not ſtand to
the Award and Arbitration of private Chriſtians.
Thirdly, When we have before-hand uſed all likely and
probable means to pre-
vail with thoſe who have done us wrong, to make us neceſſary and fitting ſatisfacti-
Theſe Three things muſt always concur to make our fuing even for publick
revenge a thing lawful. And then in all ſuch Proceſſes we muſt be ſure to obſerve
theſe Two things.
Firſt, That we have Right on our fide, or at leaſt be verily perſwaded that we
have it, and that the Perſon whom we proſecute doth us wrong. To ſeek for rea-
ſonable ſatisfaction in this caſe, is ſo far from being charged with Rancour and Ma-
lice, that it is rather an effect of Love to bring them to do us right, whereby indeed
they do greater right to themſelves.
GuitarDGO
Secondly, We muſt be ſure to maintain Love to them, being willing and ready
to do them any kind Offices, whatſoever lies in our power. We muſt therefore
ſeek our Right with much meekneſs and compaſſion. And when a Controverſie
depends




on.
on the Lord's Prayer.
307

depends between us and any other, we ſhould not make it a matter of Itrife and
variance, but only put it to the deciſion of the Law, to whom the right belongs;
and if it be found to belong to the other, and not to thy felf, thou oughteſt to be
glad that Right is done and to prefer the intereſt of Juſtice before thine own; o-
therwiſe thou ſeekeſt Victory and not Equity. And this is the Second Concluſion,
that for a great important Wrong, thou mayeſt lawfully ſeek for ſatisfaction.
Thirdly, if the Wrong done thee cannot be paſs’d by without the wronging
of others, thou mayeſt and oughteſt in this caſe to require ſatisfaction. As for
inſtance the Laws of the Land have ordained Death as the puniſhment of Robberies
and Theft upon the High-way in the Day, and breaking open of Houſes in the
Night; not ſo much for revenge upon the Guilty, as for Example to others, and
for ſecurity to the Innocent. In this caſe, we ought not to paſs by any who have
been deprehended thus unjuſtly invading our Poſſeſſions ; eſpecially if we have
juſt cauſe to ſuſpect (as commonly it ſo happens) that our fuffering them to
eſcape, will but embolden them to farther Outrages; for this were a Wrong
done to the Nation and Community in which we live, and by ſuch an indiſcreet
Pity and Compaflion we bring upon our felves the Guilt of all the Crimes that they
afterwards commit.
Fourthly, If the Wrongs that are done thee be tolerable, and thou mayeſt for-
give them without wronging of others; the Laws of Chriſtianity oblige thee ſo to
do, without ſtanding upon any ſatisfaction and reparation for them. Our Saviour
hath given us our Rule in this caſe, Matth. 5. 40. If any Man will ſue thee at Lam
and take away thy Coat, let him have thy Cloak alſo: Which teacheth us that about
ſmall Matters, Things which we may eaſily be without, or eaſily procure, ſuch as
a Cloak or a Coat, we ſhould not be contentious, but rather recede from our Right,
than vigororouſly purſue it with Strifes and Quarrels. And we ought to be ſo far
from ſeeking Revenge for ſuch petty Injuries, as are not deſtru&ive nor greatly
prejudicial to us, as to be willing rather to ſuffer a Second, than to revenge the
First.
For if all that can be called our Due and our Right muſt be exacted to the very
utmoſt, what Debt is there that we are bound to forgive? Thoſe therefore are
juſtly to be condemned that take every advantage againſt their Neighbours, and
although the Offence be but trivial, a paſſionate Word, or a ſudden and light
Blow, that proceeded not from any propenſe and intended Malice, or the like,
preſently purſue ſuch Advantages with rigour and extremity; and becauſe they
may do it according to the Law of Man, regard not the Law of God which com-
nands us to forgive ſuch Debtors.
And this is the firſt Thing wherein Forgiveneſs doth conſiſt, in abſtaining from
the outward Acts of Revenge, and exacting ſatisfaction from thoſe who have wrong-
ed us, where we have ſeen how it is limited, and how to be obſerved.
Secondly, Forgiving our Debtors conſiſts in the inward frame and temper of our
Hearts towards them, that we bear them no Malice, no Ill-will; but be as much
in Charity with them, as tho' they never had offended us. And this Forgiveneſs
we are bound always to exerciſe, even in thoſe Caſes in which we may ſeek for
ſatisfaction; yea, altho’ we could never proſecute them for ſatisfaction; yet if we
retain ſecret Grudgings and Animoſities in our Hearts againſt them, this is not an
entire Forgiveneſs, and ſuch as will be acceptable to God; for he eſtimates the
Heart, and not only the outward Actions which may have many by-ends to ſway
and direct them.
And thus I have, as briefly as I could, ſhewn you what forgiving of our Debtors
is, and how far we are bound to do it.
And now, Chriſtians, I know you cannot but reflect ſeriouſly upon it, how
hard and difficult a Duty this of Forgiveneſs is. It is that which the whole In-
tereſt of Fleſh and Blood, and all the Party that Paſſions and Affections can mu-
ſter up within us will certainly rebel againſt this Doctrin. And alas, how ſeldom
is it that Men can conquer themſelves ſo as to yield Obedience upto it really and
cordially! Whence is it that all Places are ſo full of Railing and Reviling, Quar-
rels and Challenges, vexatious Contentions, and endleſs Suits, Warrants, Arreſts,
Actions, and Impriſonments, and that upon flight Injuries and Provocations;
but only that they have not learned this neceſſary Duty, of forgiving one another ?
Rr 2
Nay,
308
A Praffical Expoſition

Nay, many think it the part of a high Spirit and generous Nature to make them-
ſelves terrible to thoſe whom they ſuppoſe have in the leaſt wronged and affronted
them; and upon the leaſt diſguſt fly out into all extremities of Threatnings and
Revenge; whereas in Truth this is but the Effect of a mean and fordid Spirit. It
is a Diſpoſition breathed into Men's Souls by the Devil, and demonſtrates, as a
great deal of Pride, ſo a great deal of Vileneſs and Baſeneſs: The trueſt Gallantry
and Generouſneſs is to imitate the Great God, in being patient and long ſuffering,
and ready to pardon and forgive. This is that heighth of Spirit, the true Mag-
nanimity and Greatneſs; and if we would be perfect we muſt ſtoop; ſtoop did I
fay? Rather we muſt aſpire to this Heavenly Temper. And to excite unto this,
conſider,
Firſt, That it is infinitely more honourable to forgive a Wrong than to revenge
it: For,
Firſt, The one makes thee like to God, the other makes thee like the Devil :
Yea, it is the chiefeſt excellency by which God delights to be ſet forth. I, even I,
am he that blotteth out thy Tranſgreſſions, Iſa. 43, 25. And who is a God like untó
thee that pardons Iniquity, Micah 7. 18. Now how Glorious is it to imitate God in
that which he himſelf counts his chiefeſt Glory? The Great Ones of the Earth imi-
tate himn in Power and Authority, and are ſome kind of glimmering Types of his
Majeſty, who daunts and dazles all Approachers. But a poor contemptible Chri-
ſtian, whoſe meanneſs lays him open and expoſed to all the Wrongs and Injuries
of abuſive and inſulting Wretches, may repreſent a far greater Glory of God,
than that wherein Princes and Monarchs ſhine; even his Forbearance, Pity, Long-
ſuffering, and Pardon: He may repreſent God ſitting upon his Throne of Grace ;
whereas the other repreſents him only ſitting upon his Throne of Power. Now God
never Triumphs more in any Attribute, than that of his Mercy: See with
what fair Flouriſhes he writes his Name, Exod. 34. 6. The Lord, the Lord God;
infinite in Power, that ſpreads forth the Heavens and rangeth all the Hoſt of them,
that hangs up the Earth in the midſt of the Air, and the whole World in the
midſt of a vaſt and boundleſs nothing, that pours out the great Deep and mea-
ſures it in the hollow of his Hand, that rides upon the Wings of the Wind, and
makes the Clouds the Duſt of his Feet? No, but when he would diſplay himſelf
in his greateſt Glory, he doth it in a ſtill Voice, The Lord God, Merciful and Gra-
cious, Long-ſuffering, and abundant in Goodneſs and Truth, keeping Mercy for thou-
Sands, forgiving Iniquity', Tranſgreſſion and Sin. Now, O Chriſtian, by forgiving
thoſe who have wronged thee, thou makeſt thy ſelf as a God unto them, and imi-
tateſt him in that wherein he doth chiefly Glory.
Secondly, It is more honourable, becauſe to Pardon is always the Act of a Su-
perior ; it is a Prerogative of Royalty, and highly becomes the Majeſty of thoſe
whom Chriſt hath made Kings as well as Prieſts, and certainly they cannot better
declare themſelves fuch, than by iſſuing out Pardons. Think therefore with thy
felf, O Chriſtian, when thou art wronged and affronted, think what an advantage
the Petulancies of froward Men do give thee to make thy ſelf their Superior ; it is
but pardoning them and thou aſcendeſt the Throne. And certainly they can
never ſo much Triumph over thee by their Injuries, as thou maiſt over them by
Forgiveneſs. And ſo much for the Firſt Motive.
Secondly, Conſider how many Offences God hath forgiven thee, and this will
be an 'effeétual Motive to engage thee to forgive others. And here conſider who it
is that hath forgiven thee, and what it is he hath forgiven thee.
Firſt, Conſider who it is that hath forgiven thee. And here conſider the infi-
nite diſtance that is between thee and him; he is the Sovereign Lord and Creator
of all, in compariſon with whom thou art nothing, yea leſs than nothing. He
ſtands in no need of thee, but whether thou live or die, periſh or art ſaved, he is
the ſame God, for ever Bleſſed in himſelf. He is able to deſtroy thee every mo-
ment, able to breath thee back into thy Duſt, to look thee into Hell and Deſtru-
ction. They periſh at the rebuke of thy Countenance, Pſal. 80. 16. And yet this high
and abſolute Lord, at thy entreaty, freely forgives thee all thy Debts, altho' he
might have gotten himſelf a great Renown in thy everlaſting Perdition, and might
have ſet thee up as a flaming Monument of his Wrath, and inſcribed on thee Vi-
Etory and Triumph to the Glory of his everlaſting Vengeance. And ſhouldeſt not
thou

on the Lord's Prayer.
309

thou then, O Man, o Worm, forgive thy Fellow-Servant, one of the fame Mold
and Materials with thy ſelf, one to whom perhaps thou art no way Superior, un-
leſs that he hath now given thee an opportunity of pardoning him; one who pof-
ſibly may hereafter be helpful unto thee, and in Agreement and Peace with whom
thou mayeſt find much Comfort and Good to thy ſelf; ſhouldſt thou not much
more forgive him? Certainly God may very well think thee unworthy of his Par-
don, who art infinitely his Inferior, if thou canſt not think thoſe worthy of thy
Pardon, who in Nature are thy Equals.
Secondly, Conſider the Wrongs and Debts that God hath forgiven thee, are infi-
nitely greater than thoſe thou art to forgive unto Men: Their Offences againſt thee
are but Pence; but thine againſt God are Talents. And as there is a vaſt diſpro-
portion in the Nature of the Offences, ſo is there likewiſe in the Number of them.
The Servant in the Parable, whom his Lord forgave, owed him ten thouſand Ta-
lents; but his Fellow-Servant, whom this Wretch would not forgive, owed him
but an hundred Pence, Matth. 18. So is it with us, our Sins againſt God, for the
greatneſs of them are Talents, for the number of them are ten thouſand; in every
thing we do we wrong the Glory of God, and are continually offending him : But
Men do not always wrong us; or if they did, yet the leaſt of our Offences againſt
God is far more heinous, than the greateſt of Men's can be againſt us; we cannot
ſpeak of him nor to him, but that by our unworthy and low Conceptions we re-
vile him far more, than any Man can do us by the nioſt ſtudied and bitter Invectives.
The leaſt irreverent Thought of God is a greater Injury againſt him, than it
would be againſt us if Men ſhould wound or ftab us. And yet altho’ thy Deeds
be as great as Talents, and ſo numerous as many thouſand Talents, yet thy Lord
and Maſter frankly forgave thee All: And this ſhould, by all the Obligations of
Ingenuity, conſtrain thee to forgive thy Fellow-Servant ſo ſmall Debts as a hundred
Pence, when he hath not wherewithal to make thee ſatisfaction. See how our Sa-
viour preſſeth this in the forecited place, Matth. 18. 32. I forgave thee all that
Debt thou owedſt me, becauſe thou deſiredſt me; and ſhouldſt not thou have had compal-
fion on thy Fellow-Servant, as I had pity on thee ? Certainly if ever thou accountedſt
the pardoning Grace and Mercy of God ſweet and precious, I will not ſay thou
fhouldſt be glad of Wrongs that thou mighteſt have occaſion to pardon them ;
but yet certainly thou ſhould moſt cordially embrace all ſuch Occaſions, if it were
but only to recommend the excellency of thy Charity unto others ; as Divine
Love hath recommended its Fulneſs and Riches to thy deareſt eſteem. And that's
the Second. But,
Thirdly, Conſider the binding Particle in the Text, Forgive us our Debts, as we
forgive our Debtors. And now think with thy ſelf, that thou doſt but bind and
ſeal the guilt of thy Sins upon thy own Soul, unleſs thou art willing and ready to
forgive others. Thou who art revengeful and implacable, inſtead of praying,
pronounceſt the moſt direful and dreadful Curſe that can be againſt thy ſelf, and
beggeſt of God, no more to forgive thee, than thou doſt forgive thoſe that have
offended thee; and ſo thy Prayer is not only turned into Sin, but into a Snare and
Curſe, and thou paſeſt upon thy ſelf the tremendous Sentence of thine own Eter-
nal Damnation ; for if thou prayeſt that God would forgive thee as thou forgiveſt
others, thou either curſeſt thy ſelf, or elſe thou muſt forgive them.
Now this forgiving of others muſt have theſe Qualifications.
Firſt, It muſt be unfeigned and cordial from thy very Heart and Soul, for ſo thou
wouldſt have God forgive thee. It is not enough to forbear outward Revenge ; but
thou muſt not harbour in thy Breaſt the leaſt Grudge or Prejudice againſt them.
God forgives ſo as to forget ; but if thou keepeſt Malice raked up in thy Heart
till thou canſt find a fit opportunity to vent it in Revenges; how canſt thou but
expect that God likewiſe ſhould take his advantage againſt thee, and when it
would make moſt for the Glory of his Juſtice, break forth upon thee and exerciſe
his Vengeance in thy everlaſting Deſtruction?
Secondly, Thou art obliged likewiſe to forgive freely without any Recompence or
Satisfa&tion from others. If the Injury be fupportable, we ought not ſo much as ex-
pect or deſire Satisfaction; if it be otherwiſe, and yet the Perſons offending un-
able to make Satisfa&tion, we ought to forgive them without taking any unmerciful
Revenge upon them ; which is the wicked Cuſtom of many, who will caſt their
inſufficient
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inſufficient Debtors into Prifon, and there let them ſtarve and rot ; tho' by this
Cruelty they cannot ſatisfie their Debt, but their Malice and Revenge.
Thirdly, We muſt forgive others fully and compleatly, for God doth fo. He par-
dons our ſins ſo fully, that they are in his account as if they had never been com-
mitted; and ſo muſt we pardon injuries wholly and fully as if there had never been
any done us. This the Apoſtle obſerves towards the Galatians, who were a People
as injurious to his Miniſtery and Authority as any could be, and yet he forgives it
ſo fully that he tells them, Gal. 4. 12. Brethren; I beſeech you be as I am, for I am
as you are, you have not injured me at all. And to expreſs all this, we muſt blot out
the remembrance of all wrongs, and be ready chearfully to take all occaſions to do
good unto them ; yea, not only to take them, but to ſeek them: This will be a
plain Evidence that no Leaven of Malice or Revenge hath foured our Spirits.
Well then to ſum and cloſe up all: What is it thou canſt plead for Revenge, which
the conſideration of God's pardoning thee, will not abundantly anſwer. Is it that
the wrongs that others have done thee are great and inſupportable? What, are they
more intolerable than thy ſins againſt God? Is it that he is a vile and inferiour per-
fon unto thee? How much more art thou ſo unto God? Is it that he hath often
wronged thee ? Are they not ten thouſand Talents that God hath forgiven thee; Is
it that he will be emboldened to wrong and injure thee again ? Pollibly ſo, but thou
art not certain of it: However, conſider how often thou haſt abuſed the Mercy of
God to encourage thee, in ſinning againſt him: Is it that Men will think thee baſe
and cowardly if thou putteſt up ſuch wrongs and injuries; Seek thou the Honour
that cometh from God, and not the vain fooliſh Repute of Men. But is God in-
deed accounted Faithful in pardoning thee? or doth he ſpare thee becauſe he dare
not ſtrike thee? Certainly there is no offence, nor aggravation of any offence,
that can be pleaded as a Reaſon for Revenge, but the ſame may in a greater meaſure,
and in a higher proportion be pleaded why God ſhould Revenge himſelf upon thee;
and yet if notwithſtanding this, thou hopeſt for pardon and forgiveneſs from him:
go then to thy Brother and do likewiſe.
And thus I have finiſhed the Fifth Petition, the matter of which being of fuch
vaſt and important conſequence, I have expatiated beyond what my Firſt intended
Method would allow. I ſhall contract my ſelf in what remains, and keep my ſelf
within the limits of an Expoſition.
We are now come unto the Sixth and Laſt Petition of this moſt Excellent and
Divine Prayer, which ſome divide into two, making the one Negative, Lead us not
into Temptation, and the other poſitive, Bust deliver us from evil. But the matter be-
ing not great, whether they be one or two, I ſhall not contend about it.
And here before I come to ſpeak of the Petition it ſelf, I ſhall (as I have done in
the former) ſpeak ſomething concerning the Reaſon and Wiſdom of its Order and
Method.
And the only thing that I ſhall remark, is that whereas it immediately follows
upon that Petition wherein we beg the Pardon of our Sins, that we may not be led
into Temptation: This ought to teach us that it ſhould be our care not only to ſeek
for the pardon of our paſt ſins,but to endeavour the prevention of fin for the future.
And therefore as when our Saviour cured the impotent Man that had lain a along
time at the Pool of Betheſda without relief, he gives him this caution, John s. 14.
Behold thou art made whole, ſin no more left a worſe thing come unto thee. So when God
hath healed thoſe Mortal Wounds that ſin hath made in our Souls, by his pardoning
Grace; it highly concerns us, without moſt exact circumſpection to beware that
we be not again entangled in guilt, and with our moſt fervent Affections to pray
that we may not be expoſed to the fiery Darts of the Devil to wound us anew : for
Relapſes and Recidivations are always moſt dangerous and fatal; and new Wounds
received upon old Scars, moſt difficult to be healed. And indeed without this
preventing Grace of God, all his pardoning Grace would be but in vain. It would
be fruitleſs to forgive ſins, if God did not withal ſecure us for the future from run-
ning upon the ſcore with his Juſtice: for ſuch is the Force and Fraud of the Temp-
and the corruption of our own Natures ſo prone to comply with whatſoever
he offers and ſuggeſts to us, that did not God as well give us a ſtock to live upon,
as forgive us our former Debts, we ſhould ſoon run our ſelves as deep in Arrears
as ever, and make our felves liable to be ſeized on by Juſtice and condemned to
the
ter,

on the Lord's Prayer.
311
the Infernal Priſon. And therefore that God's Grace in forgiving our Treſpaſſes,
may not be in vain, our Saviour bath taught us to fubjoyn this Requeſt, Lead is not
into Temptation, but deliver us from evil. And thus much for the Connexion of this
Petition with the foregoing.
The Petition it ſelf contains in it two branches, the one againſt Temptations, the
other againſt the prevalency of them: Lead us not into Temptation, fuffer us not to
be aſſaulted and buffeted by the wicked one: or if, O Lord, thou ſhalt in thy all-
wife Counſel and Purpoſe permit us to be Tempted, yet deliver us from the evil
to which we are Tempted. Let us endure Temptations as our Afliction, but les us
not conſent to them and make them our Sins.
It is the former of theſe that I ſhall firſt ſpeak to, and therein I ſhall endeavour
to ſhew :
Firſt, What Temptations are. And,
Secondly, How God may be ſaid to lead us into Temptation, for that is ſuppoſed
when we pray he would not do ſo.
Firſt, What Temptations are. Temptation, according to the proper ſignifica-
tion of the Word, is no other but a Trial or Probation. And this may be of two
kinds. Exploratory, or Suaſory.
Firſt, There is an Exploratory Temptation, to ſearch out and to diſcover what
is in Man, what his Graces and Corruptions are.
Secondly, There is a Suafory or enticing Temptation, that enclines the Will and
Affe&tions to cloſe with what is preſented to them.
Now in general we may obſerve five ſeveral ſorts of Temptations, whereof ſome
are of the former, others of the latter kind.
Firſt, Some whereby one Man Tempts another.
Secondly, Some whereby we Tempt our Selves.
Thirdly, Some whereby we Tempt God.
Fourthly, Some whereby God Tempts us. And,
Fifthly, Some whereby the Devil Tempts us.
Firſt, There are ſome Temptatious whereby one Man tempts another: And ſuch
Temptations may be faultleſs, when they come only by Exploration, either to
find out Mens great Excellencies: Thus the Queen of Sheba came to tempt or to
prove Solomon with hard Queſtions, 2 Chron. 9. 1. to know whether his Wiſdom
was anſwerable to the Fame that went of it. Or elſe to find out and diſcover
their Rottenneſs and Hypocriſy; and thus the Church of Epheſus is commended for
tempting or trying thoſe who ſaid they were Apoſtles and were not, finding them
to be Liars. But it is Deviliſh, when it is either by Suaſion unto that which is Evil:
Thus the Whoriſo Woman Tempted the young Fool, Prov. 7. 18. Or with a deſign
to entrap or draw any into danger. Thus the Old Prophet Tempted the Young
Prophet being vext that God ſhould Honour him with ſo important a Meſſage,
whilſt he was paſſed by, and knowing that God would not ſuffer his Diſobedience
to go unpuniſhed, 1 Kings 13. 18. And ſuch was the wicked Plot laid by the
Phariſees, Luke 20. 23. when they came and asked our Saviour, whether it was
Lawful to pay Tribute to Caſar or not? Which if he had affirmed, would have lef-
ſened his Repute among the People, and made them to fall off from him, becauſe
they looked upon Cæſar but as an Vlurper, and groaned for deliverance from the
Roman roke of Bondage; yea, and many of them hoped and expected that this
would have been effected by our Saviour. Or if he had denied, it would have
brought him into danger of his Life as an Enemy unto Caſar, as afterwards he
was accuſed to be.
Secondly, There is a way of Temptation whereby a Man Tempts himſelf, and that
is Praiſe-worthy when it is only by Exploration and Trial of his own Heart, to
find out what Graces and what Corruptions lodge there. Thus we find the Saints
in Scripture often examining and proving themſelves. And every Chriſtian is com-
manded expreſly fo to do, 2 Cor. 13. 5. Examine your ſelves whether you be in the
Faith, prove your own ſelves. But it is wicked and ſinful in two Caſes.
Firſt, Then a Man wickedly and ſinfully tempts himſelf, when by preſuming
upon his own Strength, he unneceſſarily runs into Danger, and ventures upon the
next occaſions of ſinning, for this is to come within the Devils Purlieus, and if any
ſuch be made his prey, they muſt thank their own Venturouſneſs and Folly.
Thus

312
A Practical Expoſition
Thus we Tempt our ſelves to the Commiſfion of thoſe Sins, which we before-
hand know fuch Company, or ſuch Employments, or other like Circumſtances
will prompt us to commit.
Secondly, A Man is ſaid to Tempt himſelf, when he is drawn afide by his own
Luſts and enticed, James 1. 14. For whenſoever any particular ſinful 'Object is
propounded, it is this Luſt that excites the Heart to cloſe with it and embrace it
.
This is indeed the great Tempter, without which other Temptations to evil would
be but weak and ineffectual. And tho' poſſibly they might prevail through the in-
nate liberty of our Wills, yet were it not for our Corruptions that cleave unto
us, Temptations would have no more advantage upon us than our own free choice,
and we might as eaſily reject as conſent unto them.
Thirdly, There is a Temptation by which we are ſaid to Tempt God : For the
Scripture frequently witneſſeth that God is Tempted by us, Exod. 12. 2. Moſes
chiding the People of Iſrael, expoſtulates with them: Wherefore do you Tempt the
Lord? And God himſelf complains of it, Numb. 10. 22. That they had Tempted
bim ten times, Mal. 3. 15. Acts 15. 10. and divers other places. God is therefore
Tempted by us, not as we are unto evil. For this the Apoſtle exprelly denies,
Fames 1. 13. God cannot be Tempted to evil. But,
Firſt, Tempting of God, is ſometimes taken for a preſumptuous trying of the
Providence of God. When we have no warrant nor neceſſity to caſt our felves
upon the extraordinary effects of it. Thus Chriſt anſwers the Devil, Tempting him
to precipitate himſelf from the Pinacle of the Temple, upon confidence of an Ex-
traordinary and Miraculous Support from God, It is written, ſays he, Thou ſhalt
not Tempt the Lord thy God, Matth. 4. 7. That is, we muſt not put God upon
working of Miracles for our deliverance, when we may keep our félves from the
danger in an ordinary providential way.
Secondly, Tempting of God is often times the ſame with provoking him. And
therefore we find them put together, Pſal. 95. 8. As in the provocation and in the day
of Temptation in the Wilderneſs
. And therefore, look how God may be ſaid to be
provoked, fo he may be ſaid to be Tempted. That is, both in condeſcention to
our Capacities, and in reference to the effects of it: for as a Man that is provoked,
is Tempted to take Revenge upon him that hath done him the injury: So God ex-
preſſeth himſelf as provoked by our ſins, and Tempted thereby to inflict Wrath
and Vengeance upon us for them. But this is only Figuratively. As for any proper
Temptation by any new motion or inclination wrought in the Divine Will by the
preſence of any new Object,fo God cannot without Blaſphemy be ſaid to be tempted.
Fourthly, There is a Temptation whereby God is ſaid to Tempt us: Now this is
always Holy and Juſt; and it is only a Temptation of Trial and Probation. Some-
times it is to diſcover his Peoples Graces : And ſo he Tempted Abraham, that his
Obedience might be conſpicuous, Gen. 22. 1. And ſometimes to diſcover their cor-
ruptions. So he Tempted Hezekiah, 2 Chron. 32. 31. It is ſaid, That God left him
to try him, that he might know all that was in his heart: Not but that God knew it be-
fore, for he is the Searcher of the Heart , and the Trier of the Reins. But that
hereby it might be diſcovered and made apparent, and that Hezekiah by the diſco-
very of his Pride and Corruption, might take occaſion to humble himſelf the more
deeply before God.
Fifthly, There is a Temptation whereby Satan Tempts us: yea, it is his proper
work, and that from which he hath his Name oroteazcov the Tempter, 1 Theſ: 3.5.
Lejt by ſome means the Tempter might have Tempted you. Now as God Tempts on-
ly by Fxploration and Trial : So the Devil always Tempts by Suaſion, inducing us by
all poſſible Arguments and Motives to the Commiſſion of ſin, that he may have ad
vantage to accuſe us of it, and hereafter to torment us for it.
Now among theſe many various kinds of Temptations which have been reckoned
up, thoſe Temptations which we are to pray againſt, are of three ſorts.
Such as proceed from our own Lufts and Corruptions; ſuch as proceed from 0-
ther Mens perſuading us, either by Motives or Examples unto that which is evil;
or laſtly, ſuch as proceed from the Devil; or elſe they may be reduced to theſe two
Heads. The Temptations which proceed from our own inbred Luſts and Corrup-
tions, and thoſe which proceed from the Devil: for indeed wicked Men are but his
Agents and Inſtruments, when they Tempt us to that which is evil.
Now

on the Lord's Prayer.
313

Now that our Saviour Chriſt ſhould make it the great matter and object of our
Prayers, to beg of God that we may not be led into Temptation, we may obſerve
that it is a Chriſtian’s Duty, not only to keep himſelf from fin, but alſo to endea-
vour to keep himſelf from Temptation to ſin. For,
Firſt, It is a very ill ſign of a rotten and carnal heart, to be content to lie un-
der a Temptation, although it doth not conſent to the commiſſion of ſin. It ſpeaks
ſome kind of contentment and complacency that we take in the ſin, when though
we do not commit it, yet we are very well pleaſed to hear of it, and to entertain
Motions and Sollicitations to it: This argues the Soul is not chaſte towards God,
that though we cannot enjoy it in commiſſion, yet we will make ſome recompence
to our ſelves for the ſcrupulouſneſs of our Conſciences, by enjoying it in the Temp-
tation.
Secondly, If you ſuffer a Temptation to lodge in your Hearts, you are in immi-
nent danger of being prevailed upon by it: The Temptation will be continually ga-
thering ſtrength, and your oppoſition againſt it may in ſome time flag and grow
remifs, and objects and opportunities and ſuch like advantages, may
add ſuch a
force to the Temptation, as may hurry you away into the commiſſion of them con-
trary to your former reſolutions : You can promiſe your ſelf no fafety, no not from
the commiſſion of the vileſt Sins, as long as you ſuffer the Temptation to abide
upon you. Puddles that ſtand long unmoved will at laſt breed filthy and veno-
nious Creatures: So a Temptation that lies long unmoved and undiſturbed upon
you, will form ſome filthy and loathſonie Sin or other. The only ſecure way is
to ſtrike at the Temptation it ſelf, to cut that off, and then there is no danger to
be feared from the Sin.- This is the courſe St. Paul took, 2 Cor. 12. 8., when he
was buffeted by a Meſſenger from Satan, that is, aſſaulted by a Temptation, he not only
takes care that he might not yield to it, that was not altogether enough for a
truly Gracious Soul to do; but he labours to be rid of the Temptation it ſelf; for
this thing I beſought the Lord thrice, that is, often, that it might depart from me. He
prays not only that he may be kept from the Sin to which he was I empted, but that
he might be freed alſo from the Temptation it ſelf.
Thirdly, Conſider that as all Temptations are dangerous, and that we have great
reaſon to fear leſt in the end they ſhould prevail upon us to commit the Sin to
which we are Tempted; ſo moſt of them are not only Temptations, but Sins alſo.
Indeed there is a Temptation to Sin, which is a Temptation only and no Sin; for
ſo Chriſt himſelf was Tempted, Matth. 4. 1. He was led into the Wilderneſs to be
Tempted of the Devil.
And we read there with what horrid Temptations he was
aſſaulted, even to Worſhip the Devil, to diſtruſt God, and to deſtroy himſelf. And
yet as black as theſe Temptations were, they were only Temptations and no Sins; for
ſo the Apoſtle tells us, Heb. 4. 15. He was Tempted in all things like unto us, Sin on-
ly excepted. And ſuch ſometimes are the Temptations wherewith the Devil aſſaults
the Children of God, horrid and helliſh Temptations, even to deny the very Being
of God, the Truth of the Scriptures, the Immortality of the Soul, Heaven and
Hell, and ſuch Bublings of Blaſphemies againit the very Fundamentals and Ground-
works of Religion; and yet if we be watchful preſently to abhor and reject theſe
Injections of Satan, and to caſt back into his Face theſe his fiery Darts which he
fhoots into our Souls, they are not our Sins, though they are our Troubles ; but
they ſhall be charged upon Satan, to whom of right they do belong, we being but
only Paſſive and Sufferers in them. But truly the moſt of our Temptations are
Sins themſelves, and therefore we have great Reaſon and Need to pray againſt
them ; for they are Sins unto Sins; Sins as they are irregular and inordinate Mo-
tions of our Paſſions and Affections, and unto Sin as they tend to the bringing
forth of farther Evil. And ſuch are all the Temptations of our inbred Luits and
Corruptions, when our Deſires and Affections ſtrongly encline us to thoſe Objects
which God by his expreſs Law hath forbidden us. Were it not for theſe linful
Temptations, the others which are immediately injected by the Devil, would not
have any great advantage to prevail over us; for by reaſon of our Luſts and Cor-
ruptions, our Hearts always ſtand open to let in the Devil, and were it not that
theſe have ſeized on the Soul, the Devil muſt have ſtood without, and though he
had knock’d, yet would he have knock'd in vain: And therefore we ſee in his firſt
Temptation, he deals all without doors, there was no Natural Luſt in our Firſt Pa-
SE



rents
A Practical Expoſition
314
rents to befriend him, or to betray the Soul unto him: He ſhuts up himſelf there-
fore in the Body of a Serpent, queſtioning with Eve about God's Commands, per-
fuades her of the deſirableneſs of the forbidden Fruit ; tells her that God's Threat-
ning was rather to fright them than to hurt them. But in all theſe Methods of
Tempting, Satan had no admiſſion into the Soul, becauſe Luſt as yet had taken no
poſſeſſion of it; but ever ſince, the Corruption of our Natures, contracted by the
commiſſion of the firſt Offence, the Devil doth not ſtand to Tempt us without doors,
but he enters boldly as into the Houſe of his old Friend Concupiſcence; nay, as into
his own Houſe ; for the Souls of wicked Men are ſo called, Matth. 12. 29. He is
by Luſt let into the very inmoft Receſſes and Retirements of the Heart, and can
now propound Objets immediately to our Fancies, and by our Fancies darken our
Underſtandings and Affections, and incline our Wills.
Again, our Natural Corruption as it admits, ſo it entertains and cheriſheth the
Temptations of the Devil. A ſpark of Fire, if there were no Fewel prepared for it
to ſeize on, would preſently die and vaniſh. And ſo truly would Satan's Tempta-
tions, that are like ſo many ſparks of Hell-Fire ftruck by the Devil into our Souls;
were it not for the prepared Fuel, the catching Tinder of our Luſts and Corrup-
tions, theſe Temptations would ſoon go out and expire; and be like a flaſh of Light-
ning, that might poſſibly ſtartle us, but could not burn us. And thus though our
Saviour Chriſt was grievouſly tempted, yet it is ſaid, Foh. 14. 30. The Prince of this
World cometh and bath nothing in me; that is, the Devil could find no Sin or Cor-
ruption in him, and therefore could faſten none of his Temptations upon him.
Thus we ſee what abundant Reaſon there is for us to pray earneſtly againſt
Temptations, whether they proceed from Satan, or from our own Corruptions ;
the one fort being always Sins of themſelves, and both forts inclining and in-
ducing us unto Sin.
But ſince Satan, and our own Hearts prove Tempters unto us, ſome may poſſibly
ask, how ſhall we know when it is Satan that Tempts us, and when the Temptation
ariſeth from our own Corruptions?
The Queſtion is nice and difficult; yet becauſe it may tend to the fatisfaction of
ſome who are curious in obſerving the Workings of their own Souls. I Anſwer,
Firſt, There is but one kind of Temptations to Sin, which have not their riſe and
original uſually from Luft, and thoſe are Temptations to ſin againſt the Light and
Law of Nature, as to the denying thoſe Truths that are clear and evident by Na-
tural Reaſon and ſtrong Impreſſions on the Minds of Men; as the Being of a God,
the Immortality of the Soul, future Rewards and Puniſhments, and the like ; or
elſe the doing of thoſe things which are repugnant to the Dictates of the Law of
Nature, as for a Man to be Tempted to offer Violence to himſelf, and to deſtroy
himſelf. It is very probable that ſuch Temptations have not their riſe and original
from our Natural Corruptions ; but are immediately darted into the Soul by the
Devil; though indeed our Corruptions too often catch at them and brood upon
them, till they have from ſuch horrid Temptations as theſe conceived ſome borrid
and monſtrous Sin in the Soul. Such Injections as theſe, are Balls of Wild Fire
kindled in Hell and caſt into the Soul by the Devil; and are not our Sins any far-
ther than they are entertained by us and conſented unto.
Secondly, As for thoſe Temptations which have a greater compliance to the cor-
rupt tendency and inclinations of our ſinful Natures, which are not to ſuch unnatu-
ral Sins as the other, it is very hard if not impoſſible to judge, whether they or-
ginally proceed from Satan, or from our own inbred Corruptions; uſually they
both joyn together; if Satan firſt inject them, uſually our Lufts nurſe and foſter
them; or if our wicked Hearts be the firſt Parents of them, uſually Sat an inforceth
them, and by additional recruits of Temptations, makes them more prevalent and
permanent, and by fair and ſpecious colours makes them more plauſible and taking :
And certainly there being ſuch an innumerable Company of Evil Spirits that not-
withſtanding the great Work and Employment they have to do in the World ;
yet Hell could ſpare a whole Legion of them to Garriſon in one poſſeſſed Man, we
may not doubt but that they are continually buſie, prying into every one of our
Tempers. And as long experience hath made them very fagacious in gueſſing at
the firſt motions of our Hearts, by the alterations they find in our Fancies, or the
Humours of our Bodies, of which they have an exact intuitive knowledge: So when
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on the Lord's Prayer.
315
by ſuch viſible Symptoms they perceive Corruption ſtirring in us, they preſently
joyn iſſue with it, and by all their art and policy inflame our Luſts by adding new
fuel to them, improving the firſt Motions and imperfect Embryo's of Wickedneſs,
till they arrive to their full ſtrength and ſtature.be
Thus, if by any Syneptoms the Devil can perceive Wrath and Malice boyling with-
in our Breaſt, he will preſently move the Tongue to give it vent in opprobrious
and reviling Speeches; and theſe he will fecond with injurious and violent Actions.
So St. James tells us , James 3. 6. The Tongue fetteth on Fire the courſe of Nature,
and is it ſelf ſet on Fire of Hell. But as a Holy Man, I think St. Auſtin, being de-
manded by a curious Queſtioniſt concerning the Origin of Evil, how Sin firit got
into the World ? replied, It was not ſo neceſſary to diſcourſe how it came into the
World, as to conſider how we might get it out again. So'truly it is not ſo neceſſa-
ry critically to enquire, whence Temptations come into the Heart, as how they may
be got out of it. And to this I may give the ſame Anſwer, that Chriſt did to his
Diſciples, Matth. 17.21. This kind goeth not out but by Faſting and Prayer. We ought
fervently to pray that God would rebuke the Wicked One, and cauſe him to de-
part from us, that he would by his Grace ſuppreſs all the Tumultuous Rebellions
of our own Luſts and Paſſions, and neither lead us into Temptation, nor leave us un-
der Temptation.
And thus I have done with the Firſt General in this Petition, ſhewing you what
Temptations are.
The Second is, To ſhew you how God may be ſaid to lead Men into Temptation ;
for it may ſeem very ſtrange, that the Holy and Righteous God ſhould have a
Hand in Tempting of Men, which is ſo proper a Work of the Devil, and of our own
Corruptions.
But the different manner of God's leading us into Temptations, and Satan's Temp-
ting us, will ſufficiently juſtifie him from the leaſt aſperſion or ſuſpicion of being
the Author of Sin. And therefore,
Firſt, God is ſaid to lead us into Temptation, when he providentially preſents out-
ward Objects and Occaſions, which do ſolicite and draw forth ourinward Corrupti-
ons. When the Temptation of our inward Luſts meet with external inducements
that are caſt in a Man's way by God's Providence; then as we may be ſaid to Tempt
him, ſo God may be ſaid to lead us into Temptation. Thus Achan and Judas were
no doubt of it covetous Wretches, before the one ſtole the Wedge of Gold, and the
other betrayed his Maſter : But the Temptations of thoſe Luſts, were not as yet come
to their ſtrength, till the glittering of the Wedge of Gold, and the proffered Reward
of the High-Prieſt, raiſed their Covetouſneſs to its full heighth. Indeed we find
the propenſions of our wicked Hearts ſtrongly bent towards Sin at all times, even
then when we have no external Objects propounded to excite them; but when theſe
inward inclinations do meet with outward enforcements, as alluring Objects, fit Op-
portunities, ſtrong Perſwaſions from others, inducing Examples, or the like; the
Temptation then grows head-ſtrong and wild to purpoſe; and if Grace doth not rein
it in with a hard hand, it will certainly hurry us into the Commiſſion of that Sin
which hath ſo many advantages to commend it to the Soul. Now all theſe Objective
Temptations, God may moſt righteouſly adminiſter to our Luſts in the common
courſe of his Providence, and we often ſee he doth ſo: For there is no outward act
of Sin committed in the World, but the Sinner took occaſion from ſome Providence
of God to perpetrate it. A Thief ſteals not any thing, but what God's Providence
brings in his way. The Murderer ſlays not any Man but whom Providence offers to
his Sword and Violence. And all the Villainy that ever was acted in the World
was by a Providence, tenåring the Lufts of Men Objects and Opportunities, without
which sin conceived in us could not be brought to light.
And therefore when we pray that God would not lead us into Temptation, we
pray that God by his Providence would ſo order and diſpoſe all the occurrences of
our lives, ſo as not to lay before us thoſe Objects; nor proffer us thoſe occaſions
which might either excite or draw forth our inbred Corruptions. And indeed this
is a moſt neceſſary Petition to be preferred to the Throne of Grace; for we cannot
but be conſcious to our felves, how hard a thing it is to keep our Hearts from ſin-
ful Deſires, when we encounter Objects to excite them: And how hard a thing it
is to keep our ſelves from ſinful Actions when once ſinful Deſires are excited in us.
Sſ 2
Secondly,
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A Practical Expoſition

Secondly, God is ſaid to lead us into Temptation, when he withdraws the influen-
ces of his Grace and Spirit from us, and leaves us under the Power of a Temptati-
on. Thoſe very Temptations which when aſſiſted by Divine Grace, we could eaſily
reſiſt and fubdue; will when God withdraws himſelf from us, fadly prevail over us,
and ſhamefully foil us. Thus it is ſaid that God left Hezekiah to try, or to tempt bine,
2 Chron. 32. 31. And indeed ſince our corrupt Natures are of themſelves prone
only unto evil, if God withdraw the Auxiliaries of his Grace, (as for many righte-
ous cauſes he often doth,) every Temptation that aſſaults us will raviſh our Conſci-
ences, and captivate our Souls : For all the ſecurity that we have from the com-
mitting of the moſt flagitious Crimes, is wholly from God's Grace, either reſtrain-
ing or renewing us; the former holding us back from the outward act of Sin; the
latter weakning and deſtroying the inward habit and principle of Sin. And there-
fore when we pray that God would not lead us into Temptation, we beg that he
would ſtill continue the influences of his Grace unto us, and by them excite and
quicken our Graces; that his Grace may not forſake us, nor our Grace fail us.
That we may not be expoſed to the Aſſaults of Spiritual Enemies naked and defence-
leſs, to become a ſure and eaſie Prey unto them.
Thirdly, God is ſaid to lead Men into Temptation when he permits Satan and
Wicked Men his Inſtruments to tempt us; yea, ſometimes he gives them commiſſi-
on, as well as permiſſion; and appoints and ſends them to do it
. Thus we find in
the caſe of Abal, 1 Kings 22. 24. Who ſhall perſwade Ahab that he may go up and fall
at Ramoth-Gilead? and an Evil Spirit ſteps forth, and very officiouſly accepts of the
Employment, as moſt congruous to ſo malicious a Nature; and God ſends him with
his commillion in the 22 verſe, Thou ſhalt perſwade him and prevail; go forth and do
fo; and ſo he did. And as God doth ſometimes thus ſend the Tempter, and give
him commiſſion to aſſault and prevail over wicked and ungodly Perſons, their
former Sins provoking him to puniſh them with farther Impieties: So whenfoever
any of us are Tempted, God doth at leaſt permit Satan to ſift and winnow us, fome-
times to his own defeat, but too often to ours. And in this ſenſe there is no Tempt-
tation that befalls us, but God leads us into it. And therefore it is very obſerva-
ble, that whereas in i Chron. 21. 1. It is ſaid, that Satan provoked David to Num-
ber Iſrael; yet in 2 Sam. 24. 1. it is ſaid, the Lord moved David againſt Iſrael, to
ſay, Go number Iſrael and Fudah : here one and the fame Temptation is attributed both
to God and to the Devil; but it muſt be underſtood under a diverſe habitude and
reſpect ; Satan Tempted him effectively, God only permiſſively. And thus God
may be ſaid to lead every Man into Temptation whom he ſuffers to be Tempted.
When therefore we pray that God would not lead us into Temptation, we pray that
he would not permit the Devil to approach near unto us, nor to caſt his Fiery
Darts at us; but that he would put a hook into the noſe of that great Leviathan,
and ſo bridle and reſtrain his fury, that he may not be able to aſſault us. Theſe
now are all the ways that I know of, how God may be ſaid to lead Men into Temp-
tation : Either by offering them objects and opportunities by his Providence, which
may correſpond with their inward Luſts and Corruptions, and as it were entice
and call them forth. Or elſe by permitting Satan and wicked Men to Tempt us.
Or laſtly, by withdrawing from us the influences of his Grace and Holy Spirit,
and leaving us under the power of Temptations when they do aſſault us. But for a
ny proper, effective, or perſuaſive Tempting of Men to ſin ; this is infinitely abhor-
rent to his Pure and Holy Nature, in which fenſe St. James tells us, James 1. 13.
Let no Man ſay when he is tempted, that he is tempted of God, for God cannot be temped
to evil, neither tempteth be any Man. But though God cannot thus Tempt any Man
without a ſtain to his Infinite Purity and Holineſs: yet he may lead Men into Temp-
tation : either povidentially, or permiſſively, or by Subſtracting his Grace, where-
by they ſhould ſtand: And yet at laſt, juſtly puniſheth them for finning. And this
is no unrighteous thing with God, for he lays no conſtraint upon the freedom of our
Wills, but we ſin freely and of our own accord.
Now although God can eaſily keep us from all aſſaults and attempts of our Spiri-
tual Enemies, yet he permits us to be Tempted by them for moſt Wiſe and Holy
ends. AS,
Firſt, He leaves theſe Canaanites to moleft us, to teach us the Wars of the Lord,
to make us continually Watchful, to breath and exerciſe our Graces, to adminiſter
matter for our Conqueſt, and occaſion for our Crown and Triumph.
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317
Secondly, To convince us of our own utter inability to ſtand of our ſelves with-
out his help and aſſiſtance: thereby engaging us to depend upon his Arm, and to
call for Divine Supplies and Succours. To
odora
Thirdly, To Glorifie both his Juſtice and Mercy. His Juſtice in giving up wick-
ed Men to the rage of Temptations, to be hurried by them from lin to lin, till at
laſt they put an end to the Succeſſion of their ſins in Eternal Damnation. And his
Mercy in ſuccouring of, and ſupporting and delivering his Children out of all their
Temptations. And therefore when St. Paul prayed to be freed from the buffettings
of the Meſſenger of Satan ; God anſwers him, My Grace is ſufficient for thee; my
ſtrength is made perfect in weakneſs, 2 Cor. 12. 9. When the Devil preſumes he hath
ſo well laid his Temptations that it is impoſſible for the People of God to eſcape his
Snares, yet God finds a way for their deliverance out of them all. For God holds
the great Tempter under a powerfull reſtraint, ſo that he cannot touch us beyond per-
miſſion and commiſſion. And therefore that place in Rev. 2. 10. is very re-
markable to this purpoſe, Fear none of thoſe things that thou ſhalt ſuffer; behold, the Di-
vil ſhall caſt ſome of you into Priſon, that you may be tried, and you ſhall have Tribulati-
on ten days. How many reſtraints are here mentioned to be put upon that malici-
ous Spirit? He ſhall caſt into Priſon, whereas he would willingly caſt into Hell, or
at lealt into the Grave: It ſhall be but ſome of you, whereas his ſpight and rage is
againſt all the Children of God: And it ſhall be but for ten days, but for a ſhort time
neither : the Place, the Number, the Time, all limitted, and that with ſuch a re-
ſtraint, that all the Pride and Rage of the Devil ſhall not be able to exceed it.
Fourthly, God permits his own Children to be Tempted, that by their Victory
over Temptations he may confound the Malice of Satan, and commend the Excellen-
cy of his own Ways and Service. This highly honours God, and Thames the Ma-
lice of the Devil, when we are neither terrified by Sufferings, nor induced by the
Pleaſures of ſin from the courſe of our Obedience; for this evidently declares,
That we are True and Loyal to our Great Sovereign. That we more fear his E-
ternal Wrath and Diſpleaſure, than thoſe light Afictions that are but for a mo-
ment; and that we find more true Joy and ſolid Delight in his Service, than in the
ways of Sin and Vanity. And therefore God calls us forth as his Champions, puts
his Cauſe in our hands, and bids us reſiſt manfully for the Credit and honour of Pi-
ety, and then lets looſe Satan upon us, whom if we can but Conquer, (which cer-
tainly we ſhall do if we but ſeriouſly reſolve it) God and Angels, who from the
Theatre of Heaven are Spectators of the Combat, give us their Applauſe, and will
hereafter give us our Crown. See how God Glories over this baffled Devil, and
upbraids him with the Victorious Conſtancy of his Servant Fob: God had before
commended the Integrity of fob, Chap. 1. 8. Haſt thou confidered my Servant Job,
that there is none like him upon the Earth, a perfect and upright Man, one that fearetha
God and eſcheweth Evil. To this that Malicious Spirit ſullenly replies, Doth Fob fear
God for nought? thou needeſt not Glory in his ready Service and Obedience when
he is ſo well paid for it ; no wonder he is ſo Pious and Devout when he gets ſo well
by it; but leave him a while to me, to take from him thoſe inducements that
make him ſo Pious and Holy, and I will undertake that even this perfect and up-
right Man ſhall curſe thee even to thy Face: God accepts the Challenge on his Servants
behalf, Satan and Fob enter the Liſt, the Devil buffets him ſore, deſtroy's all his
Cattel, ruins his Houſe, kills his Children; yet Fob ſhrinks not for all this, but
wreſtles naked with his Adverſary and foils him: See now how God rejoyces at
his Champion's Victory, and upbraids the Devil with his ſhameful overthrow, Ch. 2.
3. Haft thou conſidered my Servant Job, that there is none like him in the Earth, a per-
fečt and an upright Man, one that feareth God and eſcheweth Evil. God repeats the
fame Character and Commendation which he had before given him, Glorying as
it were over Satan, that Job had made his Words good; yea, and ſtill he holds faft
his Integrity, although thou moveft me againſt him to deſtroy him without cauſe. So tru-
ly, whenſoever God ſuffers us to be Tempted, it is that by our Conqueſt he might
bring Honour to himſelf, and Credit to Piety and Religion. For this makes it
appear, That we ſee ſo much of Excellency in the ways of God, that nothing in
the World, whether Croſſes or Crowns, Thorns or Thrones, Pains or Pleaſures,
Loſs or Profit, can in the leaſt perſwade us to baulkor forſake them. And in ſuch
an Heroick Champion as this, God himſelf Glories and Triumphs.
And


318
A Practical Expoſition

And thus I have finiſhed the former part of this Petition, Lead us not into Temp-
tation; the next follows, But deliver us from evil.
Now here before I come to ſpeak of the Words themſelves, let us obſerve their
connexion with, and dependance upon the foregoing Words; for whereas our Savi-
our hath taught us to pray with this Adverſative Particle, And lead us not into Temp-
tation, but deliver us from evil, this may inſtruct us, That the beſt fecurity againſt
ſin, is to be ſecured againſt Temptations unto ſin: For though it be no excuſe that we
are violently tempted to ſin when we yeild to the commiſſion of it; yet withal, it
too often happens, that thoſe whom God leads into Temptation, and engageth a-
midſt the preſs of their Enemies, it too often happens, that they come off bleed-
ing and wounded. Yet,
Firſt, It is no excuſe for ſinning, becauſe no Temptation is a Compulfion. The De-
wil can only perſwade, he cannot conſtrain us to lin: God may let him into the
fancy, and ſuffer him to paint upon that the moſt alluring Images that Vice can be
repreſented in, but when he hath done all this, it is ſtill our own choice that makes
us like what his Pencil hath drawn there. And in this lies a great difference between
God's Operations upon us by his Grace, and Satan's upon his Suggeſtions; in that
God hath an immediate acceſs to the very elicite Acts of our Wills and Under-
ſtandings; and can and doth by his Spirit, actuate them by an immediate energy,
and call forth not only by, but to their Objects : But now theſe are ſuch Sacred
Apartments of the Soul, that the Devil hath no Key to them. And therefore his
Method is to bribe the attendants on theſe chief Powers of the Soul, the Fancy and
the Paſſions, to which he hath admiſſion through the near dependance they have up-
on material Organs, and by theſe to ſend in Meſſages, and offer Propoſals to it;
which yet if it be not baſely falſe and treacherous to its God, it may reject and diſ
dain. If the Devil could force Men, he would likewiſe juſtifie them, for that can
be no ſin, where there is no liberty : The ſame Temptation which compels to any
Action, would likewiſe make that Action to be no Tranſgreſſion; becauſe Laws
are not given but upon ſuppoſition of freedom. And therefore whoſoever fins up-
on a Temptation, fins not meerly becauſe he was Tempted, but becauſe he would ſin:
And though the ſin had not been committed without the Temptation, yet the Devil
can be no farther chargable with it, than only becauſe his Malice prompts him to
perſwade us. Our own Wills are the moſt dangerous Devils, freely embracing the
proffers of Satan, and conſenting to our own deſtruction, and whilſt we conſent to
that upon which God hath threatned and entailed it. And therefore when thou
finneſt, think not to lay the fault upon Satan, or his evil Inſtruments whom he makes
uſe of in Tempting, for though it be their fault and guilt to Tempt, yet it is only
thine to yield, and God will not condemn thee for being Tempted, which thou couldit
not help; but for yielding and conſenting, which is thine own free Act and thine
own Sin alſo. Thou who art drawn away by thy lewd Companions, to abuſe thy
ſelf and diſhonour thy body by Riot and Luxury, or to break God's Laws and Man's
by Theft, or any other condemned Crimes, though thou haſt a great deal of reaſon
to hate them, yet haſt thou infinitely more reaſon to hate and abhor thy ſelf. They
can but perſuade, they cannot compel thee; yea, if they ſhould threaten thee with
Death it ſelf, unleſs thou conſenteſt; yet, thou lieſt under no force, but ſinneſt free-
ly and upon very weak motives doſt deſtroy and damn thy own Soul: ſince all mo-
tives inducing to ſin muſt be accounted weak when God hath over-balanced them
with the promiſe of everlaſting Life, and the threatning of everlaſting Death. And
therefore we find God as juſtly, as frequently in Scripture, charging Mens perditi-
on upon themſelves, and laying the blood of their Souls upon the ſtubborn refol-
vedneſs of their own Wills. Hoſea 13. 9. O Iſrael, thou haſt deſtroyed thy felf. John
5. 40. Te will not come unto me that you may have Life. Matth. 23. 37. Ó Jeruſalem,
Jeruſalem, how often would I have gathered you, as a Hen gathereth her Chickens under
her wings, and you would not ?. And therefore let your Temptations be what they
will, yet the Sin and Guilt is ſtill your own; if as you are led into Temptations,
ſo Temptations lead you into Sin.
Secondly, Tho'it be no excuſe for finning, yet it is too ſeldom ſeen, that thoſe
who are brought into Temptation, are brought off again without contracting ſome
Guilt on their conſciences by it. For ſince there is ſo great a Correſpondence be-
tween Temptations and our Corruptions, it would be as ſtrange for a Man that hath
been


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319

been hotly aſſaulted by them, to have no impreſſion made upon him, as to carry
Fire in his Boſom and his Cloaths not be burnt; yea, almoſt as Miraculous as to
walk ſecure in the midſt of a Fiery Furnace untouch'd by the Flames. There is a
ſtrong ſympathy between our corrupt Hearts and Satan's Temptations; and as it
is with Strings tuned to Oniſons, upon the motion of the one, the other alſo will
move and vibrate: So is it here, the Heart vibrates and is ſecretly affected upon
the firſt motion of a Temptation with ſome paſſion of Delight and Complacency to-
wards that ſinful Object." And there is a kind of liking and approbation of it in
the very firſt conception of our Thoughts, before they are yet deliberated and
digeſted; ſo that it is almoſt as impoſſible for Temptations to aſſault us without
leaving ſome Guilt and Pollution behind them, as it is for Obječts rightly preſented
to a Mirror, to make no impreſſion of their Image upon it. For though the
Temptation ſhould produce nothing but hovering and fleeting Idea's , and ſome
imperfect ſhadows of Deſires and Affections in us, which yet are check'd and ſcat-
tered, as ſoon as ever they begin to form themſelves, yet there is not the thinneſt
Film of a ſinful Thought, nor the leaſt breathing of a ſinful Deſire ; but the Holy
Law of God and his Word, which reacheth to the dividing aſunder of the Soul and
Spirit, and is a Judge and a Diſcerner of the Thoughts and Intents of the Heart,
doth ſtrictly prohibit and condemn theſe callow unfledgʻd motions of our Hearts, to
be Concupiſcence, the ſad effects of Original Sin, and the fruitful cauſe of all actual.
And therefore if we would be delivered from evil, we have very great cauſe
firſt to pray that we be not led into Tenzptation : For ſome Temptations do almoſt fo
inſeparably follow one upon another, that this will be our beſt fecurity againſt thoſe
ſecret deſires and wouldings, and firſt ſmatterings and rudiments of wickedneſs,
which elſe the compliance of our corrupt hearts with Satan's Temptations will certain-
ly betray us unto. Hence it is, that when God in Scripture frequently dehorts us
from ſin, he extends the prohibition to all Temptations and Occaſions of finning. Yea
thoſe things which in themſelves conſidered, may be lawfully and innocently done
by us, yet becauſe they may prove Snares and Temptations to us, we muſt as care-
fully refrain from them, as we earneſtly deſire to keep our felves far from Sin.
And therefore it ſufficeth not the Wiſe Man to command, if finners entice, confent
thou not, Prov. 1. 10. but that thou mayeſt be ſure not to conſent, thou muſt or-
der thy Actions and Converſe ſo, as that thou mayeſt not be enticed by them: In
the 15 verſe, ſays he, Walk not thon in the way with them, refrain thy feet from their path.
And ſo we have the ſame Counſel given us by him in another Chapter, that we may
not be inveagled by the allurenients of a ſtrange Woman, be ſure to avoid all occa-
fions thereof, Prov. 5. 8. Remove thy way far from her, come not near the door of her
Houſe. And again, Prov. 4. 14, 15. Enter not into the path of the wicked, and go not
in the way of evil Men, avoid it, paſs not by it, turn from it, paſs away. Here is car-
neſtneſs even to a tautolory, as ſome may prophanely think ; but Sacred Writ can
admit of no ſuch thing. But there are ſo many expreſlions heaped up, ſignifying
the ſame thing only, to denote how great the neceſſity of avoiding Temptations and
Occaſions to evil, is to thoſe who deſire to avoid the fin. We have treacherous
and deceitful hearts within us, that have often betrayed us when we have truſted
them. And I beſeech you, call to mind when you have emboldned your felves to
venture upon Temptations and ſinful Occaſions, being confident and fully reſoved
not to yield to them: Have you not often been furprized and led away Captive,
contrary to your Hopes, contrary to your Intentions, contrary to your Reſolutions,
contrary to the vain Confidences with which you were before polleſs?d? Methinks
former experience ſhould make you cautious, never again to truſt thoſe hearts
with ſuch opportunities and advantages for wickedneſs, ſince they have been ſo of-
ten already treacherons and deceitful to us. Venture them not therefore upon
Tempi ations, for what ſecurity have you that a ſinful heart will not ſin; yea, and
betray you to commit thoſe great abominations which poſlībly you cannot now
think of, without horrour and ſhivering.
And thus much I thought fit to note to you from the connexion of this part
of
the Petition with the former, Lead us not into Temptation, but deliver us from Evil.
In the words themſelves we have two things chiefly conſiderable, The thing that
we pray againſt, and the Perſon to whom we pray. That which we pray againſt
is Ēvil, that we may be delivered from it. The Perſon to whom we pray, is God
our Heavenly Father.
That


320
A Practical Expoſition

That which we pray againſt, is Evil. Some limit this word Evil only unto San
tan, making the ſenſe to be, deliver us from the Evil one : founding this Interpre-
tation upon that Article that is joyned with the Original Word zoyngos ; but this is
not always diſcretive; but ſometimes indefinite, as for inſtance, Matth. 12. 35.
and many other places. And therefore conſidering the Comprehenſiveneſs of this
Prayer, we ought to allow the Word a large extent, and to comprehend under it,
Firſt, Satan, whoſe proper Style and Epithete it is to be called, the Evil one: and
ſo we find this black Title given him in Scripture, Matth. 13. 19. The wicked one
cometh and ſnatcheth away that which was fown. And 1 John 2. 13. 19. You have over-
come the wicked one. He is the wicked one eminently and ſingularly. He is the
chief Author of Evil, his Temptations are all unto Evil, his delight is only in Evil,
he is the Father of all thoſe that do Evil. And therefore this is the moſt proper
and ſignificant Character of the Devil. But yet it is alſo aſcribed unto Men accord-
ing to their reſemblance of him.
Secondly, All other Evils are here meant, whether they be of fin, or ſorrow;
whether they be Tranſgreſſions, or Puniſhments; and that either Temporal pu-
niſhments in thoſe Judgments which God afflicts upon Sinners here: or Eternal Judg-
ments, ſuch as he hath threatned to inflict upon them hereafter. From all theſe
we pray to be delivered; but the greateſt of all theſe, is Sin. For,
Firſt, It is greateſt in the Nature of it, as being the only thing that is contrary
to the greateſt Good, even God; for in all other things elſe in the World there is
ſomething of Good, even as much as derived and participated of God: And ſo the
very Devils themſelves have a Metaphyſical Goodneſs in them, as they are Creatures
and have received their Beings and Powers from God, who is the Author of no-
thing that is Evil
. But Sin hath not the leaſt ray or footſteps of Goodneſs in it,
but is only defect and irregularity: And that alone which as his Soul always hates,
ſo his Hands never made.
Secondly, It is the greateſt Evil in the Effects and Conſequences of it. It once
turn'd Glorious Angels into hideous Devils, and tumbled them down from Heaven
to Hell, filled the World with Woes and Plagues, brought Death and Diſeaſes,
and a vaſt and endleſs ſum of Miſeries into it; it torments and terrifies the Conra
cience, kindles Hell-flames, expoſes the Soul to the eternal and direful revenges
of the great God; and is ſo perfectly and only Evil, that the worſt of things here
were they free from the Contagion of Sin would be excellent and amiable.
To pray therefore againſt the Evil of Sin, is to pray againſt all other Evils what-
ſoever; for the Devil, the Evil One, cannot hurt us but by Sin: And no other Evil
can befal us but for Sin, God inflicting them as the due Guerdon and Reward of
our Tranſgreſſions. Sin therefore being the chief and Principal Evil, and all o-
thers but retainers to it; I ſhall at preſent ſpeak only of God's delivering us from
Sin.
Now as there are Two things in Sin which make it ſo exceeding Evil, the Guilt
of it whereby it Damns, and the Filth of it whereby it Pollutes the Soul; fo God
hath Two ways to deliver us from it.
Firſt, By removing the Guilt already contracted, which he doth in juſtifying
and pardoning the Sinner.
Secondly, By preventing us from falling into the filth and pollution of it for the
future.
Of the Pardon of Sin I have already largely treated in the forgoing Petition. The
Deliverance from Evil, which we here pray for, is by preventing it for the future.
And whereas we are taught by our Saviour to beg this of God our Heavenly Fa-
ther, we may obſerve, that it is only the Almighty Power of God that can keep
us from Sin; and that will appear if we conſider, either our Enemies, or our
ſelves.
Firſt, Conſider the mighty Advantages that our great Enemy the Devil hath a-
gainſt us: As he is a Spirit he is both powerful and fubtile; and both theſe are
whetted by his great Malice againſt us ; long experience alſo for above five thou-
ſand years hath made him very politick in dealing with Souls, and carrying on his
own deſigns and intereſt : He knows our temper, our paſſions, and our inclinati-
ons, and can chuſe and cull out thoſe Objects which ſhall infallibly ſtrike and affect
us; he waits thoſe Mollia tempora fandi, thoſe eaſie hours of whiſpering his ſuggeſti-

ons
on the Lord's Prayer.
32 1

ons to us when we are moſt facile and compliant, when we are moſt eaſily wrought
upon, and made ſoft to his Hands by ſome foregoing Circumſtances: And if after
all this he deſpairs to prevail upon us as a Devil, he can quickly ſhift his Shape,
and transform himſelf into an Angel of Light, and engage our very Conſciences
unto evil; he can diſguiſe his Temptations into Impulſes of the Holy Spirit
, perſuade
us that what he prompts us to is our Duty, head his fiery Darts with Scripture-
Sentences, wrap up his Poiſon in the Leaves of the Bible, and wound our Souls by
our Conſciences; and certainly this Devil of Light is now gone abroad into the
World with all that Power of Deceivableneſs he can, and we cannot but with
ſad and bleeding Hearts obſerve his too general prevalency and ſucceſ: And be-
fides all this he is continually preſent with us, follows us up and down where-ever
we go, and is always at our Elbow to prompt us to Evil, and at our Right Hand to
oppoſe us in that which is Good. Hell hath Emiſſaries enough to afford every Man
a Fiend for his Attendant; and theſe critically obſerve every glance of thine Eyes,
every flaſh of thy Paſſions, and are preſently ready to apply ſuitable Temptations
unto thee, and to ſtrike thee in that part of thy Soul which is ſofteſt and moſt
yielding
And as the Syrians that were ſent by Benhadad to the King of Iſrael, to
intercede for him, watched every Word that ſhould fall from his Mouth, that they
might lay hold of it to obtain farther Favour from him: So theſe Spies of Hell do
watch every kind Word, and every kind Look of thine towards Sin, and want no
Skill to improve them to obtain yet greater Matters from thee. Now if God did
not appear to deliver us from theſe ſubtle Wiles and Methods of the Devil, how ſoon
would he make Fools of the wiſeſt and moſt experienced Chriſtians?
Secondly, Conſider the mighty Diſadvantages that we lie under to oppoſe the
Temptations of the Devil, which though they be many and great, yet I ſhall name
but two, which may be found even in the beſt of Men.
Firſt, Our inadvertency and heedleſsneſs, through which we are often ſurpriz-
ed into Sin, and captivated by the cunning craftineſs of our Eenemies which lie in
wait to deceive. How feldom is it that we ſtand upon our Guard, or if we do
that we are compleatly armed? Sometimes our Shield, ſometimes our Helmets,
ſometimes our Sword of the Spirit is wanting: How ſeldon is it that we attend all
the Motions of the Enemy? Indeed a Chriſtian ſhould look round about him; for
he is every where beſet and incompaſſed about with Enemies; and whilſt he is vigi-
lant to ward one part, the Devil falſifies his thruſt, and wounds him in another;
but if he cannot wound on the Right Hand by Preſumption, he will try what he can
do on the Left by Deſpair; if he cannot prevail by his Temptations to cauſe us to
neglect and caſt off Holy Duties, he will Tempt us to Pride our ſelves in the well
performing of them; if he cannot make us fall, he will Tempt us to be high-minded
becauſe we ſtand; and ſo make our very ftanding the occalion of our woful down-
fall; and becauſe we are apt to think our ſelves better than others, he will Tempt
us to be ſupercilious Deſpiſers and Contemners of others.
Now, O Chriftian, it is a very hard matter, and thou wilt find it ſo, thus ta
turn thee about to every Aſſault: and that Man had need to have his Spiritual Senſes
well exerciſed, that ſhall be able dextrouſly to do it. Now when ſo great cir-
cumſpection is ſcarce ſufficient for our ſecurity, how can they poſſibly eſcape with-
out fearful Wounds and Gaſhes in their Conſciences, who are ſupinely negligent
of their Souls, and mind not which way their Thoughts, their Paſſions, their Af-
fections encline, and ſo give the Devil a Handle to turn their Souls by which way
he will ? Certainly if we do not buckle our Spiritual Armour cloſe to us, but ſuffer
the Joints of it by our heedleſsneſs to lie open, the Devil may eaſily wound us
wherefoever and in whatſoever part he pleaſeth. And truly, if through this in-
advertency and want of circumſpection, Adam in the State of Innocency, and the
State of Uprightneſs fell, when the Devil had no immediate acceſs or admiſſion in-
to the inward Faculties and Powers of his Soul: yet if Satan, who was but a young,
unpractiſed, and unexperienced Devil, could prevail with him by his Wiles, to
ruine himſelf, and to betray the great Truſt which God had depoſited in his Hands
for all his Poſterity: How much greater may we think is his Advantage over us,
into whom he may infinuate himſelf and his Temptations; and when we are buſie a-
bout other things, ftrike and wound us at unawares ?



TE
Secondly,
322
A Practical Expoſition

Secondly, Beſides this inadvertency, the Devil hath another grand Advantage
to lead us into Evil, and that is becauſe we are naturally prone and enclined of our
felves to thoſe very Sins to which he Tempts us. It is very hard for that place to
eſcape, that hath Enemies without and Traytors within. So ſtands the caſe with
us, we are not only beleaguer'd but betrayed; there are in our Hearts multitudes
of Luſts that hold intelligence with the Devil, and eſpouſe his Cauſe; yea, there is
no one Sin, how vile and profligate ſoever, but it may find Partiſans in our baſe an
wicked Hearts, wherein are the Seeds and Principles of all Impieties; and there-
fore as things of a like Nature preſently concorporate, (as we ſee one drop of Wa-
ter diffufeth it felf and runs into another,) fo Temptations to Sin meeting with a ſin-
ful Nature are preſently entertained, and as it were embodied together, for whilft
we perſue what Satan Tempts us unto, we do but purſue what our own Natural
Luſts and Corruptions inclin'd unto before, waiting only for an opportunity of
being called forth into Act.
And therefore conſidering both the Advantages the Devil hath againſt us, and
the great Diſadvantages under which we lie; he a Spirit, we but Fleſh; he wiſe
and ſubtle, we fooliſh and ignorant: he experienced, we raw and unpractiſed;
he diligent and watchful, we careleſs and negligent; he laying a cloſe fiege to us
without, and we betraying our felves within : It muſt needs be aſcribed only to
the Goodneſs and Grace of God, to deliver us from the commiſſion of that Evil, to
which we are fo fiercely and cunningly Tempted.
And thus I have demonſtrated the Propoſition, That it is only the Almighty Pow-
er of God that can preſerve us from Sin. It now remains to fhew you, the Ways
and Methods that God takes to do it, and thoſe are in the General Three: By re-
ſtraining Providences; by common and reſtraining Grace; and by fan&tifying and renew-
ing Grace.
Firſt, God delivers us from Evil, by his reſtraining Providence, putting an Hook
into Men’s Noſtrils, and a Bridle into their Jaws, and by a powerful Hand reining
them in when they are moſt fiery and furious. And thus he often doth with the
worſt and vileſt of Men, whoſe Luſts though they eſtuate and boyl within, and
are like the raging Sea, raging and rolling in there Hearts; yet God ſets bounds
to their proud Waves, and faith to them as he doth to the great Sea, hitherto ſhall
you proceed and no farther. It is to this we owe it, that the Wickedneſs of Men
hath not yet made the World an uninhabitable Deſart, that Solitudes and Wilder-
neſſes are not as ſecure Retreats, as frequented Cities; and ſavage Beaſts as ſafe
Company as Men. To this we owe it that almoſt every one is not a Cain to his
Brother, an Amnon to his siſter, a Judas to his Maſter, and a Devil to all the World;
for where Grace doth not change, Divine Providence doth many times fo Chain
the Sinner, that he cannot bring forth that Wickedneſs he hath conceived; that
although he be permitted Sin enough to deſtroy himſelf, which his very Will and
Affection to Evil is ſufficient to do; yet through God's with-holding Opportunity
or Abilities from him; his Sins are not permitted to break out to the ruin and
deſtruction of others. Though God doth as it were permit them to give up their
Hearts to the Devil, yet he ties up their Hands; let them imagine and intend as
much miſchief as Hell can inſpire them with, yet none of all this ſhall they execute,
any otherwiſe than as his Holy and Wiſe Providence permits: Yea, Divine Provi-
dence is effectual not only in keeping wicked Men from the outward Acts of Sin;
but even God's deareſt Children and Servants they alſo have a great deal of Cor-
ruption ſtirring in their Hearts, and even in them Luſt is too fruitful, conceiving
thoſe Wickedneſſes which God often by his Providence fo ſtifles and ſtrangles in the
very Birth. May not the beſt of us with thankful acknowledgements of the Divine
Goodneſs towards us, reflect back upon many diſappointments that we have met
with, to which we had given our conſent and entertained purpoſes of ſinning? May
we not all ſay, Had not God denied Opportunities, or caſt in Diverſions, or cut
off the Proviſions which we had made for our Luſts, we ſhould at ſuch or ſuch a
time have diſhonoured the Goſpel, ſcandalized our Profeſſion, opened the Mouths
of wicked and ungodly Men to blaſpheme the Holy and Reverend Name of God,
and contracted to our own Conſciences black and horrid Guilt, by the commiſſion
of ſome infamous Crimes, of which we were guilty by confenting to them?' God
hath hedg’d up the Broad-way with Thorns, That ſo he might turn us into the
Narrow-way that leads to Eternal Bliſs and Happineſs.
Now


on the Lord's Prayer.
323

Now the particular Methods that Divine Providence makes uſe of to prevent the
Sins of Men, are many and various, and all of them wiſe and juſt.
Firſt, Sometimes God by his Providence cuts ſhort their Power, whereby they
ſhould be enabled to Sin. All that Power that Wicked Men have, is either from
themſelves, or their Aſſociates whom they make uſe of to accompliſh their Wick-
edneſs; and fometimes Divine Providence ſtrikes them in both; it cuts off their
Inſtruments for Counſel. And thus Providence over-ruling Abſalom to reject the
politick Counſel of Achitophel, prevents all that miſchief that ſo Wife and ſo
Wicked a States-Man might afterwards have contrived, upon which he goes home
and hangs himſelf; and as if his Sagacity forſook him not in his Death, by that
laſt Action gave a Prophetick Omen of his Maſter's attending Deſtiny.
Sometimes God cuts off their Inſtruments for execution: So God miraculouſly
defeated the huge and vaſt Hoſt of the blafpheming Rabſhekah, and by unſeen ſtrokes
flew almoſt two hundred thouſand of them dead upon the place. Sometimes God
immediately ſtrikes their Perſons, and diſables their Natural Faculties; ſo he ſmote
the Men of Sodom with Blindneſs, and put out thoſe very Eyes that had kindled
in them the Flames of unnatural Lufts: Thus likewiſe when Feroboam had ſtretch-
ed forth his Hand to lay hold on the Prophet, God ſuddenly withers it up. Some-
times he hides their Wits from them and beſots them: So the Fews, in Foh. 7. 30.
ſought to have apprehended Feſus, and though he was in the very midſt of them,
and there was enough of them to do it, yet God ſo aſtoniſhes them, that they only
Itand gazing on him, whilſt he paſſes through the Crowd of them and eſcapes away.
And indeed it is a great Mercy of God to take away that Power from Men that
he ſees they will only uſe to their own deſtruction. And though Wicked Men
would think that if God ſhould now ſtrike them Dumb, or Blind, or Lame, or
Impotent, that it would be a heavy Plague or Curſe inflicted upon them; yet, be-
lieve it, it is far better that God ſhould ſtrike thee Dumb, than that ever thou
ſhouldeſt open thy Mouth, to rail at him and his People: Better thou wert ſtrick-
en Blind, than that ever the Devil and filthy Luſts ſhould enter into thy Soul, by
the Windows of thine Eyes: Better that thou wert maim'd, than that ever thou
ſhouldſt have Power to commit thoſe Sins which will damn, if but intended, but
if executed will ſink the Soul ſeven-fold deeper into Damnation.
Secondly, Sometimes Providence prevents Sin, by raiſing up other oppoſite
Powers againſt a Sinner. Thus God defeated the Deſigns of the Scribes and Ru-
lers who hated Chriſt, and oftentimes they would have put him to Death; but it
is ſaid they feared the People, whom his Doctrin, his Miracles, and his courſe of
Life had obliged to himſelf. Inſtances of this Nature are many, and occur fa-
miliarly.
Thirdly, Sometimes Providence caſts in ſome ſeaſonable diverſion, which turns
Men off from the Commiſſion of thoſe Sins which they had intended. Thus the
Providential paſſing by of Merchants, induced the Patriarchs to ſell their Brother
Jofeph, whom before they had determined to famiſh. As skilful Phyſicians, when
one part of the Body is oppreſſed with ill and peccant Humours, draw them to ano-
ther part leſs dangerous. So God by his Providence many times turns Men from
the commiſſion of greater Sins to a leſſer Sin. And I believe there are but few
Men, who if they will but ſeriouſly examine their Lives, may produce many In-
Itances both of the Devil's Policy in fitting them
with Occaſions and Opportunities
of Sinning, and of God's Providence in cauſing ſome urgent Affairs, or ſome fud-
den and unexpected Accidents to intervene, whereby they are turned off from what
they purpoſed.
Fourthly, Sometimes by his Providence he takes off the Objects againſt which
they intended to fin. Thus God preſerved St. Peter from Herod’s ambitious Rage.
He intended the next Morning to put him to Death, but that very Night, God
ſends his Angel to work his eſcape, and thereby hinders the execution of that
wicked purpoſe. And thus in all Ages, God many times hides his Children from
the fury of wicked Men, that their Wrath againſt them, like Saul's Favelin miſſeth
David, and ſtriketh only the Wall, from whence it often rebounds back into their
own Faces.
Theſe now are ſome of the moſt remarkable Methods of Divine Providence in
pre-
venting the Sins of Men. And I am very prone to think that there are very few
Tt 2
who
A Practical Expoſition
324

who if they will be at the Pains to reflect back upon and ſtridly examine that part
of their Lives that is paſt and gone, they may eaſily produce many remarkable In-
ſtances, both of the Devil's Policy in fitting them with opportunities and occa-
ſions of finning, and of God's Providences in cauſing ſome immergent Affairs, or
ſome other ſtrange and unexpected Accidents to interpoſe, ſo that he hath either
Graciouſly taken away our Power, or taken away the Objects of our Luſts, or di-
verted us when we were in the purſuits of them. To this we owe much of the
Innocency, and in ſome reſpects blameleſsneſs of our Lives; that we have not
been a ſcandal to the Goſpel, a ſhame to the Good, and a fcorn to the Bad: And
this is the firſt way how God preſerves from Sin by his Providence.
Secondly, God preſerves from ſin by his reſtraining Grace. Now this reſtraining
Grace is that which is common and vouchſafed to wicked Men as well as good.
Indeed God by it deals in a ſecret way with the very Heart of a Sinner, and tho?
he doth not change the habitual, yet he changeth the preſent actual diſpoſition of
it; ſo as not only by external Checks laid upon Mens Lufts, but by internal Per-
fuafions, Motives, and Arguments, they are taken off the proſecution of thoſe
very Sins which yet remain in them unmortified and reigning. Thus Efau comes
out againſt his Brother Facob with a Troop of two hundred Ruffians, intending
doubtleſs to take revenge upon him for his Birth-right and Bleſſing; but at their
firſt meeting, God by a ſecret Work ſo mollifies his Heart, that inſtead of falling
upon him to kill him, he falls upon his Neck and kiſſes him. Here God reſtraind
Eſau from that bloody ſin of Murder, not in a way of External Providence only, but
with his own Hand he immediately turns about his Heart, and by ſeeing fuch a
company of Cattel bleating and bellowing, timorous Women, and helpleſs Children
bowing and ſupplicating to him; he turns his Revenge into Compaſſion, and with
much urging, receives a Preſent from him whom he thought to have made a Prey.
The ſame powerful Reſtraint God laid upon the Heart of Abimelech a Heathea
King, Gen. 20.6. where God tells him, I with-held thee from finning againſt me,
and therefore ſuffered I thee not to touch her. Here was nothing viſible that might
hinder Abimelech, but God inviſibly wrought upon his Heart, and unhing'd his
ſinful deſires. And from theſe two Inſtances of Efau and Abimelech, we may clear-
ly collect, how reſtraining Grace differs both from reſtraining Providence, and from
ſan&tifying Grace: From Providence it differs, becauſe uſually when God Providen-
tially reſtrains from Sin, he doth it by ſome viſible apparent means, which do not
reach to work any change or alteration upon the Heart, but only lays an external
check upon Mens ſinful Actions. But by reſtraining Grace, God deals in a ſecret
way with the very Heart of a Sinner, and altho' he doth not change the nature of
it, yet he alters the preſent inclination of it, and takes away the deſire of com-
mitting thoſe Sins which yet he doth not mortifie. And from ſan&tifying Grace
it differs alſo, in that God vouchſafes it to wicked Men and Reprobates, to the
end that their Lives may be more plauſible, their Gifts more ſerviceable, and
their Condemnation more intolerable. And indeed the efficacy of this reſtraining
Grace may be ſo great that there may appear but very little difference between the
Converſation of a true Chriſtian whom Special Grace fanctifies, and the Converſa-
tion of one in a State of Nature whom common Grace only reſtrains: They may
both live outwardly without Blame or Offence, avoiding the groſs Pollutions of
the World, and ſhine in a Sphere above the ordinary ſort of Men, and yet the one
be a Star, and the other but a Meteor. The High-way may be as dry, and as
fair, in a Froſty Winter, as in a warm Summer, but there is a great deal of dif-
ference in the cauſe of it: In Summer the Sun dries up the moiſture, in Winter
the Froſt binds it in. So the ways of thoſe who have only a reſtraint laid upon
them, may be as fair and clear as the ways of thoſe who are truly Sanétified, but
the cauſe is vaſtly different; Grace hath dried up the Filth of the one, but only
bound in the Filth of the other.
Now. God doth thus by his reſtraining Grace preſerve Men from Sin, by pro-
pounding to them ſuch Conſiderations and Arguments as may be ſufficient to en-
gage Conſcience againſt it, when yet the Will and Affections are ſtill bent to-
wards it. Reſtraining Grace thunders the Curſe of the Law, and brandiſheth the
Sword of Juſtice in the Face of a Sinner, reports nothing but Hell and Everlaſting
Torments, and ſuch terrible Things which may ſcare Men from their-Sins, though
K
on the Lord's Prayer.
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ſtill they love them. It is indeed a great Mercy of God to keep us from Sin, even
by legal Terrors, and uſually theſe are a good preparation and introduction for
ſaving Grace. Doubtleſs, the thoughts and fears of Hell, have with very good
ſucceſs been made uſe of to keep Men from thoſe Sins that lead unto Hell. But
yet if in our Conflicts againſt Temptations, we can draw Arguments from no other
Topicks but Hell and Eternal Death and Deſtruction : If we cannot as well quench
the Fiery Darts of the Devil in the Blood of Jeſus Christ, as in the Lake of Fire and
Brimſtone; it is much to be doubted, whether our abſtaining from Sin be from
any higher Principle than what is common: Only for fear of Puniſhment, and not
for love of God or Goodneſs.
be
Thirdly, God hath another method of keeping Men from ſin, and that is by his
Special and Sanctifying Grace. And this is proper only to the Children of God who
are really Sanctified and made Gracious. Now whatever ſin God doth thus preſerve
any from, he doth it by exciting the inward principle and habit of Grace to the ac-
tual uſe and exerciſe of it. There is a Two-fold Grace always neceſſary to keep
the beſt Chriſtians from ſin, Habitual and Exciting, and God by the one quickens
and ſtirs up the other, which elſe would lie fluggiſh and dormant.
Habitual Grace denominates the Soul alive unto God, but it is no otherwiſe alive
than a Man in a fwoon is; it is only exciting and influential Grace that can enable it
to perform the Functions and Offices of Life. In the drearyelt Winter there is life
in a Seed that lies buried under ground, but it acts not till the Sun's influence draws
it forth; but then it heaves and ſhoves away the Earth that covered it, and ſpreads
it felf into the Beauty of a Flower and Fruit. So it is here: Inherent Habitual Grace,
is indeed an immortal Seed, and it is but a Seed till the influences of an approach-
ing God awaken it, and chafe its beriumbed Virtue, and then it ſtirs and thruits a-
way all that dung and filth of corruption under which it lay buried, and flowers
into Attual Grace. Habitual and Influential Grace, muſt both concurr to produce
Actual Grace : as neceſſarily, as there muſt be both the concurrence of the heat of
the Sun, and the Life of the Root to the production of a Flower. Now God by ex-
citing the Inherent and Habitual Grace, which was before in the Soul, keeps Men
from finning two ways.
Firſt, Hereby he prevents and excludes thoſe fins which were we not employ-
ed in the exerciſe of Grace, we ſhould certainly commit. When the Soul is con-
ſtantly employed in Holy and Spiritual Affairs, ſin then neither hath room nor op-
portunity to exert it ſelf. It is kept out of the thoughts when they are employed
about Holy Meditations. It is kept out from the Affe&tions, when they are ſet
upon Heavenly Objects. It is kept out from the Converſation, when both the Du-
ties of our general and particular Callings are duly performed in their reſpective
Seaſons. The Apoſtle exhorts us, Ephef.4.27. Not to give place unto the Devil. Tru-
ly when God's exciting Grace quickens our inherent Grace to a continual Exerciſe :
When every faculty is filled with Holy Adions, and every Seaſon with Holy Du-
ties, the Devil then can have no place to tempt, nor corruption to ſtir. It is the
beſt ſecurity God can give us from the Commiſſion of Evil, to quicken us to the
performance of what is good. When we Hear, Pray, or Meditate, or attend up-
on the publick Ordinances, we ought to bleſs God for this his exciting Grace, where-
by we have not only performed a Duty, but alſo poſſibly eſcaped ſome foul and no-
torious ſin, which elſe we might have committed. We who are here this day be-
fore the Lord, had we neglected (as ſo many others do) this preſent opportunity,
who of us knows what horrid Temptations and fearful Sins, we might in our own
Houſes have been expoſed unto, which in God's Houſe we have avoided. David
when he walked idly upon the Roof of his Houſe, lies open to the ſnares of the De-
vil, and falls into thoſe foul ſins of Adultery and Murder : Had he then been at his
Harp and his Pſalms, he might thereby have driven the Evil Spirit from him, as
formerly he was wont to do for his Maſter Saul. Running Streams preſerve them-
ſelves clear and pure, whereas ſtunding Paddles foon grow corrupt, and breed noi-
fome and venomous Creatures. So is it with the Heart, whilſt God's exciting and
quickning Grace puts it upon continual Exerciſe, it is preſerved from Corruption :
But when it once grows lluggiſh, and doth not freely fow forth into the actings of
Grace and the performance of Duties, the Spawn of all manner of Sins will breed
there, and filthy Lufts crawl to and fro without diſturbance. And therefore in
praying
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A Practical Expoſition

praying that God would deliver us from evil, we pray that he would continually
vouchſafe unto us the quickning Influences of his Holy Spirit, that he would always
fill our Sails with that Wind that bloweth where it liſteth: Awake, O North-pind,
and come thou South-wind, 'and blow upon our Garden, that the Spices thereof may flom
forth: For indeed if the Spices do not, the Stench will.
Secondly, As God by
his exciting Grace hinders
thoſe Sins which might ariſe in
the Heart, ſo he ſuppreſſeth thoſe that do ariſe. There is the greateſt contrariety
imaginable between inherent Grace and indwelling Sin: When the one is vigorous,
the other languiſheth; and both of theſe oppoſite Principles have their Seat in the
fame Heart, and both of them are in a continual expectation of an exciting Influence
to call them out into Ac. Indwelling Corruption is uſually rouſed up by Tempta-
tions, and when it ſtirs in the Heart, and is ready to break forth into the Life, Ha-
bitual Grace is of it ſelf ſo feeble, that it cannot make any oppoſition, until a kind-
ly Influence from the Spirit of God, calls forth ſome particular Grace, that is moſt
of all contrary unto it, to reſiſt and ſubdue it. This Method God uſed to keep St.
Paul from ſinning: He was under a ſharp and pungent Temptation, which he calls a
Thorn in the Fleſh, 2 Cor. 12. 7. Satan buffets, and he prays, and God anſwers,
My Grace is ſufficient for thee; my Grace is fufficient, not thine: The Graçe that is
in thee, is weak and helpleſs, it is a very nothing if I withdraw my Influence from
it, but the quickning Grace that flows from me, this alone is ſufficient to remove
the Temptation, and to prevent the Sin. Now whilſt God's exciting Grace works
thus upon St. Paul's inherent Grace; this Temptation, this Thorn at his Breaſt (as
they report of the Nightingal) only makes him the more wakeful and vigilant. But
if God ſhould have ſuſpended his gracious Influence, this Thorn would ſadly have
wounded his Conſcience, by the commiſſion of ſome foul and groſs Şin.
Now as all manner of Sin lies couched and comprehended in that Body of Sin
which we carry about with us. So all manner of Graces are couched alſo in that
Principle of Grace which God hath implanted in his own Children: And when
the Devil by a Temptation calls forth a particular Sin, God alſo by his exciting In-
fluence, calls forth a particular contrary Grace to hinder the commiſſion of it.
Thus when they are tempted to Pride, God calls forth Humility to prick that ſwel-
ling and puffy Bladder. So when they are tempted to Wrath and Paſſion, he ſtirs
up Meekneſs to oppoſe it. When a Marmuring and Repining at God's Diſpenſa- ·
tions , he puts Patience upon its perfect Work. And in brief, there is no one
Sin whatſoever, that the Devil can by his Temptations ſtir up in the Heart, but God
alſo can and often doth, ſtir up a contrary Grace to quell and maſter it. But now
there are two Graces which are more eſpecially employed in this Service; and they
are an awful Fear, and filial Love of God: And therefore when we pray that God
would deliver us from evil, we pray,
Firſt, That he would ſo affect our Hearts with that dread and reverence of his
Holy Majeſty, that we may not dare to commit the leaſt Sin, knowingly and
willingly againſt him. For the fear of God is a powerful Preſervative, to with-
hold the Soul from conſenting to Temptation ; and when we are fully poſſeſſed
with it, we ſhall be able to return that Anſwer to every Sollicitation of the Devil,
that Foſeph did to the filthy Enticements of his lewd Miſtreſs, How ſhall we do
this thing and fin againſt God? Yea, it will preſerve us not only from the more
groſs and ſcandalous Acts of Sin, but from the ſecret lurking Wickedneſſes that
lie deep in the Heart. 2. Cor. 7. 1. Let us cleanſe our ſelves from all filthineſs and
pollution both of Fleſh and Spirit , perfecting Holineſs in the fear of God. Indeed,
where this Fear of God is deeply implanted, it will keep us from offending him
in our Thoughts, as well as in our Actions. We ſhall be afraid to fin againſt him
by Hypocriſie or Unbelief, or Impenitency; as well as by Murder, or Blaſphemy,
or any of thoſe flagitious Crimes, which not only the Law of God, but the Law
of Nature and right Reaſon condemn.
Secondly, We pray that God would ſo affect our Hearts with a Holy and filial
Love of himſelf, that may ſweetly and yet powerfully keep us from whatſoever
may be an offence unto his Divine Majeſty. For Love would not willingly do any
thing that may offend or grieve the Object loved. There is a Holy Ingenuity in
this Grace, that ſtrongly engageth the Heart to love what God loves, and to hate
what he hates. Now the only Object of God's hatred is Sin; and therefore where
the
on the Lord's Prayer.
327

the Love of God is implanted, it will cauſe ſuch a Divine Simpathy of Affection,
that thoſe who love the Lord, will hate ſin and iniquity, as the Pſalmiſt ſpeaks, Pſal.
97. 10.
And certainly hatred of Sin is a moſt effectual means to keep us from
committing of it. And thus I have ſhewn you the Methods that God uſeth in
delivering us from Evil. By his reſtraining Providence. By his reſtraining Grace.
And by his ſanctifying and renewing Grace.
Hence then ſee to whom you are to aſcribe your preſervation from Evil, and
from thoſe horrid Sins that others fall into. Sacrifice not to your own Net, not
to the freedom of your own Wills, not to any excellency in your own Diſpoſi-
tion and Temper, not to your Natural Averſation to what is Wicked and Impi-
ous: But give the Praiſe and Glory both of what thou art, and of what thou art
not, wholly unto God. Thy Nature is as ſinful as the worſt of Mens; and that
thy Life is not as ſinful and wicked as the worſt, proceeds only from the Good-
neſs and Grace of God which hath made the difference: Yea, a difference little
leſs than Miraculous ; for is it not a Miracle, that when the Fountain is as bitter
in our Hearts, as in the Hearts of others, yet that the Streams ſhould not be fo?
Whence is it that ſince we have the ſame corrupt Hearts with Cain and Judas, or
any of the moſt branded Wretches in the World for Sin and Wickedneſs; that
yet we have not committed the like Impieties with them; but that God hath either
reſtrained or ſanétified us ? But fanctifying Grace of it ſelf is not enough; for
whence is it then that we have not committed the ſame Sins that thoſe have done,
who yet have been fan&tified ; whoſe foul Sins and fad Miſcarriages, are Record-
ed for our warning? Are we more Holy than they? Have we obtained a greater
meaſure of San&tification than they? No, only our gracious God by vouchſafing us
a conſtant Influence of his exciting Grace, hath been pleaſed to keep us from thoſe
Sins, into which he ſuffers wicked Men to fall, and not only them, but ſometimes
his own dear Children alſo. Well then let not the ſtrong Man glory in his
Strength, but let him that glorieth, glory in the Lord; for he is our Strength and
our Deliverer: What have we that we have not received, and if we have received it,
why ſhould we boaſt as if we had not received it. It is not what we have already re-
ceived , but what we are continually receiving from God that makes us to differ
from the vileſt and moſt profligate Sinners in the World.
And thus much ſhall ſuffice for the way and method how God doth deliver us
from evil. Now that which we pray for in this Petition, is,
Firſt, That if it ſhall pleaſe God to lead us into Temptation, yet that he would
not leave us under the Power of Temptation, but with every Temptation he would
make a way for us to eſcape, that we may be able to bear it.
Secondly, That if at any time Temptation ſhould get the upper Hand, and pre-
vail over us to the commiſſion of Sin, yet that God would not leave us under the
power of that Sin, but raiſe us up again by true Repentance and godly Sorrow,
that ſo at laſt we may be delivered from the great and Soul-damning evil of Ob-
duration and Impenitency.
Thirdly, That God would not only đeliver us from groſs and ſelf-condemning
Impieties, but from every evil way and work, and preſerve us blameleſs to the
Heavenly Kingdom of his Son.
Fourthly, That he would be pleaſed not only to deliver us from that which is in
it ſelf evil, but from all the occaſions and all the appearances of evil, for theſe alſo
are evil, if not in effect, yet in tendency.
And thus now I have finiſhed the ſixth and laſt Petition of this moft Excellent
and Divine Prayer of our Saviour: And I nothing doubt, but in the Diſcourſes I
have made of it, you have ſeen it verified what at firſt I affirmed of it ; That it is
a comprehenſive Summary of all that we can ask of God, whether it be for Sup-
plies of our Temporal or Spiritual Wants, and that all other Prayers which we
make are but a Commentary upon this, drawing that out at length, which here is
cloſely wound up in one Bottom.
This Prayer of our Saviour now expounded unto you, confifts, as I told you in
the beginning, of four Parts :
Firſt, The Preface or Introduction, Our Father.
Secondly, The Requeſts or Petitions, which are ſix.
Thirdly, The Doxology or Praiſe. And then,
Fourthly,
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A Practical Expoſition

32
Fourthly, The Concluſion or Ratification of all in the Word, Amen. The two
firſt I have diſpatched : I now come to the
Third, and that is the Doxology or Praiſe; for Praiſe is a neceſſary part of Pray-
er: This Praiſe now is here aſcribed unto God, by aſcribing unto him his Attri-
butes, Thine is the Kingdom, and the Power, and the Glory for ever. In which
Words four of God's Attributes are mentioned and aſcribed unto him.
Firſt, His Sovereignty, Thine is the Kingdom.
Secondly, His Omnipotency, thine is the Pomer.
Thirdly, His Excellency, thine is the Glory.
Fourthly, His Eternity, all theſe are thine for ever.
The Kingdom is thine for ever. The Power is thine for ever. The Glory is
thine for ever. For ſo this particle for ever, is to be diſtributed unto each of the
foregoing Attributes. Now in aſcribing unto God theſe Attributes, we may con-
ſider, the Eminency, and the Propriety of them.
The Eminency of them in the Particle The, The Kingdom, The Power, The Glory,
denoting to us the higheſt and the chiefeſt of all theſe : For His Kingdom is that
which ruleth over all. His Power, that which no Created Power can controul.
His Glory, ſuch as ſtains all other Excellencies, and makes all their Light and Laſtre
to be only the Shadow of God.
The propriety of this Attribute in this particle, Thine ; though others may have
Kingdoms, and Power, and Glory; yet theſe in their Eminency belong only unto
God; they are thine, and thine onlý, Originally, Infinitely, and Unchangeably.
Now all theſe Attributes of God are annexed to the Petitions of this Prayer by the
illative Particle For: For thine is the Kingdom, the Power, and the Glory. And this
carries in it the ſtrength and force of a Reaſon, both why we pray unto God, and
likewiſe why God ſhould grant us thoſe things that we pray for.
Firſt, We pray unto God; for his is the Kingdom, and the Power, and the Glory
for ever, and therefore he alone is able to relieve and ſupply us.
Secondly, We plead for the obtaining of thoſe good Things which we ask of
him; therefore grant them unto us, For thine is the Kingdom, and the Power, and
the Glory for ever. This adds ſtrong Conſolation and Allurance to our Faith, that
we ſhall be heard in theſe Requeſts that we preſent to God. For,
Firſt, His is the Kingdom, and we are his Subjects, and therefore we may depend
upon him as our King for help and protection.
Secondly, His is the power, and therefore he is able to ſupply and help us, and
to do abundantly for us above what we can ask or think.
Thirdly, His is the Glory, and therefore ſince what we ask is for his Honour and
Prạiſe, we may firmly believe our Requeſts ſhall be granted unto us. And,
Fourthly, All theſe are his for ever, and therefore we may reſt aſſured that at
no time our Prayers ſhall be in vain : But as it is the ſame unchangable God who in
former Ages hath done great things for, and given great things unto his Servants
who have called upon him; ſo he ſtill retains the ſame Power and the ſame Com-
paſſion, his Ear is not heavy, nor his Arm ſhortned, nor his Bowels withered:
And therefore we may with aſſurance expect that he will ſupply our Wants, and
grant our Deſires, ſince the Treaſures of his Mercy are for ever unexhauſted. Thus
every Word is a forcible Reaſon, both to oblige us to Addreſs our Selves unto God,
and likewiſe to move him to beſtow upon us thoſe good things which we thus ask
at his Hands. And from hence, by the way, we may obſerve two things.
Firſt, That in our Prayers we ought to plead with God by weighty and infor-
cing Reaſons.
Secondly, That the moſt forcible Reaſons in Prayer are to be taken from the
Attributes of God.
Firſt, That in our Prayers we ought to plead with God by weighty and enfor-
cing Reaſons. Thus God bids us to Take unto our ſelves words, and to turn unto him,
Hoſea 14. 2. And thus if we look into Scripture, thoſe Prayers of the Saints which
are there Recorded, we ſhall find them Diſputes (if I may ſo call them) as well as
Requeſts, and ſo many Reaſons urged in them, as if by dint of Arguments, they
would conſtrain God to yield to their deſires. So in Moſes's Prayer, Exod. 32. II.
Wherefore doth thy Wrath wax hot against thy People, which thou haſt brought forth out
of the Land of Egypt with great Power ? Wherefore ſhould the Egyptians ſay, for miſ-

chief

on the Lord's Prayer.
329
ever.
chief did he bring them out to ſay them in the Mountains, and to conſume them from the
Face of the Earth ? Turn thee from thy fierce Wrath, and repent of this Evil againſt thy
People. Remember Abraham, Iſaat, and Facob thy Servants, to whom thou jwareſt by
thine own ſelf, and ſaidſt unto them, I will multiply your Seed as the Stars of Heaven, and
all this Land that I have ſpoken of will I give unto your Seed, and they ſhall inherit it for
And ſo Foſhua pleads with God, Joſh. 7. 8. O Lord, what ſhall I ſay when If-
rael turneth their backs before their Enemies ? For the Canaanites and all the inhabitants
of the Land ſhall bear of it, and ſhall environ us round and cut off our Name from the Earth,
and what wilt thou do unto thy great Name? And ſo Fehofhaphat, 2 Chron. 20. 6. Ô
Lord God of our Fathers, art not thou God in Heaven, and ruleft thou not over all the
Kingdoms of the Heathens, and in thy Hand is there not Power and Might, ſo that none
is able to withſt and thee? And ſo in the following Verſes, he pleads with God by ſuch
powerful Arguments, as if he would extort Mercy and Deliverance from him. Now
altho’ it be true that all the Arguments we can urge, and all the Reaſons that we can
alledge, cannot alter the purpoſes and determinations of God, as to any Event that
he hath ordain’d; yet there is this two-fold uſe and neceſſity of pleading them.
Firſt, becauſe by conſidering the Reaſons we have to pray for ſuch Mercies, our
Deſires will be the more earneſt and fervent for the obtaining of them: It will put
Spirits and Life into our Petitions, when we can repreſent to God the neceſſity of
our asking, which to his Mercy will prove a ſtrong Motive for his granting.
Secondly, Becauſe Reaſons in Prayer do mightily conduce to the ſtrengthning
of our Faith, and gives us great incouragement to believe that we ſhall certainly ob-
tain what we have ſo much reaſon to ask. Now Faith and Aſſurance of obtaining
our Requeſt is a great Condition to the Acceptation of our Prayers: And therefore
the Apoſtle commands us, to lift up Holy Hands, as without Wrath, ſo alſo without
doubting, 1 Tim. 2. 8. And again Fam. 1.7. Let him ask in Faith, nothing waver-
ing; for let not that Man think that he ſhall receive any thing of the Lord. Now when
we can humbly repreſent unto God both the great Neceſlity that we ſtand in of thoſe
Mercies that we beg, and likewiſe the equity which ariſeth, either from his Pro-
iniſes paſt, or his Name and Attributes proclaimed, that we ſhould receive them :
What abundant Strength and Confidence may this add to our Faith, and make us
come to God with an humble expectation, that he would either anſwer our Prayers
or our Reaſons? And therefore if thou wouldſt be ſure to have thy Prayers anſwer-
ed, pray chiefly for ſuch things for which thou canſt produce ſuch Reaſons as can-
not be anſwered. And therefore,
Secondly, The moſt forcible Reaſons and Arguments in Prayer are to be taken
from the Attributes of God. Theſe muſt needs be powerful when they are himſelf:
And if thou canſt but get an Attribute to take thy part when thou comeſt to the
Throne of Grace, and if thou canſt but rightly uſe and fit it to thy requeſts, thou
may'ſt be ſure of ſpeeding; for God will not, nay he cannot deny himſelf. In us
there can be nothing found to move him, nor any where out of himſelf; and where
we find (as very often we do in Scripture that the Miſeries and Afflictions of God's
People are made uſe of as a plea for Mercy, yet this Plea it ſelf, which is uſually
molè winning and moſt affecting, can no otherwiſe prevail with God than as his Pi-
ty and Compaſſions engage him to relieve thoſe that are in Miſery. And to ſpeak
properly, they are not our Alictions, but the Glory of his power and Mercy in
delivering us from them, that is a motive unto God: Only it is the art of a pray-
ing Chriſtian aptly to repreſent himſelf as an Object, for God's Attributes to be exer-
cifed about. And if he can but intereſt any Name or Attribute of God in his be-
half, he may be confident of the ſucceſs of his Prayer, and that he ſhall not return
aſhamed. Theſe two Obſervations I gather from the illative Particle, for: For thine
is the Kingdom, &c.
Concerning the Kingdom of God I ſhall ſpeak but very little now, having already
treated of it in explaining the Second Petition of this moſt excellent Prayer, Thy
Kingdom come. Certain it is, that Gods Univerſal Kingdom is here underſtood, as
he is the High Creator, and Supreme Lord of all Things both in Heaven and in
Earth; yet not ſo as to exclude his peculiar Kingdom of the Church. And this is an
excellent Argument to confirm our Faith for the obtaining of thoſe Things which
we pray for; becauſe the Kingdom is God's, and he is the abſolute Sovereign over
all; and therefore all Things are at his diſpoſe. As for Spiritual Bleſſings which
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A Practical Expoſition
we ſeek, he hath the Power of beſtowing of them; for he is King of his Church,
and beſtows the Gifts and Graces of his Spirit upon the Faithful Subjects of that his
Kingdom. And as for Temporal Bleſſings that we beg, he likewiſe can readily
beltow them upon us; for he is the Univerſal Monarch of all the World, a King
to whom all other Kings are ſubject, and all other Thrones are but the Footſtool
of his.
And therefore, in the general, whatſoever we want, be it Protection or Pro-
viſion, our Faith in the Sovereignty of God may encourage us to ask it with an
humble boldneſs and confidence; for it is the Office of a King to give both unto
his Subjects.
But let us more particularly conſider how God's Kingdom may be accommodated
to all the Petitions of this Prayer of our Lord, as a ſtrong Argument and Reaſon
to prevail with God for the obtaining what we requeſt in each of them.
Firſt, The Kingdom is God's, therefore he will ſee that his Name be hallowed
and glorified in it. Kings are jealous of their Honour, and it is a great Offence
either to ſpeak or do any thing that may redound to their Diſcredit. It is fit and
decent for a King to have the higheſt Name, and the greateſt Repute among his
Subjects. And therefore we may be ſure God will maintain this in the World ;
yea ſo jealous is God of having Diſhonour reflected upon him, that he hath for-
bidden not only the profanation and trivial mention of his own Name, but the
profanation of that which doth but belong unto him, Matth. 5. 34, 35. Swear not
by Heaven, for it is God's Throne ; neither by the Earth, for it is bis Foot-ſtool; neither
by Jeruſalem, for it is the City of the Great King. Heaven is the Throne of his Ma-
jeſty, the Theatre of his Power: Jeruſalem and the Temple the Seat of his Wor-
ſhip. And therefore as Kings and Princes, have reſpect ſhewn to their Preſence
Chamber ; So God, becauſe he is the Great King of Kings, and Lord of Lords,
requires to be reverenced in all that doth appertain unto him, and he will be ſan-
ctified in all that draw near unto him. Thoſe who will not actually hallow him
by their Obedience, on them God will be hallowed paſſively by their Puniſhment.
And becauſe he is a King he will maintain the Honour of his Majeſty and Royalty :
And therefore we may with Faith pray, Hallowed be thy Name : For thire is the
Kingdom, &c.
Secondly, The Kingdom is God's, and therefore this Kingdom ſhall come; it ſhall
be inaintained, it ſhall be eſtabliſhed, it ſhall be enlarged and encreaſed. Is it not
the higheſt concern of a King to look that his Kingdom be not overthrown, and
himſelf depoſed and outed of it? So is it God's intereſt and concernment to pre-
ſerve his Kingdom from the incurſion of Enemies, and the fad conſequences of the
Rents and Diviſions of his Subjects. He hath promiſed that the Gates of Hell ſhall
never prevail against it, that he will enlarge the Borders of it, and give all Nati-
ons unto Jeſus Chriſt for his Inheritance and Poſſeſſion. And therefore when we
pray, Thy Kingdom come, we may very well expect that our Requeſts ſhould be
granted; for the Kingdom is God's, and we do but pray that he would regard his
own Intereſt and Concerns, that he would look down from Heaven and viſit this
Vine which his own Right Hand hath planted, that neither the Wild Boar out of the Foreſt
may root it up, nor the cunning Foxes pluck off its tender Grapes.
Thirdly, The Kingdom is God's, and therefore we may well pray, That his Will
may be done on Earth as it is in Heaven : For what is Sovereignty without Obedi-
ence to it but a meer Pageantry, a Mock-ſhew of idle Royalty ? It is but fit and
rational to pray that his Will ſhould be done whoſe the Kingdom is. And whilſt
we thus pray we may be confident of being heard and accepted, ſince the Reaſon
we urge is ſo natural and preſſing.
Fourthly, The Kingdom is God's, and therefore we may with great encourage-
ment to our Faith, pray for Our daily Bread, and all thoſe Temporal Accommo-
dations that are needful and expedient for us: For it is a Kingly Office to provide
Things neceſſary for their Subjects; to protect and defend them, to ſupply and
relieve them; and therefore, Pfal. 72. where we have a perfect Character of a
good King, it is ſaid, verſe 6. He shall come down like rain upon the mown graſs, and
as showers that water the Earth. That is, he ſhall be to his people as ſoft showers
to the ſprouting Graſs , kindly nouriſhing it, and making it grow and flouriſh.
And certainly God who is the greateſt and beſt of Kings, will be ſo much more

to
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332
to his people and Subjects; and ſince he hath aſſumed to himſelf the Style and
Name of King, he will provide abundantly for their Peace and Proſperity.
Fifthly, The Kingdom is Gods, and therefore we may well make our Applica-
tions to him for Pardon, and beg of him the Forgiveneſs of our Offences, ſince it is
the Prerogative Royal of Kings to forgive Offenders. Hence our Saviour de-
ſcribing the Proceſs of the General Judgment, wlien he comes to ſpeak of pro
nouncing the Sentence of Abſolution upon Believers, ftiles himſelf King ; ſo we
read Matth. 25. 34. Then ſhall the King ſay to them on his Right Hand, Come ye bleſſed
of my Father inherit the Kingdom. So that here our Faith hath a very ſtrong Plea
to urge with God for the Pardon of our Sins, Forgive us our Treſpaſſes : For thine is
the Kingdom; and it belongs to the Royalty of thy Kingdom to forgive humble
and penitent Suppliants.
Sixthly, The Kingdom is God's, therefore we may well pray in Faith, that he
would Deliver us from Evil. For this is one great end of Government, to protect
their Subjects from the Allaults of their Enemies. And God, who is our King,
will not neglect this Care, when we do with an humble Faith urge him to it, by
repreſenting to him that the Kingdom is his; for his Intereſt is involved in the
ſafety and welfare of his people.
And thus I have briefly ſhewn you in general, that all our Prayers ought to be
enforced with ſtrong and cogent Reaſons, which although they are not properly
Motives unto God, yet are they good Grounds for our Faith to build upon, and
therefore a good Evidence when we uſe them, that our Petitions ſhall be heard and
granted. And I have likewiſe particularly accommodated this firſt Motive and
Argument, taught us by our Saviour, Thine is the Kingdom; to each of the Six Pe-
titions, which he hath inſtructed us to preſent to God.
The Second Attribute that we are to conſider , as a Reaſon and Motive urged
in this Prayer, is the Power of God: Thine is the Power.
Now Power, according to the uſual acceptation of the Word, is nothing elſe
but an ability to work thoſe Changes and Mutations upon created Beings, which
were not in them before ; I ſpeak only of Active Power, and the Two Terms of it
are, either the effecting of ſomewhat that was not, or the annulling and deſtroy-
ing of that which was: This is the Notion of Power, whether it be aſcribed to God
or Man; and in both it is either Abſolute, or Ordinate. Abſolute Power reſpects the
ſimple ability of acting; Ordinate Power reſpects alſo the Will and Determination
to act. And therefore in God, whoſe Power we are now treating of, his Abſolute
Power is of a much larger extent than his Ordinate, for the one relates to all Things
poſlible, that is, to all Things whoſe Exiſtence doth not imply a contradiction ;
the other relates only to Things future, and this likewiſe ſuch as ſhall exiſt ac-
cording to the common courſe and method of God's Ordinary Providence : For Mi-
raculous Effects, altho’ they are produced according to the Will and Ordination
of God, yet they appertain not to his Ordinate, but to his Abſolute Power. So then
the Objects of God's Abſolute Power are Things meerly poſſible, or Things future;
which are without the Compaſs and Sphere of ſecond Cauſes to produce. But the
Objects of God's Ordinate Power are Things future, produced according to the Laws
of Natural Agents, and the Virtue of ſecond Cauſes. Yet both theſe Powers in
God are infinite, the one Objectively, the other Formally.
Firſt, God's Abſolute Power is Objectively infinite, that is, the Object of it is infi-
nite; for all things poſſible are the object of this power, and all things are in them-
ſelves poſſible, which do not imply a contradi&tion: And Oh how vaſt and incom-
prehenlible is the ſum of theſe! God might have created more Worlds, more An-
gels, and Men than he hath done'; more forts of Creatures, and more of every
fort, if he had ſo pleaſed. Yea, and he might have been Creating and Aating
from all Eternity to all Eternity; and in his infinite duration be itill producing
new, and therefore infinite effects; for with God nothing is impoffible, Luke 1. 37.
And the only Reaſon why God hath produced fuch Effects and no other, ſo many
and not more, is not from want of Power, but meerly from the free determination
of his own Will and Counſel. He might have hindred the Fall of Man, reitored
the fallen Angels, raiſed the Stones to be Children unto Abraham, brought more
Deluges and general Plagues upon the World, if he had ſo pleaſed: Yea, and
tho' our Fancy and Imagination hath a large Empire, and feems boundleſs in theſe
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332
A Practical Expoſition
0

Fictions and Pourtraitures of Things which we Paint and Limn there; yet God
can really Create more than we can only imaginarily Create , for we can only
patch together thoſe Things which we have ſeen, or have otherwiſe been the Ob_
jects of our Senſes, and by putting together ſeveral pieces of Things really exiſting,
make an Idea of that which never was. But God can actually cauſe thoſe Species
and Kinds of Beings in the World which never were, nor ever was there a for-
mer reſemblance of them, and ſo can infinitely exceed the largeſt ſcope of what in
us feems moſt unlimited , even our Thoughts and Fancies, for he is able to do
above what we are able to think.
Secondly, God's Ordinate Power is infinite formally, that is, thoſe Things which
he works according to the Counſel of his own Will, they are all effected by infi-
nite Power; for though the objects themſelves are finite, both for nature and num-
ber, yet the Power that produceth them is infinite: For ſince the Ellence of God
is infinite, and each of his Attributes is his Eſſence, it follows likewiſe that his
Power is infinite, even in the production of Things that are finite. Now it ap-
pears that the Power of God is infinite,
Firſt, By the Works of Creation; for though the Things that are Created are
finite, and but a few in compariſon with thoſe that are poſlible, yet it is no leſs
than the infinite Power of God that can impregnate the vaſt Womb of nothing,
and make it bring forth a Being. It muſt needs be an Almighty Word that can
call forth a Creature out of Non-exiſtence, and make it ſtart up into the rank of
Things that are. And therefore we find God often aſcribing it to himſelf as a glo-
rious Demonſtration of his Almighty Power, that he ſpreads forth the Curtains
of the Heavens, that he laid the Beams of the Earth, that he hung out thoſe glo-
rious Lights of the Sun, Moon, and Stars, that he breathed forth all the various
ſorts of the Creatures which People the Univerſe, and by the commanding Word
of his Mouth they were made: His Power and his Hand formed all thoſe Beauti-
ful Creatures we behold, out of a rude and confuſed Chaos, and that Chaos it ſelf
out of the greater confuſion of Nothing: And altho’ ſecond Cauſes by their
Power and Natural Energy, introduce various Forms into Things, yet all the
matter they have to work upon, was firſt God's Workmanſhip, and there is no-
thing made by Man but it is the Creature of God, at leaſt as to the matter and
firſt principle of it. Now, it is only infinite Power that can bring ſomething out
of nothing; yea, and it is infinite Creating Power that can form Things out of
Matter utterly indiſpoſed to receive the Stamps of ſuch Natures as God imprints
upon them: For no Created Agent can work either where there is nothing to work
upon, or where it is altogether unfit and uncapable naturally to be form'd into
ſuch a Being as the Agent intends. And therefore the Apoſtle tells us, Rom. 1. 20.
That the inviſible things of God from the Creation of the World, are clearly ſeen, being
underſtood by the things that are made, even his Eternal Power and God-head.
Secondly, The infinite Power of God is demonſtrated in thoſe Miraculous Ef-
fects which have been extraordinarily produced in the World. It muſt needs be
an Almighty Arm that can Arreſt the courſe and impetus of Nature, and turn it
quite contrary to its own Byaſs : For no Created Power either in Heaven or
Earth can by their own efficacy work a Miracle; nay they cannot be ſo much as
Natural Inſtruments, but only Moral in the production of what is Miraculous.
Indeed Angels , both good and bad, may produce very ſtrange and marvellous
Things by their ſuddain, inviſible, and effectual applying of proper Actives to
Paſſives. And by ſuiting the ſecret and unknown Virtues of Cauſes to fit and diſ-
poſed Patients. But they cannot produce any thing that is Miraculous, and whol-
ly either above or contrary to the Courſe and Sphere of Nature. And thoſe Men
who have been ſo highly dignified as to be the Moral Inſtruments of Miracles (as
we ſay that Moſes and Elijah and the Apoſtles of Chriſt wrought many Miracles)
yet they did not perform thoſe Works by any Natural or proper Phyſical Influ-
ence; but only by their Prayers and commanding Faith: It is God alone that is
the immediate efficient cauſe of whatſoever Events have been Miraculous in the
World. And therefore when ſome raiſed the Dead, and others cured the Blind
and Lame, when Mofes firſt cleft the Sea and afterwards the Rock with his wond-
rous Rod, when Foshua ſtopt the Sun in its courſe, and Iſaiah turn’d it ten degrees
backward: All theſe extraordinary and ſupernatural Effects, are no otherwiſe to
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333
right hand.
be aſcribed unto them, than as to remote Inſtruments, who by their Prayers and
Interceſſions prevailed with God to manifeſt his Power, as an atteſtation of that
Coinmiſſion they had received from him. His Infinite Power is the ſole Author of
them, and to this end hath he wrought them, that thoſe who take little notice of
his power, in the common and ordinary Products of it, may be ſeized with admi-
ration and aſtoniſhment, when they hear of ſuch Events, as neither Reaſon nor
Nature can give any account of, and may be forced to acknowledge with the Ma-
gicians of Ægypt, that it is the Finger of God. Or more Religiouſly with the
Pfalmift, Pfal. 89. 13. Thou haſt a mighty Arm, ſtrong is thy hand, and high is thy
Thirdly, The Power of God is infinite even in the common courſe and effects of
his Providence. Whatſoever comes to paſs is through the infinite Power of God:
There is not the leaſt ſpire of Graſs that ſprouts out of the Earth, not the leaſt A-
tom that plays and wanders to and fro in the Air, not any motion of any Creature
how inconſiderable ſoever it be, but the Almighty Power of God is to be ſeen in it.
For although one ſecond Cauſe may depend upon another in a long Series, yet are
they all ultimately reſolved into the firſt Cauſe of all, and invigorated by his Influ-
ence. See for this Hoſea 2. 21. I will hear the Heavens, ſaith the Lord, and they ſhall
hear the Earth, and the Earth ſhall bear the Corn and the Wine and the Oil, and they
ſhall bear Fezreel. Be the Chain of ſecond Cauſes never ſo long, yet God holds the
firſt Link in his own hands, and conveys his power through them all to their laſt
effects. So that if we duly ponder the Myſteries and Wonders of Nature, it will
appear that it is as much Infinite Power to make a poor Worm to crawl, or a Sparrow
to fly or to fall to the Earth, as it was at firſt to Create the World. It requires no
more Power in God to work Miracles, than the moſt ordinary and common Events
that happen; only thoſe are ſaid to be Miracles which are againſt or above the courſe
of Nature, and thoſe to be Natural Events which are according to it; but to a con-
ſidering Mind, both the one and the other do equally declare the Almighty and In-
finite Power of God.
Now this Power is in the Text aſcribed to God by way of Emphaſis and Eminen-
cy: Thine is the Power, which notes unto us ſome peculiarity in the Power of God,
which diſtinguiſheth it from all Created Powers whatſoever, and it conſiſts in theſe fol
lowing Things.
Firit, In that the Power of God is infinite, (as hath been demonſtrated already) but
the Power of all Creatures is only finite and limited. God's Abſolute Power hath no
Bounds; but whatſoever is poſſible to be, he is able to produce. His Ordinate and
Actual Power is indeed limited, but only by his own Will. Pfal. 11g. 3. He hath
done whatſoever be pleaſed. But our Wills are often limited by our Power, and thoſe
things which we wiſh the accompliſhment of, yet many times fail in taking effect,
only becauſe we want Might and Power to bring them to paſs. And therefore when
we aſcribe Power unto God, Thine is the Power, we attribute unto him a Pomer that
is infinite, a Power which can effect whatſoever his Will hath fore-determined, a-
bove, yea and contrary to all the Power of all the Creatures both in Heaven and
Earth. Hence it is called, The exceeding greatneſs of his Power, Epheſ. 1. 19.
Secondly, The Power of God is Originally in himſelf. But all Created Powers are
only derived from him. Whatſoever is in God, is (according to the known Rules
of the Schools) God himſelf. And therefore as God hath not his being from any.
other, ſo neither hath he his Power from any other. But whatſoever ability is found
in any of the Creatures is from God, whether it be Natural or Moral Power,
Strength or Authority.
Firſt, All derive their Natural Power from God. It is he that endues them with
ſtrength; and with all that force and might which they enjoy. I Chron. 29. 12.
In thy hand is power and might, in thy hand it is to make great and to give ſtrength unto
all.
Secondly, All derive their Moral Power and Authority from God. Prov. 8.
16. By me Kings Reign and Princes decree Fuſtice ; by me Princes Rule and Nobles, e-
ven all the Judges of the Earth ; ſays the Eſſential Wiſdom of the Father.
Thirdly, The Power of God is Supreme; all other Poter is but fubordinate unto
him: And therefore he can weaken the ſtrength and fruſtrate the attempts of all
that ſhall combine themſelves together againſt him; for his Power is ſuch as no
Creature


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A Practical Expoſition
himſelf of what he hath done : So we read Gen. 6. 6. It repented the Lord that he
Creature can reſiſt. And as Billows do but daſh themſelves in pieces, by daſhing
againſt the Rock : So all the united force of Nature, ſhould they make head againſt
God, would but daſh themſelves in pieces, by daſhing againſt the Rock of Ages,
whoſe Counſels and Purpoſes ſhall ſtand firm, though all the World diſſent from
them, and endeavour to oppoſe them; yea, the Power of God is ſo abſolute and
ſovereign, that the greateſt Created Powers are but Inſtruments for God to make
uſe of to bring about his own deſigns; and therefore they are compared to Axes,
and Saws, and Staves, Iſa. 10. 15. Shall the Ax boaſt it ſelf againſt him that heweth
therewith ? or Mall the Saw magnifie it ſelf againſt him that ſhaketh it? Yea, in verſe 5.
God is ſaid to take up a great King and a great Nation, only as a Rod to Chaſtiſe
his people with, 0 Aſſyrian, the Rod of mine anger, and the Staff in their band is mine
indignation. And as a Staff, Rod, or an Ax, cannot move themſelves without the hand
and guidance of him that makes uſe of them: So neither can the Mightieſt Princes,
nor the moſt Powerful People move themſelves but by the Power and Direction
of God, who applies them as ſo many Tools or Inſtruments to whatſoever work
he pleaſeth.
Now upon all theſe Accounts Power may be thus eminently aſcribed unto God.
Thine is the Power.
Yet when we affirm God's Power to be thus Sovereign and Infinite, it doth not
therefore follow, that it muſt iake all things whatſoever within its reach and extent ;
for there are ſeveral things, which as St. Auſtin fpeaks, Lib.s. de Civitate Dei, cap.
10. God cannot do becauſe he is Omnipotent. Quædam Deus non poteft, quia eft Oni-
nipotens.
Firſt, God cannot do the things that are contradictory. He cannot will the ſame
thing to be and not to be at the ſame time. That there ſhould be a Body with-
out quantity, or any other Corporeal Property belonging to it, as the Papifts ab-
furdly dream in their monſtrous Do&trin of Tranſubſtantion; for when they have
recourſe to the Almighty Power of God, by which they ſay, That thoſe Things
which are naturally impoſſible, may be effected: As for the ſame Body to be in
ten thouſand places at once : For the ſame Body to have quantity (as it hath in Hea-
ven) and no quantity as in the Sacrament. We truly anſwer, That the Power of
God never reacheth to verifie Contradictions ; and that it is as great a Contra-
diction to affirm a Body to be in more places than one at once, or to be and not
to have quantity, eſpecially to have it, and not to have it; as it is to affirm that
it is a Body and no Body.
Secondly, God cannot do any thing which may juſtly bring upon him the imputation of
fin; for ſin is not from Power, but from Weakneſs: Since all Impiety conſiſts of
defect, and all defect is from impotence. And therefore the Apoſtle teils us, Fam.
I. 13. God cannot be tempted with evil. Holineſs and Purity is an eſſential Attribute
of the Divine Eſſence; and therefore God can as ſoon not be, as be the Author of
fin; for all ſin muſt ariſe, either from weakneſs in the Underſtanding, or perverſe-
neſs in the Will: But the Divine Underſtanding is infinitely clear, and therefore
cannot be dazled with the falſe ſhews and appearances of evil; and the Divine Will
is infinitely Holy, and confirmed to the Sovereign Rule of his Sapience and Wif-
dom. And therefore where there is no poſſibility of Ignorance in the one, nor
of Irregularity in the other, there can be no obliquity in thoſe Adions which
proceed from both, but they muſt all needs be moſt Holy, Juſt and Righteous.
Thirdly, God cannot do any thing that argues him mutable and unconſtant. He can-
not change his purpoſes, nor break his Promiſes, nor alter the thing that is gone
out of his Lips. And tho' the Scripture makes frequent mention of God's Repenting
made Man , Exod. 32. 19. The Lord repented of the Evil that he thought to do unto
his people. 2 Sam. 24. 16. And the Lord repented him of the Evil. Yet theſe and
ſuch like Expreſſions are ſpoken only by way of Accommodation to our Capaci-
ties, and ſpoken oup, matos y av.3.pcomisycos, compaſſionately and after the manner of
Men, but muſt be underſtood, Oeste perco's, after ſuch a manner as is befitting God.
For as Men when they repent of what they have made, do again deſtroy it, and
act contrary to their former actings: So becauſe God doth ſometimes act contrary
to his former actings, he is ſaid to Repent of what he had done ; altho’ in ſtrict
propriety of Speech, the immutability of his Eſſence is ſuch that all his purpoſes
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335

and Counſels ſtand firm and fixed for ever, Mal. 3. 6. I am the Lord, I change
not. James 1. 17. With him is no variableneſs nor ſhadow of turning. And there-
fore becauſe of this Eternal fixedneſs of God's purpoſe, it is ſaid, That he cannot
deny himſelf, 2 Tim. 2. 13. That he cannot lye, Tit
. 1. 2. and that it is impoſſible that
God ſhould lye, Heb. 6. 18. becauſe theſe Things imply Inconſtancy and Fickleneſs,
which is always an effect of Weakneſs; for whenfoever we alter our Counſels and
Reſolutions,it is becauſe we ſee ſome Inconvenience would follow upon them, which
we did not before conſider, which to impute to God were the higheſt Blaſphemy.
Now theſe three Things only excepted, all other Things in the World fall
within the compaſs of God's Power. He is able to do all Things (as Origen ſpeaks
excellently) the doing whereof would not deny him to be God, or to be Holy, or
to be Wiſe.
And therefore he cannot bring to paſs Contradictions, nor can he alter his Eter-
nal Purpoſes, for this would derogate from his infinite Wiſdom. He cannot be
the Author of sin, for this would be a Stain and Blot upon his infinite Purity and
Holineſs, and both would be Impotency rather than Power; and were he weak
enough to do thoſe Things, he would not be God, for it is Eſſential to God, to
be infinitely Wiſe, and infinitely Holy.
Let us now briefly ſhew how this Conſideration of the Power of God, may be
made uſe of as a prevalent Argument for the ſtrengthening of our Faith in Pray-
er, and the aſſuring of us that we ſhall obtain what we ask; for our Saviour hath
taught us to ſubjoin it to all our Petitions as a Reaſon why we ſhould ask, and as a
Motive why we ſhould ſpeed, For thine is the Power.
Now the great Strength of this lies here, in that it muſt needs be a mighty en-
couragement to our Faith, to reflect and conſider that whatſoever we ask, we ask
it of a God that is able to give it us; he is not a weak impotent Deity, but a God
who hath all Power in his Hands, and therefore can effect whatſoever we deſire
of him.
Behold what Care God hath taken to ſtrengthen our Faith when we pray unto
him. There are but two Things that can make us doubt of ſpeeding in our Re-
queſts, the one is whether God will, the other is whether he can grant us what we
ask: And that our Faith might not boggle at either of theſe, our Saviour hath as
it were hedged in and incloſed all our Prayers with theſe two great Fences of our
Faith, God's Willingneſs, and his power to help : The Preface to this excellent
Prayer contains the one, and the Concluſion of this Prayer the other. He is our
Father, and therefore if Earthly Parents, whoſe Bowels of Mercy are but finite,
are yet ſo tender over their Children, and ready to do their utmoſt to contribute
what Alliſtance they can towards them; much more will our Heavenly Father ,
whoſe Mercies and Compaſſions are infinite and boundleſs. But leſt our Faith
ſhould yet ſtagger and ſuſpect the Power and Ability of God to relieve and help us,
the Concluſion of this Prayer puts in a Caution againſt all unbelieving Scruples in
this Caſe ; Thine is the Power. So that we have abundant fecurity for our Faith
in whatſoever we deſire of God, becauſe he hath declared himſelf both willing and
able to ſupply our Wants, and ſatisfie our Deſires. Indeed the Power of God a-
lone is not a ſufficient Plea, for we have before ſeen, that God is able to effect in-
finitely more than he will, but then the Power of God is a ſtrong and forcible Plea,
when it is join'd with his Will: And when we are once aſſured by the Promiſes
of his Word, that God is willing to beſtow upon us the Bleſlings that we ask;
then to bend the force of this plea towards hiu, that he is likewiſe able, will moſt
certainly prevail. And that Prayer that is directed in Faith , and winged with
both theſe Motives, ſhall never return into our Boſoms in vain and ineffectual.
Thus have I finiſhed the two firſt Attributes of God made uſe of by our Savi-
our in this Prayer, his Sovereignty, and his Omnipotency. It remains now that we
ſpeak ſomething to the third Attribute of God, which our Lord here teacheth us
to make uſe of in praying to him, and that is the Glory of God. For thine is the
Glory.
But this is an Attribute ſo bright and dazling, fo ſurrounded and fring?d about
with Rays of inacceſſible Light, that the Holy Angels themſelves cannot ſtedfaſtly
behold it, but twinkle and glimmer; yea, veil their Faces at the full Beams of that
Obječt, the Viſion of which is yet their Eternal Joy and Happineſs. And there-
fore



1
336
A Practical Expoſition

fore whaſoever weak or vile Man can either ſpeak or conceive of the infinite Glo-
ry of the great God, will inſtead of exalting, debaſe it; and we ſhall but defame
while we attempt to celebrate it; fo infinitely do the Perfections of the Deity ſur-
mount our moſt raiſed Affections, that our very Praiſes thereof, are but leffening
of it: And whatſoever we aſcribe unto God, is but detracting from him. Think
with your felves a little, if two blind Men that never ſaw the Sun, were diſcourf-
ing together about it, what ſtrange, uncouth and improper Fancies would they
form of its Light and Splendor ? Surely ſuch, yea vaſtly more confuſed and diſ-
proprotion’d, are all our Notions and Conceptions of the Glory of God, which is
a Light that is inviſible, Obfcurity that is dazling, and whatſoever elſe is moſt in-
conceivable to humane Capacities. For the Scripture ſometimes deſcribes God's
Dwelling-place to be in that Light unto which no Mortal Eye can approach. And
ſometimes that his Pavillion is dark Clouds which no Eye can penetrate: And both
to ſignifie how impoſſible a thing it is to ſearch out God, and to find out the Al-
mighty to perfection.
Yet ſince he hath been graciouſly pleaſed to give us ſome refracted and allay'd
Rays of himſelf, ſuch as we are able to bear, both in the Works of Creation and
Providence, and likewiſe in his Holy Word, let us with all humble modeſty take
notice of thoſe diſcoveries which he hath made of his Glory, wherein we ſhall find
enough, if not to ſatisfie our Curioſity, yet to excite our Veneration, and by ſee-
ing fome Glimpſes of his back-parts which he cauſes to paſs before us, our Deſires
will be made more earneſt after that Eſtate of conſummate Happineſs, where we
ſhall for ever behold his Face, where we ſhall no longer ſee him darkly through
glaſs, but ſhall ſee him as he is, and know him as we are known by him. ,
Glory therefore, according to the true and genuine import of the Word, ſig-
nifies any Excellency or Perfection in a Subject that either is or deſerves to be ac-
companied with Fame and Renown. And hence we may well diſtinguiſh a Two-
fold Glory in God, the one Eſſential, the other Declarative.
The Eſſential Glory of God is the Collection and Syſtem of thoſe Attributes which
Eternally and Immutably belong unto the Divine Nature.
The Declarative Glory of God is the manifeſtation of thoſe his Attributes, ſo that
his Creatures may take notice of them with Praiſe and Veneration. Both are here
intended by our Saviour when he teacheth us to aſcribe the Glory unto God.
God is Eſſentially Glorious in all thoſe Attributes which appertain unto his infinite
Being, for each of them is infinitely perfect in its ſelf, and the complexion and
concentring of them all together, make up a Glory infinitely great and incompre-
henſible. Thus his Holineſs is Glorious, Exod. 15. 11. Glorious in Holineſs. His
Power is Glorious, 2 Theff. 1.9. They ſhall be puniſhed with everlaſting deſtruction from
the preſence of the Lord, and from the Glory of his Power, Col. 1.11. Strengthened with
all Might according to his Glorious Power. His Majeſty is Glorious, Pfal. 145.5. I
will speak of the Glorious Honour of his Majeſty. His Kingdom is Glorious, Pſal. 45.
II. They ſhall Speak of the Glory of thy Kingdom. His Grace and Mercy is Glorious,
Ephef. 1.6. To the Praiſe of the Glory of his Grace wherein he hath made us accepted in
the Beloved. And from all theſe reſult the Glory of his great and terrible Name,
which hath in it an exceſſive brightneſs and luſtre from the Conſtellation of ſo ma-
ny Glories united in it. Deut. 28. 58. That thou mayeſt fear this. glorious and fearful
Name, the Lord thy God. Yea, ſo infinite is this Eſſential Glory of God, that it dif-
fuſeth and ſheddeth abroad its Light and Glory upon thoſe things which have but
Relation to him; therefore the Church is ſaid to be Glorious, becauſe made in ſome
faint reſemblance like unto God, Pfal. 45. 13. The King's Daughter is all Glorious
within. Ephef. 5.27. That he might preſent it to himſelf a Glorious Church, not hav-
ing Spot or wrinkle. The Goſpel is therefore Glorious, becauſe it is that Glaſs where-
in we ſee the Glory of God by a reflected Light. And as the Beams of the Sun fal-
ling upon a Glaſs, make it ſhine with an exceeding brightneſs : So the Glory of God
Itriking upon the Goſpel, and from thence rebounding off to us, hath ſtamp'd it
with an excellent Glory and Luſtre. I Tim. I. II. According to the glorious Goſpel
of the Bleſſed God. His Throne is Glorious, Ferem. 17. 12. A glorious high Throne
from the beginning is the place of our Sanktuary. Yea, not only his Throne, but that
which might ſeem more deſpicable, his very Foot-ſtool is Glorious, Eſa. 6. 13. I
will make the place of my Feet glorious. Now this Eſſential Glory of God is both immu-
table and incomprehenſible.
Firſt,


on the Lord's Prayer.
337
Firſt, The Effential Glory of God is immutable, the ſame for ever, no addition
can be made unto it, nor no diminution from it; for before there were ever any
Creatures extant, God was the ſame Glorious Being that now he is. Our Praiſes
and Acknowledgments can no more contribute to this Glory, than the Eye that
fees the Sun can increaſe the Light of it: For God's Attributes that are his Glory
are no adventitious accidental Things, that may be aſſumed or laid aſide at plea-
ſure, but they are all as neceſſary as his Nature is : And therefore though he be ſaid
to cloath himſelf with Light and Glory as with a Garment, yet it is a Garment that
cannot be put on or off: But whatſoever God is in any one moment of Eternity,
the ſame he is from all Eternity unto all Eternity. He is the Lord who changeth not,
and with whom there is no variableneſs nor Shadow of turning,
Indeed there are ſome Titles in God's Style, which ſeem not to have been al-
ways appertaining to him, and in reſpect of his Eternal Being, may appear as new
Stars in the Heavens; and argue fome alteration and change in his Glory, as to be
Creator, the Lord and Governor of this World, which he was not from all Eternity,
nor could be till the Creatures were formed.
But here we muſt carefully diſtinguiſh between the Abſolute and Relative Attria
butes of God. His Abſolute Titles and Attributes, are ſuch as belong unto him fim-
ply, without depending upon any reſpect or reference to any thing without and
beſides himſelf, and ſo he is Infinite, Eternal, Wiſe, Holy and Merciful in himſelf,
and was ſo for ever before there were any Created Objects unto which, or upon which
he might manifeſt theſe his Attributes. But now the Relative Titles of God have a
time wherein they began, and wherein they ſhall likewiſe ceaſe; as to be a Creator
and Preſerver of the World as it now ſtands; wherein though there may be daily
mutations, yet God is the ſame, immutable, becauſe theſe are only extrinſecal
Denominations, and ariſe meerly from that change that is made upon the Crea-
ture, not from any change that is made in God: For ſtill his Power is the ſame, whe-
ther he exert it in Creating or no: His Wiſdom is invariably the ſame before he
manifeſted it in the Government of the World as ſince, and in all the mutations
that he brings upon the World, he is ſtill the ſame immutable and unchangeable God.
Only as thoſe who Sail, think the Shore removes, when it is but the ship: So are
we ſubject to the ſame Miſtakes, and are apt to think God is changed, when only our
felves are changed; that he moves from not being a Creator to be a Creator, when
in Truth we only move from not being Creatures to be Creatures. And there-
fore when we ſay God is now a Creator which once he was not, it implieth no
more change in God, than it would in any Object which now is ſeen, which be-
fore was not ſeen : And this is only a different external Denomination, that
makes no real change in the thing. But it may be theſe Speculations are too ab-
ſtruſe, and therefore I ſhall not detain you longer in them.
Secondly, As the Eſſential Glory of God is immutable, lo it is alſo incomprehenſible,
for it is infinite and the intire perfection of the Deity. It is the very Face of God,
and therefore Exod. 33. 15. when Mofes deſired God to ſhew him his Glory, God
Anſwers him in the 20th Verſe, Thou canſt not ſee my Face, for there can no Man ſee
my Face and live. And although the Angels in Heaven and the Spirits of Juſt Men
made perfect, have brighter and more radiant Diſcoveries made unto them of the
Glory of God, than any that we can bear, yet neither they nor any other Creature
can poſſibly comprehend the full Latitude and utmoſt extent of that Glory, any more
than it is poſſible for a finite thing to contain what is infinite. And hence it follows,
that when the Scripture promiſeth us as one great part of our Reward, that we ſhall
fee God a; he is, 1 John 3. 7. we muſt not underſtand it as if ever we could arrive to
ſuch a capacity as to ſee and know God as he is in his infinite Eſence, for God's Eſſence
being altogether indiviſible, to know God eſſentially, were to know him conipre-
henſively; to know him as much as he is to be known in himſelf, that is, to know
him as much as he knows himſelf, which is impoſſible, for no finite Underſtanding
can comprehend an infinite Obje&t. And yet our ſight and knowledge of God ſhall
ſo far farmount thoſe dim and glimmering Diſcoveries which here he makes of him-
ſelf to us, that comparatively the Apoſtle might well call it, a ſeeing him as he is,
and a knowing him as we are known bim.
And thus much for the Eſſential Glory of God, which is himſelf and his own Infi
nite and Eternal Excellencies and Perfections. But beſides this,
Χ Χ
Secondly,


338
A Pračtical Expoſition
Secondly, There is another Glory of God, and that is his Declarative Glory,
which is nothing elſe but that viſible Splendor and Luſtre that reflects from his És-
ſential Glory, upon the notice and admiration of his Creatures. So that there is a
very great difference between God's being Glorious and being Glorified. God is
always equally Glorious in himſelf; fo he was before the Foundations of the World
were laid. Before ever there were any Creatures to Celebrate his Praiſe. But he
is Glorified by his Creatures, declaring and ſetting forth the infinite Excellencies
that are in his Eſſence. We cannot ſet any new Gems in his Diadem which did not
ſhine there before; but when we obſerve and admire thoſe ſeveral coruſcations of
his Attributes which appear in thoſe various Methods that God takes to manifeſt
them; then are we ſaid to give Glory unto God. His Holineſs is always the ſame,
but when we endeavour to imitate it, then we Glorifie it. His Power is always
the ſame, but we Glorifie it when we depend upon it. His Mercy and Goodneſs
is always the ſame, but we are ſaid to Glorifie it, when we praiſe and extol it.
And therefore God tells us, Pfal. 50. 23. Whoſo offereth Praiſe, Glorifieth me. We
can add nothing to God by all the Glory that we aſcribe unto him, but then we
are ſaid to give him Glory when we admire and adore, and celebrate thoſe Glories
that are in him. And fo S. John 12. 28. Chriſt prays, Father Glorifie thy Name,
that is, make thine Eſſential Glory, the Glory and Brightneſs of thine Attributes
conſpicuous to the World; to which Request there was an Anſwer returned from
Heaven, I have both Glorified it, and will Glorifie it again, that is, (as I ſuppoſe the
Words may well be interpreted) I have already Glorified my Mercy, which is my
Name, in thy Incarnation and Miſſion, and I will alſo Glorifie my Juſtice in thy Pal-
fion and Crucifixion: By the one declaring how Gracious I am in providing a Savi-
our for the ruin'd World; by the other how Juſt and Holy I am in exacting a full
and compleat ſatisfaction for the Sins and Tranſgreſſions of the World.
Now we may both add unto and diminiſh from this Declarative Glory of God.
We rob God of his Glory when we interpoſe between his Attributes and the Mani-
feſtation of them unto others. We hereby wrong and injure his Repute and Eſteem
in the World; and although we cannot pluck off any of his Attributes from him,
(For if thou finneſt, what doſt thou againſt God? Job 35. 6.) yet we obſtruct the ſhin-
ing of them upon others. As in an Eclipſe of the Sun, the Moon doth not darken
the Sun, but only darkens us, and hinders the Light which ſtill is the ſame in it ſelf
from breaking out upon the lower World. So wicked Men by their fins, though
they cannot deprive God of the Brightneſs of his Glory, yet they impede the Ema-
nations and out-flowings of his Glory, and hinder others from admiring and ador-
ing of it as they ought.
Now the ways whereby God uſeth to expreſs and declare his Glory, are vari-




OUS.
Firſt, He doth it by his works, Pſal. 19. 1. The Heavens declare the Glory of God,
and the Firmament ſeweth his handy-work. For they manifeſt to the World, the
Attributes and Perfections of their great Creator, even his Wiſdom, Power and Good-
neſs. Some of God's Works are his Footſteps, and ſome are his Images. The Image
of God is ſeen in rational and intellectual Creatures, and by conſidering the Wiſdom,
Onderſtanding, and mental Faculties that God hath endowed them with, we may come
to apprehend fome faint ſhadows and reſemblances of the infinite Wiſdom and Knowa
ledge of the Original Cauſe of them : ſince whatſoever is in them muſt needs be in a
far more Eminent degree in the Author and Maker of them. But all God's Works
carry, quadam veſtigia Dei, fome Prints and Footſteps of God ſtamp'd upon them,
whereby although they do not all ſhew his likeneſs, yet they ſhew his Power and
Wiſdom in framing them. Rom. 1. 20. The inviſible things of God, from the Creati-
on of the World are clearly ſeen, being underſtood by the things that are made, even his
Eternal Power and God-head. But he eſpecially Glorifies himſelf in the Extraordi-
nary Miraculous Works of his Hands, whether in a way of Mercy, or in a way of
Judgment. Exod. 15. 11. Who is like unto thee, O Lord, Glorious in Holineſs, fear-
ful in Praiſes, doing Wonders ? Pſal. 85. 9. Surely his Salvation is nigh them that fear
him, that Glory may dwell in our Land. That is, God by his wonderful deliverances
of his Church and People, eſtabliſheth his Glory to dwell among them.
Secondly, God declares his exceeding and infinite Glory by his Word; For therein
he hath given us the moſt clear and lively repreſentations of himſelf. And thoſe
Attributes
on the Lord's Prayer.
339
Attributes which his works could never have diſcovered to us, he hath manifeſted
by his revealed Will. This is that Table on which he hath drawn his moſt reſem,
bling Image, this is that Glaſs wherein Webeholding the Glory of the Lord, are changed
into the fame Image from Glory to Glory, 2 Cor. 3.18. and it conſiſts of two parts, the
Lam and the Goſpel, the one diſcovers to us the Glory of God's Juſtice, the other the
Glory of his Mercy; and both of them are Glories, 2 Cor 3. 9. For if the Miniſtratie
on of Condemnation, which is the Law, be Glory; much more doth the Miniſtration of
Righteouſneſs, which is the Goſpel, exceed in Glory.
Thirdly, The moſt clear manifeſtation of the Glory of God was made in Chriſt, who
was the brightneſs of his Glory, and the expreſs Image of his Perſon, Heb. 1.3. In him
Heaven was brought down to Earth; the Infinite comprehended, the Inviſible
made conſpicuous : And all the Miracle both of Grace and Glory reconciled to
our very Senſes. In him all the Attributes of the Divine Nature are ſo interwoven
with the Infirmities of the Humane, that (if I may ſo ſpeak) God in him ſtudied
to exhibit to us a Perſon like our ſelves, to give us ſome advantage for our apprés
henſions to conceive of his infinite Perfections. In him Omnipotence became weak,
Eternity mortal; Innocence it ſelf guilty; God, Manz the Creator, a Creature ;
the Maker of all, its own Workmanſhip ; Life it ſelf in him underwent the Sen-
tence of Death: And all theſe ſtrange and impoſſible Truths, as for other ends;
ſo for this that we might have ſome clearer Hints and Diſcoveries of the infinité
Glories of God, which in their full brightneſs would only dazle and confound us ;
and were diſcernible by us only thus tempered and obſcured. And therefore the
Apoſtle calls him, God manifeſted in the Fleſh, I Tim. 3. 16. Certainly God in
Fleſh muſt needs be rather veiled and hidden than manifeſted. But altho’to him-
ſelf he was obſcured, yet to us he was manifefted, becaufe if the Glory of the
Deity had not been thus clouded and allayed, it had not been manifeſted. For that
Light which when tempered makes us fee, will ſtrike us blind when too Glorious,
As we may ſafer direct our Eyes towards the Sun when it is under an Eclipſe, than
when it ſhines with uncheck'd Rays. Hence St. John, ſpeaking of Chriſt in the
mean Eſtate of his Humiliation, faith of him, St. John 1. 9. We beheld his Glory, the
Glory as of the only begotten of the Father, full of Grace and Truth.
Thus now you have ſeen what the Eſſential and Declarative Glories of God are :
Let us now conſider why this Attribute fhould fo eminently be aſcribed unto God,
Thine is the Glory. Now there may be three Reaſons given of it.
Firſt, Becauſe all that is Excellent and Glorious in the Creatures, is to be found in God;
and that either formally or eminently. Is Grace or Holineſs, Wiſdom or Strength, Duo
ration, Juſtice or Mercy, any Excellency in thoſe Creatures to which they are at-
tributed ? They are all in God Formally, and infinitely more Glorious, and with
infinite more Perfections, than they are in the Creatures: For Created Beings
have but their limited and ſtinted proportions of thefe Qualifications, but God is
infinitely Holy, infinitely Wiſe, infinitely Fuſt, and infinitely Merciful: Theſe Things are
in him without allays or mixtures from their contrariés. He is Holy without any
mixture of Sin. Wiſe without any mixture of Folly. Fuft without any mixture of Inis
quity. Merciful without mixture of Cruelty. Yea, theſe are all in him without any
Bounds ſet them by his Nature and Capacity; for they are his Nature, and there
fore as infinite and as unbounded as it.
Again, Thoſe Excellencies that are in the Creatures and cannot formally agree
with the Divine Eſſence, yet they are all in him Eminently. Are any Creatures
Excellent for the Beauty and Symmetry of their Parts, for Light, for Motion, or
ſuch like Qualities, that do not belong unto the Divine Nature ? Yet all theſe are
Eminently in God, for he is the Prime and Original Cauſe from whom they de-
rive their Being and Perfection; ſo that all Glory is his, his incommunicatively
from any other, communicatively from him.
Secondly, All Glory in reſpect of God is but Darkneſs and Obſcurity. And ſo it was
both a True and Divine Conception of Plato, when he ſaid, That Light was but a
Madow of God: For as Shadows are vaſtly dark when the Light that ſurrounds them
appears: So God is infinitely brighter than Light it ſelf
. Yea, the Sun, that Cre-
ated Fountain of Light, is but a black Coal compared with this Eternal Father of
Lights. This is well expreſſed by Fob, 25. 5. Behold even to the Moon and it ſhineth
not, and the Stars are not pure in his fight. As the Light of the Sun when it ariſeth,
X x 2
drowns

340
A Practical Expoſition

.
drowns and extinguiſheth all other Lights (for its Brightneſs as it brings a Day to
all the reſt of the World, ſo it brings a Night to the Stars) ſo the infinite Bright-
neſs of the Glory of God, over-caſts all other Glory whatſoever with Night and
Obſcurity. Hence it is ſaid, That God chargeth his Angels with folly, Job 4. 8. So
that if thoſe Wife and Intellectual Creatures be compared with God, they are but
fooliſh and ignorant; for the Glory of his infinite and unſearchable Underſtanding
ſo far tranſcends their reach that they know nothing, in compariſon with him who
knoweth all Things. The two chiefeſt Glories of Men, are Wiſdom and Strength;
Wiſdom to contrive, and Power to execute; theſe perfect him as he is a Man : But
yet ſee how the Apoſtle undervalues both theſe, when compared with God,
I Cor. 1. 25. The fooliſhneſs of God is mifer than Men, and the weakneſs of God is
ſtronger than Men. And therefore becauſe Gods Glory is infinitely ſurpaſſing all
others, our Saviour aſcribes it to him peculiarly: Thine is the Glory.
Thirdly, Becauſe all other Glories in the Creatutes ſerve only to illuſtrate the Glory of
the Great God. Seeſt thou any Excellency and Perfektion in any of the Creatures ?
God hath ſo endowed them with it, not that thou ſhouldeſt fix there, and make
that thy Idol ; but that thou mighteſt have a hint from thence how much more per-
fect he himſelf is; and take thy riſe from viſible Excellencies, to admire thoſe that
are inviſible. Is there fo much Beauty and Harmony in the Frame of Nature ?
Think then how much more Harmonious and Orderly are the Counſels and Deſigns
of the Great God, who hath contrived and diſpoſed the whole courſe and circuit of
ſecond Cauſes. Is there ſo much awe and dread in the preſence of an Earthly Ma-
jeſty, to daunt all that are not impudent and profligate Offenders? Think then
how infinitely venerable is the face of the Great God, ſince it is only fome Ray
of his Authority and Majeſty ſhining in them, that makes them ſo dreadful. Is it
ſuch a pleaſant thing to the Eye to behold the Light? Raife then not thine Eye of
Senſe, but thine Eye of Faith to conſider how infinitely Bright and Glorious that
Light is, that is never Clouded; that Light which though it infinitely diffuſe it
felf, yet refides always in its Center: For God is Light, and in him there is no
darkneſs at all, 1 Joh. 1.5.
Thus you ſee that God hath therefore made any Created Being Glorious and Ex-
cellent, that it might ſerve as a Monitor to put us in mind of his greater Glory;
and the more Excellent any Perfections are in the Creature, the greater advantage
have we from them to raiſe our Meditations unto God.
And having thus ſhewn you why Glory is in ſuch an eſpecial manner attributed
únto God, Thine is the Glory, it remains now to conſider what force this Plea hath
to confirm our Faith, that we ſhall obtain from God thoſe things which we pray
for; and here let us ſee its influence upon every Petition.
Firſt, The Glory is God's, therefore his Name ſhall be Hallowed. For his Dea
clarative Power conſiſts in the Hallowing of his Name, ſince to Hallow, is nothing
elſe (as I ſhewed you in the Explication of that Petition) but to declare God to be
Holy, and this is to give Glory unto God. Hence we have them both joyned to-
gether, Levit. 10. 3. I will be Sanctified by them that come nigh unto me, and before
all the People I will be Glorified. To Sanctifie, is to Glorifie God. And therefore
what better Argument can we urge that God would provide for the Sanctifying of
his Name, than this, that the Glory is his, and if his Name be prophaned in the
World, his Glory needs muſt ſuffer? How can the World know that God is infi-
nitely Glorious in all his Perfections and Attributes, unleſs he take care by his own
Methods to have his Name Sanctified among his people in their Expreſſions and AC-
tions, and to have it Sanctified upon the Wicked in their Plagues and Puniſhments ?
Therefore we may well pray in Faith, Hallowed be thy Name, for thine is the Glory.
Secondly, The Glory is God's; Therefore His Kingdom ſhall come. For where
ſhould he be Honoured but in his own Kingdom? God is greatly diſhonoured and
his Glory traduced in the reſt of the World: And therefore if he will have any
Glory ſecured and maintained, he muſt take care of his Church to maintain and
propagate it. Pfal. 76. 1. In Judah is God known, bis Name is great in Iſrael. The
Glory
of a King falls together with his Kingdom, and it lays a blot upon his Honour
if he ſhould ſuffer his Enemies to overthrow it, while he hath Power to defeat their
Enterpriſes; fince therefore the Glory is God's, we may be confident that he will
provide for the ſecurity and welfare of his own Kingdom, and will for his Honours
fake






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341
ſake eſtabliſh it ſo ſure, that the Gates of Hell, all the Power and Policy of Men
and Devils ſhall never be able to prevail upon it, to its extirpation.
Hence then whenſoever we ſee the Rage of the profeffed Enemies of the Name
of Chriſt, incroaching upon the Borders of his Dominions, when the State of the
Church Militant ſeems viſibly to impair, or when the Hypocriſie and Wickedneſs
of thoſe who are the profeſſed Enemies of Chriſt ſeems to eat out the very Heart
and Power of true Godlineſs, we may well pray in Faith, Thy Kingdom come; Lord
raiſe, Lord enlarge, Lord eſtabliſh it, For thine is the Glory, and unleſs thou wilt
confine thy Glory only to Heaven, and account the Praiſes and Eternal Hallelujahs
of Saints and Angels a ſufficient Adoration for thy great Name; Lord, have re-
gard to this thy poor decaying Kingdom, for only in it, and in Heaven is thy Glo-
ry Celebrated. And if thou leaveft this thy, Kingdom to be over-run by the A-
gents and Miniſters of the Devil, if Prophaneneſs and Idolatry gain ground in it,
fo as to thruſt thee out of the Throne, What were this but to give thy Glory to
another, which thou haſt promiſed not to do?
Thirdly, The Glory is God's, therefore his Will ſhall be done in Earth as it is in
Heaven. The greateſt Glory that God can receive from us is by our Obedience,
Fohn 15. 8. Herein (ſaith our Saviour) is my Father Glorified, that ye bear much Fruit;
God's chiefeſt Glory is his Holineſs, and therefore he is Styled Glorious in Holi-
neſs. And we have no better way to Glorifie the Holineſs of God, than by endea-
vouring to be Holy as he is Holy. For then do we declare it to be a thing which
we value as moſt Excellent and Glorious when we ſtrive to imitate it, and would
fain get as much of it as our frail Natures can receive. And therefore we may well
pray in Faith, Thy Will be done, for thine is the Glory, becauſe the greateſt Glory we
can give to God, is by doing his Will.
Fourthly, The Glory is God's, and therefore will he provide for us our daily Bread,
and all things that are neceſſary for our good. And therefore when God was Mi-
raculouſly to provide Bread for his People in the Wilderneſs, he tells them, Exod.
16.7. In the Morning then ſhall ye ſee the Glory of the Lord. And certainly it is not
for the Glory of God that any of his ſhould want things fitting and neceſſary for them.
Only let us leave it to him to Judge what is ſo. For although he ſhould reduce
thee to a Morſel of Bread, and a Cup of cold Water, yet he gives thee all that is
fit for thee, and ſhould he give thee more, it would not be a Boon, but a Curſe.
Fifthly, The Glory is God's. Therefore he will forgive thy Debts and Treſpaſſes.
The Wiſe Man hath told us, Prov. 19. 11. That it is the Glory of a Man to paſs over
a Tranſgreſſion ; and ſhall it not much more be the Glory of God, whoſe Mercies
are infinitely more Glorious than our Charity can be ? Yea, he tells us, Prov. 25.
2. That it is the Glory of God to conceal a thing, that is, to hide and cover our ſins,
ſo that they ſhall not be found againſt us. And exprelly, Ephef. 1. 6. 7. That we
have redemption, even the forgiveneſs of ſins to the praiſe and glory of his Grace. And
I have ſhewed you in opening of the Petition, that it is a very high Honour and
Superiority to forgive, it is the Prerogative-Royal of a King, and therefore we
may well pray with Faith; Forgive us our Treſpaſſes, for thine is the Glory.
Sixthly, The Glory is God's: Therefore he will deliver us from the Aſſaults and
Incurſions of our Enemies; he will deliver us from Temptations, or from the evil
of Temptation. He will not ſuffer us to be tempted above what we are able to
bear, but will with every Temptation make a way for us to eſcape; hereby to
demonſtrate the Glory of his Wiſdom and Power, that it is above all the Wiles
and Power of the Devil and our Spiritual Enemies. And therefore we may well
pray, Lead us not into Temptation, but deliver us from Evil
, for thine is the Glory; be-
cauſe it is the Honour of God to defend his Servants from the Incurſions of his
and their Enemies.
Thus we have treated on three of God's Attributes aſcribed to him in this Do-
xology: His Dominion, his Power, and his Glory. It remains now to conſider the
Amplification of all theſe by that
Expreſſion, For ever, which is to be referred and
accommodated to the foregoing Titles, The Kingdom is thine for ever, The Power is
hine for ever, and the Glory thine for ever. Now this Application of it denotes to
us the Eternity of God's Attributes, and conſequently his Nature.
Indeed this Particle For ever, doth not always in Scripture ſignifie a ſtrict and pro-
per Eternity, for it is often applied to things of various Durations.
Firſt,


342
A Practical Expoſition
Firſt, Sometimes (moſt improperly) thoſe Things which have both beginning
and end, are ſaid to be for ever. So the Moſaical Pædagogy, and thoſe Rites and
Obſervances which were impoſed upon the Jews by the Levitical Law, are ſaid to
be everlaſting, although they were not to continue any longer than between Mo-
fes and Christ, which ſpace was not compleatly Fifteen Hundred Years. Thus the
Prieſthood is ſaid to be eternal, Numb. 25. 13. where it is called, The Covenant of
an everlaſting Prieſthood. So the ſprinkling of the Blood of the Paſſover is to be
commanded to be obſerved for ever, Exod. 12. 24. So Circumciſion is called, An e-
verlaſting Covenant, Gen. 17. 13. And many more ſuch Inſtances might be given.
Yea, Things of a far ſhorter duration than theſe, ſuch as are only to continue
during Life, are yet ſaid to be Eternal. The Servitude of him that refuſed Free-
dom, was to be for ever, Exod. 21. 6. that is, during his natural Life. And ſo
the Pſalmist often reſolves himſelf, and exhorts others to Praiſe and Magnifie God
for ever. And indeed it is very ordinary in Scripture that thoſe Things are faid
to be for ever, which were not to alter their State for ſome continuance of time,
nor to be diſuſed till the Date prefixed to them were expired.
Secondly, Some Things which had no beginning but ſhall have an end, are yet
faid to be for ever. And ſuch (as they reſpect their Objects) are the Decrees or
Foreknowledge of God, which ſhall in their due time be fulfilled. Thus Eph.3.11.
they are called, The Eternal purpoſe of God, and yet they ceaſe under the Notions
of Decrees and Preſcience, when that which was from all Eternity Decreed and
Foreknown takes its accompliſhment.
Thirdly, Thoſe Things which had a beginning, but never ſhall have an end,
are ſaid to be for ever. And ſuch are the Angels, all of them Created in the be-
ginning of Time, but their future continuance is without bound or period. And
the Saints after the Reſurrection are ſaid to be made equal to the Angels, becauſe
they fhall not die, Luke 20. 36. And Chriſt is ſaid to be made a little lower than
the Angels, in that he taſted of Death, Heb. 2.9. The good Angels live in Eternal
Beatitude, they always behold the Face of God, Matth. 18. 10. And the evil Angels
live in Eternal Torments and a never dying Death, They are reſerved in everlaſt-
ing Chains, under darkneſs, Jude verſe 6. And thus the Souls of Men are ever-
laſting. For being Spiritual Subſtances, and free from all principles of decay and
corruption, they ſhall for ever continue in that Eſtate and Condition for which
their Actions in this Life have prepared them. And not the Soul alone, but the
Body alſo ſhall be eternally preſerved in its being; This mortal muſt put on immor-
tality, 1 Cor. 15. 53. And then ſhall we for ever be with the Lord, I Thef. 4. 17.
And yet all theſe had once their beginning by the Creating Word of God, but are
Eternal, à parte poſt, and ſhall always retain thoſe Natures and Beings.
Fourthly, That is moſt ftri&tly and properly ſaid to be Eternal and for ever,
which neither hath beginning nor end, whoſe Proſpect both ways is infinite and
boundleſs. And thus God only is for ever, and it is an incommunicable Attri-
bute of his Divine Eſſence to be ſo. But becauſe all the Perfections and Proper-
ties of God are God himſelf, therefore this everlaſtingneſs here in the Doxology
aſcribed to his Kingdom, his Power, and his Glory, are faid to be for ever.
only theſe, but whatſoever is in God is abſolutely Eternal. His Righteouſneſs is an
everlaſting Righteouſneſs, Pfal. 119. 142. His Truth endureth for ever, Pfal. 117. 2.
His Mercy is for ever, Pfal. 136. 1. His Mercy endureth for ever, which is there
made the Burden of that moſt excellent Song, and the ſweet cloſe of every Verſe
in it. His Love is for ever, Jer. 31. 3. I have loved thee with an everlaſting love.
Now in treating of the Attributes of God, I ſhall endeavour to fhew theſe three
Things.
Firſt, What the true and proper Notion of Eternity is.
Secondly, That God is Eternal.
Thirdly, What encouragement our Faith may have from this Attribute of God's
Eternity, that thoſe things which we pray unto him for, ſhall be granted unto
Firſt, Let us ſee what Eternity is. And here though it be altogether impoſlible
exactly to deſcribe what is boundleſs and infinite, yet to help our weak and ſhallow
Conceptions, we may take this Notion of it. Eternity is a duration which hath
neither beginning nor end, nor ſucceſſion of parts. Or, according to the com-
mon





Yet not
us.
on the Lord's Prayer.
343
mon deſcription of Boethius, Eft interminabilis vita tota fimul & perfeéta poffeffio. It
is the compleat poſſeſſion of an endleſs Life all at once. So that it is diſtinguiſhed
from all other Durations whatſoever.
Firſt, In that other Durations have had their beginnings; for all things were Cre-
ated either in time, or with time, but Eternity was before all Time, and ſhall be af-
ter it.
Secondly, In that all Temporal Durations are ſucceſlive, meaſured by the mo-
tions of Heavenly Bodies, by Years, Days and Hours; but Eternity is permanent,
it is but one abiding Inſtant, and hath no parts following one after another; and
though it comprehends all Time within its infinite Circle, yet it doth not move a-
long with Time. For as Rivers are contained within their Banks, and flow along
by them part after part, without any motion of the Banks themſelves; fo Time is
contained within Eternity, and flows along in it without any motion or ſucceſſion
of Eternity it felf.
This I confefs is hard, if not altogether impoſſible to be formed into an Idea; yet
conceiving Reaſon will infallibly demonſtrate that Being which neither hath be-
ginning nor end, can have no ſucceſlion in its duration; for where-ever there is
Succeſſion, there muſt needs be a Priority; and where-ever there is a Priority,
there muſt needs be a beginning. And if Eternity did conſiſt and were made up
of ſuch Parts as are equal and commenſurate to our Years and Days, it muſt needs
follow, that theſe Parts themſelves muſt be infinite ; for if they be but finite, we
ſhall come to a beginning, which is not to be granted in Eternity. And if they
be infinite, then in Eternity there muſt be as many Millions of Years as of Mi-
nutes, and conſequently a: Minute would be equal to a Million of Years; yea, the
leaſt part of a Minute would be equal to it, which is grolly abſurd.
But I ſhall not detain you with theſe Philoſophical Speculations. Only when
we ſay that God is from everlaſting to everlaſting, we ought not to conceive that
there is any Succeſſion in his duration; that he grows older, or that he hath con-
tinued longer this day than he was yeſterday. For though when we ſpeak of God,
we are forced to uſe fuch Expreſſions, and denote Succeſſion in his Being, as that
he was from everlaſting, and that he ſhall be to everlaſting, yet to ſay that God
was, or that he ſhall be, is only allowable by reaſon of the penury of our Con-
ceptions: But in ſtrict Proptiety theſe are derogatory to him; for God neither
was nor ſhall be, but only is and enjoys his Eternal Eſſence immutably and unfuc-
cellively. And therefore when Moſes demanded his Name that he might inform
the Ifraelites who that God was that would take pity of their Sufferings, he tells
him, thou ſhalt ſay unto them, I AM hath ſent me to you, Exod. 3. 14. And this
indeed is the beſt and fitteſt Expreſlion of his Eternity and Unchangableneſs.
Yea, and the Scripture hath given us one more high and lofty Expreſſion of it,
Pſal. 90. 4. A thouſand years in thy ſight are but as yeſterday when it is past; what is
yeſterday to this day ? but a meer nothing. So a thouſand years, yea, all the
thouſand years, and all the time that ever the Orbs of Heaven ſhall ſpin out to the
World, is all to God but as yeſterday when it is paſt; he lives not by it, nor is
his Being meaſured out by Days or Years, but it is a perpetual Now, a ſtanding Mo-
ment, an indiviſible and permanent initant without flux or viciſſitude. Indeed it
is wholly inconſiſtent with Eternity and an infinite duration, that there ſhould be
any thing paft, or any thing to come in it. For what is already paſt, cannot be
infinite, becauſe it is already ended. And what is to come cannot be Eternal, be-
cauſe there was fomething going before it. And from hence it appears, that a
duration which is Eternal, muſt be without beginning, without end, and without
any Succeſſion of Parts.
Now Secondly, That God is thus Eternal , appears both from clear Evidence
of Scripture, and invincible Demonſtrations of Reaſon it felf.
Firſt, The Scripture bears abundant Witneſs to the Truth of this Attribute,
Pfal. 102. 25, 26, 27. The Heavens are the Works of thy hands, they shall periſh, but
thou ſhalt endure; yea, all of them hall wax old as a Garment, but thou art the ſame,
and thy years ſhall have no end. Pſal. 90. 2. Before the Mountains were brought forth,
or ever thou hadſt formed the Earth and the World, even from everlaſting to everlaſt-
ing, thou art God. Ifa. 43. 10. Before me was there no God formed, neither Mall there
be after me. I Tim. 1. 17. Now to the King Eternal and Immortal, the only Wiſe God
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A Practical Expoſition
344
be Honour and Glory. But I cannot ſtand to cite all the Teſtimonies that might be
alledged.
Secondly, The Eternity of God may be demonſtrated by clear and irrefragable
Reaſon. And that I ſhall give you in theſe ſeveral Gradations.
Firſt, it is abſolutely neceſſary that there be ſome firſt Cauſe of all things that
are made, which is not it ſelf made or produced by any. For the ſeries of Cauſes
is not infinite, otherwiſe no effect could be produced, ſince what is infinite cannot
be paſs’d through. And if all Beings that are, are cauſed by ſome pre-exiſtent Be-
ing, then there is not, nor ever was a Being, before which there was not another;
and ſo this groſs Abſurdity will follow, That before there was a Being, there was
a Being, which is a Contradiction. Therefore we muſt neceſſarily reſt in ſome
firſt Cauſe, from which all things have their Origin, and is it ſelf cauſed by no
other.
Secondly, This firſt Cauſe of all is God. For whatſoever is the firſt Cauſe of all
things, muſt needs be Almighty in that it produceth them; and All-wiſe in that it
Governs and Maintains them ; and incomprehenſible; for that Being which hath
no Cauſe, cannot be perfectly known, fince a perfect and comprehenſive know-
ledge of things is derived only from the knowledge of the Cauſes of them. Now
whatſoever is Almighty, All-wiſe, and Incomprehenſible, is that God whom we
adore.
Thirdly, God being the firſt Cauſe of all things, and not produced himſelf bya-
ny other pre-exiſtent Being, it is impoſlible that there ſhould be any time wherein
he was not. For that which once was not, either ſhall never be, or muſt be made.
And therefore it being wholly inconſiſtent with the Notion of a firſt Cauſe to be
made or produced; it clearly follows, that we can never conceive a time wherein.
God was not.
Hence it appears that God is Eternal, à parte ante, or from everlaſting: And
that he is alſo Eternal, à parte poſt, or to everlaſting, appears,
Fourthly, Becauſe that which hath no beginning of its duration, can have no end
of it. For the firſt Cauſe of all not depending upon any for the production of its
Being, can depend upon none for the continuation of it, and thefore of neceſſity
muſt exiſt to all Eternity,
And thus you ſee how much Reaſon alone can ſpeak for the Eternity of God.
The Demonſtrations which I have now given you are ſo clear and perſpicuous, that
would thoſe Atheiſtical Spirits, who acknowledge no God but their Reaſon, du-
ly ponder the force of them, they would even by their Deified Reaſon be inforced
to acknowledge the Living and Eternal God, whom we adore. Poſſibly to fome
theſe things may ſeem difficult, to others they may ſeem needleſs, becauſe we all
readily acknowledge the Eternity of God. But certainly if ever there were need
to confirm the Doctrins and Articles of Faith by Arguments drawn from the Prin-
ciples of Reaſon, it is now in theſe Days of ours, wherein Atheiſm hath gotten
Ground and Credit, and it is look'd upon as a ſign of a pregnant Wit and mature
and deep Judgment daringly to diſpute againſt the Being and Attributes of God, and
whatſoever is moſt Sacred and Venerable in Religion.
But certainly if there be Reaſon in any thing, there is Reaſon to believe the exi-
ſtence of perfection of the Deity, not only from the Oracles of the Scripture, which
are enough to Satisfie a Chriſtian; but from the Dictates alſo of natural Light, and
the evidence that Reaſon brings in: which are ſo cogent and demonſtrative, that
he that will notwithſtanding be an Atheiſt, muſt alſo be irrational; and whoſoe-
ver will ſay in his Heart, there is no God; or that God is not Eternal, or that God
is not infinitely perfect, we may well ſay of him as the Pſalmiſt doth, that he is a
Fool, The Fool bath ſaid in his Heart, there is no God, Pfal. 14. I.
And thus I have ſhewed unto you what Eternity is in its proper Notion, and have
evinced likewiſe that God is in the ſtrictedſt ſenſe, Eternal.
And now before I come to the Third thing propounded, let us here make ſome
few practical Reflections upon this Eternity of God.
Firſt, Glorifie this inconceivable and glorious Attribute, extol and venerate it
with your higheſt Thoughts and loweſt Proſtrations, ſending your adoring
Thoughts as far into the Eternity of God as poſlible a humane and finite Under-
ſtanding can dart them. For though Eternity be ſuch a Deep as can never be fa-




thomed
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345

thomed, ſince it hath no bottom, yet it is ſweet and delightful to loſe our felves
and be ſwallowed up in this Abyſs of Being. Thoſe proſpects are moſt pleaſant to
the Eye, that have nothing to bound them, no limits to reſtrain the Sight in its
free range, ſo it is the moſt pleaſant proſpect to the Mind, to contemplate ſuch an
Object where there can be no boundaries ſet to our apprehenſions, and where we
can ſee no farther, not for want of Object, but for want of Sight.
Secondly, Is God Eternal from everlaſting to everlaſting? Let us leave then the
care of all future events unto him, for he is the ſame unchangable God; and al-
though we be but of Yeſterday, and may not be to Morrow, and when we die,
then all our Thoughts periſh with us, yet the everlaſting God can and will order
all Affairs for his Glory, and carry on our purpoſes if they be conformable unto his.
We oftentimes are anxious and ſollicitous about what may happen after our deceaſe
either to the World, or to thoſe we Love beſt in it; but let us commit this care
to God; he ever lives, and hath the ſame ever infinite Power and infinite Wiſdom
to diſpoſe of all Events as it ſhall pleaſe him. Let us therefore caſt theſe Burdens
upon him who ſhall ſtill ſurvive, as a Father for our Children, as an Husband to
provide for our Widows, as a King and Governour to provide for our Country,
as the Univerſal Lord and Monarch to provide for the Affairs of the whole World
according to the All-wiſe Maxims of his Eternal Counſels.
Thirdly, is God Eternal? Why then ſhould we not give unto him the farne Ho-
nour, Reſpect, and Service that his Saints have done in former Ages and Genera-
tions? He is ſtill the ſame God, his Holineſs and his Juſtice, and his Sovereignty
ſtill the ſame. And if the conſideration of theſe his Attributes had ſuch a mighty
influence upon the Saints of former times, to engage them to a ſtrict and holy Life,
why ſhould they not now have the like influence upon us? He is the Lord, he
changeth not; and therefore as abſolutely as he requir’d Obedience from them, ſo
abſolutely now doth he require it from us. But the Truth is, we live as if God
were grown old, as if his Juſtice were now out of date, or his Power decrepit :
We live as if there were decays in the Deity; yea, indeed as if there were no God
in the World to take notice of, and puniſh our Sins. Certainly that God who once
lived to denounce Threatnings, ſtill lives to execute them: He is the ſame Holy,
the ſame Powerful, the ſame Juſt God that ever he was: Why then ſhould not we
give him the ſame Honour and Reſpect, and Service? Why ſhould we not love and
fear him as the Saints of old have done, ſince we have the ſame God whom they
Worſhipped, and a God who requires from us the ſame Duties and Obſervan-
Let us now proceed to the third and laſt thing propounded, which was to ſhew
you what incouragement our Faith may have from this Attribute of God, Eter-
nity, to expect the grant of thoſe good things, which we Pray for. For our Savi-
our hath taught us to uſe this as a plea with God in our Prayers. For thine is the
Kingdom, &c. for ever.
And indeed this Incouragement is great and manifold. For hence we may
with
Confidence rely upon God for merciful ſupplies in all our wants, for deliverance in
all our Dangers, for Supports under all our Troubles, and for Comfort under all
our Sorrows, becauſe he is Eternal, and therefore the ſame God, who hath here-
tofore in all Ages of the World done great Things for all thoſe who truſt in him.
And therefore the Kingdom, and the Power, and the Glory, which were a forcible
Plea with God in former times, a Plea to which he could deny nothing when ur-
ged in Faith, have ſtill the ſame efficacy and validity now: For theſe and all other
of God's Attributes are his for ever. Therefore, O Chriſtian, now lay hold on
God's Strength, and plead with him what he hath done for his Children in for-
mer Ages: How he hath forgiven the Penitent, revived the Contrite, reſtored
Joy and Salvation to dejected and deſpondent Spirits ; how he hath wrought for
the Sanctification of his great Name; by what wonderful Providences, and wiſe
Methods he hath eſtabliſhed and inlarged his Kingdom; how he hath ſtrengthened
the weak Hands and feeble Knees, and made thoſe who were without Might, able
by his Grace, to perform the hardeſt Duties in fulfilling his Will and Command-
ments ; how he hath provided for all their Neceſſities, rebuked the Temptations
of the wicked one, and kept them in the World from the evil of the World.
And then urge: Lord, thou art ſtill the ſame God, Eternal in thy Eſſence, Imm-
table
ces ?
Yу

346
A Catechiſtical Expoſition
table in thy Attributes ; thy Power, thy Wiſdom and thy Mercy are the ſame
that ever they were, and therefore vouchſafe unto us the ſame Favour. This Plea
offers an holy violence to Heaven, a violence that is pleaſing and acceptable unto
God, which he will not, he cannot refift. If we endeavour to be of the ſame Dif-
poſitions and Affections with the Saints of old, we may be ſure to obtain of Go’ds
Hands the fame Mercy and Salvation. See how Afaph inſtructs the Church to make
uſe of the Memorials of God's former loving kindneſſes, and the great and won-
derful works that he had wrought for their Fathers, Pfal. 78. 4, 6, 7. We will ſhew
to the Generations to come, the Praiſes of the Lord and his Strength, and the wonderful
works that he hath done, that one Generation may declare them to another, that they may
ſet their hope in God. And therefore the conſideration of the Eternity and unchang-
ableneſs of God, is of vaſt and infinite comfort, and a mighty advantage for the
ſtrengthening our Faith, in pleading with God for the ſame Mercies which he hath
formerly beſtowed upon others, becauſe he is the ſame Yeſterday, to day, and
for ever.
And thus I have finiſhed the Doxology, and therein conſidered the four Glorious
Attributes aſcribed unto God in it; his Sovereignty, his Omnipotence, his Excel-
lency and his Eternity.
There remains but one thing more to be fpoken of in this Prayer, and that is
the Concluſion, and Ratification of all in that ſhort Particle, Amen.
Of this I ſhall ſpeak but very briefly, and ſo fhut up this whole Subject.
This word Amen, is ſometimes prefixed before a Speech, and ſometimes affixed
after it. When it is prefixed before, it is affertory, and ſo we find it very often
in the Evangeliſts; for whereſoever our Saviour uſeth the word Verily, it is no o-
ther but Amen. Verily, verily I ſay unto thee; i. e. Amen, Amen, I ſay unto thee;
which is a vehement Allertion of the Truth and neceſſity of what he ſpeaks. And
our Saviour uſeth it to gain the more attention and belief of what he deſires. Thus
John 3. 5. Amen, Amen, I ſay unto thee, except a Man be born of Water and of the
Spirit, he cannot enter into the Kingdom of Heaven. So John 16. 23. Amen, Amen,
I ſay unto you, whatſoever ye shall ask of the Father in my Name, he will give it you. And
ſo in many other places in the Evangeliſts. How backward are we to believe, ſince
our Infidelity is ſuch that it conſtraineth the Son of God, who is Truth it ſelf, to
uſe Afleverations and Proteſtations to win our aſſent unto him?
Secondly, As this Particle Amen uſed in the beginning of a Speech, is Afferto-
ry of the undoubted Truth of it, ſo when it is ſubjoined and uſed at the end of it,
is Precatory, and ſignifies our earneſt deſire to have our Prayers heard, and our
Petitions granted. Pſal. 41. 13. Bleſſed be the Lord God of Iſrael from everlaſting to
everlaſting, Amen, and Amen. Pſal. 72. 19. Let the whole Earth be filled with his Glo-
ry, Amen, and Amen. Pfal. 106.48. Bleſſed be the Lord God of Iſrael, from ever-
laſting to everlaſting, and let all the People ſay Amen. In the former ſenſe of the
Words as it is prefixed to a Speech, it ſignifies ſo it is. In this latter, as it is ad-
ded to a Petition or Requeſt, it ſignifies ſo be it.
Now this teacheth us to put up all our Petitions, Firſt, with Underſtanding,
duly weighing and conſidering what it is we ask of God. For when we uſe vain
and inſignificant babling, how can we ſeal and cloſe them up with an hearty Amen?
And this condemns the Mockery of the Papiſts, who becauſe God underſtands what
is uttered in a Language to them unknown, think that they may lawfully pray to
him in a Tongue which they themſelves underſtand not. But with what Zeal,
with what Affection can they cloſe up ſuch Prayers with an Amen? This is like
ſetting a Seal to an Inſtrument which they know not what it contains; and is ex-
preſly condemned by the Apoſtle, i Cor. 14. 16. How ſhall be that occupieth the room
of the unlearned, Say Amen, at thy giving of Thanks, ſeeing he underſtands not what
thou ſayeſt?
Secondly, It teacheth us to preſent all our Requeſts to the Throne of Grace,
with fervent Zealand Affection: Amen is a Wing to our Prayers; it is the Bow
that ſhoots them up to Heaven. And although every Petition as we utter them
before God, ſhould be accompanied with an earneſt and hearty deſire to have them
heard and granted; yet at the cloſe of them all, we are to redouble and repeat this
our defire in the word Amen. Wherein we do as it were briefly and ſuccinctly
Pray
on the Lord's Prayer.
347
Pray over again all that we had prayed before; and in one word, beg of God;
That he would give us all that we had before asked of him.
And therefore whether we Pray our felves, or join in Prayers with others, and
make their Petitions ours, we ought to atteft our underſtanding of, our affent un-
to, and our earneſt deſires after the Mercies that are begged by Sealing up the Pray-
ers with an Amen. And certainly, it would be a very beſeeming thing if Amens
were audible and ſounding, unleſs we are aſhamed to be thought to Pray when o-
thers Pray, and to make uſe of other Expreſſions to preſent our Petitions. Whert
we come to the Publick Worſhip, we are not to look upon the Miniſter only as
Praying for the People, but he is the Peoples Mouth unto God, and it is or ought
to be the Prayer of the whole Congregation which he preſents. They Pray with
him, and by him, and every Petition that he makes to God, ought to be ratified
with an Amen ſent from our very Hearts : Which if we ſincerely and affectionate-
ly perform, we have abundant aſſurance, that what is confirmed by ſo many Suff-
rages on Earth, ſhall likewiſe be confirmed by our Father which is in Heaven. And
how beautiful, how becoming, would this be when the whole Church ſhall thus
conſpire together in their Requeſts ? St. Jerome tells us, It was the cuſtom in his
days, to cloſe up every Prayer with ſuch an unanimous conſent, that their Amens run and
echoed in the Church, and ſounded like the fall of Waters, or the noiſe of Thunder. This
would be a Teſtimony of our hearty conſent to the things we pray for. And if a-.
ny two that ſhall agree upon Earth, touching any thing that they ſhall ask, they ſhall
have it granted them, as our Saviour hath promiſed, Matth. 18. 19. then certain-
ly, the joint Prayers of a whole multitude of Chriſtians, muſt needs have a kind
of Omnipotency in them, and be able to do any thing with God.
And thus I have, with God's Aſſiſtance, given you a brief Expoſition of this moſt
excellent Prayer ofour Saviour. The Lord Sanctifie it unto you, and make it a Means
to help you to Pray with more underſtanding, with ſtronger Faith, and with great-
er Fervency.
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348
A Catechiſtical
EXPOSITION

OF THE
ORIOS
Lord's Prayer,
LENO
gobati
one w komedo
da od blood
BY WAY OF
ge
QUESTION and ANSWER.

By the Right Reverend Father in God, EZEKIEL, Lord
Biſhop of Derry; by which he examined the Youth each
Lord's Day, during the whole time he Preached upon the
Lord's Prayer.
I
Queſt. S the Lord's Prayer a form of Prayer, or only a Pattern for Prayer ?
Anſm. It is both: That it is to be uſed as a Form, appears, Luk. 11. 2.
When
ye Pray, ſay, Our Father which art in Heaven, &c. That it is a Pattern,
Matt. §. 9. After this Manner therefore Pray ye : Our Father which art in Heos
ven, &c.
Q. What are the parts of this Prayer ?
1. They are Four.
1. The Preface or Introduction.
2. The Petitions and Requeſts.
3. The Doxology or Praiſe-giving.
4. The Concluſion and Ratification.
Q. What is the Preface of this Prayer ?
A. Our Father which art in Heaven.
Q. What obſerve you from it?
A. That in the beginning of our Prayers, we ought ſeriouſly to conſider, and
reverently to expreſs the glorious Attributes of God; as an excellent Means to
compoſe us into an Holy Fear of his Divine Majeſty.
Q. How many are the Petitions contained in this Prayer ?
A. Six; Whereof the three firſt reſpect God's Glory, and the three laſt our
own Good.
Q. What learn you from this Order and Method ?
A. That we ought firſt to ſeek God's Glory, before any Intereſts and Concerns of
OUF own,

Q. Hon

on the Lord's Prayer.
349
Q. How are thoſe Petitions divided, which immediately concern the Glory of God
Ă. In the firſt of them we pray that God may be glorified; in the other two,
for the Means whereby he is glorified.
Q. How divide you thoſe Petitions which concern our own good
À. One relates to our Temporal, the other to our Spiritual Good.
Q. What obſerve you from placing the Petition for our temporal Good, in the midſt of
this Prayer ?
A. That we are only to bait at the World in our Paſſage to Heaven, and only
refreſh our felves with our daily Bread, in our Way and Journey thither.
Q. What are the Petitions which relate to our ſpiritual Good?
A. They are two: One whereby we beg the Pardon of our Sins; the other
whereby we beg Deliverance from them.
Q. What aſcribe you to God in the Doxology?
A. Four of his moſt glorious Attributes.
1. Firſt, His Sovereignty; Thine is the King dom.
2. Secondly, His Omnipotence; And the Power.
3. Thirdly, His Excellency; And the Glory.
4. Fourthly, The Eternity and unchangeableneſs of all theſe ; They are
Thine for ever.
Q. What ſignifies that Particle Amen, at the End of this Prayer.
A. It ſignifies two Things.
So be it; Which notes our Deſire for the obtaining of what we ask.
So it ſhall be; Which notes our Aſſurance of being heard.
Q. What is the Préface to the Lord's Prayer ?
A. Our Father which art in Heaven.
Q. What doth this teach us?
A. That in our Entrance into Prayer, we ſhould ſeriouſly conſider both the Mer-
cy of God as he is our Father; and likewiſe his Majeſty as he is in Heaven: That
the one may beget in us Filial Boldneſs, and the other awful Reverence, and by
the mixture of both, we may be kept from Deſpair and Preſumption.
Q. In what Reſpects may God be ſfiled Father ?
A. In three eſpecially.
1. Firſt in reſpect of the Eternal Generation of his Son. And ſo this Title is
proper only to the firſt Perfon of the Trinity.
2. In reſpect of Creation and Providence, and ſo he is the Father of all, Mal.
2. 10. Have we not all one Father? Hath not one God created us?
3. In reſpect of Regeneration and Adoption: And ſo he is the only Father of
the Faithful, Fohr 1. 12, 13. But as many as received him, to them gave he
power to become the Sons of God, even to them that believed on his Name : Which
were born, not of Blood, nor of the Will of Fleſh, nor of the Will of Man,
but of God, Rom. 8.15,16. For ye have not received the Spirit of Bondage again
to Fear : But ye have received the Spirit of Adoption, whereby we cry Abba Father.
The Spirit it ſelf beareth witneſs with our Spirit, that we are the Children of God.
Q. In what Reſpects do we call God Father in this Prayer?
Ā. In the two laſt: As he hath created us and doth preſerve us, and as he hath
regenerated and adopted us.
Q. When ye ſtile God, the Father, do ye mean only God the Father, the firſt Perſon of
the Trinity?
A. No, For God the firſt Perſon is eminently called, the Father, not in reſpect
of us, but in reſpect of Chriſt. In reſpect of us the whole Trinity, both Father,
Son, and Holy Ghoſt is our Father which is in Heaven; Iſaiah 9. 6. For unto us a
Child is born, unto us a Son is given; and the Government ſhall be upon his Shoulder. And
his Name ſhall be called, Wonderful, Counſellor, The Mighty God, The Everlaſting Fa-
ther, The Prince of Peace. John 3.5. Jeſus anfwered, Verily, Verily, I ſay unto thee ;
Except a Man be born of Water and of the Spirit, he cannot enter into the Kingdom of
God.
Q. What is implied in this particle Oar, Our Father?
(A. That God is the Father of all Men : He is the Father of the Wicked by Cre-
ation, and Providence; but eſpecially of the Godly by Regeneration and Adop-
tion.


350
A Catechiſtical Expoſition
Q. Is it proper in our ſecret Prayers to ſay, Our Father?
À. It is: For ſo we find : Dan. 9. 17. Now therefore, o our God, hear the Prayer.
of thy Servant, and his Supplications, and cauſe thy Face to ſhine upon thy Sanktuary that
is defolate, for the Lord's Sake.
Q. What learn we by ſtiling God our Father?
A. Firſt to eſteem one another as Brethren; ſince all partake of the fame com-
mon. Nature; much more as we partake of the ſame eſpecial Grace: To intereſt
one another in our Prayers, and thereby maintain the Communion of Saints.
Q. But ſince God is every where preſent, why hath our Saviour taught us to direct our
Prayers to our Father in Heaven?
A. Firſt, becauſe Heaven is the moſt glorious Place of God's Reſidence; and
therefore God is repreſented to us in Heaven, to affect us with his Glory and Ma-
jeſty.
Secondly, Becauſe God no where hears our Prayers with acceptation but only
in Heaven. For there only are they repreſented by Chriſt's Interceſſion, which
he makes in both Natures.
Q. What learn you from our being commanded to direct our Prayers to God in Heat
ven?
A. That we ſhould fo Pray as to pierce Heaven, which cannot be done by the
ſtrength and intention of our Voice, but of our Zeal and Affection.
Q. Is the Voice neceſſary in Prayer ?
A. It is, only upon three Accounts.
1. As that which God requires ſhould be imployed in his Service.
2. When in ſecret it may be an help to raiſe our Affections, ſtill keeping it with=
in the Bounds of Decency and Secrecy.
3. In our joining with others it is an help likewiſe, to raiſe and quicken their
Affections.
Q. What is the firſt Petition of the Lord's Prayer ?
A. Hallowed be thy Name.
Q. What is here meant by the Name of God?
Ă. Firſt, God's Name is himſelf: Pfai. 20. 1. The Lord hear thee in the Day of
Trouble, the Name of the God of facob deferd thee; and many other places.
Secondly, The Name of God is any perfection aſcribed unto him, whereby he
hath made himſelf known unto us.
Q. What are the Names of God?
A. His Titles, and his Attributes,
Q. What are his Titles ?
bas
A. They are many; as Jehovah, which fignifies Being, and giving Being; Crea
ator, denoting his Infinite Power; Lord, and King , denoting his Authority and
Dominion ; Father, ſignifying his Care and Goodneſs towards his Creatures; Re-
deemer, noting his Mercy and Grace, in delivering them from Temporal Évils,
and eſpecially from Eternal Death.
Q. What are the Attributes of God ?
A. They are of two Sorts, either Incommunicable or Communicable.
Q. Which are his incommunicable Attributes ?
A. Such as are ſo proper to the Divine Eſſence, that they cannot in any Mean
ſure or Reſemblance be aſcribed to the Creatures. Such are the Eternity, immen-
ſity, Simplicity, and Immutability.
Q. What are his communicable Attributes ?
A. They are ſuch as may in ſome Analogy and Reſemblance be found in the
Creatures. As Holineſs, Juſtice, Mercy, Truth, Wifdom and Power.
Q. Since they are to be found in the Creatures', how are they then the proper Names
of God?
A. They are the proper Names of God, when they are applied to him free
from all thoſe Imperfections that attend them in the Creatures.
Q. What are theſe Imperfe&tions ?
A. They are Three.
1. Firſt, That all the Perfections of the Creatures, are not Originally from
themſelves, but derivatively from God.
2. Secondly, They are not infinite, but limited.
3. Thirdly,

on the Lord's Prayer.
351
as
3. Thirdly, They are not unchangeable, but mutable.
Q. How then do theſe become the Names of God ?
Ă. When we aſcribe them unto God as Originally from himſelf, and infinitely,
and unchangeably in himſelf.
Q. What is it to hallow this Name of God?
A. It ſignifies to make his Name Holy?
Q. How can God or his Name be made Holy?
Ā. Neither by Dedication to Holy Ufes, nor by Infuſion of Holy Habits; both
which are frequently in Scripture called Hallowing or Sanctifying; but only by
declaration of his Glory and Holineſs.
Q. How do we hallow the Name of God by Declaration?
A. When in our moſt reverend Thoughts we obſerve and admire the Expreſ-
fions of his Attributes, and indeavour to ſet them forth to others, both in Words
and Actions.
Q. What pray you for in this Petition, Hallowed be thy Name ?
A. For three Things in the General.
1. Firſt, We beg ſuch Graces for our ſelves, as may inable us to fan&ifie the
Name of God.
Q. What are they eſpecially?
A. Knowledge and Underſtanding of his Nature, Will and Works; Thank-
fulneſs for every Mercy, Patience under every AMiction, Faith in his Word and
Promiſes : For to believe God's Word gives Glory to his Name; Rom. 4. 20. He
ftaggered not at the Promiſe of God through Unbelief; but was ſtrong in Faith, giving
Glory to God: An Holy and Exemplary Life whereby we eſpecially glorified God,
and induce others to do ſo too: Matt. 5. 16. Let your Light ſo ſhine before Men,
that they may ſee your good works, and glorifie your Father which is in Heaven. And
laſtly, Tavoury and well-ordered Speech, that we may not prophane the Name of
God by Oaths, or Curſes, or vain uſing it; but ſpeak of him with all Holy Fear,
and Reverence.
Q. What elſe do we beg of God in this Petition ?
Ă. We beg that others alſo may receive Grace to inable them to ſanctifie his
Name. And Thirdly, we beg that God would ſo over-rule all Things; that his
Glory may be promoted by them.
Q. What learn you from Chriſt's making this the firſt Petition of his Prayer ?
À. 1. Firſt, That the Glory of God is to be preferred by us, before all other
Things whatſoever. John 12. 27, 28. Now is my Soul troubled, and what ſhall I ſay?
Father ſave me from this Hour : But for this Cauſe came 1 unto this Hour. Father,
glorifie, thy Name. Then came there a Voice from Heaven, ſaying, I have both glori-
fied it, and will glorifie it again.
2. Secondly, That in the Beginning of our Prayers, we ought to beg Aliſtance
from God, to preſent them that his Name may be hallowed.
Q. What is the ſecond Petition of the Lord's Prayer?
A. Thy Kingdom come.
Q. How manifold is the Kingdom of God?
Ă. It is two-fold, either Univerfal, or elſe his peculiar Kingdom.
Q. What is God's Univerſal Kingdom?
Ă. The whole World; both Heaven and Earth, and Hell it felf and all Things
in them: Pfal. 103. 19. The Lord hath prepared his Throne in the Heavens, and his
Kingdom ruleth over all.
0. How doth God exerciſe his Dominion over this Kingdom ?
Ă. By the Power of his Providence, diſpoſing of all his Creatures and all their
Actions, according to his Will.
Q. But ſince wicked Men are Rebels againſt God, how doth be maintain his Domnia
nion over them?
A. Three ways.


1. Firſt, In that they cannot fin without his Permiſſion.
2. Secondly, In that he reſtrains them when he pleaſeth.
3. Thirdly, in that he juſtly puniſheth them for their Sins, fometimes in this
Life, always in the next.
Q. What
352
A Catechiſtical Expoſition

Q. What is God's peculiar Kingdom?
A. His Kingdom of Grace, which is the Church, and that, either Militant here
on Earth, or elſe Triumphant in Heaven.
Q. How is the Church Militant to be confider'd ?
A. As it is either Viſible or Inviſible.
Q. What is the Viſible Church of God here on Earth?
À. It is a Company of People openly profeſſing the Truths that are neceſſary to
Salvation, and celebrating the Ordinances appointed by Jeſus Chriſt.
Q. What is the Univerſal Kingdom or Church of God?
A. It is a Company of true Believers, who have Eternal and Inviſible Commu-
nion with God by his Spirit, and their Faith.
Q. What obſerve you of both ?
A. Its Mixture and Imperfection; for in the Viſible Church there is a great
Mixture of Perſons, the Bad with the Good; in the Inviſible there is a great Mix-
ture in Perſons of Evil with Good, and Sin with Grace.
Q. You have formerly told us that the Church of Chriſt in its Progreſs is the Church Mi-
litant, either Viſible or Inviſible; and that the Church of Chriſt in its Confummation, is
the Church Triumphant. What is this Church Triumphant?
A. The general Aſſembly of ſuch glorious Angels as never fell; and ſuch glori-
fied Saints, as are raiſed from their Fall.
Q. What is that Kingdom, which in this petition we pray may come?
A. Not the Univerſal Kingdom of God, which is the World, for his Dominion
therein is always the ſame; but only the peculiar Kingdom which is his Church,
and more eſpecially that part of it, which is Militant on Earth.
Q. In what Reſpects may God's Kingdom be ſaid to come ?
A. In Three.
1. Firſt, In reſpect of the Means of Grace and Salvation, which are the Word,
and Sacraments; for where theſe are diſperſed, there God's Kingdom is erected.
2. Secondly, In reſpect of the Efficacy of this Means in the Converſion of Sin-
ners; whereby they are brought into the Inviſible Kingdom of Chriſt.
3. Thirdly, in reſpect of the Perfection of this Kingdom; for then God's King-
dom comes, when the Saint's Graves are increaſed; when their Souls are received
into Heaven, and when both Souls and Bodies are confummated in Glory.
Q. What do we, pray for, when we ſay, Thy Kingdom come?
A. 1. Firſt, That God ſhould plant his Church where it is not: That all the
Kingdoms of the Earth may become the Kingdoms of the Lord and of his Chriſt.
2. Secondly, That his Ordinances may be purely and powerfully adminiſtred;
his Word truly preached, which is the Law of his Kingdom, and his Sacraments
duly diſpens’d, which are the Seals of it.
3. Thirdly, That God would ſend into his Church able and faithful Miniſters,
to be faithful Stewards of the Myſteries of the Goſpel.
4. Fourthly, That the Miniſtry of the Word may be ſucceſsful to the Conver-
fion of thoſe that hear it.
5. Fifthly, That all the Churches of Chriſt may be kept from Error, Schiſm,
Superſtition and Idolatry, and that true Doctrin and due Diſcipline may be conti-
nued in them to the End of the World.
Q. But
It may we not pray alſo for the Church Triumphant in Heaven ?
A. We may for the fulfilling of what is promiſed.
1. Firſt, That the Number of them may be compleated.
2. Secondly, That their Perſons may be compleated. That the Bodies of thoſe
Saints which now ſleep in the Duſt, may be raiſed, united to their Souls, and both
made Eternally glorious in the Kingdom of Heaven.
Q. Is not this praying for the Dead ſo, juſtly condemned of Popiſh Superſtition?
A. No: For we pray not for another State, as the Papiſts do, when they pray
for Souls to be delivered out of Purgatory, but we pray for the Perfection of the
fame State, in which the Souls of the Faithful already are; we pray not for their
Releaſe out of Torments, but for a joyful Reſurrection, which both they and we
exped and whatſoever may be the Object of our Faith and Hope, may well be the
Subject of our Prayers.


Q. Which
on the Lord's Prayer.
353
Q. Which is the third Petition?
A. Thy Will be done on Earth as it is in Heaven.
Q. How is the Will of God diſtinguiſb’d?
A. Into the Will of his purpole, or the Will of his Precept; or into his fecret
and revealed Will.
Q: What is the Will of God's Purpoſe ?
A. His Eternal Counſels and Decrees whereby he hath fore-ordained whatſoever
comes to paſs.
Q. What is the Will of God's Precept?
A. His holy Laws contained in the Scriptures of the Old and New Teſtament;
wherein he hath revealed to us the Duties we ought to perform for the obtaining
of Eternal Life.
Q. How do theſe two Wills differ?
Ă. 1. Firſt, In that there are many things which God wills by his Will of Purpofe,
that he hath not willed by his Will of Precept. For God commands nothing but
what is Holy, yet he purpoſeth to permit many things that are Evil.
2. Secondly, In that we may effectually reſit his Will of Precept, ſo as to hina
der the Accompliſhment of it, as we do whenſoever we fin; but we cannot relift
the Will of God's Purpoſe, though many times to endeavour it, is our indiſpenſa-
ble Duty.
Q. Ought not the Will of the Creature to be conformed to the Will of God in all
things?
Å. Yes to the Will of his Precept; for that alone is the Rule of our Obedience:
But in all things to conform to the Will of his Purpoſe may involve us in the great-
eſt Guilt. Ačts 2. 23. Being delivered by the determinate Counſel, and foreknowledge
of God, ye have taken, and by wicked hands have crucified and ſlain.
Q. Is there not then a manifeſt repugnance between God's Will of Purpoſe, and of Prea
cept ?
A. No: For the Object of God's Will of Purpoſe is Event; but of his Will of
Precept, Duty; and it is no contradiction for God to will, or permit that to be
which he hath willed, or commanded us not to do.
Q. Which of theſe do we pray may be done ?
Ā. We eſpecially and abſolutely pray, that the Will of God's Precept, may be
done in Earth as it is in Heaven.
Q. What conſiderations may excite us to be earneſt in this Requeſt ?
Ă. Firſt, becauſe there is a great reluctancy in our corrupt Nature, againſt the
holy Will of God; therefore we ought earneſtly to pray, that he by his Grace
would ſubdue it.
Secondly, becauſe the Glory of God is deeply concern'd in doing his Will, for
by this we own his Sovereignty, and our Subjection to his Laws and Kingdom.
Thirdly, becauſe our own Intereſt is deeply concern’d in it; for it is only by
doing his Will we can inherit the Promiſes. Rev. 22. 14. Bleſſed are they that do
his Commandments.
Q. Ought we not abſolutely to pray, that God's VVill of Purpoſe may be done ?
A. No: And that becauſe many things are brought to paſs by this Will, which
we ought to pray againſt; as Temporal Evils, and the Permiſſion of Sin.
Q. How then do the Saints in Scripture pray for the Accompliſhment of this VVill of
God; as in i Sam. 3. 18. And Samuel told him every whit, and hid nothing from
him : And he ſaid, It is the Lord, let him do what ſeemeth him good. 2 Sam. 15.
26. But if he thus ſay, I have no delight in thee; behold, here am I, let him do
to me as ſeemeth good unto him. Afts 21. 14. And when he would not be per-
ſwaded, we ceaſed, ſaying, The Will of the Lord be done. And our Saviour,
Luke 22. 42. Saying, Father if thou be willing, remove this Cup from me; ne-
vertheleſs, not my Will, but thine be done.
A. Theſe are not ſo much Prayers, as Declarations of their Submiſſion unto, and
Patience under the Hand of God.
l May we not pray at all, that God's Will of Purpoſe may be done ?
A. Yes, it is for Temporal, or Spiritual, or Eternal Bleſſings on our felves or
others.
Q: What force doth the Particle Thy carry in it, when we pray, Thy will be done?

Z
354
A Gatechiſtical Expoſition
A. It may be taken either emphatically, or excluſively.
1. Firſt, It ſignifies that God's Will ought to be preferred above, and before
all others. Ads 4. 19. But Peter and John anſwered and ſaid unto them, whether it
be right in the fight of God, to hearken unto you more than unto God, judge ye. Both
becauſe it is moſt Sovereign, and becauſe it is moſt Holy and Perfect; ſo that we
act moſt like Men, when we act moſt like Chriſtians.
2. Secondly, It ſignifies excluſively that God's Will, and not our own, may be
done. For ours being carnal and corrupt, we pray for the ſubduing it to his.
Q. What mean you by praying that God's Will be done in Earth?
A. Firſt, I pray that it may be done by my ſelf, and all others living on the
Earth. Pfal. 67. 2. That thy way may be known upon Earth, thy ſaving Health among
all Nations.
Secondly, We pray that we may improve the few Days of this Mortal Life, in
the Service of God; for there is no Device nor Operation in the Grave.
Q. Having given this Account of the Petition in the Matter of it, what is next obá
ſervable?
A. The Proportion of it, As it is in Heaven.
Q. But is it not impoſſible to do the Will of God in Earth as it is done in Heaven,
where the Holy Angels do perfectly perform it ?
A. It is as to the Equality of Perfection, but not as to the Similitude and Pro-
portion of our Endeavours after it. For we are commanded to be holy as God is
holy, and perfect, as our heavenly Father is perfect: Matt. 5. 48. Be ye therefore
perfect, even as your Father which is in Heaven is perfect : Which Command we o-
bey when we ſeriouſly endeavour it.
Q. Hom then is the Will of God done in Heaven?
A. Firſt, Thine Obedience is abſolutely perfect, both as to Parts and Degrees;
that is to ſay, they obey all God's Will enjoined them, and that with all their
Might; and after this perfection we ought to ſtrive, and in this Petition pray for
a greater Meaſure of it.
Secondly, Their Obedience is chearful, not extorted by Fears or Sufferings.
Thirdly, They do the Will of God with Zeal and Ardency, Pfal. 104. 4. Who
maketh his Angels Spirits, his Miniſters a flaming Fire.
Fourthly, They do it with Celerity and ready Diſpatch; and therefore the
Angels are often in Scripture deſcribed to have Wings.
Fifthly, The Will of God is done in Heaven, with all poſſible Proſtration and
Reverence, Rev. 4. 10. The four and twenty Elders fall down before him that ſat on
the Throne, and worſhip him that liveth for ever and ever, and caſt their Crowns before
the Throne, ſaying,
Sixthly, The
Will of God is done in Heaven with Conſtancy and Perſeverance.
Rev. 7.15. Therefore are they before the Throne of God, and ſerve him Day and Night
in his Temple; and he that ſitteth on the Throne ſhall dwell among them. And thus we
ought to pray and endeavour, that we may do the Will of God on Earth.

Q. What learn you from this?
A. That we ought not to ſatisfie our felves in comparing our Obedience with
other Mens, as the boaſting Phariſee did; but to take the Examples for our Holi-
neſs from Heaven, and to endeavour to imitate the Purity of Angels, and the
God of Angels: For St. Paul himſelf when he preſcribes his Life as an Example
for Chriſtians, doth it only as he followed the Pattern of Chriſt, 1 Cor. 11. 1.
Be ye followers of me, even as I alſo am of Christ.
Q. We have already conſidered the three firſt Petitions, which immediately related to
God's Glory; it remains now to treat of thoſe which immediately concern our own Good:
Which is the firſt of them?
A. That, wherein we beg the good Things of this preſent Life, in theſe
Words, Give us this Day our daily Bread.
Q. What is here meant by Bread?
A. All Temporal and Earthly Bleſſings that contribute, either to our being, or
well-being: For Bread being the moſt uſual and uſeful Support of Life, it is often
in Scripture put for all kind of Proviſion neceſſary for natural Life. Gen. 3. 19.


In
on the Lord's Prayer.
355
2
In the Sweat of thy Face ſhalt thou eat Bread, till thou return into the Ground, for out of
it waſt thou taken ; for Duft thou art, and unto Duft ſhalt thou return.
Q. What learn we hence ?
Ā. That it is not below a Spiritual Chriſtian to pray for Temporal Mercies,
both becauſe they are needful for us, Mat. 6. 32. (For after all theſe things do the
Gentiles ſeek) for your heavenly Father knoweth that ye have need of all theſe things
And God hath promiſed to beſtow them, Phil
. 4. 19. But my God ſhall ſupply all your
need according to his Riches in Glory, by Chriſt Jeſus.
Q. How ought we to pray for them?
Ă. Only conditionally; if it may conſiſt with God's good Pleaſure to beſtow
them, otherwiſe we do not pray but invade; and if it may conſiſt with our Good
to receive them, otherwiſe we ask a Curſe inſtead of a Bleſſing.
Q. What learn you from the word Give ?
Ā. That God is the Giver of every Temporal Mercy.
Q. How is God ſaid to give us our daily Bread?
Ă. Firſt, by producing it, and bringing it to us; for though the Chain of na-
tural Cauſes be never ſo long, yet God holds the firſt Link of it in his own Hand
Hofea 2. 21, 22. And it ſhall come to paſs in that Day, I will bear, ſaith the Lord, í
will hear the Heavens, and they ſhall bear the Earth. Verf. 22. And the Earth ſhall
near the Corn, and the Wine, and the Oil, and they ſhall bear eel.
Secondly, By bleſſing it to us, without which our daily Bread can never nouriſh
us; Deut. 8. 3. And he humbled thee, and ſuffered thee to hunger, and fed thee with
Manna (which thou knoweſt not, neither did thy Fathers know that he might make thee
know, that Man doth not live by Bread only, but by every word that proceedeth out of the
Mouth of the Lord, doth Man live.
Q. What mean you when you pray for daily Bread?
Ā. By this we pray , That God would beſtow upon us daily thoſe Mercies
which are ſufficient for the Day.
Q. What learn you hence ?
A. That, as in praying for Bread, we pray for Conveniencies; not for Super-
fluities or Delicacies: So in our praying for daily Bread, we pray for preſent
Supplies; not Goods laid up for many many Years. Which teacheth us to mo-
derate our Cares and Deſires after Earthly Things, and to reſt ſatisfied in God's
Providence and preſent Bleſſings.
Q. May we not then carefully provide for the Time to come, and the Support of our
Dependents ?
A. We may, and ought; but our Care muſt be only prudent, and provident,
not perplexing, and deſponding.
Q. Why is that Expreſſion, this Day, added ?
A. To ſhew us, that every Day we ſtand in need of Supplies from God; and
therefore ſhould daily pray to receive them.
Q: Since we pray for daily Bread, why is it called our Bread?
Ă. To note, that we ought to uſe lawful Means to acquire what we pray for.
Q. What pray you for in this Petition ?
A. 1. That God would give us the good Things of this Life, as the Acquiſitions
of our lawful Endeavours.
2. That he would bleſs the Increaſe of what is lawfully ours.
3. That he would beſtow upon us a ſpiritual Right, in whatſoever we enjoy,
through Jeſus the Heir of all Things.
4. We pray, That we may not deſire nor covet what is anothers.
s. We pray for Life it ſelf, That it may be prolonged, whilft God hath any
Service for us to do in this world.
6. For all the Means that may lawfully preſerve our Life and Health.
7. That he would ſtrengthen our Faith and Dependence on his Providence,
who is the Giver of all Good.
8. That he would give us Contentment in that Portion of Earthly Bleſſings,
which he allots us.
Q. What is the fifth Petition of the Lord's Prayer ?
A. Forgive us our Debts, as we forgive our Debtors.
Q. What things are obſervable in this Petition ?
Z z 2
A. The


356
A Catechiſtical Expoſition

?
A. The Order, and the Matter of it.
Q. What obſerve you from the Order of it?
Ă. That after we have prayed for our daily Bread, we are taught to pray for
Pardon of Sin. Which Method is moſt rational.
1. Becauſe the Guilt of Sin many times with-holds from us thoſe Temporal
Comforts which we ſtand in need of. Iſaiah 59. 2. But your Iniquities have ſeparated.
between you and your God, and your Sins have bid his Face from you, that he will not
bear.
2. Becauſe without Pardon of Sin, our Temporal Injoyments are but Snares
and Curſes.
Q. What obſerve you in the Matter of this Petition ?
A. Two Things: The Petition it felf, Forgive us our Debts: And the Condition,
or Proportion, or Plea, and Argument for obtaining this Forgiveneſs; As we for-
give our Debtors.
0. What mean you bea
hear by Debts ?
A. The ſame which St. Luke Il. 4. calls Sins. And forgive us our Sins, for we
alſo forgive every one that is indebted to us.
Q. Hom ſtand we indebted to God?
Ā. We ſtand indebted to God, both as we are his Creatures, and as we are Of:
fenders; on the former Account, we owe God the Debt of Obedience; on the
latter, the Debt of ſuffering Puniſhment.
Q. Which Debt do we pray God to forgive ?
A. The latter only; for the former is irremiſſibly due to our great Creator.
Q. How come we to be thus indebted unto God?
Ā. By the Sentence of the Law, which condemneth every Tranſgreſſor of it,
toʻundergo the Penalty it threatens, which Penalty is all manner of Woes and Cur-
fes, and Everlaſting Death. Gal. 3. 10. Curſed is every one that continueth not in all
things, which are written in the Book of the Law to do them. Rom. 6. 23. For the Wa=
ges of Sin is Death. Ezek. 18. 4. The Soul that finneth, it ſhall die.
e. Since the Suffering of theſe, is the Debt we owe to Divine Juſtice, why ſay you that
Sin is that Debt
A. Becauſe Sin alone is the meritorious Cauſe of theſe, and we owe the Suffer-
ing of them only as we are Sinners.
Q. Are there no Sins venial in their own Nature, ſo as not to deſerve Eternal Damnas
tion?
the leaſt ; for the Wages of every Sin is Death. All therefore are
Mortal in their own Nature, and all are Venial through the Mercy of God in the
Merits of Chriſt, excepting only the Sin againſt the Holy Ghoſt.
Q. Can we no way pay off theſe Debts, ſo as to ſatisfie the Juſtice of God?
À. No: For neither can we do it by Obedience, nor yet by Sufferings. Not
by the Duties of Obedience, for theſe are a Debt we owe to God's Holineſs and
Sovereignty; and therefore cannot pay the Debts we owe to his Juſtice, and we
cannot pay Debts by Debts: Not by ſuffering; for Sin being an infinite Evil,
muſt be puniſhed with an infinite Puniſhment; but we cannot fuffer a Puniſhment
infinite in degrees, therefore it muſt be infinite in Duration; ſo that the Damned
in Hell ſhall never be able to ſay, It's finiſh'd.
Q. Hom then may we hope to be acquitted of our Numberleſs Debts?
Ă. Only through the free Mercy and Grace of God, pardoning them in Jeſus
Chriſt; and therefore we pray, Forgive us our Debts.
Q. What is Pardon, or Forgiveneſs of Sin?
A. It is the removal of the Guilt of Sin.
The Guilt of Sin, is either the intrinſecal Deſert of Puniſhment; or elſe an
Obnoxiouſneſs and Liableneſs to it, through God's Deſignation of the Sinner to
undergo it.
Q. Doth pardon of Sin remove both theſe Guilts ?
No: It removes not the former, for ſtill the Sins of thoſe who are pardoned,
do in themſelves deſerve Eternal Death: But it removes the latter, viz. it takes
away our Appointment unto Death. 2 Sam. 12. 13. And David ſaid unto Nathan,


tioni. No, not

I have
on the Lord's Prayer.
357
I have finned againſt the Lord; and Nathan ſaid unto David, the Lord alſo hath put a-
way thy Sin, thou ſhalt not die.
Q. Hon is it conſiſtent with the Juſtice of God, to pardon Offenders without Puniſhe
ment ?
A. Though Believers are not perſonally appointed to Puniſhment; yet Myſti-
cally they are; which Puniſhment they have already ſuffered in Chriſt their Surety,
with whom they are made one by Faith.
Q. To whom is this Prayer for Pardon of Sin directed ?
Ā. To God only, whoſe Royal Prerogative is to forgive Sins, Iſa. 43. 25. 1, e-
ven I, am he that blotted ovt thy Tranſgreſſions for mine own ſake, and will not remem-
berthy ſins. Mark 2. 7. VVho can forgive Sins, but God only?
Q. Have not the Miniſters of the Goſpel Power to forgive fins, according to that of Saint
John 20. 23. VVhoſe ſoever fins ye remit, they are remitted ?
A. They have a miniſterial and declarative Power, as Officers; not an authori-
tative and judicial Power, as Sovereigns: As the Prince only pardons, the Herauld
proclaims it: So God alone by the Prerogative of his Grace grants Pardon, the
Miniſter by his Office publiſheth it to all that repent and believe.
Q. What then muſt we judge of that abſolute and plenary Power, which the Pope al-
fumes of pardoning Sins ?
A. That it proves him to be Antichrift, in exalting himſelf above God; 2 Theff.
2. 4. VV ho oppoſet h and exalteth himſelf above all that is called God, or that is worſhipped:
So that be as God fitteth in the Temple of God, shewing himſelf that he is God. For who-
foever can forgive Wrongs done againſt another, muſt be ſuperiour to him, and
have Authority to cauſe the Perſon offended to ſurceaſe the Proſecution, and fit
down by the Wrong done him.
Q. If God only can forgive Sins, how then are we bound to forgive thoſe who treſpaſs
againſt us?
A. We ought to forgive them ſo far forth as they have wronged us, but we can-
not, forgive the wrong they have done to God in wronging us, but muſt leave
them to his Mercy, and their Repentance.
Q. Since it is God's Prerogative and Glory to pardon Sins, what Inferences may we
collect from hence ?
A. Firſt, That our Pardon is free and gratuitous, without reſpecting former De-
ſerts, or expecting future Recompence.
Secondly, That our Pardon is full and compleat, becauſe it is an Act of God with-
in himſelf; whereas what he works in us, is in this Life imperfect ; Nothing of
Guilt is left upon the Soul when God pardons it, though ſtill there is fomething
of Filth left in it, when he ſanctifies it; God does not pardon by halves, nor
leaves any Guilt to be expiated by Purgatory.
Thirdly, That upon our Faith and Repentance, our Sins, whether greater or
leſs, fewer or more, ſhall be forgiven ; for this makes no difference in infinite
Grace and Mercy.
Q. But may not this incourage Men to continue in Sin?
Ă. Many do ſo abuſe it, but their Damnation is ſure and juft. Deut. 29. 19, 20.
And it come to paſs, when he heareth the words of this Curſe, that he bleſſeth himſelf in
his heart, ſaying, I ſhall have peace, though I walk in the Imagination of mine heart,
to add Drunkenneſs to Thirſt, Ver.20. The Lord will not ſpare him.
Q. You have formerly obſerved, that it is God alone who can forgive fins, and from
thence inferred both the freeneſs and fulneſs of pardoning Grace.
farther :
A. 1. That though God's pardoning Grace be altogether freely beſtowed in
reſpect of us, Ifaiah 43. 25. I, even I, am he that blotteth out thy Tranſgreſſions for
mine own ſake, and will not remember thy Sins. Yet in reſpect of Chriſt's Purchaſe,
it is not free, but coſt him the Price of his Blood, Heb. 9. 22. And almoſt all
things are by the Law purged with Blood, and without ſhedding of Blood is no remiſſion.
Matt. 26. 29. But I ſay unto you, I will not drink hence-forth of this Fruit of the Vine,
until that Day when I drink it nem with you in my Father's Kingdom.
2. That the obtaining of Pardon is not free from the Performance of Condi-
tions on our Part.
Q. What are the Conditions upon which Pardon is granted ?
A. They


What obſerve you

358
A Catechiſtical Expoſition
4. They are two; Faith and Repentance. Als 10.43. That through his Name;
whoſoever believeth in him, ſhall receive Remiſion of Sins. Acts 3. 19. Repent ye there-
fore, and be converted, that your Sins may be blotted out.
Q. Is therefore a mere ſorrow that we have ſinned, a ſufficient qualification for obtain-
ing Pardon?
A. No: for fo Judas is ſaid to repent. Matt. 27.3. Then Judas which had betray-
ed him, when he ſaw that he was condemned, repented himſelf, and brought again the
thirty pieces of Silver to the chief Prieſts and Elders. But as true Repentance includes
in it a Sorrow of Heart, ſo reformation of Life, and Manners is always joined with
a lively Faith.
Q. Is pardon of ſin an Act only of God's Mercy?
À. It is likewiſe an Act of God's Juſtice to pardon the Sins of thoſe, who per-
form the Conditions of the Covenant of Grace.
Q. How prove you this?
Ā. Both by expreſs Scripture: 1 Epiſtle of John 1. 9. If we confeſs our Sins, he is
faithful and juſt to forgive us our Sins, and to cleanſe us from all unrighteouſneſs
. And
likewiſe by Scripture-Reaſon; becauſe Believers being made myſtically one with
Chriſt; therefore their Sins being already puniſh'd in him their Surety, and their
Debts paid by him, cannot be again juſtly puniſh'd in their own Perſons, nor de
manded from them.
Q. Is pardon of fin our intire Juſtification ?
A. No: But it is one principal part of it. For Juſtification conſiſts both in Re-
miſſion of Sins, and Acceptation of our Perſons; the former depends upon Chriſt's
Paſſive, the other upon his Active Obedience; his Satisfaction applied by Faith,
makes us accounted guiltleſs of Death; and his Obedience worthy of Life'; both
which compleat our Juſtification, Ephef
. 1. 6.7. To the Praiſe of the Glory of his Grace,
wherein he hath made us accepted in the Beloved. Ver. 7. In whom we have Redempti-
on through his Blood, the Forgiveneſs of Sins according to the Riches of his Grace.
Q. We have thus conſidered the Petition, Forgive us our Debts, What remains fur-
ther conſiderable ?
A. The Condition upon which we ask it, or the Plea we urge for obtaining it ;
As we forgive aur Debtors.
Q. Who are meant here by Debtors ?
A. Other Men.
Q. How aré Men Debtors one to another?
Ā. Either, 1. By owing them a Debt of Duty, and thus all Men are mutually
Debtors to one another: Superiours to Inferiours, and Inferiours to Superiours,
and Equals owe one another Love, Reípect, and Kindneſs.
2. By owing them a Debt of Satisfaction for Injuries, and Wrongs done to -
thers.
Q. Which of theſe Debts is here meant ?
Ā. The latter only, for we are bound to forgive thoſe who owe us Satisfaction
and Reparation.
Q. What learn you from hence, that thoſe who have wronged others, are called their
Debtors ?
A. That they who in any kind wrong others, are obliged to make them fatisfa-
&tion: If in their good Names, by acknowledging the Offence and ſtopping Nand-
erous Reports: If in their Goods and Eſtates, by a full Reſtitution.
Q. Is Reftitution Teceſſary to the obtaining of Pardon ?
A. It is: For unjuſt Detainer is as Evil, as unjuſt Seizure, and it is a continued
Theft. And our Repentance can never be true, while we continue in the Sin we
ſeem to repent of ; and without true Repentance, there can be no Pardon or
Salvation.
Q. But what if thoſe we have wronged, be fince dead?
Ă. We ought to make Reſtitution to thoſe, to whom it's to be ſuppoſed, what
we have detained would have deſcended.
Q. If none ſuch can be found, what muſt we then do ?
A. Then God's Right takes place, as the Univerſal Lord of all, and we are
obliged to reſtore it to him, that is, to his Servants; and to his Family, and in
the Worksof Piety and Charity.



Q. We
on the Lord's Prayer.
359
Q. We have already conſidered the Debtor's Duty, which is to make Satisfa&tion and
Reſtitution; what is the Duty of the Creditor or Perſon wronged?
"A. To forgive his Debtors. For we pray that God would forgive us, as we
forgive them.
8. Wherein doth this Forgiveneſs confift?
Ă. In two Things.
1. Firſt, In abſtaining from the outward Acts of Revenge upon them.
2. Secondly, In the inward Frame and Temper of our Hearts towards them,
bearing them no Grudge nor Ill-will; but being as much in Charity with them, as
tho’they had never offended us.
Q. Muſt we then ſit quiet under every petulant Wrong that is done us, and ſo tempt o-
thers to the Sport of abuſing us ?
A. Private Revenge is in no Caſe whatſoever to be allowed. Rom. 12. 19.
Dearly Beloved, avenge not your ſelves, but rather give place unto wrath; for it is writ-
ten, Vengeance is mine, and I will repay, ſaith the Lord. Revenge only belongs to
God, and the Magiſtrate to whom he hath delegated it. Rom. 13. 4. For he is the
Miniſter of God, a Revenger to execute Wrath upon him that doth Evil.
Q. But if the Wrong done us tend to the Loſs of our neceſſary Subſiſtence, or our Life;
may we not reſiſt it, and require ſatisfa&tion for it?
A. We may: But it muſt be only in a publick and legal Way; and even then we
muſt harbour no Malice againſt them, but be ready to perform all the Offices of Cha-
rity, and Kindneſs within our Power.
ė. May we not profecute thoſe who have wronged us, unleſs the Injury be intolera-
ble?
A. We may when we cannot paſs by the Wrongs without wronging others :
But where the Injuries are Supportable, and we may forgive them without injuring
of others, the Law of Chriſtianity commands us ſo to do. Matt. 5:39. But I ſay
unto you, that ye reſiſt not Evil ; but whoſoever ſhall ſmite thee on thy Right Cheek, turn
to him the other alſo. Where the scope of our Saviour is, that we ſhould rather be
willing to ſuffer a Second Injury, than to revenge the firſt in Matters tolerable.
Q. But ſince this is a Duty ſo contrary to the revengeful Humour of Fleſh and Blood,
what Arguments can you produce to perſwade the Praltice of it?
A. 1. Firſt, That it is far more honourable to forgive a Wrong, than to re-

venge it.
Q. How does that appear?
A. 1. Firſt, Becauſe by pardoning Wrongs we act like God, and imitate him in
that Attribute, wherein he chiefly glories. Exod. 34. 6. The Lord, the Lord God,
merciful and gracious, long-ſuffering, and abundant in Goodneſs and Truth.
2. Secondly, Becauſe to pardon is always the Ad of a Superiour, and a Chriſti-
an expreſſeth the Royalty of his Calling, by iſſuing out of Pardons
Q. What is the ſecond Motive?
Ā. Conſider how many Offences God hath forgiven us, though the Diſtance be-
tween him and us is infinitely greater, than only can be between fellow Creatures;
and though our Offences againſt him are infinitely more, and greater, than which
we are to forgive to others. Ours againſt him are but a few Pence.
Q. Which is the third Motive to enforce this Duty?
A. The Conſideration of that binding Particle, As: Forgive us as we forgive
others.
Q. Wherein lies the force of this ?
A. By this we ſeal the Guilt of our Sins upon our own Souls, unleſs we be rea-
dy and willing to forgive others. And ſo we turn our Prayers not only into Sin,
but into a direful Tremendous Curſe.
Q. Which is the ſixth and laſt Petition of the Lord's Prayer ?
A. Lead us not into Temptation, but deliver us from Evil.
Q. What learn you from the Method of this Petition ?
A. In that it immediately follows the Petition, wherein we prayed for Pardon of
Sin; I learn that it ſhould be our Care, not only to ſeek for the Pardon of paſt Sins,
but the Prevention of Future.
Q. How is this Petition divided ?
A. Into two Branches, the one Negative, Lead us not into Temptation; the other
Poſitive, but deliver us from Evil.
Q. What

360
A Catechiſtical Expoſition
Q. What ſignifies the VVord Temptation?
A. It fignifies proving or trying. Which ſometimes is done only by way of
Search and Exploration, and ſometimes is joined with Suafion and Inducement, ſo
that Temptations are either merely probatory, or elſe they are likewiſe fuafory.
Q. How many Sorts of Temptations are there?
A. Five in the general.
1. Whereby one Man tempts another.
2. Whereby a Man tempts himſelf.
3. Whereby we tempt God.
4. Whereby God tempts us.
5. Whereby the Devil tempts us.
Q. How is one Man ſaid to tempt another?
A. When either he perſuades him to what is Evil
. Prov. 1. 10. My Son, if Sina
ners intice thee, conſent thou not. Or to do that which may bring him into danger,
Luke 20. 23. Vby tempt ye me?
Q. How is Man ſaid to tempt himſelf?
A. Two ways.
1. Firſt, When he unneceſſarily ruſheth into Danger, and ventures upon the
next Occaſions of Sinning.
2. Secondly, When he is drawn away by his own Luſt, and inticed. James 1.
14. But every Man is tempted, when he is drawn away of his own Luſt, and inticed.
Q. How are we ſaid to tempt God?
A. Two ways.
1. Firſt, When we by our Sins provoke him to take Vengeance upon us. Pfal.
95. 8. Harden not your Hearts, as in the Provocation : And as in the Day of Temptatia
on in the VVilderneſs.
2. Secondly, When we preſumptuouſly try the Providence of God, having no
Warrant nor Neceſſity to caſt ourſelves upon the extraordinary Effects of it. Mat.
4. 6,7. And ſaid unto him, if thou be the Son of God, caſt thy ſelf down. Verſ. 7.
Thou ſhalt not tempt the Lord thy God.
Q. How is God ſaid to tempt us?"
Ā. When in the Method of his Holy Providence, he brings us into fuch Cira
cumſtances, as will diſcover either our Graces, or Corruptions. Gen. 22. I, 2.
And it came to paſs after theſe things, that God did tempt Abraham, and ſaid unto him,
Verf. 2. Take now thy Son, and offer him for a burnt-offering, upon one of the Moun-
tains which I will tell thee of. 2 Chron. 32. 31. God left him, to try him, that he
might know all that was in his heart.
Q. How doth the Devil tempt us ?
A. Alway by Suaſion, inducing us by his Art and Subtilty to the commiſſion of Evil.
Q. VVbat Temptations do we eſpecially pray againft in this Petition ?
A. Three Sorts.
1. Firſt, Such as proceed from our own Luſts and Corruption.
2. Secondly, Such as proceed from other Mens inticing us to Evil, or inſnaring
us to Danger. Do weath
Honor bu
3. Thirdly, Such as proceed from the great Tempter, the Devil. Jana
Q. What learn we hence?
A. That it is a Chriſtian's Duty, not only to keep himſelf from Sin, but alſo
from Temptations to Sin.
Q. VVbat Reaſons confirm this?
A. Firſt, Becauſe it is the deſign of a rotten and corrupt Heart, to be content
to lie under a Temptation, though it conſents not to the Sin. That Soul is not
chaft to God, that is well-pleaſed with Sollicitations to violate its Duty.
Secondly, Becauſe while a Temptation dwells upon our Hearts, we are in immi-
nent Danger of committing the Sin to which we are Tempted.
Thirdly, Becauſe moſt Temptations, are not only Temptations, but Sins too,
as all evil Thoughts and Deſires. And as long as theſe abide in us with any Com-
placency and Delight; ſo long are we in the actual Commiſſion of Sin.
Q: How is God
ſaid to lead Men into Temptation ?
Ă. Three ways.
1. Firſt, When he providentially preſents outward Objects and Occaſions,
which do ſollicite and draw forth our inward Corruptions,
2. Sex

on the Lord's Prayer.
361
us.
2. Secondly, When he permits Satan, or wicked Men, his Inſtruments to tempt
And in theſe two Senſes there is no Temptation whatſoever that befals us, but
God leads us into it.
3. Thirdly, When he withdraws the Influences of his Gracė, and Spirit from
us, without which Dereliction no Temptation could prevail over us. 2 Chron.
32. 31. God left him to try him, that he might know all that was in his Heart.
e. Vvhat therefore do we pray for, when we pray, Lead us not into Temptation?
A. We pray for three Things.
1. Firſt, That God by his Providence would ſo order and diſpoſe all the Oco
currences of our Lives, as not to lay before us thoſe Objects, nor offer us thoſe OC
caſions which might excite or call forth our inbred Corruptions.
2. Secondly, That he would not permit the Devil to aſſault us, nor any of his
Inſtruments.
3. That he would continue the Influences of his Grace unto us, to enable us
to ſtand when we are tempted.
Q. For what ends doth God thus lead Men into Temptation ?
A. For many wiſe and holy Ends: Eſpecially Four.
1. Firſt, To exerciſe and break forth our Graces, to teach us the Wars of the Lord,
to adminiſter Matter for our Victory, and Occaſion for our Crown and Triumph.
2. Secondly, To engage us to depend upon his Help and Aſliſtance, and ear-
neſtly to implore Divine Succours and Supplies.
3. Thirdly, To glorifie his Juſtice and his Mercy ; his Juſtice in giving up wick-
Men to the Rages of Temptations, to be hurried by them from Sin to Sin, puniſh-
ing one Iniquity with another, till at laſt he puniſheth all in Hell
. And his Mercy
in fupporting his Children under them, and delivering them out of all their Tempta-
tions, making his Strength perfect in their Weakneſs. 2 Cor. 12. 9. And he ſaid
unto me, my Grace is ſufficient for thee; for my Strength is made perfeet in Weakneſs.
4. Fourthly, That by our Victory over Temptations, he may confound the Ma-
lice of the Devil, and commend the Excellency of his own Ways and Service.
Job 2. 3. And the Lord ſaid unto Satan, haſt thou conſidered my Servant Job, that
there is none like him in the Earth, a perfect and an upright Man, one that feareth God,
and eſcheweth Evil ?
Q. Which is the poſitive part of this Petition?
A. But deliver us from Evil.
Q. What obſerve you from the Order and Connexion of this Branch of the Petition
with the former ?
A. I obſerve, that the beſt Security againſt Sin, is to be ſecured againſt
Temptations to Sin.
Q. Are not ſtrong Temptations to Sin, an Excuſe for ſinning?
À. No: For the Devil can only perſuade, he cannot conſtrain; for if he could
compel, he would likewiſe jultifie ; ſince there is no Sin, where there is no Li-
berty. All our Sins are of our own free Choice, and ſo by conſequence is the Eter-
nal Miſery they expoſe unto. Hof. 13. 9. O Ifrael thou haft deſtroyed thy Self, but
in me is thine help. John 5. 40. And ye will not come to me, that ye might have Life.
Matt. 23. 37. O Feruſalem, Feruſalem, thou that killeft the Prophets, and ſtoneſt them
which are ſent unto thee; how often would I have gathered thy Ghildren together, even as
the Hen gathereth her Chickens under her Wings, and ye wou'd not !
Q. Wherein conſiſts the great Danger of being tempted?
A. In the Sympathy and Suitableneſs that is between
Temptations, and our cor-
rupt Natures, whereby they are apt to excite our Affections, and our Affections
will fway our Actions.
Q. What mean you by the word Evil, when you pray, Deliver us from Evil?
A. Firſt, Satan, whoſe Stile it is to be the Evil, or the Wicked One. Matth.
13. 19. When any one beareth the word of the Kingdom, and underſt andeth it not, then
cometh the wicked one, and catcheth away that which was foron in his heart, 1 John 2.
13, 14. I write unto you Fathers, becauſe ye have known him, that is from the beginning.
I write unto you young Men, becauſe ye have overcome the wicked one. Verſ. 14. I have
written anto you, Fathers, becauſe you have known him that is from the beginning. I
have written unto you young Men, becauſe ye are ſtrong, and the Word of God abideth
in you, and ye have overcome the wicked one.
Secondly, All other Evils, whether they be of Sin, or for Sin; whether Tranſ-
Ааа
greflions



362
A Catechiſtical Expoſition
greſſions or Puniſhments. But eſpecially Sin, which is the greateſt of all Evils.
Q. Why call you Sin the greateſt of all Evils?
A. Becauſe it is ſo both in its Nature and Conſequents.
1. Firſt, In its Nature, it is wholly defect and irregularity, and that onlỳ thing
which he always hates, and never made.
2. Secondly, Becauſe all other Evils are but the Effects and Conſequents of Sin ;
ſince the Devil could not hurt us but by Sin, and no other Evils befalus but for Sin.
Q. What collect you hence ?
A. That in praying to be delivered from Sin, we pray to be delivered from all
Evils whatſoever.
Q. What obſerve you from our Saviour's teaching us to direct our Prayers to our Father
in Heaven, that he would Deliver us from Evil ?
A. I learn hence, that it is only the Almighty Power of God, that can keep us
from Sin.
Q. Whence doth that appear?
A. Firſt, From the Conſideration of the almighty Advantages, that our great
Enemy the Devil hath againſt us.
Secondly, From the Conſideration of the Diſadvantages we lie under, to op-
poſe his Temptations.
Q. VVhat are his Advantages, and our Diſadvantages ?
A. He is a Spirit, we are but Fleſh; he is wiſe and ſubtile, we fooliſh and ig-
norant; he long experienced, we raw and unpractiſed; he is diligent and watch-
ful, we careleſs and negligent: He lays a cloſe Siege to us without, and we betray
our felves within.
Q. VVhat ways doth God take to keep Men from Sin?
A. In the General three.
1. Firſt, He doth it by reſtraining Providence.
2. Secondly, By comnion and reſtraining Grace.
3. Thirdly, By renewing and fanctifying Grace.
Q. What are the Methods of God's Providence, whereby he delivers Men from the
Evil of Sin ?
A. They are manifold and various; but Five are molt eſpecially remarkable.
1. Firſt, Sometimes Providence cuts ſhort their Power, whereby they ſhould be
inabled to Sin; Thus God withered Jeroboam's Hand, which he ſtretch'd forth a-
gainſt the Prophet.
2. Secondly, Sometimes God cuts off their wicked Inſtruments either for Counſel,
as he did Achitophel from Abfolom; or elſe for Execution, as he did the Hoſt of Sen-
nacherib.
3. Thirdly, Sometimes by raiſing up another oppoſite Power, to withſtand the
Sinner. Thus the Rulers would have put Chriſt to Death, but durſt not. for fear
of the People.
4. Fourthly, By caſting in ſeaſonable Diverſions. Thus the paſſing by of
Merchants, altered the Patriarchs Reſolution from killing Foſeph, to ſell him.
5. Fifthly, Sometimes God removes the Object againſt which they intended to fin.
Thus he delivered David from Saul, and Peter from Herod.
Q. We have ſeen how God preſerves Men from Sin, by his reſtraining Providence, shem
How how he doth it by his reſtraining Grace.
A. By reſtraining Grace God deals with the very Heart of a Sinner; and al-
though he doth not change the habitual, yet he changeth the actual Inclination of
it, and takes away the Deſire of committing thoſe Şins, which are unmortified and
reigning
0. To whom doth God vouchſafe this Grace?
A. To many unregenerate Perſons. As he did to Eſan and Abimeleck.
Q. To what End doth he vouchſafe it?
Ā. That their Lives may be more plauſible, their Gifts more ſerviceable, and
their Condemnation at laſt the more tolerable.
Q. How doth God keep Men from Sin, by his eſpecial Grace ?
A. By exciting the inward Principle and Habit of Grace implanted in his Chil-
dren, to the actual Uſe and Exerciſe of it?
Q. Is not inherent Grace alone ſufficient to keep the Godly from finning?
A It is not without the continual Influence of God's quickning Grace; 2 Cor.1 2.7.
There
on the Lord's Prayer.
363
There was given to me a Thorn in the Flesh, the Meſſenger of Satan to buffet me, lest i
should be exalted above Meaſure.
Q. What are thoſe Graces that God doth eſpecially excite, to keep his Children from Sin ?
A. They are Three, Faith, Fear and Love.
Q. How doth Faith keep them from finning
A. Many ways, but more eſpecially by Two.
1. Firſt, As it lively repreſents unto us Eternal Rewards and Puniſhments; and
makes them as real as they are certain. Heb. 11. 1. Now Faith is the Subſtance of
things hoped for, the Evidence of things not ſeen.
2. Secondly, As it repreſents unto us, God to be the Obſerver of our Actions,
who muſt hereafter be the Judge of them. For by Faith we ſee him who is inviſible.
Q. How doth the Fear of God keep Men from Sin?
A. By poſſeſſing our Hearts with awful Thoughts of his dread Majeſty, whoſe
Power is infinite, and whoſe Juſtice is ſtrict and impartial. Pſal. 4. 4. Stand in awe
and ſin not.
Q. How doth the Love of God keep Men from Sin
A. By working in them an holy Ingenuity, and Sympathy of Affection with God:
Loving what he loves, and hating what he hates; and therefore thoſe who love God,
will certainly hate Iniquity, Pfal. 97. 10. Ye that love the Lord hate Evil.
Q. What do we pray for in this part of the Petition, Deliver us from Evil ?
A. We pray,
1. That if it ſhall pleaſe God to lead us into Temptation, yet he would not
leave us under the Power of Temptation, but would make a way for us to eſcape,
that we might be able to bear it.
2. That if at any time Temptations fould prevail over us, God would not
leave us under the Power of Sin, but raiſe us again by true Repentance; that ſo we
may at laſt be delivered from the great Evil of Obduration and Impenitency.
3. That God would not only deliver us from grofs and ſelf-condemning Sins,
but from every evil Way and Work.
4. That he would be pleaſed to deliver us not only from what is in it ſelf ſinful;
but from all the Occaſions and Appearances of Evil.
Q. After the Petitions of the Lord's Prayer, what next followeth to be conſidered?
A. The Doxology or Praiſe, in theſe words, For thine, &c.
Q. Of what conſiſteth this Doxology ?
A. Of four of God's moſt glorious Attributes. His Sovereignty, Thine is the
Kingdom ; His Omnipotence, Thine is the Power; His Excellency, Thine is the Glo-
ry; His Eternity, All theſe are Thine for ever.
Q. What obſerve you in the Manner of our Saviour's aſcribing theſe Attributes to God;
A. Firſt, The Éminency of them, intimated in the Particle, The; The Kinga
dom, the Power, and the Glory; fignifying his the Higheſt and Chiefeſt of all
theſe. And,
Secondly, The Propriety of them in the Particle, Thine, to note to us that they
are God's only Originally, Independently, and unchangeably.
Q. What obſerve you from the illative Particle, For, when we ſay, For thine is the
Kingdom, &c.
Å. This word carries in it the Force of a Reaſon, both why we ſhould pray un-
to God, and why we may expect to be heard when we pray.
Q. How is it a Reaſon for us to pray unto God?
A. We pray unto God, becauſe he alone is able to relieve us, For his is the King-
dom, and the Power and the Glory for ever.
e. How is it a Reaſon for us to expect, that God Mould hear our Prayers?
A. Many ways.
1. His is the Kingdom, and we his Subjects; and therefore we may depend on
him as our King, for Help and Protection.
2. His is the Power, and therefore he is able to do for us abundantly above
what we are able to ask or think.
3. His is the Glory, and therefore what we ask for his Honour and Praiſe ſhall
be granted us.
4. All theſe are his for ever, and therefore we may be aſſured, that at no time,
the Prayer of Faith ſhall be in vain.
Q. What obſerve you from our Saviour's teaching us to uſe theſe Arguments and Pleas"
in our Prayers to God?
Ааа 2
A. Two


364
A Catechiſtical Expoſition
A. Two things.
1. In our Prayers we ought to plead with God, by weighty and inforcing Reaſons.
2. That the moſt prevailing Arguments in Prayer, are to be taken from the
Attributes of God.
Q. What benefit is there in uſing ſuch Reaſons, ſince God cannot by them be moved to
alter bis Purpoſes?
A. The ſtronger our Reaſons are to fue for Mercies, the more fervent will our
Prayers be, and the more confirmed our Faith.
0. How doth the Confideration of the Kingdom's being Gods, confirm our Faith that
we ſhall obtain what we pray for?
A. Many ways.
1. The Kingdom is God's, and therefore he will ſee that his Name be hallowed
in it; for he is a King jealous of his Honour.
2. The Kingdom is God's, therefore he will take care for the Eſtabliſhment and
Enlargement of it; ſince it is his own Intereſt and Concern.
3. The Kingdom is God's, and therefore he will look to be obeyed in it, with-
out which Royalty is but Pageantry.
4. The Kingdom is God's, and therefore we may expect our daily Bread, and
temporal Accommodations; for it is a Kingly Office to provide things neceſſary for
their Subjects.
5. The Kingdom is God's and therefore we pray to him for Pardon and Forgive-
neſs, ſince it is a Royal Prerogative to forgive Offenders.
6. The Kingdom is God's and therefore we may pray in Faith, that he would
deliver us from Temptations, and the Evils to which we are tempted; for one
great End of Government is to protect the Subjects from the aſſaults of their cruel
Enemies.
Q. Which is the ſecond Attribute aſcribed unto God in the Doxology of the Lord's
Prayer?
A. Power; in theſe words, And the Power.
Q. How is the Power of God diſtinguiſhed?
A. Into his abſolute and his ordinate Power.
Q. What call you the abſolute Power of God?
Ă. The abſolute Power of God is that whereby he is fimply able, to produce
whatſoever is poſſible to be, i. e. all things which imply not Contradiction.
Q. What call you God's ordinate Power?
A. God's ordinate Power, is that whereby he is able to produce thoſe Things
which according to his Will ſhall come to paſs.
Q. Why is it called God's ordinate Power ?
A. Becauſe the Effects of it are limited by the Ordination of his Wifdom, and
Will. Pſal. 115. 3. But our God is in the Heavens, he hath done whatſoever be pleaſed,
Pfal. 135. 6. VÝhatſoever the Lord pleaſed, that did be in Heaven and Earth, in the
Seas and all deep Places.
Q. Is God's Power in it ſelf infinite ?
A. It is, for his Power is his Eſſence.
Q. How doth it appear that God's Power is infinite ?
A. 1. By the Works of Creation, for it requires an infinite Power to bring
fomething out of nothing.
2. By the many Miracles which have been wrought in the World, above and con-
frary to the Courſe of Nature.
Q. Hom then have many Men wrought Miracles, as Moſes, Elijah, and the Apoſtles ?
A. They wrought them not by any proper Vertue of their own, but only as
the Moral Inſtruments at whoſe Preſence or Interceſſion, God was pleaſed to mani-
feſt his Power, as a Seal to that Commiſſion they had received from him.
Q. Is God's Power infinite likewiſe in the common Effects of Nature?
A. It is, for it is no leſs Power that preſerves and moves the Creatures, than
did at firſt Create them.
Q. Is there nothing impoſſible with God?
A. Yes, there are ſeveral things which God cannot do, becaufe he is Omnipotent.
Q. What are they?
A. Such as in the General, the doing of them would deny him to be God; or
to be holy, or to be wiſe.
Q. What



on the Lord's Prayer.
365
Sin ;
Q. What are they more particularly?
Ā. God cannot do things that are contradictory, or rather ſuch things cannot
be done; as to make the ſame thing to be, and not to be at the ſame time; or that
the ſame Body ſhould at once have quantity and extenſion in Heaven, and no quan-
tity nor extenſion in the Holt, as the Papiſts affirm of their breaden God, for this
were contrary to his Wiſdom.
2. God cannot do any thing that may juſtly bring upon him the Imputation of
for this were contrary to his Holineſs.
3. God cannot do any thing that may argue him mutable and inconſtant, for this
were contrary to his Being; 2 Tim. 2. 13. If we believe not, yet he abideth faithful ;
he cannot deny himſelf. Heb. 6. 18. That by two immutable things, in which it was ima
poſſible for God to lye.
Q. Is it not a Diminution of the Power of God, that he cannot do thoſe things
Ā. No; for theſe things argue Weakneſs, and Defect, not Power.
Q. Why hath our Saviour taught us to fubjoin this Acknowledgment of the Power of
God to our Petitions ?
A. To encourage our Faith, by conſidering that whatſoever we ask, we ask it
of a God who is able to give it us, yea, and to do for us abundantly above whatſo-
ever we are able to ask or think.
Q. What is the third Attribute aſcribed to God in the Doxology?
A. Glory in theſe words, And the Glory.
Q. What is Glory?
Ā. Glory is any Perfection or Excellency that either is, or deſerves to be accom-
panied with Fame and Renown.
Q. How is God's Glory diſtinguiſhed?
A. Into his Eſſential and Declarative Glory.
Q. What is the Eſſential Glory of God?
Ā. All thoſe Attributes, which Eternally and Immutably belong unto the Dis
vine Nature: So Holineſs is his Glory. Exod. 15. 11. Glorious in Holineſs. His
Power is his Glory. 2 Theſ. 1. 9. They Mall be puniſhed from, i. e. by the Glory of
his Power. His Majeſty is his Glory. Pfal. 145. 11. I will ſpeak of the glorious Ho-
nour of thy Majeſty: His Grace and Mercy is his Glory. Epheſ. 1.6. Tothe Praiſe
of the Glory of his Grace. And from all theſe united, reſults the Glory of his Name.
Deut. 25. 58. That thou mayeſt fear this Glorious and Fearful Name, the Lord thy God?
Q. What is the Declarative Glory of God?
A. The Manifeſtation of his Attributes, ſo that they are obſerved to his Praiſe
and Honour.
Q. What is it to glorifie God?
Ā. To glorifie God, is to admire, and celebrate the Divine Attributes, ſhining
forth in thoſe Ways and Works wherein he is pleaſed to expreſs them.
Q. Do we by glorifying God add any thing to his Glory?
Ā. We can neither add unto, nor diminiſh from the Eſſential Glory of God, for
his infinite Perfections are the ſame for ever. But we may add to his Declarative
Glory, by ſetting forth his Attributes; and we detract from it by hindering the
Manifeſtation of them.
Q. By what Means dath God declare his Glory?
A. By three eſpecially.
1. By his Works, Pfal. 19.1. The Heavens declare the Glory of God; and the Fira
mament ſheweth his handy work.
2. By his Word, which diſcovers to us thoſe Attributes which we could never
have known by the Works of Creation and Providence; and therefore both Law
and Goſpel are ſaid to be glorious. 2 Cor. 3. 9. For if the Miniſtration of Con-
demnation be Glory, much more doth the Miniſtration of Righteouſneſs exceed in Glory.
3. By his Son, who is the Brightneſs of his Glory. Heb. 13. Who being the
Brightneſs of his Glory, and the exprefs Image of his Perſon. And in whom the Per-
fections of the God-head are moſt viſibly diſplay'd.
Q. Why doth our Saviour in the Doxology, peculiarly appropriate Glory unto God: Thine
is the Glory?
A. For three Reaſons.
1. Becauſe all that is excellent and glorious in the Creatures, is in God infi-
nitely more perfect than in them; being neither limited by his Nature, nor allayed
with







366
A Catechiſtical Expoſition

with Contraries. 1 John 1. 5. That God is Light, and in him is no Darkneſs at all.
2. Becauſe all Glory in reſpect of God, is but Darkneſs and Obſcurity: Job 25.
5. Behold even to the Moon, and it ſhineth not; yea, the Stars are not pure in his Sight.
3. Becauſe all the Excellencies and Glories of Creatures, ſerve only to fet forth
and declare the Glory of God.
Q. Why hath our Saviour added the Acknowledgment of Gods Glory, at the End of
the Petitions he hath taught us to preſent ?
A. That the Conſideration thereof may be a Means to ſtrengthen our Faith; for
the obtaining thoſe good things which we pray for.
Q. How is the confideration of the Glory of God an Arguiment to ſtrengthen our Faith
in Prayer?
A. Many ways, according to the Petitions we prefer.
1. The Glory is God's, therefore his Name ſhall be hallowed; for tó Santifie the
Name of God is to glorifie him: Lev. 10. 3. I will be ſanctified in them that come
nigh me, and before all the People I will be glorified.
2. The Glory is God's, and therefore his Kingdom ſhall come: for where ſhould
a King be honoured, but in his Kingdom?
3. The Glory is God's, therefore his Will ſhall be done, for our Obedience is
the greateſt Glory we can give. John 15. 8. Herein is my Father glorified, that ye
bear much Fruit, ſo ſhall ye be my Diſciples.
4. The Glory is God's, and therefore he will provide for us daily Bread; for it
is not God's Honour, that any of his Family ſhould want Things convenient for
them. Exod. 16. 7. And in the Morning, then ſhall ye ſee the Glory of the Lord.
5. The Glory is God's, and therefore he will forgive our Treſpaſſes, for it is
his Honour and Royalty to pardon penitent Offenders. Prov. 19. 11. And it is his
Glory to paſs over a Tranſgreſſion. Ephef. 1.6.7. To the Praiſe of the Glory of his
Grace. Verſ. 7. In whom we have Redemption through his Bloodthe Forgiveneſs of
Sins, according to the Riches of his Grace.
6. The Glory is God's, and therefore he will deliver us from the Aſſaults of
our Enemies; for it is his Honour to protect his own Subjects.
Q. What obſerve you from that Particle, For ever?
A. That God and his Attributes are Eternal.
Q. What is Eternity ?
A. Eternity is a Duration, that hath neither Beginning nor End, nor Succeſſion
of Parts; or it is the compleat Poſſeſſion of an endleſs Life all at once.
Q. What collect you hence ?
A. Two Things.
1. The Duration of God is not to be meaſured by Days, or Years; and that he wax-
eth not elder, neither hath continued longer this day, than from the beginning of time.
2. That in ſtrict propriety of Speech, God only is, and that it is only allowable
for want of Expreſſions, to ſay, that he either was, or ſhall be; and therefore he
calls his Name, I am. Exod. 3. 14. I am, hath ſent vie unto you.
Q. How prove you that God is Eternal ? A. Both by Scripture, and Reaſon.
Q. What Scriptures prove the Eternity of God?
A. Several; eſpecially Pſalm 102. 25, 26, 27. Thou art the ſame, and thy Years
Shall have no End. Pſal. 90. 2. From everlaſting to everlaſting thou art God.
I Tim.
1.17. To the King eternal, immortal, be Honour and Glory.
Q. How do you demonſtrate the Eternity of God by Reaſon ?
A. There muſt of neceſſity be a firſt Cauſe of all Things: But that which is the
firſt Cauſe of all Things cannot be made by any, and therefore is from everlaſting :
Neither can it ceaſe to be, becauſe it is not dependent on any, and therefore muſt
be to Everlaſting
Q. What Duties doth the ſerious Conſideration of God's Eternity oblige us tos
Ā. 1. To venerate and adore ſo great and inconceivable an Attribute.
2. To leave the Care of all future Events, whether concerning our own pri-
vate or the publick Intereſts, to his Eternal Wiſdom and Providence, who for ever
lives to mind them.
3. To give unto him the ſame Honour, Reſpect and Service, as his Saints have
done in fornier Generations.
Q. What encouragement hath our Faith to expect the Mercies we pray for, from the
Conſideration of God's Eternity ?
A. That becauſe he is the fame God, who in all Ages hath heard the Prayers of
thoſe who truft in him; therefore we may be aſſured that if we have the ſame Diſpo-
ſitions



on the Lord's Prayer.
367
ments.
fitions and Affections with the Saints of Old, we ſhall obtain the ſame Mercies and
Favours. Heb. 1. 12. But thou art the ſame, and thy years ſhall not fail.
Q. What ſignifies that Particle Amen, which is the End and Cloſe of the Lord's Prayer
Ā. As in the Beginning of a Speech it is Allertory, and ſignifies, ſo it is; lo in
the end of it, it is Precatory, and ſignifies, ſo be it; which denotes our earneſt De-
ſires to have our Prayers heard, and our Petitions granted.
Q. What learn you from hence, that our Saviour bath taught us to conclude our Praya
ers with Amen?
A. I learn two Things.
1. That we ought to pray with underſtanding, and therefore not in an unknown
Tongue; for who can ſay Amen, to what he underſtands not ? i Cor. 14. 16.
How ſhall be that occupieth the Room of the unlearned, Jay Amen at the giving of thanks,
ſeeing he underſtandeth not that thou ſayeſt ?
2. That all our Prayers ought to be preſented to God, with fervent Zeal and
Affection, 1 Theſ. 5. 17. Pray without ceaſing.
Q. What is Prayer?
A. Prayer is an humble repreſentation of our Wants and Deſires to God, through
the aſſiſtance of the Holy Ghoſt in the Name of Chriſt, for things according to his
Will, with reference to his Glory.
e What is it to pray by the Spirit, or by the aſſiſtance of the Holy Ghoſt?
Ă. To pray by the Spirit, is to preſent our Requeſts to God, with holy and fera
vent Affections excited in us by the Holy Ghoſt. Rom. 8. 26. But the Spirit it ſelf
maketh interceſſions for us with groanings, which cannot be uttered,
Q. May thoſe have the Spirit of Prayer, who have not the Gift of Prayer ?
A. Yes, they may; and on the contrary, ſome may have the Gift of Prayer; who
pray not by the Spirit, for they who uſe preſcribed and ſet Forms of Prayer, pray
by the Spirit, when their Petitions are accompanied with fervent Affections, ftir-
red in them by the Holy Ghoft; and again ſome who are more fluent in conceiv-
ed Prayer, may pray only from the ſtrength of their natural Parts and Endow-
Q. But doth not the uſe of Forms damp and quench the Spirit of Prayer ?
A. Forms indeed are too often uſed formally, and fo is any other kind of Pray-
er; yet it is the trueſt Teft, and the higheſt Excellency of praying by the Spirit,
when we are fervent in putting up theſe Requeſts to God, where neither Novelá
ty, Variety, nor Copiouſneſs of Expreſſions can be ſuſpected to move our Affecti-
ons, but only the genuine Importance of the Matter which we pray for, though
in preſcribed Words.
Q. To whom muſt our Prayers be dire&ted ?
A. To God only, and not to Saints or Angels.
Q. How ought we to conceive of God when we pray to him?
A. As an infinitely glorious, wiſe, powerful and gracious Being, whoſe Pre-
ſence is every where, whoſe Providence and Goodneſs is over all Things; and thus
we pray at once, to each Perſon of the ever-bleſſed Trinity.
Q. May we not particularly addreſs our Prayers, to ſome one Perſon of the Trinity ?
We may; eſpecially in thoſe Caſes wherein their particular Offices and Dir-
penſations are more immediately concerned.
Q. What things ought we to pray for?
A. Only ſuch as are according to the Will of God. 1 John s. 14. That if we
ask any thing according to his Will, he heareth us.
Q. What are thoſe things which are according to the Will of God?
A. Chiefly ſpiritual Bleſſings. 1 Thef. 4. 3. For this is the Will of God, even our
fančtification, that we ſhould abſtain from Fornification. And for theſe we ought to pray
abſolutely and importunately.
Q. May we not alſo pray for Temporal Mercies?
A. We may: But as theſe are promiſed only conditionally, ſo we ought to
pray, that God would be pleaſed to beſtow them upon us, if it may ſtand with his
Will and Glory, and our Good and Benefit.
Q. How muſt we dire&t our Prayers to God?
Ā. 1. In the Name of Chriſt, trufting only in his Merits and Mediations, for
acceptance and anſwer. John 15. 16. That whatſoever ye shall ask of the Father in my
Name, he may give it you.
2. IP


368
A Catechiſtical Expoſition
2. In Faith and Perſuaſion of being heard, James 1. 6. But let him ask in Faith,
nothing wavering. Mark 11. 24. What things ſoever ye defire when ye pray ,
ye pray, believe
that ye receive them, and ye ſhall have them.
3: With Fervency and Affection. James 5. 16. The effettual fervent Prayer of a
righteous Man availeth much.
Q. What ends ought me to propound to our ſelves in beoging Bleſſings at God's hands ?
À. Chiefly the Glory of God, ſincerely purpoſing to improve thoſe Bleſſings,
which by our Prayers we ſhall receive in his Service, and to his Praiſe. Pfal. 50.15.
And call upon me in the Day of trouble, I will deliver thee, and thou ſhalt glorifie me.
Q. What Directions have we concerning the Seaſons, and Frequency of Praying?
Ā. The Scripture commands us to pray without ceaſing. i Theſ. 5.17. Pray with-
out ceaſing. To pray always and not to faint. Luke 18. 1. And he ſpake a Parable to this
end, that Men ought always to pray, and not to faint. To pray always with all Prayer
and Supplication. Eph. 6.18. Praying always with all Prayer and Supplicarion in the Spirit.
Q. Muſt we therefore
be always ſo actually ingaged in this Duty, as to do nothing but pray?
Ā. No: For therefore we pray that we may obtain Grace from God, to perform
other Duties of Religion, and a Chriſtian Life; neither ought the Duties of our parti-
cular Callings to be neglected by us, for we juſtle out one Duty by another; beſides the
ſinful Omillion of what we ſhould perform, that which we do perform becomes unac-
ceptable, becauſe unſeaſonable; and ſo we commit two Sins in doing one Duty.
Q. What then is it to pray without ceaſing ?
A. Prayer may be ſaid to be without ceaſing four ways.
1. When we obſerve a conſtant Courſe of Prayer at fix'd and appointed times.
Thus Gen. 8. ult. God promiſed that Winter and Summer, Day and Night, ſhould not
ceaſe. And ſo the daily Sacrifice is called a continual Burnt-offering, Exod. 29. 42.
And yet it was offered only Morning and Evening.
2. When we are frequent and importunate in our Prayers, fo Axts 12. 5. The
Church is ſaid to make Prayers for Peter without ceaſing. And our Saviour fpake
the Parable of the importunate Widow to this end, That Men ought always to pray
and not to faint, Luke 18. 1.
3. When we frequently dart up ſhort mental Prayers and Ejaculations unto God;
which we may and ought to do, whatſoever elſe we are employed about. Neh.2.4.
So I prayed to the God of Heaven.
4. When we keep our Hearts in a praying Frame and Temper, ſo that they are
on all Occaſions fit and ready to pour out themſelves before God in Prayer; and
thus we habitually pray always.
Q. What muſt we obſerve to maintain and cheriſh ſuch a praying Spirit ?
Ā. Two Things eſpecially.
1. That we ingulf not our ſelves too deeply in the Buſineſſes and Pleaſures of
this Life, for theſe will dark and deaden the Heart to Prayer.
2. That we fall not into the Commiſſion of any known and preſumptuous Sin. For
Guilt will fill us with ſlaviſh Fear and Shame, and both will drive us from God.
Q. What are the kinds of Prayer ?
A. Three.
1. Publick, As we are Members of the Church.
2. Private, As we ſtand engaged in Family Relation. And,
3. Secret, As we are particular Chriſtians.
Q. Who is to fend up publick Prayers ?
Ă. The Miniſter, and all the Congregation joining with him. And theſe Prayers,
tho’ they muſt needs be more general, yet withal are more effectual than any other.
Matt. 18. 19. Again, I ſay unto you, that if two of you ſhall agree on Earth, as touching
any thing that they ſhall ask, it ſhall be done for them of my Father which is in Heaven.
Q. Who is to make private or family Prayers ?
Ă. Every Maſter and Governour of a Family. And this he is not to do fel-
domer than every Morning and Evening. In the Morning, Prayer is the Key that
opens the Treaſury of God's Mercies: In the Evening it is the Key that ſhuts us up
under his Protection and Safe-guard.

DISCOURSES
DISCOURSIE
DISCOURSES
OR
SERMONS
ON SEVERAL
SCRIPTURE S.
371
DISCOURSES
OR
SERMONS
ON SE V E R A L
SCRIPTURES.
THE
und hoftimet
A do
Folly of Sinners, &c
Mapa 101
2
tre
SE R M ON
I.
PRO V. xiv. g.
W
Words.
Fools make a Mock at Sin.
Contact the
E are not generally to expect any Connexion, either of Senſe or
Sentences in this Book of the Proverbs. Other parts of Scripture
are like a rich Mine, where the precious Ore runs along in one
continued Vein: But this is like a heap of Pearls ; which, tho
they are looſe and unſtrung, are not therefore the leſs excellent or valuable.
The Text I have
now read, is one of them, an entire Propoſition in it felf, with- The Divifi-
out Relation to, or Dependance upon any Context.
on of the
In it we have theſe things conſiderable.
Firſt, The Character or Periphraſis of wicked and ungodly Men; and they are I.
ſaid to be ſuch as make a Mock at Sin.
Secondly, Here is the Cenſure paſt upon them by the All-wiſe God, and the II.
wiſeſt of Men; they are Fools for ſo doing; Fools make a Mock at Sin.
The Words are plain and obvious; only the Phraſe of making a Mock, may
ſeem fubje&t to ſome Ambiguity, and various Acceptations; and indeed the
Scripture uſeth it in divers Senſes. Sometimes it fignifies an abuſing of others,
by violent and lewd A&tions: So we read that the Hebrew Servant, ſays Poti- Gen. 39.
phar's Wife, came in unto me to mock me. Sometimes it fignifies an expoſing of 17.
Men to Shame and Diſhonour : So the wiſe Man tells us, Wine is a Mocker. Prov.20. I.
Sometimes it fignifies an impoſing upon the Credulity of others, things that ſeem
incredible and impoffible: So we read in Geneſis, when Lot had declared to his
B b b 2
Sons-



372
The Folly of Sinners in

14.
16.
What's
meant by
Gen. 19. Sons-in-law the Deſtruction of Sodom, it is ſaid, He ſeemed unto them as one that
mocked. Sometimes it is taken for a failing in our Promiſes, and thereby de-
feating, and fruſtrating the Expectations of others : And thus Herod is ſaid to
Matth. 2. be mocked by the wife Men, in Matth. 2. 16. But none of theſe are at all congru-
ous to our preſent purpoſe, nor applicable to the Words of the Text.
There are therefore Two other Acceptations of this Expreſſion, frequently oc-
Mocking. curring in the Holy Scriptures.
I. Firſi, This Word Mock is commonly taken for ſcoffing, or bitter taunting at
others. Thus our Lord and Saviour Jeſus Chriſt ſuffered the Flouts and Derifi-
Luke 23. Ons of an infolent Rabble, who ſet him at nought, and mocked him, as St. Luke
ſpeaks: Thus thoſe bleſſed Martyrs and Confeſſors, that followed his ſteps, are
Heb. 11. ſaid to have endured the trial of cruel Mockings, as the Apoſtle tells us. And in-
36. deed this is the difference between a wiſe Reprover, and a bitter Mocker; that
the Words of the one are like Balm, both ſoft and fanative; but the Words of the
other are like ſharp Swords, which cut deep into the Minds of Men, and com-
monly make them rankle into Hatred and Malice. And doubtleſs there are very
many Spirits can ſooner put up an Injury done them, than a cutting bitter fcoft
becauſe nothing expreſſeth ſo much Contempt, nor ſhews how deſpicable we ac
count them, as a fleering Gibe.
II.
Secondly, Mocking may be taken for flighting, and making no account of, look-
ing upon things or Perſons as trivial and inconſiderable. And thus it is uſed in
Job 39. 22. Job, where the Horſe is ſaid to mock at Fear, when he ruſheth into the Battel, and
is not terrified ; but rather enraged by all the Horrors of War, When the Quiver
rattleth againſt him, the glittering Spear and the Shield. And ſo it is ſaid of the
Job 41.29. Leviathan, He laughed at the Making of the Spear, for he eſteemeth Iron as Straw,
and Braſs as rotten Wood.
Now in either of theſe Two Senſes may the Words of the Text be taken ; when
they tell us, they are Fools that make a Mock at Sin.
A Twofold
For Sin may be conſidered, either as committed by others, or as committed
Confidera-
tion of Sin.
by our ſelves; and it is egregious Folly to make a Mock of either, ſo as to ſport
at the one, or to flight the
other.
I. Firſt
, They are Fools that make a Mock at other Mens Sins, ſo as to turn them
into a Matter of Jeſt and Raillery.
II. Secondly, They are Fools that make a Mock at their own Sins, ſo as to think the
Commiſſion of them a flight and inconſiderable thing.
I ſhall very briefly ſpeak of the Firſt, and ſo paſs on unto the Second Par-
ticular.
I. Firſt therefore, They are Fools that make a Mock at other
Mens Sins, ſo as to
make them a matter of Mirth and Paſtime. This indeed is Sport for Devils, all
Fools that whoſe Recreation, and Helliſh Solace, is the Sin and Wickedneſs of Men. The
make a
Mock at o-
Damnation of Souls is the Sport of Hell: And thou who canft rejoice in their
ther Mens Joy, deſerveſt likewiſe to howl under their Woes and Torments. We juſtly con-
demn it, as a moſt barbarous and inhumane Cuſtom amongſt the ancient Romans,
who brought many ſelected Pairs of miſerable Men into their publick
Theatres , only to delight the Spe&tators with their Blood and Death.
But this was an innocent Recreation in compariſon of thine, who
takeſt pleaſure to ſee thy poor Brother wounding and ſtabbing, yea, damn-
ing his precious Soul. Go laugh at a wretched Man upon the Rack, or upon the
Wheel; laugh at the odd diſtorted Poſtures of Epilepticks, or the Convulſe Mo-
tions of Dying and Expiring Men; Sport thy ſelf with their writh'd Looks, and
antick Shapes of Miſery: This is far more civil, more humane, more pious,
than to make thofe Sins thy Mirth, which will be thy Brother's Eternal Woe
and Anguiſh. What thinkeſt thou? Could'ſt thou look into Hell, that Place of
Torment? Could'ſt thou ſee there all the Engines of God's Juſtice, and the
Devil's Cruelty, fet on work in the eternal Torture of thoſe, who perhaps once
made as light of their own Sins, as thou doſt of other Mens; would'ſt thou think
this a pleaſant Spe&tacle? Would ft thou ſport and divert thy ſelf to ſee how
they wallow in Fire and Brimſtone, or how they circle and twiſt themſelves in
unquenchable Flames? Certainly ſuch a Sight as this would affect thee with a
cold Horror, and a ſhivering Dread : And how then canſt thou ſport thy ſelf

They are

Sins.

making a Mock at Sin.
373

18.
nance
3
to ſee thy Brother damning himſelf, fince it would fright thee to ſee him damned ?
Believe it, Sirs; The Sins that now abound in the World challenge our Tears and
Pity: We ought to mourn and repent for thoſe who do not, who will not repent
for themſelves. It is a fad, and a doleful Sight to ſee ſo many every where diſho-
nour God, diſgrace their Natures, and deſtroy their Souls ; to ſee ſome come reel-
ing home, diſguis’d in all the brutiſh Shapes
that Drunkenneſs can put
upon them,
ready to diſcharge their Vomit in the Face of every one they meet : Others fran-
tick with Wrath and Rage, and, like a Company of Mad Men, flinging about
Firebrands, Arrows, and Death : To ſee ſuch woeful Transformations, and the
Prov. 26.
dire Effects that Sin and Wickedneſs have cauſed in the World; certainly he that
can entertain himſelfwith Mirth at theſe things, hath not only forſworn his Reli-
gion, but his Humanity ; and may, with much more Reaſon, make the Miſeries
of poor diſtracted People, chain'd up in Bedlam, to become his Sport and Paftime.
I know it will be here pretended, that ſurely it can be no ſuch great Crime to
explode and hiſs
Sin off the Stage ; nay, it were a proper Means to keep Men from
being generally ſo wicked, could we but make Wickedneſs more Ridiculous in
them.
But, alas ! Vice is now-a-days grown too impudent to be laughed out of Counte-
and thoſe Methods of a fcurrilous Mockery, which ſome plead for, as
rendring Vice ridiculous, have, I doubt, only made it the more taking and ſpread-
ing, and encouraged others to be the more openly finful, by teaching them to be the
more wittily Vile and Wicked. Few will be deterred from finning, when they
think they ſhall but gratifie others, by making Sport for them; and ftir up, not
their Indignation and Abhorrence, but their Mirth and Laughter. 'Tis true, we
read that Elijah mock'd the Idolatrous Worſhippers of Baal
, and his Scoffs and
Taunts at them were very biting and ſarcaſtical, and cut them much deeper than
they are ſaid to cut themſelves: But this he did in a ſerious and zealous reproving
of their Sins, not in a jocular and ſportive Merriment. There are two things in
Sin, Impiety and Folly; we may lawfully enough ſcorn the one, while we are
ſure to hate and dereft the other : And a due Mixture of both theſe together, Scorn
and Deteſtation, are very fit to enkindle our Zeal for God, and may oftentimes be
a requiſite Temper for him who is to reprove confident and audacious Sinners. But
to laugh and ſport at others Wickedneſs, and to make the Guilt and Shame of o-
thers our Mirth and Recreation, is both unchriſtian, and inhumane; and we may
as well laugh at their Damnation, as at that which will lead them to it. Thus to
make a Mock at Sin, is to make our very Mocks to be our Sins; and argues us,
not only profane, but fooliſh; for this is to laugh and rejoyce at our own Stain and
Diſhonour, and to abuſe our own Nature, that Nature which is common to us,
as well as others; that Nature which, were it not debaſed with Sin, renders us but
a little lower than the Angels.
What a fair and glorious Creature was Man, before Sin debaſed and fullied him!
A Friend to his God, Lord of the Creation, made a little lower than the Angels,
being a-kin to them, though of a younger Houſe, and meaner Extract, adorn'd
with all both natural and divine Perfections, till Sin deſpoild him of his Excellen-
cy, and made him who was almoſt equal to the Angels, worſe than the very
Brutes that periſh, fottiſh and miſerable. And canſt thou laugh and ſport thy felf
at that which hath ruin'd and undone thee, as well as others ? Thy Nature is ble-
miſh'd and corrupted as much as theirs. When we look abroad in the World, and
obſerve the abominable Wickedneſſes that are every where committed, the Mur-
thers, Uncleanneſs, Blaſphemies, Drunkenneſs, and all thoſe Prodigies of Impiety
that every where ſwarm amongſt Men ; how by Lying, Stealing, Swearing, and Hof. 4. 2.
Committing Adultery.they break out, until Blood toucheth Blood. What elſe ſee we now
in all this, but the woful Effects of our own corrupt Nature : Here we ſee our ſelves
unbowelled, and diſcover what we our felves are, at the price of other Mens Sins;
For as in Water, Face anſwereih unto Face, so doth the Heart of Man to Man. Prov. 27.
We have therefore more reaſon to lament the Sins and Miſcarriages of others, 19.
than to make a Sport and Mock at their Wickedneſs, fince we our ſelves are the
very fame, and prone enough, without the Reftraining Grace of God, either to
imitate, or exceed them.
Hence
374
The Folly of Sinners in
1. Ufe.
15, 16,
Hence then, Firſt, Conſider what an accurſed, horrid thing it is to tempt others
Shems the to Sin, only that thou mayeſt afterwards make Sport with them, and raiſe a Scene
Evil of of Mirth out of the Ruins of their Souls. I wiſh this were not as common a Pra-
tempting -
thers to {tice, as it is damnable. See what dreadful Woes God denounceth againſt ſuch,
fin. by the Prophet : Woe unto him that giveth his Neighbour Drink; that putteſt thy
Habak. 2. Bottle to him, and makeſt him drunken alſo, that thou mayeſt look upon his Naked-
edneſs; his Shame and Diſhonour. Thou art filled with Shame, for Glory
Drink thou alſo, and let thy Fore-skin be uncovered; the Cup of the Lord's Right
Hand ſhall be turned unto thee, and ſhameful Spewing Shall be on thy Glory. Hence
have theſe Devils ( for that Name belongs to them who do his Work) invented all
thoſe Artifices of Exceſs and Drunkenneſs, to draw on others to debauch them-
ſelves, and their Reaſon, that they may have Matter to laugh at their ſottiſh Acti-
ons, and to boaſt how many they have made to fall under the Puiſſance of their
Riots. But certainly, if there be an Hell, as it is certain there is; or if that Hell
were not made in vain, as it was not; theſe wretched Sinners can expect nothing
elfe, but to have their Portion therein with thoſe Devils, whoſe induſtrious Fa-
Etors they have been : And there the Cup of God's Right Hand, a Cup of pure
Wrath, and unmix'd Fury, ſhall be given them, and they be forced to drink it off,
to the very Dregs and Bottom of it, ſpewing out Fire and Brimſtone eternally. Somos
II. Uſe. Secondly, Hence think how deſperately impious, wicked Wretches they are,
Shews the who fin only to make others Sport ; that
buffoon themſelves into Hell
, and purchaſe
Wickedneſs the Pleaſing others with the dreadful Damnation of their own Souls: And yet,
that ſin, on- How frequent is this in the World? How many are there, that will neither ſpare
ly to tempt God, nor Heaven, nor Scripture, nor Religion, nor common Modeſty, if they come
others to but in the way of a Jeſt ? Nothing, how facred, how venerable foever it be, can
eſcape them, if they can but turn it into Drollery.
I need not mention what Tropes and Metaphors Men have found out to talk
laſciviouſly by; almoſt every one is perfect in that piece of Rhetorick: Nor what
\ ftrange, monſtrous Lies fome will averr openly, to raiſe either Mirth or Wonder in
Company. And that which is worſt of all is, that now the Holy Bible is become a
meer Jeſt-Book with them, a Common-Place for Wit, and merry Diſcourſe? And
the Devil again fpeaks Scripture out of theſe Mens Mouths; they know no more
of it, than what they abuſe; and all their Meditations and Comments upon it, are
only how fuch and fuch Paſſages may be ingeniouſly perverted, and turned into
Burleſque, to heighten the Mirth of the next profane Company they meet. Im-
pious Wretches, that dare to violate the moſt tremendous Myſteries of Religion,
and expoſe their God to Scorn, his Oracles to Contempt, and their own Souls to
Eternal Perdition; only for a little Grinning and Sneering of a Company of vain,
yea, mad Fools, who think they commence Wits by applauding Blaſphemy! But
theſe Wits, as they are profane and impious, ſo they prove themſelves very Fools,
thus to fport themſelves to death: Their Laughter is rather ſpaſmical and convul-
five, than joyous ; a Riſus Sardonicus, cauſed by Venom and Poyſon: They go
down merrily to Hell, and frolick themſelves into Perdition.
And thus I have done with the firſt ſort of Fools, namely, thoſe that make a
Sport and Mock at other Mens Sins.
II.
The Second Particular is to fhew, that they are Fools who make a Mock at
They are
Fools that their own Sins, ſo as to think the Commiſſion of them but a ſlight, inconſiderable
make a
Måtter. And here I ſhall ſhew you,
Mock at Firſt, That wicked Men do generally account Sin a ſmall, ſlight Matter.
Secondly, What it is that induceth and perſuades them to account ſo ſlight
I.
of it.
II.
Thirdly, Their groſs and inexcufable Folly for ſo accounting of it.
III. Firſt, That wicked Men do generally account Sina ſmall, inconſiderable Matter,
I. may appear from theſe three Things.
I. Slight Provocations and eafie Temptations are ſufficient to make them ruſh
Slight boldly into the Commiſſion of Sin: Any flight inconſiderable Gain, and tran-
Temptati- fitory, fading, walhy Pleaſure; yea, oftentimes, a meer Gallantry and Humour
of
ons make Sinning, is enough to make them venture upon any Crime, that the Devil, or their
some Men
fin.
own wicked Hearts ſhall ſuggeſt to them: Yet thoſe very Things, for which they
would ſcarce fuffer a Hair of their Heads to be twitch'd off, are yet forcible enough,


their own
Sins,
1.
to
making à Mock at Sin.
375
2.
ners to a
3.
I.
to perſuade them to lie or ſwear, Sins that murder and deſtroy their precious Souls
for ever! What is this but a plain Demonſtration, that they, account Sin a meer
Trifle, and look upon it as a ſmall and ſlight othing to offend the moſt high
God.
Bima ant to your
II. It is very hard and difficult to work theſe Men to any true Sorrow and Compun-
&tion for their Sins: Turn the Mouth of all the terrible Threatnings that God hath Hard to
denounced in his Holy Word againſt them, and let them thunder out all the Woesand
work Sin-
Curſes that are in the Magazine of God's Juſtice againſt them, yet theſe wicked True Sor-
Wretches are not ſtartled at it, but ſtill hold faſt their Confidence and Boldneſs, row for Sina
when they have loſt their Innocency and Integrity, and cannot, nor will not be per-
ſuaded that God ſhould be ſo angry and incenſed for ſuch ſmall matters. Onlasera
III. If they are at all moved with theſe things, yet they think that a flight and
formal Repentance will ſuffice to make amends for all. They pacifie their Con-
ſciences, and think they appeaſe God alfo, by crying him Mercy, and find it as
eaſie a matter to repent of their Sins, as it is to commit them. And therefore ceremony
tainly theſe Men muſt needs have very ſlight Thoughts of Sin, who can be ſo eaſily s tromica
tempted to commit it, and are ſo hard to be brought to repent of it ; or if they do, ang
yer is it ſo ſlightly and ſuperficially, as ifthey feared the Amends would be
greater
than the Injury.
som endt 194 bos, TUBT 79131: bio
I come now to the Second Thing, and that is, to fhew what it is that induceth II.
and perſuadeth wicked Men to make fo light of their Sins. tou Du vett a Cauſes of
Now there are theſe Two things that make Sinners to account their Sins flight Sinners ma-
and trivial Matters. Une to ocori ai linistros nequens wadi
king light
I. Becauſe they ſee ſo few Inſtances of God's dread Wrath and Vengeance exe-
of Sin.
cuted on Sinners in this Life; and thoſe rare Ones that are extant and viſible, they Sinners not
impute rather to Chance, than to the Retribution of Divine Juſtice: And there being exem-
fore, upon their own Impunity, and the Impunity of others, they conclude, Thạt plarily pua
certainly Sin is no ſuch heinous thing as ſome fowre, tetrical People would fain niſhed, in
perfuade the World to believer: And ſo they cry, Peace, Peace, to themſelves to make
though they go on in the Frowardneſs of their Hearts, adding Iniquity to Sinė light of sin.
Becauſe God ſo long winks at them, they conclude him blind, or at leaſt, that he Deut. 29,
doth not much diſallow thoſe Sins which he doth not preſently puniſh. Indeed, 19. od 18
it would be ſomewhat difficult to anſwer this Argument, were this preſent Life the
appointed Time of Recompence. No, but God referveth his Wrath and Vengeance *****
to a more publick, and more dreadful Execution of it, than any can be in this Life.
Though now thou feeleſt no Effeets of God's Wrath, yet believe it, the Storm
is but all this while gathering : But when thou launcheſt forth into the boundleſs
Ocean of Eternity, then, and perhaps never before then, will it break upon thee
in a Tempeft of Fury, and drown thy Soul in Perdition and Deſtruction. TT
rev
II. Another thing that makes wicked Men think fo ſlight of Sin, is that it cannot
affect God with any real Injury; for as he is not benefited by our Services, fo he is Snners
not wronged by our Iniquities. 'Tis true, could our Sins reach God, could they make light
dethrone him, or rend offany of his glorious Attributes from his immutable Eſſence, of Sin, be-
cauſe it is
there might then be great Reaſon why God ſhould fo feverely revenge them, and
we for ever deteft and abhor them : But ſince his Glory is free from any Stain, and jury to Gods
his Being from any Wrong and Prejudice, our Sins are nothing to him, nor is there
any Reaſon we ſhould judge them heinous and provoking. onder onworld
'Tis true, O Sinner, thy Sins can never invade God's Eſſence; that is infi-
nitely above the Attempts of Men or Devils, but yet every wicked Wretch
would, if he could, dethrone God: Sinners would not have him be fo holy, dos
nor ſó juſt as he is; noc ſo holy in hating of their Sins, nor fo juft in pu-,
niſhing of them; that is, they would not have him be fo God; for it is neceſſary
that God ſhould be as he is. Sinners do really contradi&t God's Purity, rebel againſt
his Sovereignty, violate his Commands, defie his Juſtice, provoke his Mercy, de-
ſpiſe his Threatnings, and hinder the Manifeftations of his Glory to the World:
And is all this nothing ? Every Sinner hath ſo much Poyfon and Venom in him,
that he would even ſpit it in the Face of God himfelf, if he could reach him: Buf
becauſe God is in himſelf ſecure from their impotent Affaults, Sin ſhews its Spight
againſt him in what it can; defaceth his Image where-ever it comes, aboliſhetla
all Structures and Lineaments of God in the Soul, and would baniſh his Name;


2.
no real In-
his
376
The Folly of Sinners in

appears
I.
1.
2012
-2x15mig gnis. Intereſt. A
his Fear, his Worſhip from off the face of the whole Earth: And therefore thou
who art guilty of this Rebellion againſt the great Majeſty of Heaven, canſt thou yet
think thy Sins to be ſlight and inconſiderable, and not worth either the Cognizance
or the Vengeance of the Almighty ? Believe it, the Day is coming, and will not
tarry, when that Guilt which thou now carrieſt ſo peaceably in thy Boſom, and
which, like a frozen and benumb'd Serpent, ſtirs not, nor ſtings not, ihall
, when
Theated with the Flames of Hell, fly in thy Face, and appear in all its native and
Toe ou genuine Deformities and Horrour, and overwhelm thy Soul with Everlaſting An-
evil moty guiſh and Torment; and then, but too late, then wilt thou exclaim againſt thy
ſelf, as being worſe than a Fool, or Mad-man, for thinking ſo ſlightly of, and
making a Mock at that which hath eternally ruin'd and deſtroyed thee.
And having thus ſhew'd you briefly, that wicked Men do make light of Sin,
and the Inducements that tempt them to it; I ſhall now, in the
III. es Third place, ſhew you their great and inexcuſable Folly in ſo doing. And cer-
The Folly of tainly never was any inſenſate Man, never any that was wholly abandon'd by his
Sinners in Reafon and Underſtanding, guilty of a greater Folly than this is: For, OR
making
I. Is it not moft egregious Folly and Madneſs for any to do that, which yer they
light of Sin,
hope they ſhall live to repent that ever they did it ? This is ſuch a Folly, as all the
in that they Extravagances of Fools could never match; and yet this moſt wicked Men are
guilty of: They boldly ruſh into Sin, only upon this preſumptuous Confidence,
Hope to re- that they may hereafter be ſorry that i now they did it. In which their Folly is
pent of it. doubly notorious, in that,
tontitech
stadion
1. They venture upon a certain Guilt, in hope of an uncertain Repentance.
And, sous
bas TW hrs hat Dío Bondan
Von 2.
2. In that they take up their unprofitable Sins upon fo great and burthenſome an
antic to noiandien sus is soms odostuani
mot 1. 1. In that they venture upon a certain Guilt, in hopes of an uncertain Repen-
Sinners Fol- tance. For either God may cut thee off, O Sinner, in the very A&t of that Sin
ly great, in which thou intendeſt to repent of hereafter: Or, if he afford thee Time for Repen-
venturing
tance, he may withhold his Grace, and in his juſt and righteous, but yet
tain Guilt, fearful Judgment, ſeal thee up under Hardneſs and Impenitency, that thou
in hopes of ſhalt go on, treaſuring up to thy Self Wrath againſt the Day of Wrath.
an uncer. And if either of theſe, through the righteous Judgment of God, ſhould
happen unto thee, what a deplorable Fool wilt thou prove thy ſelf to be,
Rom. 2. 5, that finneſt out of Hopes of Repentance, and of a Repentance which perhaps
will never be granted ? Alas! How many hath God, in his fignal Vengeance, cut
off, by ſome remarkable ſtroke,with an Oath, or Curſe, or Blaſphemy in their Mouths,
fcarce fully pronounced ? How many, with their drunken Vomits gogling in their
very Throats? How many, while their Souls have been burning with their luſtful
Embraces, have even then been caſt into Hell, and burnt up with Everlaſting Fire?
zwei Or, if Vengeance ſhould ſpare thee for a while, O Sinner, yet thou knoweft not
atly it
show foon it will ſtrike thee: It is great Folly to expe&t the Warning of a fick Bed ;
Death often ſurprizes by ſudden Caſualties, or by ſome Diſeaſes as ſudden
as Caſualties ; and there are many Ways of Dying , beſides Conſumptions ,
hobo Agues, and Dropſies; the lingring Forerunners of an approaching Diſfo-
lution. But if God ſhould caſt thee down upon a fick Bed, he may juſtly viſit
thee, who haft negle&ted thy Soul in thy Health, with ſuch Diſtempers as may
make thee not only unfit, but ſuch as may render thee uncapable of doing thy
laſt kind Office for it. It is Folly to expect the Admonition of Old Age: Alas!
Eccleſ. 12. the Almond-Tree doth not every where flouriſh; and it is not one, to many Thou-
ſands, that lay down an Hoary Head in the Bed of the Grave. But grant thou
Prov. 16.
couldſt be aſſured of the Continuance of thy Life, yet is it not egregious Folly to ſin
in hope of repenting, when every Act of Sin will make thy Repentance the more
difficult, if not impoſſible? The older thou groweſt, ſtill the more deſperate is thy
Caſe; for thy Sins will be the more rooted and habituated in thee, and thy Heart
the more hardned to reſiſt the Grace of God: So that, upon all Accounts, thy Re-
pentance is moſt uncertain; and the longer thou continueft in Sin, ſtill the more
unlikely and improbable. And then judge, thou thy ſelf, whether it be not extream
Madneſs and Folly, to make ſo light, or no Account of Sinning, becauſe thou makeſt
account of Repenting. But,
2. Suppoſe
upon a cer-
tain Repen-
tance,
S.
31.
making a Mock at Sin.
377

2.
tance.
2.
2. Suppoſe it were moſt infallibly certain that thou ſhalt repent, yet none but
Fools will take up the Pleaſures of Sin upon the Sorrow, Anguiſh, and Bitterneſs Sinners
of a true and hearty Repentance. Doſt thou ſeriouſly conſider what Repentance is great Folly
It is not a tranſitory Wiſh, a warm Sigh, or a languiſhing Lord have Mercy, in a the urtea
Diſtreſs, or on a fick Bed ; (and yet even theſe cannot be without judging and con- Sures of Sin
demning themſelves for Fools, when they finned :) No, but Repentance is the break- with a bit-
ter Repen-
ing of the Heart, a rending of the very Soul in pieces: The uſual Preparatives to
it are ghaſtly Fears and Terrours, ſharp and dreadful Convictions, that will even
ſearch thy very Bowels, break thy Bones, and burn up thy very Marrow within
thee. More eſpecially doth God deal thus terribly with veterant, old , confirmed
Sinners, making Repentanče more bitter to them, than to others, that they may fee
and confeſs themſelves Fools, in indulging themſelves in their Sins, in hopes of
repenting for them. Say then, when the Devil and thine own Luſts tempt thee
to any Sin; ſay, 'If I commit this Sin, either I ſhall repent of it, or I ſhall not ;
if I never repent of it, as it is a hazard whether I ſhall or no, what is there in Sin,
that can recompence the everlaſting Pain of Damnation ? If I ſhall repent, what is
there in the Sin, that can recompence the Anguiſh and Bitterneſs of Repentance ?
This is ſuch an unanſwerable Dilemmi, that all the Craft and Subtilty of Hell can
never folve. And if we would but always keep this fixed in our Minds, it were
impoſſible that ever we ſhould make flight of Sin. While thou thus argueſt, thou
argueft folidly and wiſely; but to ſay I will fin, becauſe perhaps I may repent, is
quite below the meaneſt Capacity that ever own'd the leaſt Glimpſe of Senſe and
Reaſon.
SORT
II. Is it not Folly to make a Mock at that which will be ſure to pay thee home,
and to make a publick Mock and Scorn of thee to the whole World How many Sinwił
have their Sins and Vices made infamous among Men? They are a Shame, and a make Sin
Reproach to all that are but ofa civil and ſober Converſe; and as much loft to
ners a pub-
Reputation, as they are to Vertue? But however, certainly all wicked and ungodly to the whole
Men ſhall be made a publick Scorn and Deriſion to all the World, both God, Angels, World.
and Men : God will mock at them, he tells them fo exprefly, for ſo the Wiſe Man Prov. I.
ſpeaks ; Becauſe you have ſet at nought all my Counſel, and would none of my Reproof; 25, 26.
I alſo will laugh at your Calamity, and mock when your Fear cometh; when your Fear
cometh as a Deſolation, and your Deſtruction cometh like a Whirlwind. All their Sins
and Deeds of Wickedneſs ſhall then be expoſed to the open View and Contempt of
Saints and Angels who ſhall ſubſcribe to the righteous Doom of their Condemnati-
on. Devils will then upbraid their Folly, and triumph that they have outwitted them
into the ſame moft miſerable and deplorable State with themſelves. Think now,
O Sinner! How wilt thou be able to hold up thy guilty Head, and thy amazed
and confounded Face? Whither, Oh whither canſt thou cauſe thy Shame to go,
when Men and Angels ſhall point and hiſs at thee, and thy Folly ſhall be pro-
claimed as loud as the laſt Trumpet, which Heaven and Earth, and all the World
ſhall hear?
III. Is is not the Fooliſhneſs of Folly it felf, to make light of that which will for
3.
ever damn thee? Art thou ſuch an Idiot, as to account Hella Trifle, and Damnation The Folly of
it ſelf a ſlight Matter? What is it then that makes thee think Sin ſo ſmall and Sinners to
triflinga thing? For Hell
, and Death, and Eternal Wrath are certainly entaild
Souls for
upon it
. Conſider what a moſt cutting Reflexion it will be to thee in Hell, when
thou ſhalt for ever cry out upon, and curſe thy ſelf for a wretched Fool, that ever
thou ſhould'ſt make ſlight of thoſe Sins which would damn thee. What was
there in them, for which thou haft forfeited Heaven, and Everlaſting Happineſs,
but only a little impure brutiſh Pleaſure? And now that it is paſt and gone, what
remains of them, but only the bitter Remembrances ? Certainly thou wilt ten thou-
fand times, and for ever call thy ſelf an accurſed Fool for ſo doing, when it is too
late to help it. Be perſuaded therefore now to be wiſe betimes for your Souls, on en conta
elſe you alſo will, when there is no Redreſs, curſe your own Folly, thật hath brought to show
upon you all thoſe Extremities of Woe and Anguiſh,
e and Anguifholdes Stadt es slut wolf
us todo
savo rdrobe basto
si lainnya di Cccult seno as Helgi True
STIC ga bosdijualada
solo algo realise

damn their
Sin.
378
True Happineſs, &c.

SE R M O N II.
1
R E V. xxii. 14.
Bleſſed are they that do his Commandments, that they may have
Right to the Tree of Life, and may enter through the Gates
into the City.

T
Hefe Words which I have now read, conſiſt of theſe Two Parts :
Firſt, A Propofition. And,
TO
Secondly, A Proof of this Propofition.
Diviſion of
Firſt, A Propoſition in theſe Words, that They that do God's Com-
the Words. mandments, are bleſſed.
Secondly, Here is the Proof of this Propoſition, in theſe Words, that They have a
Right to the Tree of Life, and ſhall enter through the Gates into the City.
It is the Connection of both theſe together, that I intend chiefly to ſpeak unto.
Only give me leave, as a Preliminary to the enſuing Diſcourſe, to ſhew you what
is contained in the firſt and great Word in my Text; and that is, the Word Bleſed.
There is therefore a Twofold Beatitude, or Bleſſedneſs: The One is perfe& and
confummate, the other initial and incompleat. The former is the Comple&tion of
all Good perfective of our Natures, and our entire and ſatisfying Enjoyment of it.
This Bleſſedneſs now is only attainable in Heaven ; for God alone is the Centre of all
Good ; and all the Good that is deſirable in this World, are but fo many Lines
drawn from the Centre, to the utmoſt Circumference of the Creation. There is
nothing that can fupply the Wants, perform the Hopes, fulfil the Deſires, with-
out Confinement circumſcribe, without cloying ſatisfie the moſt enlarged Capaci-
ties of a Rational Soul, but only that God who is infinitely, univerſally, and inde-
o fe&tively good; and therefore he alone
is our Obječtive Happineſs : And our for-
mise emal Happineſs is our Relation to, and Union with this All-comprehenſive and In-
comprehenſible Good. Our Affimilation to him, and Participation from him, of
all thoſe Perfe&tions which our Natures are capable of enjoying, but our Under-
ſtandings not now capable of knowing. But this conſummate Bleſſedneſs, is re-
ſerved for our unknown Reward hereafter, and is not that which my Text here
ſpeaks of.
There is therefore an imperfect and initial Bleſſedneſs, which conſiſts in a Pre-
paration for, and a Tendency unto the other : As thoſe are ſaid to be accurſed,
whoſe Sins and Vices prepare them for Eternal Perdition; ſo thoſe likewiſe are faid
to be bleſſed, whofe Grace and Holineſs prepare them for Eternal Bliſs and Happi-
mandments
neſs.
are bleſſed Now ſuch as theſe are bleſſed in a Fourfold Reſpect.
Firſt, They are bleſſed, in Semine, in the Seed : They go forth bearing preci-
fpe&tse
ous Seed, and ſhall doubtleſs rejoyce in a plentiful Harveſt : So the Pſalmiſt tells us,
I.
Pſal
. 97. 11. Light is ſown for the Righteous, and Gladneſs for the Upright in
Pfal.97.11 Heart. And though they often appear Clods of Earth ploughed up, harrowed,
and
Such as do
God's Com-

in Four Re-
In the Seed.
True Happineſs.
379
2 Cor.1.22.
Ticus 2.130
and broken with Affliction ; yet is there that bleſſed Seed caſt into them, that
will certainly ſprout up to Immortality, and Eternal Life, as all the Beauties of a
Flower lye couched in a ſmall unſightly Seed: And ſo truly Grace is Glory in the
Seed ; and Glory is but Grace full blown.
Secondly, They are bleſſed in Primitiis, in the Firſt-Fruits. They have already II.
received ſome part of their Eternal Felicity, in the Graces and Conſolations of the In the Firk-
Holy Ghoſt; which are therefore called the Firſt-Fruits of the Spirit, by the Apo- Fruits.
ftle, Rom. 8. 23. and the Earneſt of the Spirit, 2 Cor. I. 22. and the Earneſt of Rom.8.23.
our Inheritance, Epheſ. 1. 14. Now, as the Earneſt is always part of the Bargain,
Eph. 1.14
and the Firſt-Fruits are always of the ſame kind with the whole Harveſt, ſo is it
here; the Graces and Comforts of the Holy Ghoft, are the very ſame now, that they
ſhall be in Heaven it ſelf : And therefore the Apoſtle bleſeth God, who hath bleſſed Eph. 1. 3.
us with Spiritual Bleſſings in heavenly Things in Chriſt
. Better indeed they ſhall be
in Heaven, but not other. Here our Graces often languiſh under the Load and
Preſſure of Corruption, but in Heaven they ſhall be for ever vigorous and trium-
phant : Here our Waters of Comfort often fail us, our Ciſtern is often dried up,
and our Bottel ſpent ; but in Heaven we ſhall for ever lye at the Fountain of Living
Waters, and take in Divine Communications, as they immediately flow from the
Divine Eſſence, without having them deadned or flatted in the Conveyance. But
yet, both by theſe imperfect Graces and Comforts, we do truly and properly en-
joy God; the Enjoyment of whom in any meaſure is Happineſs, but in the higheſt
meaſure is Heaven it ſelf. If therefore the Maſs and Lump be Bleſſedneſs, the
Firſt-Fruits muſt be bleſſed alſo.
Thirdly, They are bleſſed in Spe, in Hope; whence it is called by the Apoſtle, III.
That bleſſed Hope. A bleſſed Hope it is, becauſe that which we hope for is Eter- Blesſed in
nal Bleſſedneſs. The Hope of worldly Things is commonly more tormenting, than Hope
.
the Enjoyment of them can be ſatisfying. It is an Hope that vitiates and deflowers
its Obječt, and fo mightily over-rates them in the Fancy, that when they come to
paſs, our Hope is rather fruſtrated than accompliſhed : And were it not for that
Impatience, which is the conſtant Attendant of this Hope, it would be a Problem
hard to be reſolved, whether Expe&tation or Fruition were the more eligible Eftate.
Vain therefore and wretched muſt needs be the Hopes of thoſe things, which can-
not anſwer what is expe&ted from them; like a Golden Dream to a Beggar, or the
Dream of a furniſhed Table to one that is Hunger-ſtarv'd. But now the Hopes of
Heaven can never impoveriſh the Glories of it, for they are infinite and inexhauſti-
ble; and God hath laid up for his, that which the Heart of Man cannot conceive.
A Chriſtian's Hope hath Two Prerogatives above any worldly Hope.
One is, That it may attain to a full and final Aſſurance, as the Apoſtle ſpeaks to perties of a
the Hebrews; where he calls it, The full Aſurance of Hope unto the End. An Chriſtians
Hope it is, becauſe the Object of it is a future Good deſired and expected. But Heb: 6.11.
yet it is an Hope that is joined with a full Aſſurance of the Event; an Hope that
may flower up into fuch a Certainty, as to have no Mixture of Fear or Doubting in
its Compoſition ; but may be as lure of the Heavenly Inheritance, as if our Re-
verſion were already in a&tual Poffeffion: Whereas Worldly Hope can never be fe-
cure, but ſome Providence or other may interpoſe, to diſappoint it.
The other Prerogative of a Chriſtian's Hope, is, that though it be thus fully
aſſured, yet the Accompliſhment of it ſhall always have the ſweet Reliſh of Sur-
prize and Wonder ; for the Happineſs will be far greater than the Hope, and the In-
heritance larger than the Expe&tation; whereas Earthly Hopes, if they grow to
any degree of Confidence of Succeſs
, upon Fruſtration they turn into Impatience and
Rage : Or if perhaps they do ſucceed, the Sweetneſs of the Accompliſhment was
long before ſuck'd out and devoured by our greedy Expectation; the Game is torn
and eaten, before the Huntſman can come in. And upon both theſe Accounts, the
pious and obedient Chriſtian is bleſſed in Hope. It is a bleſſed Hope that ſhall cer-
tainly be accompliſhed, and a bleſſed Hope, the accompliſhing of which ſhall
infinitely exceed our Expectations, and fill us not with Shame, but Eternal Admi-
ration and Wonder.
Fourthly, They are bleſſed in. Right and Title : And upon this very Account e- iv.
ſpecially my Text pronounceth thoſe bleſſed that do God's Commandments, becauſe Bleſsed in
they have a right to the Tree of Life, and to enter in through the Gates into the City:Right?
Ccc 2
Now

Two Pro-
380
True Happineſs .

What the
*.
Rev. 267
.
Now theſe Expreſſions, according to the Genius and Style of this whole Book,
myſtical and alluſive ; and for the explaining of them I muſt ſhew,
1. Firſt, What the Tree of Life is.
TI. Secondly, What is this City, into which they have a Right to enter. be
III. Thirdly, What it is to enter through the Gates into the City.
IV. Fourthly, What Right it is which Obedience to God's Commandments gives us to
the Tree of Life, and to enter into the City.
I. For the Firſt of theſe, What the Tree of Life is?
I anſwer, We find Mention made of this Tree of Life in Two other places of
Tree of Life this dark Prophecy; the one is in Ver. 2. of this Chapter : On either Side of the
River was there the Tree of Life, which bare twelve manner of Fruits, and yielded
Rev.22. 2- her Fruit every Month; and the Leaves of the Tree were for the healing of the Na-
tions. But this
, very probably, may be only an Enigmatical Repreſentation of the
Doctrine of the Goſpel ; let us then conſult the other place, where Mention is
made of this Tree of Life, and that is in Rev. 2. 7. To him that overcometh will I
give to eat of the Tree of Life, that is in the midſt of the Paradiſe of God. Now
this carries a plain Allufion to thạt Deſcription of the Earthly Paradiſe of which
Gen. 2. 9. We read, Gen. 2.9. where it is ſaid, God planted the Tree of Life in the midſt of
Garden. Now this Tree of Life was ſo called, not that it had any natural Ver-
tue to perpetuate Man's Life to Immortality, but only from its typical and Sacra-
mental Uſe; God having appointed the Eating thereof as a Sign and Pledge of
Our Immortality, had we continued in our Innocency and Obedience. And there
fore we find, that upon the Fall, God ſet a Guard upon this Tree, and as it were
excommunicates finful Adam from partaking of this Sacrament of the Covenant of
Works, which was both a Sign and Seal of Immortality ; ſignifying thereby, that
Sinners have no Right to Eternal Life, according to the Terms of the firſt Cove-
nänt : But this Right being again reſtored to us by Jefus Chriſt, therefore they are
pronounced bleſſed that do God's Commandments, becauſe they have a Right to
the Tree of Life; that is, to that Eternal Life and Immortality which is brought
to light by the Goſpel, and to which the Tree of Life in Paradiſe was a Sacrament
and Emblem.
II. Secondly, Let us enquire what is this City, into which thoſe that do God's Com-
What is mandments shall enter? And we have a moſt large and glorious Deſcription made
meant by of it in Chap. 21. of this Book, from Ver. 10. to the end of the Chapter. And, in
City.
brief, it is nothing elſe but Heaven ; the New Jeruſalem, that Holy City, the City
of the Living God, into which no unclean thing ſhall enter. For without are Dogs,
Rev.22.15. and Sorcerers, and Whoremongers, and Idolaters, and whoſoever loveth and mas
ketha Lie.
III. Thirdly, What is it to enter through the Gates into the City?
Tanſwer, Though in the foregoing Chapter this City is deſcribed to have twelve
Gates, and in them the Names of the Twelve Tribes of Iſrael, to fignifie to us,
through the
that through the Grace of the Goſpel, there is a Paſſage and an Inlet into Heaven
the City? for all thoſe that are true Ifraelites; yet, in true propriety of Speech, there is
but one Way, and but one Gate to Heaven : Yea, and our Saviour tells us, that
Way is narrow, and that Gate is ſtrait ; for ſo we find his Words, Strait is the
Mat. 7. 14. Gate, and narrow is the Way, that leadeth unto Life, and few there be that find it.
The Commandments of God are this Gate to the Heavenly City, and the two Ta-
bles of the Law are the two Leaves of this Gate, through which every one muſt
paſs, that hopes to be admitted into the New Jerufalem. And although David
ſeems to make this Gate very large, when he tells us, Thy Commandments are ex-
ceeding broad; yet that is only to be underſtood concerning the Authority of its In-
96.
junctions, not of the Liberty of its Indulgence. It is exceeding broad in the Ex-
tent of its preceptive Power, for it preſcribes Rules to all our Thoughts, Words,
and Actions, and to every Circumſtance of each ; but it is exceeding narrow and
Krait in the Scope and Allowance that it gives us ; that as ſoon may a Camel go
through the Eye of a Needle, as we paſs through this Gare with the Burthen of
one unmortified Luft, or one unrepented Sin.
Queft. But why is it ſaid, That thoſe that do God's Commandments may enter through the
Gates into the City? Can any enter in as a Thief, or a Robber, over the Wall :
Or can any, as an Enemy, ſcale thoſe Eternal Ramparts, and take it by Invaſion?
Rev. 21.
IO, 14
What is it
to enter
Gates into
Pfal.
119.
I
True Happineſs.
381

2.
What that
Obedience is
that is mens
the Text.
193
I anſwer : This is ſo expreſſed, to denote the free Acceſs and Admiſſion of Anſw.
thoſe in Heaven, who are careful to obey the Commandments of God upon Earth:
Such as theſe are freeborn Citizens of Heaven; their whole Eſtate, their whole
Traffick, all their Treaſure and Livelihood is laid up there ; they are free Deni-
zens by the Charter of the New Covenant, they may challenge Ingreſs as their
Right and Due ; and he who hath the Keys of David, who openeth and no Man Rev. 3. 7.
ſhuteth, and Muteth and no Man openeth, opens the Door to theſe, and lets them
into thoſe Eternal Manſions, which he hath purchaſed and prepared for them. W
The Fourth and laſt Query to be enquired into, is concerning that Right which IV.
Obedience to God's Commands gives us unto this Tree of Life, and to this Hea- What Right
venly City; that is, to Eternal Life and Glory. Now here I ſhall branch out this Obedience
Query into Two; and ſo I ſhall fhew you,
or odlied der giveth to
the Tree of
the bat
live at Life, and
I. What that Obedience is, which gives us a Right to Heaven. Hard corone to the Heas
PAWAGAN OTE Hd venly City.
II. What that Right is, that this Obedience doth confirmations
1.doc
Od stom o ined bra
I. What that Obedience is, which gives us a Right to Heaven. des os dieb
anſwer : It is not a Legal Obedience, or a Perfect Perſonal Righteouſneſs, that tioned in
now gives up this Right to Heaven ; this is very plain, becauſe to conſtitute this,
1.
it is neceſſary that there be both Original Purity in our Natures, which ſince the
Not Legal
Fall is miſerably vitiated and corrupted ; and alſo a Sinleſs Perfeétion in our Lives,
Obedience.
in the conſtant Obſervation of every Iota of the Law, both as to its Extention, and
Intention; that we obey it in every part and title of it, and that our
Obedience un-
to every part be raiſed to the higheſt degree of Love, Zeal, and Charity. This
Title was once good, but it is now loft, by the Fall, in the common Ruin and Rub-onlik
biſh of Mankind; and he who hath not another Title upon better and eaſier Terms,
will find Cherubims, and the Flaming Sword of Divine Juſtice, ſet to guard the
Tree of Life from his Approaches; as once they did from guilty Adam.sk
ONA O
De to be
II. There is therefore another Obedience which gives a Right unto the Tree of Life;
and that is an Evangelical Obedience ; which according to the Grace, Condefcenfion, It is Evata
and Equity of the Goſpel
, ſhall be accepted unto, and rewarded with Everlaſting Silical Obe-
Happineſs
. Now this Evangelical Obedience confifts not indeed in Innocency and
Perfe&tion, but in fincere Defires, and proportionable Endeavours after it ; when she stila
we ſtrive to the utmoſt to live holily, and to walk more ftri&tly with God, accord-
ing to the Rules that he hath preſcribed us in his holy Word: And it confifts of
Two Parts ; Mortification of our corrupt and finful Affections, whereby we die
daily unto Sin: And the Spiritual Renovation, and Quickning of our Graces,
whereby we increaſe daily in ſpiritual Strength, and make farther Progreſſes in Ho-
lineſs and true Piety. And as it conſiſts of theſe Two Parts, fo hath it alſo theſe 2
Two Adjun&ts.
1. The one is, True Repentance for our paſt Sins, reflecting upon them with
Shame and Hatred, confeſſing and bewailing them with Sorrow and Contrition,
and endeavouring, with all Earneſtneſs and Sincerity, to abſtain from the Com-
miffion of the like for the future. wirft dolor s1018
2. The other is, A True and Lively Faith, whereby we rely on the Blood and
Satisfaction of Jeſus Chriſt, for the Remiſſion of our Sins; and upon his perfet
Righteouſneſs, and prevalent Interceſſion for the Acceptation and Reward of our
imperfe&t Obedience. how to
tale
Whoſoever doth thus fincerely do the Commandments of God, univerſally and
conſtantly, with his whole Strength and Mind, as though he expected to be ſaved
by the Merits of his own Works; and yet, after all, doth fo entirely rely on the city
Merits of Jeſus Chriſt for Salvation, as though he had never done any thing : He
it is, and he alone, who hath this Right unto the Tree of Life, and shall enter
through the Gates into the Heavenly City. For he doth his Commandments out of
a fincere Love ; and God, who is Love, will own his Sincerity. s.
II.
Secondly, I come now to conſider what that Right is, which this Evangelical O- What Right
bedience, or doing the Commands of the Law, according to the Favour and Mercy gives to E-
of ternal Life.

2.
orto
2.
382
True Happineſs.
1.
2.
dience is
will of the Goſpel, doth confér upon us, by virtue of which we may aſſuredly expect
Eternal Life. And here,
I. I. It cànnot be a Right of Purchaſe, or Merit. It is a fooliſh Preſumption, and
Not a Right intollerable Arrogance, to think we can deſerve any thing at the Hands of God,
of Purchaſe. unleſs it be his Wrath by our Sins. For, not only
1. In all proper Merit there muſt be an Equivalence, or at leaſt a proportion of
In Merit Worth between the Work, and the Reward : Which to imagine between our
there muſt Obedience, and the Heavenly Glory, is to exalt the one infinitely too high, and to
be an Equi- abaſe the other infinitely too low. What proportion is there between a Cup of cold
Water given to a Diſciple of Chriſt, and that Ocean of Everlaſting Joy and Pleaſure,
which ſhall be the Reward of it: A Man might more reaſonably expect to buy
Arts Stars with Counters, or to purchaſe a Kingdom with Two Mites, than think to
e purchaſe the Heavenly Kingdom by paying down his Duties, and good Works,
Job 22, which are no way proficable unto God, (For is it any Pleaſure to the Almighty that
Job 22. 3. thou art righteous; or is it any Gain unto him, that thou makejt i hy Way perfect ?)
and bear no more proportion to the infinite Glory of Heaven, than a ſingle Cypher
doth to the numberleſs Sands of the Sea.
2. The very Grace that enables us to do the Commandments of God, is freely be-
Grace to o-ftowed upon us by himſelf; and therefore the Obedience we perform unto him,meer-
bey js given ly by his own Affittance, cannot be ſaid (without a grand Impropriety) to merit any
freely.
Reward from him. Such kind of Merit is but an idle and frivolous pretence :
For certainly, he who gives me Money to buy an Eſtate of him, doth as freely
give me that Eſtate, as if I had never bought it of him, but he had immediately
beſtowed the Land upon me, and not the Summ of Money.
moineta
3. 2.3. All our Obedience is imperfect, and therefore, if it deſerve any thing, it is
All our Obe- only Puniſhment for the Defects and Failures of it. This Coin is not currant, this
imperfe&t.
Metal is baſe and adulterated, the King's Stamp defaced and obliterated, the
Edges clipp'd, and the Superſcription, which ſhould be on both fides Holineſs to
the Lord, is on the Reverſe at leaſt, A Sacri fice to Hypocriſie, Formality, and
Vain Glory; and therefore this counterfeit and baſe Alloy will not paſs for Pur-
chaſe-Money; and had it what it deſerves, it would be melted down in the
Furnace of Hell.
Droga
4. Suppoſe it were perfect, which it is not, yet is it no more than our bounden
Obedience is Duty; and Duty can never be meritorious. We are bound by the Law of Nature,
due from and, as we are Creatures who have received our Beings, and the Continuance and
Preſervation of them from God, to employ our ſelves faithfully and aſſiduouſly in
his Service; and if, for our greater Encouragement therein, he hath promiſed,
and will beſtow upon us a vaſt
and unconceivable Reward, we muſt attribute it
wholly to the Supererrogation of his free Bounty; for without this, all our Ser-
vices were due to him before. Thus our Saviour tells us, Doth the Maſter thank
Luke 17 the Servant becauſe he did the things that were commanded him? I trow not. So
likewiſe ye, when you ſhall have done all thoſe things that are commanded you,
ſay, (not in a complemental way, but with Truth and Sincerity) we are unprofitable
Servants, we have but done that which was our Duty to do. And therefore cer-
tainly, if we cannot deſerve Thanks, much leſs can we deſerve ſo ample a Reward
as Eternal Life: And therefore thoſe that think to purchaſe Heaven and Eternal
Life by doing that which is not commanded, nor their Duty, will find a fearful
Diſappointment of their preſumptuous Hopes, when they ſhall hear that fad
Greeting, Who hath required theſe things at your hands?
This Right then of Merit and Purchaſe is excluded, and no Man can have a
Right to Heaven upon the Account of the Worth and Value of his Works.
A threefold There is therefore a Threefold Right which they that do the Commandments of
Right to God, have to Heaven, and Eternal Happineſs.
Heaven.
Womento antes y
toine hold
1. They have a Right of Evidence. What are sold be
2. They have a Right of Inheritance.
3.
3. They have a Right of Promiſe. His autem
VO
l. 1. Obedience to God's Commandments gives us a Right of Evidence to Eternal
A Right of Life. He is judged to have the beſt Right to an Eſtate, who can produce the beſt
Evidence

9, 10.
I.
2.
True Happineſs
383

Evidence for it. Now the beſt Evidence that can be ſhewn for Heaven is our
unfeined Obedience : All other things that Men may rely upon to juſtifie their Title, do
will prove but forged Deeds, to which only the Spirit of Preſumption or Enthufi-
aſm hath fet his Seal, and not the Spirit of God; and therefore we find how miſera-
bly the Confidence of thoſe Wretches were diſmounted, and their Hopes fruſtrated,
who came with Lord, Lord, Have we not propheſied in thy Name, and in thy Name Mat. 7. 22.
caſt out Devils, and in thy Name have done many wonderful Works? All this may
be, and yet be no good Title, no good Evidence for Heaven ; for if thoſe who caſt out
Devils, have not caft out their Luſts ; ifthoſe who propheſie in his Name, by their
Sins diſhonour and blaſpheme that Name; if thoſe who are Workers of Miracles,
are yet Workers of Iniquity, he profeſſeth againſt them, that he knows them not;
and commands them to depart from him for ever, as Workers of Iniquity; where- Mat. 7. 22,
as on the contrary, we find a joyful and bleſſed Sentence pronounced upon others, 23.
according to the Evidence brought in for them by their gond Works; fo our Lord
himſelf tells us, Come ye Bleſſed of my Father inherit the Kingdom prepared for you : Mat. 25.30.
for I was hungry, and ye gave me Meat; for I was thirſty, and ye gave me Drink;
a Stranger, and ye took me in; naked, and ye cloathed me ; fick and in Priſon, and
ye viſited me. This Particle (For] is not a Note of Caufality or Merit, but only
of Evidence; for as Evidences prove our Right to our Poffefſions, fo likewiſe our
Obedience and good Works do effe&tually prove the Right which we have to Eter-
nal Life, through Chriſt's Purchaſe, and God's free Donation; and therefore
the Evidence being clear, the Sentence muſt in Equity proceed accordingly. God,
as a juft and righteous Judge, inſtates them in the Poffeffion of the Kingdom of
Heaven, becauſe they viſited, and relieved, and cheriſhed his Son in his Members:
Not that their Love to him, or their Charity to them, purchaſed any ſuch Right
but only proves and evinceth it: It is not the Cauſe of their Juftification; but á
Reaſon why God declares them juſtified; as the Deeds which I produce are the
Reaſon why an Eſtate is adjudged mine, though the Cauſe of my Title to it be
either my own Purchaſe, or another's Gift. As therefore thoſe are ſaid to have no
Right nor Title to what they pretend, who can fhew no Evidence for it; fo thoſe
who obey not the holy Will and Commands of God, have no Right to the Tree of
Life, becauſe they have no Evidence to ſhew, nor no Plea to urge for it, but will
certainly be caſt in their Suit.
2. Thoſe that do God's Commandments have a Right of Heirſhip, and Inheri-
tance unto Eternal Life; for they are born of God, and therefore Heaven is their A Right of
Patrimony, their Paternal Eſtate; for ſo are the Words of the Apoſtle, Every one
Heirſhip.
I John 2.
that doth Righteouſneſs is born of God: And if they are born of God,then according
to the Apoſtle's Argumentation, If Children, then Heirs, Heirs of God, and Foint Rom.8.17.
Heirs with Chriſt, who is the Heir of all things. The Trial of thy Legitimation, whe-
ther thou art a true and genuine Son of God, will lye upon thy Obedience to his Com 1 John 3.
mands; For in this, ſays the Apoſtle, the Children of God are manifeft, and the Chil-9, 1o.
dren of the Devil. Whoſoever is born of God doth not commit Sin; and whoſoever
doth not Righteouſnefs, is not of God. Now if by our Obedience and Dutifulneſs
it appears that we are indeed the Children of God, our Father will certainly give us
a Child's Portion, and that is no leſs than a Kingdom. So faith our Saviour, Luke 12.
Fear not, little Flock; it is your Father's good pleaſure to give you the Kingdom. 32.
3. Thoſe that do God's Commandments have a Řight to Eternal Life, by Pro-
miſe and Stipulation, and therefore it is called Eternal Life, which God that can- A Right of
not lie hath promiſed. Indeed, the whole Tenour of the Goſpel is nothing elſe but Promiſe
.
the Exhibition of this promiſe, and a Comment upon it. This is the Summ of the Tit. I. 2.
Goſpel, the Terms of the Covenant, the Indenture made between God and Man;
If thou wilt enter into Life, fays our Saviour, keep the Commandments. And in Mat.19.17.
another place our Lord tells us; Not every one that ſaith unto me, Lord, Mat. 7. 21.
Lord, ſhall enter into the Kingdom of Heaven; but he that doth the Will of my
Father which is in Heaven.
And thus you ſee what Right it is, that Obedience to the Commands of God
gives us to Eternal Life: A Right of Evidence, a Right of Hoirſhip, and a Right of
Promiſe.
Victor Dlow
buit sd fun toitevie robionointi
But,
2.
3.
384
.
True Happineſs
Object. But, may ſome ſay, Is not this again to eſtabliſh the antiquated Covenant of
Works ; Do this, and live? And doth not this aboliſh the Law of Faith, He that
believeth ſhall be ſaved ? Is it not tbe Office of Faith alone to convey unto us a Right
and Title unto Eternal Life?
Anſwer. I anſwer, No, it doth no prejudice unto Faith ; for we ſtill affirm, that our
original and fundamental Right to Heaven is grounded, not upon our Obedience,
but Chrift's; not upon our Works, but upon his; his Merits and Purchaſe,
which, through Faith, are imparted and imputed to us. Yer give me leave to ſay,
that I think the Notion of Juſtifying and Saving Faith is very much, if not gene-
rally miſtaken by us : And as the Soul is the moſt noble, and moſt vital Principle
of Man, and yet is moſt unknown to him what it is, and how it operates ; fo Faith,
which is the vital Principle of Chriſtians, and by which the Juſt are ſaid to
Se live, is yet moſt unknown, both as to its Nature and Operations, unto the Genera-
lity of them: Some place it in Aſſurance, ſome in Affiance and Recumbence; ſome
in one A&t of Faith, and ſome in another; which are either the Effects of Faith as
true, or the Degrees of it as ſtrong, rather than the proper and adequate Nature
and Effence of it; and then they mightily puzzle themſelves how to accord and
reconcile Faith and Obedience in carrying on the great Work of our Salvation,
which yet were never at a variance about it, but only in their miſtaken Hypotheſis:
For what is Faith, but an Aſſent to a Teſtimony? The very force and import of
the Word can carry no other Senſe : And he that ſaith he believes, muſt needs
mean he believes ſome Record or Teſtimony; or elſe he ſpeaks that which nei-
ther himſelf, nor any other can underſtand. Conſequently therefore a Divine
Faith muſt be an Aſſent to a Divine Teſtimony ; that is, to the Word of God con-
tained in the Holy Scriptures. But now if this Faith reft only in a bare and naked
Afſent to the Truth of Divine Revelation, it is but Hiſtorical and Dogmatical;
which, though it be a Divine Faith in reſpect of the Objects believed, yet is it but
Humane and Natural in reſpect of its Principle and Motives. But when this Aflent to
the Truths of the Scripture is joined with proportionable Affections to thoſe Truths,
and doth excite us to A&tions conformable to the Diſcoveries of the Divine Will,
there this Faith is Juſtifying and Saving. And certainly this is not ſo very di-
ftant from Obedience, as to be thought hardly reconcileable with it. As for In-
ftance, A Man may give a bare Affent to this great Goſpel-Truth, that Jeſus
Chriſt came into the World to ſave Sinners, and yet this Faith may not ſave him,
becauſe it may be unoperative, and paſs no farther than the A& of the Under-
oftanding: This is a dead Faith, which can never bring any Man to Heaven ; yea,
Jam. 2.19. ſuch a Faith as the very Devils and Damned Spirits in Hell have, who believe and
o tremble. Another Man believes the ſame Truth, and aſſents to the ſame Pro-
pofition; but this his Affent influenceth his Affe&tions, and governs his Actions, in
Conformity to the Nature and Conſequences of ſuch a Belief: And becauſe he is
aſſured that Jeſus Chriſt came into the World to be the Saviour of it, therefore he
loves him, truſts in him, relies upon him, hopes in his Promiſes, and obeys his
What Sa Commands. And this, indeed, is a true Saving, Juſtifying Faith; for Saving
ving
Faith is a firm Aſſent unto the Truths of God revealed in the holy Scriptures,
working in us proportionable Affections and Actions. He who fo believes the
Glory of Heaven,as to have his Endeavours thereby quickned to uſe his utmoſt Dili-
gence for the obtaining of it: He who fo believes the Torments of Hell, as thereby
to be terrified from doing any thing that might expoſe him to ſo great and fearful
a Condemnation : He who lo believes the Attributes of God, as thereby to be exci-
ted to fear him for his Greatneſs, to love him for his Goodneſs, to imitate him in
his Bounty, Purity, and Holineſs: He who fo believes the All-Sufficiency, Merits,
and Mediatory Office of Jeſus Chriſt, as thereby to be engaged with all his Soul
to love him, to truſt in him, to rely upon him alone for Salvation, and to yield to
him all ſincere Obedience, as the Law requires; ſuch an one's Faith is Saving and
Juſtifying. So that you ſee there is no ſuch Diſcord between Faith and Works, as
Gal. 5. 6. fome would imagine; for that Faith that ſaves us, muſt work by Live; and thoſe
Rom. 16. Works which capacitate us for Salvation, muſt be the Obedience of Faith, as it is
called, Rom. 16. 26.
Now,

Faith
is.
26.
True Happineſs.
385

Now, what is the End of all this, but to preſs you to true pra&tical Holineſs, Uſe.
and a ftrit Obedience to the Commandments of God? If I ſhould go from one
Perſon to another, and ask you one by one, Do you hope to be ſaved? Where is the
Man that would not teſtifie the Confidence of his Hopes, by his Diſdain at the
Queſtion? Yea, but remember that Salvation is a litigious Claim, and you have a
powerful Adverſary that puts in a ſtrong Plea againſt you, even the Juſtice of God,
and his Eternal Wrath and Vengeance; whoſe Title to us, were it but better
weighed and conſidered, would wofully ſtagger the Hopes of moſt Men, and make
their Faces gather Blackneſs, and ſmite their Hearts with Amazement, and their
Knees with Trembling. In a Matter of ſuch infinite Importance, it highly con-
cerns us to examine our Right and Title, and to peruſe and try our Evidences,
left at the Day of Trial we be caſt in our Suit, and pay dreadful Damages unto the
Juſtice of God.
Only thoſe who do God's Commandments have this Right to the Tree of Life.
Chriſt hath indeed purchaſed Salvation for all, but he is the Author of Salvation Heb.5.193
only to thoſe who obey him, as the Author to the Hebrews ſpeaks: And, Without
Holineſs no Man ſhall ever ſee the Lord. The Inheritance is indeed purchaſed, but
where are your Evidences of your Heirſhip? Sirs, flatter not your ſelves with any
vain Conceits of the Mercy of the Goſpel, in prejudice to the Authority of the
Law: The Commandments are the Statute-Law of God's Kingdom, the Goſpel is
his Court of Chancery; but neither Juſtice nor Equity will relieve thoſe who have
not done their utmoſt to obſerve his Statute-Law; and therefore thoſe who indulge
themſelves in their Sloth, and wilful Neglect, both of what they ought, and might
have done, do but deceive their Souls with vain Hopes; they have no Right to the
Eternal Inheritance, but their Portion muſt for ever be with Dogs and Swine, with-
out the holy City, into which no unclean thing ſhall ever enter. And if any think
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RESURRECTION
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Tit
Whom God hath raiſed up, having looſed the Pains of Death,
becauſe it was not poſſible that he ſhould be holden of it.

Introdua
stion.
C
Hriſtian Religion is founded upon ſuch Myſterious and Supernatural
Truths, and the Principles of it are ſo paradoxal to the received O-
pinions of Mankind, that the greateſt Perſecution it ever found in the
World, was not ſo much from Fire and Sword, Racks and Tortures, the
evident Cruelties of the firſt Oppoſers of it, as from the Magiſterial Di&tates of
partial and corrupt Reaſon.
The Philoſophers, whom Tertullian calls the Patrons of Hereticks, have
eſtabliſhed Two peremptory Maxims, utterly repugnant unto what the Scripture
reveals to us, both concerning our Happineſs and Comfort : The one is, Ex nihilo,
nihil habetur : Out of nothing, nothing can be made ; dire&tly levelld againſt the
Creation of the VVorld. And the other is, A privatione ad habitum non datur Re-
greffus : There is no Reſtoration of the Same Being, after a total Corruption and
Diſſolution of it; which ſtill continues a great Prejudice againſt the Reſurrection
of our Bodies; which the Oracles of Reaſon have ſo much troubled the VVorld with,
that whatſoever ſeem'd in the leaſt contradi&tory to it, they judged contradi&tory
to common Senſe, and exploded it as ridiculous and impoſſible. Under theſe great
Diſadvantages the Chriſtian Religion labour'd, whilſt it not only own'd the Crea-
tion of the World out of nothing, formerly deſcribed by Moſes; but more clearly
and openly atteſted the Reſurre&tion of the Dead, which before was not either lo
clearly known, or ſo clearly proved ; for theſe Doctrines were held fo abſurd by
the great Sophiſters of the VVorld, whoſe Minds were too deeply tin&tur'd with
contrary Notions, that they look'd upon the Chriſtian Religion as a Deſign rather
to deftroy Reaſon, than to ſave the Soul ; accounting it a very abſurd thing to be-
lieve in a crucified Saviour, as being a Perſon weak and impotent; or the future
Refurre&tion, as being a thing utterly impoffible.
VVe find the Apoſtle to the Corinthians complaining, that the Greeks, who were
then the great Maſters of Wiſdom and Learning, eſteemed a crucified Chriſt Fooliſh-
neſs, and thought thoſe Men little befriended by Reaſon, that would depend for Life
upon one that loft his own; and venture to take off the Shamefulneſs of the Croſs,
1 Cor. I.
24.
The Reſurrection of Chriſt
387
.

or to ſilence thoſe Scoffs that were caft upon them for their Credulity, who affirm
the wonderful Reſurrection of a dead Saviour, and his glorious Triumph over
Death and the Grave. For this ſeemed to them no other than to ſolve an Abſurdity
by an Impoſſibility, and make Reaſon more ſuſpicious, in that they judged the
Fundamentals of Reaſon muſt be overthrown, to make the Fundamentals of Chri-
Stianity any way tolerable or poſſible. VVherefore we find that even at Athens,
that great Concourſe of VVits, where all the Sett of Philoſophers made their com-
mon Retreat ; yet when Saint Paul preached to them Jeſus, and the Reſurrection,
this Doétrine ſeem'd fo abſurd and fooliſh to them, and ſo contrary to all Princi-
ples of right Reaſon, that they forgot that Civility that uſually is found in Men of
inquiſitive Spirits, and brake out into open Reproaches and Revilings; What will Act.17.18.
i his Babler Say? Becauſe he preached to them Jefus, and the Reſurrection. No
doubt they wanted not very ſpecious Arguments to urge againſt the Refurre&tion of
the Body: As firſt, The Impoffibility of a Recollection of the diſperſed Particles of the
Men, reſolved into their Elements, and ſcatter'd by the Four Winds of Heaven;
though it might be very well retorted on the Epicureans, who diſputed with
Saint Paul, againſt the Reſurrection, that it was not ſo unlikely a thing, that there
might be a Re-union of the ſcatter'd Parts of the fame Man, as the fortuitous Con-
courſe of Atoms at the firſt -Making of the World; yet this Objection overbore
and prevail'd with Heathens, that when they burnt the Bodies of Chriſtians, they
caft their Alhes into the Rivers, to confute their Hopes of ever being raiſed
again; from whence they ſhould be carried away into an unknown Ocean, and
there be made the Sport of Winds and Waves. But what our Saviour ſays upon
the fame Occaſion to the Sadduces, may be ſaid unto theſe Men; You err, not Mar.22.29:
knowing the Scriptures, nor the Power of God : For unleſs their Parts could be
ſcatter'd beyond the reach of Omnipotency, unleſs they could be ground ſo ſmall, as
to ſcape the Knowledge and Care of God, who ordereth and rangeth every Mote that
plays up and down in the Sun-beams, this Diſperſion of the Body proves not the
Impoſſibility of their Union, becauſe the Power and Providence of God will gather
up every Duft, and rally them together again, into the ſame Place and Order as now
they are.
Another Argument againſt the Refurreétion of the Body,may be the various Chan-
Obje&tion.
ges dead Bodies undergo; being firſt turn’d into Earth,that again turn'd into Graſs and
Herbs,that becoming Nouriſhment for other Men or Beaſts, that Nouriſhment again
paffing into their Subſtance, making a kind of Tranſmigration of Bodies as Pythago-
ras would have there was of Souls: VVhich is very evident in the Caſe of Anthropo-
morphites, and Men-eaters, who have, of ſeveral parts of other Men's Bodies,
compounded their own. And ſo the ſame Queſtion may be demanded, which the
Sadduces asked our Saviour, concerning the ſeven Brethren that married the
ſame VVoman, whoſe Wife of the ſeven the ſhould be at the Reſurrection ? So here,
thoſe Parts that belonged to ſo many Men, to which of them belong they in the Re-
furretion,without detriment to the reſt ? Here the ſame Anſwer occurrs that Chriſt
gave them: You err, not knowing the Scriptures, nor the Power of God; who is Mat.22.29.
the beſt Judge of Property, and can reſolve all thoſe Parts, by which any Nouriſh-
ment hath been received by any other Creatures, unto their own proper Bodies
again.
And thus it appears, theſe Arguments againſt the Reſurreition of the Body,
amount not to prove the Impoſſibility of the Effect ; but only the Supernatural A1-
mighty Power of the Efficient. Wherefore, granting the Reſurrettion impoffi-
ble, according to the Original Courſe of Natural Things, yet when an Omnipotent
Arm doth interpoſe, which gives Laws unto it, who dares to ſay, the Creature
may be brought to ſuch a State of Diſſolution, as may out-reach the Dominion of
the Almighty Creator.
Upon theſe Grounds it is, that the Apoſtle urgeth, why it ſhould be thought a Acts 26. 8.
ſtrange and incredible thing, that God ſhould raiſe the Dead; and in the Text,
that he aſſerts the Reſurrection of Chriſt. And to prevent any fallacious Cavils
againſt it, he ſhews,
Firſt, That God raiſed him from the Dead ; and therefore it was not to be ac-
1.
counted a thing impoſſible, ſince to God nothing could imply a Contradi&tion. Diviſion of
Ddd 2


Secondly, the Words.
388
The Reſurrečtion of Chriſt.

Alts
15
II. Secondly, He doth not only aſſert the Poſſibility, but the Impoffibility of his
final Continuance under the Power of Death. The Grave that graſps and retains
all other Mortals, was not able to detain him who hath Immortalicy and Life
dwelling in himſelf: It was not poſſible he ſhould be holden of it, therefore God
hath raiſed him up, looſing the Pains of Death. Whom God raiſed up: Here is the
Efficient Cauſe of Chriſt's Refurre&tion, in the concurrent A&tion of the whole
Trinity; for all that God doth out of himfelf, is aſcribed to all the Three Perſons.
3. 13, Sometimes it is aſcribed to the Father, as the Apoſtle ſpeaks, The God of Abraham,
and of Iſaac, and of Jacob, the God of our Fathers, bath glorified his Son Jeſus,
whom ye delivered up, and denied the Holy One, and the Fuſt, defiring a Mur-
therer; and killed the Prince of Life, whom God hath raiſed from the Dead.
Sometimes it is aſcribed to the Son, who by the infinite Power of his Divinity,
raiſed up his Humane Nature from the Grave : So our Saviour himſelf tells us,
Joh. 3. 18. I lay down my Life of my ſelf: I have power to lay it down, and I have power to
take it up again. The ſame may be collected of the Holy Ghoſt, from the Words
Rom.8.11. of the Apoftle; If the Spirit of him that raiſed up Feſus from the Dead dwell in
you, he that raiſed up Chriſt from the Dead, shall alſo quicken your mortal Bodies by
his Spirit. Now if the Spirit of God can quicken our Bodies, the ſame Spirit alſo
can quicken the Body of Chriſt, ſince it is the fame Spirit that quickens both the
Head, and the Members.
Having looſed the Pains of Death : In ſome Copies it is, Having looſed the Pains
of Hell; which poſſibly gave Occaſion to that fond Opinion of fome, that Chriſt
defcended into Hell, and there underwent the Pains and Penalties of that infernal
Place, as full Satisfaction to the Juſtice of God ; and that theſe were the Pains
God raiſed or looſed him from in his Reſurrection. But this Conceit is erroneous
and extravagant, and deſerves no ſerious Confutation, eſpecially becauſe it plain-
ly contradiêts Chriſt's Confummatum eſt upon the Croſs; for when Chriſt had un-
Joh.18.13. dergone his Sufferings on the Croſs, he ſaid, It is finiſhed, and so gave up the
Ghoſt. If Chriſt therefore did undergo any farther Sufferings and Pains than
thoſe Sufferings he underwent on the Croſs, thoſe Sufferings would have been ſo
far from being compleated and finiſhed, that they would have been but the Prælu-
dium, and Beginning of his Sorrows. Having looſed the Pains of Death, it implies
no more but that God raiſed Jeſus Chriſt from Death, which, after many dolorous
Pains, he fuffered. It follows, It was not poſſible he should be holden of it. This
is that I intend principally to inſiſt upon; and here I ſhall ſhew upon what Ac-
counts it was altogether impoſſible for Chriſt to be detained under the Power of
and my Arguments for the Proof hereof are theſe that follow.
Reaſons
Firſt, It was impoſſible Chriſt ſhould he held under the Power of Death, becauſe
why Chriſt of that great and ineffable Myſtery of the Hypoftatical Union of the Divine and
could not be Humane Nature in the Perſon of Chriſt. There are three Unions, the Belief of
held under which are the Foundation of the greateſt part of the Chriſtian Religion, which are
the Power of
wholly beyond the reach of Reaſon: The Myſtical Union, of a Believer unto
I. Chrift: The Union, or rather Unity of the three Glorious Perſons, the Father,
Becauſe of the Son, and the Holy Ghoſt, in one Nature, and this Hypoſtatical Union of two
the Hypo Natures in one Perſon, in the Mediator. It is a Myſtery Angels pry into, and
Statical
adore, with Wonder and Aſtoniſhment, how the Eternal, only begotten Son of
God ſhould aſſume Fleſh to himſelf, in ſo cloſe and intimate a Conjunction, that
though he be Eternal, yet he ſhould be born; though he be Immortal, yet he
ſhould truly die; and though he were truly dead, yet he ſhould raiſe himſelf to Life
again. Theſe are things that ſeem very inconſiſtent one with another, yet they
truly come to paſs through this miraculous Union, which tranſcends the Reach of
Reaſon, as far as theſe things do that of Nature. That the fame Perſon that is
Eternal, ſhould be young; yea, be born in the Fulneſs of Time. That the ſame
Perſon that hath Immortality and Life dwelling in himſelf, ſhould alſo die a
ſhameful and accurſed Death. That the fame Perſon that was truly and really
dead, yet had a power to quicken and recover himſelf, Foh. 10. 18. And this was
it which declared him to be the Son of God with Power, as the Apoſtle ſpeaks, even
by his Reſurrection from the Dead. And indeed, if he had not riſen from the
20 Dead; the Deity would have ſuffered in the Opinion of the VVorld; nor would
they
Death;
Death,
Vnion.
Rom. I. 4.
The Reſurrection of Chriſt
389
.

1,
Heb. 2.14
they have believed him to be the Son of God, who would ſuffer himſelf to lye un-
der the Dominion of Death, longer than the End of his Death required it: And
this I ſhall demonſtrate to you by two Arguments; only premiſing this, which is
a common and true Maxim among Divines; That when the Natural Union between
Chriſt's Body and Soul was diſſolved, yet both Soul and Body did retain the Hypo-
ftatical Union to the Divine Nature. The Divine Nature was united to the Body
of Chriſt, when the Soul was ſeparated from it.
fo
I. If Chriſt could not have raiſed himſelf, it muſt have been either from a
Want of Power, or from a Want of Will to do it. He could not want Power to raiſe
himſelf, becauſe he was God, equal in Power, and in all other Divine Attributes,
with the Father. As the Refurre&tion of the Dead is not impoſſible to the infinite
Power of God, fo neither can it be that that God who had a Will to aſſume our
Fleſh, ſhould want a Will to raiſe it up: That that God who folov'd the Humane
Nature, as to aſſociate it into Oneneſs of Perſon with himſelf, ſhould yet ſuffer it
to continue under the power of Death, which is of all things moſt contrary to his
natural Inclinations. We ſee Chrift, in his Agony, prayed moſt fervently that
the bitter Cup might paſs from him, infomuch that he ſtrained clotted Blood
through him; and certainly, one Ingredient into that Cup was the Separation of
Soul and Body by Death; which is that which even innocent Nature it felf abhor-
red, as deſtructive to him; yet having taken our Nature upon him for this very
End, that by Death he might deſtroy him that had the power of Death, that is, the
Devil, he voluntarily ſubmitted himſelf to undergo it; and this End being fully accom-
pliſh'd by his Death, and the Truth of his Death likewiſe atteſted by his lying three
Days in the Earth, it was altogether impofſible that that Perſon who had an Ab.
horrence of Death, and a Power to raiſe himſelf, ſhould continue longer under
the Arreſt and Dominion of it. And this is the firſt Demonſtration of the Ne-
ceſſity of the Reſurrection of Chriſt, upon the Account of both Natures in one
Perfon: As Man, fo he abhorred the Separation of Soul and Body; as God, ſo he
was able to re-unite them : So that having, as Man, a Deſire to live, and as God, a
Power to live, it was impoſſible for him to be holden of Death.
De
II. Becauſe of the Union of the Divine and Humane Nature in the Perfon of
2.
Chriſt, it was impoffible that his Fleſh ſhould ſee Corruption ; which yet it muſt
certainly have done, had he not been raiſed in a ſhort ſpace after his Death. For
ſince Chriſt's Body was not a phantaſtical Body, as ſome of old held, but made of
true Fleſh, and of the ſame Temper and Conſtitution with ours, it muſt, without
a Miracle, have undergone fuch Changes after Death as ours ſhall do; and to
imagine the contrary, is but to feign one Miracle, to avoid the neceſſity of another,
even of the Reſurrection. But now, it was utterly impoſſible that that Body
that was united to both Natures, by ſo cloſe and unconceivable a Bond, ſhould
ever ſee Corruption; that is, a Putrefa&tion in the Grave: This the Scripture
clearly afferts to us; Thou wilt not leave my Soul in Hell, neither wilt thou ſuffer
Act, 2. 2
thine Holy One to fee Corruption. And alſo, becauſe all Bodies that are corrup-
ted turn into fome other Thing, and ſome other Nature, according to that
undoubted Maxim of the Philoſophers, Corruptio unius eſt Generatio alterius :
And ſo this horrid and blaſphemous Conſequence would follow, that the Divine
Nature of the Son of God might have been joyned to fome other. So that it was
neceſſary that Chriſt ſhould be raiſed again, before any Corruption of Putrefaction,
by ordinary Courſe of Nature, ſeized upon him.ro
Thus I have proved by theſe two Arguments, that becauſe of the Hypoftatical
Union of the Divine and Humane Nature of Chriſt in one Perſon, it was altogether
impoſſible he could be holden of Death.
Secondly, Another Argument is this, It was impoffible Chriſt ſhould be holden of IT.
Death, becauſe of God's Veracity, and the Truth of thofe Predi&tions which were
before made concerning Chrift, in thoſe many Types and Prophecies of the Old Tefta-
ment;
all which God's Faithfulneſs ſtood engaged to fulfil. I ſhall only mention that
famous Predi&tion which St. Peter here fubjoins, asa Proof of the Subject I am now
treating upon: It was not poſſible, ſays he, that Chriſt ſhould be bolden of Death; for
God, faith the Apoſtle, as David faith concerning him, Thou wilt not leave my Soul in
Helly
.
Act. 2. 252
27
390
The Reſurrection of Chriſt.

Hell,nor ſuffer thine Holy One to ſee Corruption. And this Prophecy the Apoſtle quotes
Pfal.16.10. out of the Pſalmiſt; which, that it did not belong to David, nor did he ſpeak it
concerning himſelf, when he indi&ted that Pſalm, the Apoſtle proves, Ver. 29,
Acts 2. 29, 30. of this Chapter; where he proves that David was dead and buried, and un-
30. derwent the common Lot that all other dead Bodies did, putrefying and moulder-
ing away in the Earth; and therefore he was not that Holy One that ſhould never
fee Corruption, becauſe that Prophecy muſt belong to ſuch an one who muſt ſo
taſte of Death; and this is clearly implied in the former Expreſſion, Thou wilt
not leave my Soul in Hell, that is, in the State of the Dead, for fo is Hell to be un-
derſtood there, as I ſhall ſhew more at large : Neither could it belong to any of
thoſe who, before Chriſt, were raiſed miraculouſly from the Dead, and brought
back out of the State of Death; yet was it not in ſuch a manner, that they were not
to return again to it : So that if they did not in the firſt, yet in their ſecond Dying
they ſaw Corruption. This then could belong to none of them, and therefore
muſt of neceffity belong to Chriſt. And ſince the Apoſtle lays ſo much ſtreſs on
this Argument, give me leave a little to conſider the meaning of it, and how it
is applicable to him. And here I ſhall not trouble you with the various Opinions
of thoſe that have attempted to interpret theſe Words, Thou wilt not leave my
Soul in Hell; that by this Hell, into which Chriſt deſcended, is meant the place
of the Damned, where he preached the Goſpel to them, freeing thoſe that would
believe from their Pains. Others think that this Hell, into which Chriſt deſcend-
ed, was one great Partition of it, called Limbus Patrum, the Repoſitory of the
Souls of thoſe Fathers who died in Obedience to God, and in Faith to the Mefias,
before Chriſt came in the Fleſh : And the Reaſon of his Deſcent thither was, that
he might releaſe thoſe Souls from Chains, and carry them with him to Heaven ;
ſo that ever ſince, that Manſion in Hell hath been left void, without any Inhabitants.
But this Opinion is not capable of any ſufficient Proof; I ſhall therefore give you
that Interpretation and Judgment which carries with it the ſtrongeſt Current,
both of Scripture and Reaſon. The Word Hades, that we tranſlate Hell, is very
often, by the Septuagint, in the Old Teſtament, uſed to fignifie the Grave, or the
Gen.44.31
State of the Dead. So in Gen. 44. Iſhades, we tranſlate it the Grave, but it is the
ſame Word that is uſed for Hell in the Text. And thus the Word is uſed in other
places of Scripture, as alſo in other Authors, to ſignifie
the Place and State of the
Dead, and of ſeparate Souls. And for the leaving the Soul of Chriſt in Hades, or
in Hell
, we muſt know, that it is a thing that is not unuſual in Scripture, to
call a Manthat is dead by the Name of Soul: So the Septuagint tranſlate that
place in Leviticus, They ſhall not be defiled with dead Souls, meaning dead Car-
caſes, neither ſhall they go into any dead Souls, the Word is dead Bodies. But
not to detain you any longer on this Speculation, though of great uſe for the
right underſtanding of this excellent place of Scripture : If we take Hell for the
Grave, we muſt take the Soul for the Body; Thou wilt not leave my Body in the
Grave : But if by Hell be here underſtood the State of Death, that is, the State
of Separation of Soul and Body, the Interpretation will be more eaſie and
natural, Thou wilt not leave my Soul in a State of Separation from the Body, but
wilt certainly unite them together again, and raiſe me up before I ſhall feel Cor-
ruption. Thus I have given you the Interpretation of the Prophecy of David,
which, upon the Account of God's Truth and Veracity, was to take effect in the
Reſurrection of our Saviour ; and therefore being foretold he ſhould not ſee Corrup-
tion, the Faithfulneſs of God was obliged within that time inviolably to raiſe
him up. And that is the ſecond Reaſon why it was impoffible Chriſt ſhould
be holden of Death, becauſe it was foretold of him, that bis Soul should not
reft in Hell; that is, either his Body in the Grave, or his Soul in a State of Sepa-
ration from his Body.
III. Thirdly,Another Argument is this: It was impoſſible Chriſt could be hclden by Death,
God's fuo , upon the Account of God's Juſtice. For Juſtice, as it doth oblige to infli&t"Puniſh-
ſtice would
ment upon the Guilty, ſo alſo to abſolve and acquit the Innocent
. Now, though
not fuffer Chrift
knew no Sin, yet was he made Sin for us, that is, our Sins were imputed
Chriſt lye
to, and charged upon him, and ſo, through a voluntary Suſception and Under-
taking ofthem, he became guilty of them : Hereupon Divine Juſtice ſeized upon
him, as being our Surety, and demanded Satisfaction from him for our Offences :
Now
Ley.21.II.
in the
Grave.
I be Reſurrection of Chriſt.
391

Now no other Satisfaction would be acceptable unto God, nor commenſurate
to our Sins, but the bearing of an infinite Load of Wrath and Vengeance ; which
if it had been laid upon us, muſt have been prolonged to an Eternity of Sufferings ; 1.100
for becauſe we are finite Creatures, we cannot bear infinite Degrees of Wrath at
once, and therefore we muſt have lain under thoſe infinite Degrees of Wrath to an
infinite Duration : But now Chriſt being God he could bear the Load of infinite
Degrees of Wrath at once upon him. In that one bitter Draught, the whole Cup
of that Fury and Wrath of God, that we ſhould have been everlaſtingly a drink-
ing off, by little Drops, Chriſt Drank off at once. Now it is the Nature and Conſti-
tution of all Laws that when a Perſon by undergoing the Penalty that thoſe require,
hath made Satisfa&tion for the Offence committed, the Perſon ſatisfying ought to be
protected as innocent. It could not therefore confift with the Fuſtice of God, that
when Chriſt had fatisfied his utmoſt Demands, that any of the puniſhment due to
our Sins, for which he ſatisfied, ſhould have lain
upon him longer ; for that would
have been no other than puniſhing without an Offence. Now nothing is clearer in
Scripture, than that Death is a Puniſhment inflicted upon us for Sin : So ſays
the Apoſtle ; The Wages of Sin is Death. And in another place, By Sin Death
Rom.6.23
enter'd into the World, and Death paſſed upon all, becauſe all have finned. From and s. 12:
all which it follows, that as Chriſt taking upon himour Sins, became thereby liable
to Death; fo having ſatisfied for our Sins, and thereby freed himſelf from the
Guilt that he lay under by Imputation, he was no longer liable unto Death, which
is one part of the Puniſhment he underwent; ſo that it could not have been agree-
able to infinite Juſtice, that Chriſt ſhould have been holden of Deatb, who by his
undergoing of Death, hath ſuſtained the whole Load of God's infinite Wrath and
Diſpleaſure, and fully ſatisfied for all thoſe Sins that were imputed to him, and
therefore ought in juſtice to be acquitted from all Penalties, and conſequently from
Death.
Fourihly, It was impoſſible Chriſt ſhould be holden of Death, in reſpect of his Office IV.
of Mediatorſhip: For having as our Mediator undertaken the deſperate Service of Chriſt could
bringing finful and fallen Man to Life and Happineſs, he muſt of neceſſity not only not be hol-
die, but riſe again from the dead, without which his Death, and whatever elſe he den of
did or fuffered for us, would have been of no avail. There are two Things requi-
Death, be-
cauſe of his
fite, before any real or eternal Benefit can become ours.
Po
DOM
a sched on
me
ir root ſhip.
Firſt, A meritorious purchaſe, procuring the Thing it ſelf for us. But the
Secondly, An effe&tual Application of that Benefit to us. The Purchaſe of
Mercy was made by the Death of Chriſt, by which a full Price was paid down to
the Juſtice of God. But the effe&tual Application of Mercy is by the Life and Re-
furretion of Chriſt. Wherefore if Chriſt had only died, and not riſen again;
if he had not overcome Death within its own Empire, and triumph'd over the
Grave in its own Territories, it would have been to his Diſappointment, and not
at all to our Salvation. The Loſs of Chriſt's Life would not have procured Life
..do
for us, unleſs as he laid it down with Freedom; ſo he had again reſtored it with
Power. Our hope of Salvation otherwiſe would have been buried in the fame
Grave with himſelf; but what he died to procure, he lives to confer. was Ig-
norance of Chriſt's Reſurrection from the Dead, that fo ſtagger'd the two Difciples Luke 24.
going to Emaus: They tell Chriſt himſelf a fad Story of one Jeſus of Nazareth,
16, 19, 20,
that was condemned and crucified, who, while he lived among us, by his Word
and Works teſtified himſelf to be the true Meſſiah, we little thought of his Dying;
and when he told us of his Death, he likewiſe foretold us of his Refurrettion the
third Day; and behold, the third Day is already come, and yet is there no Appear-
ance of this Jeſus: Verily, we truſted that it had been he which should have redeem-
ed Ifrael; but now our Hopes grow faint, and languiſh in us; for certainly there
can be no Redemption for Iſrael by him who cannot redeem himfelf from Death. III ou
There was nothing in the World did ſo much prejudice the Goſpel, and hinder its
taking place in the Hearts of Heathens in the Primitive Times, as this of the Croſs
and Death of Chrift; for believing that he was lifted up upon the Croſs, but not
believing that he was raiſed up from the Dead, they aſſented to their Natural Rea-
Son, which herein taught them, That it was Folly to expect Life from him who
could not either preſerve or reſtore his own.
hot Mediator
glion
1 AM
21.
If
392
.
The Reſurrection of Chriſt

17.
1 Tim. 3.
16.
rences.
It is true, it was Folly thus to hope, but that his Life applies what his Death de-
ſerv'd ; and our Salvation begun on the Croſs
, is perfected on the Throne. And there.
1 Cor. 15. fore the Apoſtle tells us,our Faith in a crucified Saviour, and our Obedience to him is
all vain, if he had not riſen again from the Dead : For unleſs he had riſen from the
Dead, he could not have acquitted us from the Guilt of Sin, becauſe he could not have
Rom.4.25.
been juſtified himſelf
. We are juſtified by the Righteouſneſs of Chriſt, as the Apoſtle
ſpeaks, in his Epiſtle to the Romans; which Righteouſneſs he wrought out for us,
both by his perfect Obedience to the Law, and by his Submiſſion to the Punifh
ment of the Law: But yet this Righteouſneſs could not have availed to our Jufti-
fication, had he not, after the Fulfilling of it, riſen again from the Dead; becauſe
he himſelf had not been juſtified, much leſs could we have been juſtified by one
who could not have juſtified himſelf. And therefore we read, Great is the My-
ſtery of Godlineſs, ſảys the Apoſtle ; God manifeſted in the Fleſh, in his Incarnati-
on; juſtified in the Spirit, by his Reſurrection : Seen of Angels, in his Afcenfion.
Had he not been raiſed and quickned by the Spirit, that is, by the glorious Power
of his Divine Nature, he had not been declared juft, nor could he have juſtified us:
om For this Declaration, that Chriſt was juſt, was made upon the Reſurrection of his
ona bi Body from the Dead, by which he was fet free from all thoſe Penalties due to our
Sins that were imputed to him. If therefore the Juftification and Salvation of Sin-
ners was a Deſign laid by the infinite Wiſdom of God, it muſt needs follow, that
it was impoffible for Chriſt to be kept under Death, becauſe that would have ob-
ftruted their Juſtification and Salvation, and ſo would have brought a Diſappoint-
ment upon the infinite Wiſdom of God, which was impoſſible to be done; and
therefore conſequently Chriſt could not be holden of Death.
The Application of this great Truth ſhall be briefly in theſe following Infe.
Drupos de
Uſe I.
Firſt then, Ifit was impoſſible for Chriſt not to have riſen from the Dead, it is evi-
dent then that Chriſt is the true Meffiah : For had he been an Impoſtor, or Falſe
Prophet,it would have been ſo far from an Impoſſibility that he ſhould not have been
raiſed, that it would have been a very Impoffibility for him to have riſen again; for
neither could he have raiſed himſelf, being a meer Man; neither would God have
raiſed him, being a meer Impoſtor and Cheat. When therefore the Jews call'd for
a Sign from Chriſt to prove him to be the true Meſiah, he gives them the Sign of
Mat, 12. his Reſurrection, in Matth. 12. 38, 39. Mafter, ſay they, we would ſee a Sign
38, 39. from thee. He anſwered and ſaid unto them, An evil and adulterous Generation
Seeketh after a Sign, and there ſhall be no Sign given to it, but the Sign of the
Prophet Jonas : For as Jonas was three Days and three Nights
in the Whale's Belly,
so Mall the Son of Man be three Days and three Nights in the Heart of the Earth.
So again, when they tempted him at another time, for a sign of his being the
Meſſiah, he ſtill inſtances in his powerful Reſurrection from the Dead, in Joh. 2.
Joh. 2. 18, 18, 19. The Fews anſwered and ſaid unto him, What Sign Sheweſt thou unto us,
ſeeing thou doeft theſe things ? Jeſus anſwered and ſaid unto them, Deſtroy this
Temple, and in three Days I will raiſe it up. So that ftill he made his Death and
Reſurrection to be the infallible Proof of his being the true Meffah.
Uſe II. Secondly, If it were neceſſary that Chriſt ſhould riſe from the Dead, and that he
did do ſo, then certainly Sin is conquered ; for the Sting of Death, and that enve-
nom'd Weapon Death hath, whereby it wounds, yea, kills the Sinner, is Sin; and
as long as Death hath this Sting in it, it could not have been conquer'd by any Sin-
ner. It is Sin that gives Death its Power to hold faſt all thoſe that come within
its reach; which ſince it could not do with Chriſt, it is evident Sin is Subdued by
Chriſt, who was in its Arms and Graſp, but yet came ſafe out from it, taking a
way the Sting and Weapon of Death with him.
Uſe III. Thirdly, If the Refurre&tion of Chriſt be thus neceſſary, and hath been thus
effe&tually accompliſhed, we may comfortably from thence conclude the Neceffity
of our own Reſurrection ; for the Head being raiſed, the Members ſhall not always
fleep in the Duft. Chriſt's Myſtical Body ſhall certainly be raiſed, as well as his
Natural Body; and every Member of it ſhall be made for ever glorious, with a
glorious and triumphant Head.
19.
0
Bro-
1393
Stena celebed varit
Irva
Brotherly Admonition, &c.
al no es pot
SERMON IV .
W
2.
3.
your relations didyol-sim coisas
sud-ve M 10 best soit ning
L E V. xix. 17.
todo
Thou ſhalt not hate thy Brother in thy Heart: thou Jhalt in
any wife rebuke thy Neighbour, and not ſuffer Sin upons
him.
sinusubov vd 105
Theb 02
Aving all Prefaces and Introductions, we may obſerve in theſe Words Divifion of
Three Parts.
taiw Voimist the Words.
Roland Nonstorby bus
Firſt, A Negative Command, Thou ſhalt not hate thy Brother intoja
thy Heart : which implies in it the contrary poſitive Precept, Thou fhalt loved
thy Brother.
Secondly, A Dire&tion how we ſhould preſerve our felves from this rancoured Vice
of Hatred, and expreſs our more cordial Love, in the beſt Service we can do for
him ; Thou ſhalt in any wiſe rebuke thy Neighbour. obor bm DOD 10 viola oli
Thirdly, A forcible Motive to excite us unto the performance of this Duty,
drawn from the Confideration of the great Benefit which will in likelihood redound
to him by the conſcientious diſcharge of it
. By this means thou wilt not ſuffer Sin
to lye upon him: implying, That if this charitable Duty of Fraternal Reproof be
neglected, he will ſtill continue in his Sins, his Guilt will remain upon him, and IT -
thou wilt be acceſſory to it.
baba ba bu
I ſhall not conſider any of theſe Particulars by themſelves, but treat only of
what is here chiefly intended, namely, the neceſſity of that much neglected Duty
of Brotherly Reproof and Admonition.
cogien Tilda M 200
And here I ſhall profecute this Method with all poſſible Brevity and
Perſpicuity.
292111 outi v
sistemos
Tuoy abuwo'T vaade
Firſt, Shew you what Brotherly Correption is. on onhool of of meris
Secondly, The Difficulty of it.
boston oliw Shovito
Thirdly, The Neceſſity of it.
be Bandi che
Fourtbly, Lay down ſome Rules and Directions how it ought to be per-
formed.
bd is be
Fifthly, Lay before you ſome Confiderations that may be powerful Motives and
Engagements to it.
Pudotuto WHO Simo busco Berlalu
Firſt, What Brotherly Reproof or Correption is.idol muddaton sw stołed tegevu
To this I anſwer in brief. It is an A&t of Love and Charity, whereby we en-What Bro-
deavour to reduce our offending Brother to Repentance and Reformation: And therly, Re-
there are two ways of doing it, either by Words or Actions. Her biso I otai asis
hoificos
to motoneis brig SDH
Firſt, By Words; remonftrating to them the greatneſs of their Sin, the Scandal
they give to others, either by encouraging, or ſadning them; the Reproach they Reproof is
bring upon Religion, and the Danger they bring upon their own Souls. But if by Words.
Еее
they

es cim & n

proof is.
1.
6394
Brotherly Admonition
2.
Reproof
may be by
Alions.
they be deaf to all theſe Admonitions, and continue obſtinate and reſolv'd in their
evil Courſes, we are then to reprove them.
Secondly, By Actions ; that where Words have proved ineffectual, we may
try how Deeds can Prevail
. Prevail, I ſay, either to deliver them, or at leaſt, to
deliver thine own Soul from Death. And this alſo muſt be done theſe two ways.

I.
Sin.
2.
der Re-
Firſt, If they be our Inferiours over whom we have Authority, either as Ma-
Reproof of giſtrates, or Parents, or the like; we ought, when Admonition and Correption
Inferiors, is
is fruitleſs, to reprove them by Correction and Puniſhment : If they will not hear,
to be by Al-
thority.
they muſt feel Rebuke. This Diſcipline, if it be ſeaſonably and prudently uſed, is
ſo far from being any Act of Cruelty, that it is an Act of the greateſt Kindneſs and
Charity that can be both to them and to others.
Reproof To them: As it may reſtrain them from the commiſſion of thoſe future Crimes,
tends to re- to which their Impunity would elſe embolden them. And thus to fall into the
Strain from Hands of Men, may be a means to keep them from falling into the Hands of
God.
To others: As it may terrifie them from following the Examples of ſuch an one's
Vices, by ſeeing the Examples of his Suffering. Thus the Puniſhment of ſome is
made to become the Innocence of others.
$Secondly, If they be our Equals, over whom we have no Juriſdiction, nor coercive
If Equals Power, we are then to rebuke them, if they continue obſtinate after Chriſtian
continue ob- Admonition, by withdrawing our ſelves from all neceſſary Converſe with them;
ftinate un-
not ſo as to deny them the Offices of Civility, Courtefie, and our charitable
proof, we
Affiftance to promote their temporal Good; but to break off all Familiarity and
muſt with Intimacy with them: Not to make ſuch lewd and diffolute Perſons our Friends
draw So- and choſen Companions. Thus the Apoſtle charges us, We command you, Bre-
ciety from thren, in the Name of our Lord Jeſus Chriſt
, that you withdraw your ſelves from
2 Theſ. 3. every Brother that walketh diſorderly,and not after the Tradition which he received
of us.
And this way of reproving them ought to be ſo managed by us, that it
may appear it doth not proceed from any ſowre, moroſe, ſurly Humour, diſdain-
ing or hating of their perſons, but meerly from Conſcience of our Duty towards
the Glory of God, and to do an A&t of Love and Charity, as indeed it is, both to-
wards them, and towards our ſelves.uz su
barobar bood Iffw Moir famou atga ola bil
Firſt, Towards them: When you thus endeavour to ſhame them out of their
Wickedneſs, by diſcounteriancing them in it. So ſays the Apoſtle, If any Man
2 Thef. 3. obey not our Word, note that Man, and have no Company with him, that he may be
aſhamed. And indeed, if a Man be not altogether profligate, if he be not utterly
loft to Modeſty, it muſt needs make him reflect upon himſelf with Shame and
Bluſhing, that certainly he is grown a ſtrange vile Wretch, a loathſome and odi-
ous Monſter, when all good and ſober Men do thus carefully ſhun and avoid him.
Now Shame is a good ſtep to Amendment : And a Bluſh the firſt colour that
Virtue takes.
Secondly, Towards your ſelves : You are obliged to abandon them, as to reclaim
them, fo to ſecure your ſelves : For Vice is very contagious, and it is unſafe to
converſe with thoſe, who have ſuch Plague-Sores running upon them, left you be
alſo infected.
Thus you ſee what this Duty of Brotherly Reproof is, and how in the general it
is to be performed, either in Words or Actions. And to theſe, Two Things are
neceſſarily previous and antecedent.

6.
1.
14.
2.
I.
Firſt, Inſtruction and Conviction. We ought to bring them to ſee their Fault
Convi&tion before we rebuke them for it; otherwiſe while we chide and do not inform them,
of the
Fault.
it will rather ſeem a proud deſign of quarrelling with them, than a conſcientious
deſign of bettering them. And therefore we find how artificially Nathan infinu-
ates into David the Heinouſneſs and Inhumanity of his Sin, and works in him a
Hatred and Deteſtation of that perſon who was ſo Cruel and devoid of Compaſſion,
before he comes to deal downright with him, Thou art the Man. And could we
Pompy but skilfully convince our Brother, by thus repreſenting the odiouſneſs of ſuch and
ſuch Sins, to which we know he is addicted, poſſibly we might ſpare our felves

in
Brotherly Admonition.
395

26
ther.
I.
2.
that which is the moſt ungrateful and diſpleaſing part of this Work, I mean per-
fonal Reflection, and leave it to his own Conſcience to reprove himſelf, and
to apply it home, with, Thou art the Man. And,
Secondly, It is neceſſary that we watch over our Brother, not ſo as to be infi-
dious Spies upon him, officiouſly to pry into his Actions, and buſily concern our we ought to
ſelves in all he doth. This pragmatical Temper is juſtly hateful
. And thoſe who watch over
thus arrogate to themſelves to be publick Cenſors, and to inſpeet the Lives and our Bro-
Manners of others, making it their whole Imployment to obſerve what others ſay
or do, that they may have Matter either to reprove or reproach them, are a Com-
pany of intolerable buſie-bodies. But yet,
Firſt, Wevught ſo to watch over our Brother as to give him timely Caution if
we ſee him in any Danger through Temptation or Paſſion, and to admoniſh him to By Caution.
ſtand upon his guard, to recollect himſelf, and beware he be not ſurprized or inju-
red by ſuch an approaching Sin.
And Secondly, If we have obſerved any Miſcarriages in him, we are to watch
the beſt Seafons, and all the fitreft Circumſtances in which to remind him of it, The beſt
that ſo our Reproof may be well accepted, and become effectual. For he that Seaſon.
will venture rafhly to reprove without this Circumſpection, may do more Mif-
chief to his Brother by rebuking him, than he had done to himſelf by offending:
Exafperating and Imbittering his Heart againſt Piety, for the Impertinencies, ar
leaſt the Indiſcretions, of thoſe who profeſs it, and provoking him to fin the
more out of meer Oppoſition and Contradiction. And I am verily perſwaded,
and have in ſome caſes obſerved it, that very many Sins owe themſelves to the
Imprudence of thoſe who have taken upon themſelves to be Reprovers, and would
never have been committed, if they had not indiſcreetly gainſay'd it. Thus we fee
what this Duty of reproving is, and what is neceſſarily required thereunto.
But indeed, which is the Second Thing, It is not ſo hard a Matter to know
what it is, as it is difficult conſcientiouſly and faithfully to pra&tiſe it How few of the dif-
are there in the World, I will not ſay skilful enough to do it well, but zealousficulty of
and conſcientious enough to do it at all? Do we not every day ſee 'God fearfully Reproof.
diſhonoured, obſerve his Name blaſphemed, his Laws violated, his Worſhip
denied ? Do you not daily ſee multitudes of wretched Creatures, whoſe Crimes
not only defie and outrage God, but ftab and murther their own Souls, and yet
who is there that hath that Zeal for God, or that Charity for his Brother, as to
interpofe, and by a ſerious and fitting Reproof, vindicate the one from Diſhonour,
or reſcue the other from Perdition? There are enow that will make up a fad
Mouth, and whiſper thoſe things abroad, it may be out of very ill Ends and
Deſigns: But where almoſt is the perſon that will dare to maintain the Honour of
God to the Face of thoſe who boldly affront him; that will dare to open their
Mouths before thoſe that will dare to open them againſt Heaven? Cer-
tainly we can eaſily produce much more Reaſon for our Reproofs, than they can
for their Wickedneſs; and it were very ſtrange, if we ſhould not be able to
beat them off from their Confidence, when we have God and our own Conſci-
ences, nay, and theirs alſo, to ſide with us. Yet ſo it is, that we are generally
apt to freak and ſlink away from ſo troubleſome a Task, and to let Iniquity paſs
uncontrould, yea, triumphant. We are well content to let others fin quietly, fo
that we may live quietly, without troubling onr ſelves with ſo hard and difficult
a Service. And that which makes it ſeem ſo difficult, is,

2.
I.
2.
I.
Firſt, A ſinful Fear; and,
Secondly, A finful Shame, that ſeizeth on the Spirits of Men, ånd takes off the
edge of holy Courage and Confidence, that are ſo abſolutely neceſſary to the perform-
ing of this Duty.woon
Firſt, Many are afraid to reprove Sin, left they ſhould incur Diſpleaſure, wea- Fear of dif-
ken their ſecular Intereſt, ruin their Dependencies, and bring fome Miſchief up- pleaſing
not
on themſelves, by exaſperating the Offenders againſt them. But theſe are poor, hinder me
low, carnal Confiderations. Where Matter of Duty is in queſtion, it is very ne- proving for
ceſſary for every Chriſtian to be of an unda unred Courage and Reſolution, not Sin.
to fear the Faces of Men, nor to be frighted with a grim Look, or a proud Huff. If
Eee 2
he

396
Brotherly Admonition.
190
2
Shame
Sin.
3.
he will ſeriouſly perform this Duty, he muſt remember, that he is pleading for
God, that he is ſaving a Soul from Hell, and therefore ought not to value their An-
ger, nor his own Damage; but to ſteel himſelf againſt alĩ ſuch mean and fordid
Conſiderations. Indeed it ſhews a moft pitiful Spirit in us, that we ſhould be
more afraid of offending them, than they are of offending God. Shall they be
bold to fin, and we not bold enough to tell them of it? And yet ſuch is the Cowar-
dice of the Generality of Chriſtians, that they dare not appear for God, or for Piety and
Holineſs, when they ſee them wronged by the Impudence of boiſterous Sinners ;
but thoſe pitiful, little, baſe, carnal Reſpe&ts of what they may loſe, or what they
Pfal.38.14. may ſuffer by it, intervene, and make them fit mopiſh, and over-aw d, like Men
in whoſe Mouths are no Reproofs ; whilſt theſe wicked Wretches, who have all
the Reaſon in the World to be timerous and fearful, glory in thus outbraving and
baffling them.
Secondly, Others again are afhamed to reprove Sin. And whereas many vile and
profligate Wretches glory in their Shame, theſe on the contrary are aſhamed of
should not
which would be their Glory. Either they doubt they ſhall be thought but trou-
hinder Re-
proving for
bleſome and hypocritical Intermeddlers; or elfe poffibly being conſcious to them-
ſelves of many Miſcarriages, they ſuſpect their Reproofs will be upbraidingly re-
torted upon themſelves, and ſo by reproving the Faults of others, they ſhall but
give an occafion to have their own ript up and expofed : And ſo they think it the
fafer way to ſay nothing, left by raking into other Mens Dunghills, they ſhould
but furniſh them with Dirt enough to Hing back in their own Faces
. And thus
between theſe Two carnal Principles of ſinful Fear, and ſinful Shame, which are fo
deeply rooted in our crroupt Natures, Reproof is commonly neglected, and it is
one of the hardeſt things in the World, to perſwade Men to be true to God, to
their own Souls, and to the Souls of their Brethern, in a faithful diſcharge of that
Duty which is uſually attended with ſuch Diſadvantages and Difficulties.
But though it be thus difficult ; yet,
Thirdly, It is a moſt neceffary Duty. The greateſt good you can do in the
Reproof a World is to pluck up thefe Briars and Thorns with which it is over-grown. Con-
very neceſ- ſider but how infolent Vice and Wickedneſs is apt to be where none do appear to
Fary Duty.
check and controul it. If it can but once filence Vertue, it will quickly
baniſh it. If it can but put it to the Bluſh, it will quickly put it to flighc.
And when it hath once made us either afraid or aſhamed to lay a Rebuke in its
way, what elſe can we expect but that it ſhould overſpread the Face of the whole
Earth, and like a general Deluge drown all Mankind, firſt in Sin, and then
in Perdition. There is no other way to prevent this great and fad Ruin, but for
every Chriſtian vigorouſly to oppoſe himſelf to the growing Sins of the Times
and Places in which he lives, and with Courage and Reſolution to decry that com-
mon Profaneneſs, that gains Credit only by our Silence. We know that Sin is a
ſhameful opprobrious Thing in it felf, a Thing that diſheartens and diffpirits the
Guilty: They wear a Conſcience about them that is ſtill checking and upbraiding
them; and if we could but look into their Souls, we ſhould ſee them covered all
over with Feat, Horroür, and Confuſion. They are generally ſelf-condemned Per-
fons, and carry thoſe Monitors within their own Breafts that are continually re-
proving and tormenting them : And therefore that they may not hear the Voice of
their own Conſciences, they live abroad, and rather converſe with any one without
doors, than with themſelves and their own troubleſome and clamorous Hearts.
Now let it be our Care to ſtop up all Paſſages, by which they think to make their
eſcape. Let them find, that in whatſoever Company they go, they ſhall meet
with that will no more ſpare them, than their own Conſciences; that Com-
pany is no San&uary
for Sins and Guilt, and that they ſhall be as ſure to be Repro-
ded, as they dare to Offend. And when they are thus everywhere beſet, their Con-
ſciences exclaiming againſt them within, and all that they converſe with without,
un tie they will ſee a Neceſſity for it, either to forſake their Vices, or the World, and
be forced to be vertuous for their own eaſe and quiet. And certainly till
der bli Chriſtians do confpire together in this Deſign, we may long enough complain of
as she the abounding of Iniquity without any ſucceſsful Reformation. Abound it will
,
tanic and grow impudent and imperious, unleſs we join together to beat down its Credit
expoſe it to Scorn and Contempt, and make that which is fo really ſhameful in it
felf
Brotberly Admonition.
397

4.
1.
ſelf, to be the greateſt Mark of Infamy, Shame, and Reproach to any that ſhall
dare to commit it.
But now this Duty of Reproving, requires not only a great deal of Chriſtian Fortis
tude and Courage, but alſo a great meaſure of Chriſtian Prudence and Diſcretion.
We muſt not only be refolute and confident in doing it, but we muſt do it like-
wiſe in ſuch a firring way as may be moſt likely to work a good effect upon thoſe
whom we are to reprove. And therefore,
In the Fourth Place, I ſhall give you ſome brief Rules and Directions, when you
ought to reprove, and how you ought to manage your Reproofs, ſo as they may be Rules for
moſt beneficial to your Brother. And ſome of them ſhall be Negatives, Reproof,
and others ſhall be Poſitives.
zato
Firſt, For the Negative Rules, take theſe that follow. Ons Jana
I.
Firſt, I ought not to reprove my Brother if I have no certain knowledge of his
Offence. And therefore thoſe who upon a blind Rumour, or groundleſs Suſpicion, We muſt
haftily conclude him guilty, and ſo fill their Mouths with Reproofs, ſhew them- not reprove
felves to be very much in love with this Office, and are a company of im- knowledge
pertinent Buſie-bodies, who ſtart their Arrow before ever they ſee the Mark. We of the of
muſt firſt be certainly informed, either upon our Perſonal Knowledge, or upon the fence.
undoubted Teſtimonies of credible Witneſſes, that he is Guilty ; otherwiſe in go-
ing about to fhew him his Fault, we ſhall but ſhew our own Folly, and Credulity,
our Reproofs will be but Slanders, and our Charity in offering the Cure, will not
be half fo great, as our uncharitableneſs in believing the Diſeaſe.
Secondly, It is not neceſſary for me to reprove, where I have reaſon to con-.2.
clude that others of more Prudence and Intereſt in the Party, either have already,
or elfe will more effectually perform it: For otherwiſe it will appear that we do
not ſo much ſeek his Emendation, as to be Oftentatious of our own Zeal and
Forwardneſs. And beſides, too many Reprovers may, inſtead of reforming, rather
irritate and provoke: Only here, beware thou doft not retraet this ingreateful Of-
fice upon ſlight Pretences, nor think thy ſelf excufed, becauſe others are bound to
do it. But conſider ſeriouſly in thine own Conſcience, whether thou thinkeſt they
will be faithful enough in performing it, or more dextrous than thou art in manag-
ing it; or that their Reproof will be more acceptable and more prevalent
with thy One
Brother than thine. If not, thou art ſtill obliged to it: And if thou refuſeſt, know,
that though he may die in his Sins, yet his Blood God will require at thy Hands.
Thirdly, We ought not to give ſharp Reproofs for ſmall Offences, We muſt not
Particularly, and with Accent and Emphaſis reprove our Brother for every invo- Sharp Re-
luntary Slip, every Infirmity and Weakneſs, that bewrayeth it ſelf through ſome proof, muſt
fuddain Paffion or Temptation, unleſs it be a Sin of Cuftom, or that which car-Small of
ries with it ſome ſignal Aggravation, that renders it confiderable, as well in the fences.
Scandal as in the Guilt. It will be ſufficient to paſs by the reſt, only with a brief
Animadverſion upon them, enough to put him in mind that he forgot himſelf in
ſuch and fuch Paſſages : And ſo leave the farther Reproof to his own Conſcience,
which will better do it for leſſer Sins, than poffibly we can. To reprove ſmall
Faults with great vehemence, is always as ridiculous, and may ſometimes prove
as deftru&tive a piece of Officiouſneſs, as his who took up a huge Beetle, and
ftruck with all his Might, only to kill a Fly he ſaw ſticking upon his Friend's
Forehead. We muſt not thruſt the Probe deep where the Wound is but ſhallow :
Nor be paſſionately concern’d at our Brother's lighter Failings; but ſo govern our
ſelves as ſtill to reſerve the more ſharp and ſevere Reproofs for the more foul and
fcandalous Offences. For they that will preſently upon every flender occaſion fly
out into Exclamations, Deteſtations, and all paſſionate Exaggerations of Rheto-
rick, will but laviſhly ſpend their vigor of the Zeal, and leave themſelves no
Art, no Methods to expreſs their greater abhorrence for blacker Crimes.
Fourthly, We are not to Reprove thoſe whom we have reaſon to believe are ſuch
deſperate Wretches, that our Reproofs would but exaſperate them to fin the more Reproof not
for a Reproof. To theſe, ſuch would be no Acts of Love and Charity, but rather to be given
a Deſign to deſtroy their Souls, and to heap more and heavy loads of Wrath and where it
Vengeance upon their Heads. Certainly if we have any Senſe of God's Glory, any per ate
Tenderneſs and Compaſſion for our Brother's Soul, we ought to beware that we do
not inrage him the more, to diſhonour the one, or to wound the other, by the
miſtaken
3.
398
Brotherly Admonition.

i
miſtaken Charity of our Reproofs. And therefore St. Auſtin ſpeaks well,
( De Civitate Dei, lib. 1. cap. 9.) Ši propterea corripiendis male agentibus parcit,
quia opportunum tempus requirit,vel iiſdem ipſis metuit ne deteriores ex hoc effici-
antur, videtur eſſe concilium Charitatis. It is Charity not to reprove thoſe who
we believe will be the worſe for our Reproofs. Alas, how many are there in the
World, who when they are reproved (and that very juſtly) for their Sins, preſent-
ly fall a blaſpheming and curſing, railing at Piety, and all that profeſs it, violate
the good Name of their Reprovers, and can hardly abſtain from offering Violence to
their Perſons. Now ſuch as theſe are paft Reproof, when once they turn Reproof
it felf into an Occaſion of further ſinning. The greateſt exerciſe of Charity
to theſe is to let them alone, and not to increaſe their Damnation, by ſtirring up
the Virulency and Rancor of their Spirits.
Reproof is Spiritual Phyfick for the Soul. Now as it is an imprudent Courſe
to adminiſter fuch Phyſick to the Body, as will irritate, and not expel the pec-
cant Humours: So likewiſe it is very imprudent and unſafe, to adminiſter ſuch
Reproofs as we know cannot cure the Offender, but will only irritate his Corrup-
tion, and render it the more turbulent, and him much worſe than he was before.
And therefore fome are themſelves to be reproved, who with an impudent Zeal
reprove others, without ever conſidering what Effects their Reproofs are likely
to produce; who, as ſoon as a Sin is committed, think themſelves obliged in
Conſcience, inſtantly to rebuke them for it, although not only they themſelves
may be reviled, but the Name of God moſt horribly blaſphemed upon this very
Gal. 4. 18. Occaſion. It is indeed good to be zealouſly affected always in a good Matter. But
yet withal know, that as Zeal and Charity ought to be the Motive, ſo Chriſtian
Prudence ought to be the Meaſure of all our Reproofs. And if you take not the
Advice of Diſcretion, your Zeal for God's Glory may but occafion his Diſho-
nour; and your Charity to the Souls of others, occaſion their forer Ruin and
Damnation. Certainly we are not obliged to reprove where we have reaſon to ſuf-
peét we ſhall rather do Hurt than Good. It would be but a cruel Charity, to poyſon
our Brother in his Phyſick, and to kill him in his Cure. And therefore both Solo-
mon, and a greater than Solomon, our Saviour Chriſt himſelf, have forbidden us to
Prov. 9. 7• miſplace Reproofs upon thoſe who are deſperate. Solomon tells us, He that re-
proveth a Scorner, getteth to himſelf Shame; and he that rebuketh a wicked Man,
getteth unto himſelf a Blot. And again, Reprove not a Scorner, left be bate thee.
Mar. 7.6. And ſays our Saviour, Give not that which is Holy unto Dogs, neither caſt ye
your Pearls before Swine, left they trample them under their Feet, and turn
again and rent you. Where it is very plain from the precedent Verſes, that he
dehorts us from laviſhing out our Reproofs imprudently upon Dogs and Swine.
Wicked and impure Perſons, on whom we have reaſon to think they will have no
effect, but only to inrage them, and make them fly out both againſt God and us,
with the more Violence and Madneſs. To reprove fuch, is but to caft up Water
againft an high Wind, that will be ſure to beat it back again into our own Faces.
And thus I have given you the Negative Rules in theſe four Particulars. Re-
prove not without a certain knowledge of the Offence. Nor where others who are
likely to be more effectual, have done it already. Nor for every involuntary
flip. Nor thoſe who are like to be the worſe for it.
Let us now proceed to lay down ſome Poſitive Rules and Directions for the
right managing of our Reproofs. And here,
Firſt, If thou would'ſt reprove with ſucceſs, obſerve right Circumſtances of
Time and Time and Place: And let the one be as opportune, and the other as private as
Place muſt thou canſt. We ought to obſerve the mollia tempore fandi, the ſoft and eaſie
be obſerved Hours of ſpeaking. And therefore the wife Man tells us, A Word Spoken in ſea-
Reproof. ſon, how good is it? It is like Apples of Gold in Pi&tures of Silver; that is, very
Prov. 15. beautiful and pleaſing. There are ſome happy Seaſons wherein the moſt rugged
Natures are acceſſible, and it is a great part of Prudence in all our Concerns, if
we would have them proſperous, to watch fuch Opportunities, and to improve
them.
Reproof not
Now uſually it is no fit ſeaſon for Reproof,
ſeaſonable.
Firſt,
23.
Brotherly Admonition.
399
2.
in a time
3.
into tond vadbiri
Firſt, Preſently as ſoon as the Sin is committed ; for then the heat is not over,
Ror the uproar of the Paſſions and Affections appeaſed. In all likelihood a Reproof As ſoon as
as yet would but irritate. As Water falling upon red hot Iron, doth but cauſe the Sin is
committed,
a great deal of Noiſe and Diſturbance : So a Reproof juſt upon the very A&t of a
Sin, doth but make the Sinner fume, eftuate and tumultuate the more. Nor
yet,
Secondly, Is a Time of Mirth and Joy fit for Reproof? For that will look like a
piece of Envy, as if we were malicious at their Proſperity, and therefore ſtudied Reproof un-
to caſt in ſomewhat that might diſturb them; and ſo they will be apt to interpret ſeaſonable
it. Nor,
of Mirth.
Thirdly, Is a Time of exceeding great Sadneſs and Sorrow, a proper Seaſon for
Reproof For this will look like Hoftility and Hatred, as if we deſigned utterly to Reproof un-
overwhelm and diſpatch them.
ſeaſonable
But the fitteſt opportunity for this Duty, is when they are moſt calm and ſedate, in a time
of Sorrow.
their Paffions huſht, and their Reaſon (with which you are to deal) again reſeat-
Reproof
ed upon its Throne. When they are free from all inward Perturbations of Mind, most ſea-
and from all conſiderable Alterations in their outward Eſtate and Condition. Then, Sonable
if ever, they will liſten to Reproof, and take right Meaſures of the Sin for which when Per-
you reprove them. But if we reprove them when their Paſſions are in a Tumult, moliarcalm
and all within in an Uproar and Combuſtion, it is no wonder at all if either they and Sedate.
reject or revile our Reproofs ; for we then accuſe them before very corrupt Judges,
viz. their own Paffions and Corrupt Affections. And you may with as much
Reaſon, and as good Succeſs, chide the Sea for being Tempeſtuous, when the
Winds rage and are let looſe upon it. Chide a Man for being angry when he is an-
gry, and what will you get by it, but only ſome of his foam caft upon you ? Let God
himſelf expoftulate with an impatient Fonah, whilſt he is in his fit of Impatience:
Jonah. 4.
Doeft thou well to be angry? and he will tell him ſnappiſhly to his Face, That he doth
9.
well to be angry, even to the very Death. There is no dealing with Men while their
Paſſions blind their Reaſon; This makes them as utterly incapable of taking good
Counſel, as if they were brute Beaſts. Thou wert as good thruſt thy Hand into a
Wap's Neſt, as come with Reproofs and Rebukes when the Swarm is up; to be
ſure thou ſhalt only go away with many a Sting and Wound, and thou mayeſt
thank thy ſelffor no better timing thy Reproofs.uibno onoraboris
Dodoma
bro
Indeed in Caſes of great Importance and abſolute Neceffity, we may run this
Venture, and poſſibly ſucceed well in it
. Thus. Foab very ſharply reproved
David, when he ſo immoderately mourned for Abſalom. And I think it is one of 2 Sam.
the roundeſt Checks that ever a dutiful Subject gave to his Prince; but if he had 19. 5, 6,
not taken that very time, the Caſe had been deſperate, and his people had all for- 7
faken him, and therefore the neceffity of Affairs would not permit him to expect
a more ſeaſonable Addreſs. Otherwiſe generally, it is more adviſeable to wait a
fitting and cool time. As God is ſaid to come down in the cool of the Day to re-
prove Adum. So likewiſe ſhould we come in the cool ſeaſon of a Man's Paſſions,
when all is quiet and temperate within, for then is there the greateſt probability
of Succeſs. OTA
Secondly, If thou wouldſt have thy Reproofs fucceſsful, reprove with all
Gentleneſs and Meekneſs, without giving any railing or reviling Terms. He that Reproof
mingles Reproach with Reproof engages a Man's Reputation to fide with his muſt be
Vices: For whilſt we ſhew any Bitterneſs in our Reproofs, and give them in vili-
tleneſs and
fying and ignominious Language, the Vehicle will hinder the Operation of the Meekneſs.
Phyſick. For they will look like the upbraidings of an Enemy; and it isa thing moſt Den
abhorrent unto Nature, to follow the Counſels and Advice of an Enemy. And there-
fore the Apoſtle chargeth us, Brethren, if a Man be overtaken in a fault, you that are Gal. 6. I.
Spiritual, reſtore ſuch an one in the
ſpirit of Meekneſs, conſidering thy ſelf,left thou 8 7017
be alſo tempted. Which laſt Clauſe intimates to us, that we ought to deal as tenderly
with a fallen Brother, as we would deſire to be dealt with our ſelves, were we in the
fame condition. For having the ſame corrupt Nature, and being ſubject to the like
Temptations, we may likewiſe, through God's dereli&tion of us, fall into the ſame
Miſcarriages
. Now wouldſt thou take it well, if any, ſhould revile and reprove
thee, condemn thee for a rotten Hypocrite, as Fob's Friends did him; or draw
IOWE
hideous


2.
with Gen-
400
Brotherly Admonition.

muſt be
quick and
vivacious.
20.
Tit. 1. 13.
hideous black Conſequences from every failing and weakneſs of thine ? Certainly
thou wouldſt not interpret this to be friendly and candid dealing: No more do
les job thou with others. It is a true Saying, That he who would know his own Faults,
Reshad need have either a faithful Friend, or a bitter Enemy; they will both be ſure
to do it to the full
. But then the difference is, that an Enemy's Reproofs are uſual-
ly joined with Reproaches, and when we are fallen, he will ſtand and inſult over
us. But a true Chriſtian Friend will faithfully repreſent our condition to us, pi-
ty us in it, and endeavour to help and raiſeus out of it. And ſuch ſhould we be to
de 10 all
, not railing on them for Hypocrites, or loft and deſperate Apoftates ; for this
Element certainly is not the way to reduce them, but rather to confirm and harden them in
their Sins. we ſhould not gripe nor preſs their Wounds, but rather gently anoint
and chafe them. Our Reproofs ihould be as Oil,ſmooth and lenitive, to ſoak into and
ſupple the Part affected. And therefore the Apoſtle again exhorts us, in meekneſs
2 Tim. 2. to inftrult thoſe that oppoſe themſelves. But whilſt we exclaim againit them with
25. bitter Invectives, and dip all our Reproofs in Gall and Satyr, we may quickly
make them loath the Medicine rather than the Difeafe, and ſooner break their
Heads with ſuch Rebukes, than their Hearts for their Offences.
3. to Thirdly, Though our Reproofs muſt be meek and gentle, yet muſt they be
Reproof quick and vivacious alſo. For as Charity requires the one, ſo doth Zeal the o-
ther : And the beſt and moſt equal Temper, is rightly to mix theſe two, that at
once we may ſhew Meekneſs to his Perſon, (for the Wrath of Man worketh not
James 1. the Righteouſneſs of God) and Sharpneſs againſt his Sin, ( for a remiſs Repro-
ver will but make a flow Penitent.) We ought ſo to reprove, that he may not
think we only jeft and dally with him, and for this it is neceſſary that we do it
with all Seriouſneſs, Gravity and Authority, not playing about the Wound, but
fearching into the very depth and botcom of it. And therefore we muſt uſe ſuch
words as are moſt ſignificant of our meaning, moft expreflive of our Grief and
Sorrow for him, and which we think most apt to expoſe the Vice that we reprove,
and make it moft odious and hateful, keeping ſtill within the bounds of a ſober
and friendly Redargution. Hence the Apoſtle gives Titus this Advice, Rebuke
them ſharply, that they may be found in the Faith. If they want Saft and Vinegar,
ſpare them not. This poflibly may cleanſe thoſe Wounds that elſe would feſter and
putrifie. But here is required much ſpiritual Prudence to know how to fuit Reproof,
according to the different Conditions and Tempers of the Perſons you deal with.
Some muſt be launcht and ſearcht to the very Quick before they can be healed.
Others require a gentle Hand. If they be proud and ſtubborn, they need Cor-
mot roſives. But for thoſe who are naturally meek and mild, a meek and mild Courſe
will be eaſieſt and moſt effe&tual. The Tempers and Cafes of particular Chriſti-
ans are ſo various, that there can be no Rules given that may be applicable to every
Condition. This muft of neceffity be left to your Prudence and Diſcretion. Only
this Rule is infallible, Be ſure you flatter none in their Vices, extenuate not their
Sins; when thou com'ft to reprove them, do it not in ſport: Let them ſee thou
art in very good earneſt, and tell them their Sin, as it is in it ſelf, without min-
cing the matter, or the circumſtances of it. For Men are always apt to impute fome-
what of the Reproof to the ſeverity of him that gives it, rather than to the deme-
rits of their own Offences. And therefore, ifthou thy felffhalt ſpeak but ſlightly of
usein their Sins, they will be ready to conclude that they were none, or at leaſt ſo ſmall,
al that it was nothing but Officiouſneſs, and the love of Cenfuring, made thee take no-
tice of them. a
wad
4. Fourthly, Let all thy Reproofs be given as ſecretly and privately as poſſibly
Reproof thou canſt ; otherwiſe thou wilt ſeem not ſo much to aim at thy Brother's Refor-
ought to be
mation, as at his Shame and Confufion. For if (as the Wiſeman tells us ) a loud
given pri-
vately.
and clamorous Benedi&tion given too officiouſly, is ſo far from being a Bleſſing,
Prov. 27. that it is but a Curſe and a Shame to a Man's Friend. Certainly then a publick
and clamorous Reproof muft only tend to the Shame and Reproach of them
that receive it. Indeed there are ſome who offend openly before many : Theſe,
( if there be no fear of irritating them to do worſe ) we ought openly to rebuke,
and to give them their Reproof in the Company where they have given the Offence';
ſo faith the Apoſtle, Thoſe that Sin rebuke before all; that is, fuppoſing that their
Sins be open and publick. But for others whoſe Sins and Miſcarriages have been
anos bid
private


14.
Tim. 5.
20.
Brotherly Admonition.
401

I.
2.
viceable.
5.
private, and only known to our felves and a few others, we ought to reprove them
in ſecret, and to be tender not only of their Souls, but of their Reputation alſo. So
is the Counſel of our Saviour, If thy Brother ſhall treſpaſs againſt thee, go and Mat. 18.15.
tell him his Fault between thee and him alone. And indeed this is a neceſſary piece
of Prudence, not only to preſerve his Reputation and good Name as much as may
be, but alſo,
Firſt, To preſerve the Reputation of Religion it felf, which a more publick di-
vulging of his Offences might much impair and diſcredit. And,
To preſerve
Secondly, To hinder the ſpreading of an evil Example, which alſo perhaps tion of Reli
ſome or other would make uſe of, to encourage them in the like Tranſgreſſions. And, gion.
Thirdly, To preſerve him ſerviceable for the future ; for by reporting his Miſ-
carriages, thou leſſeneſt his Credit, and thereby rendreft him leſs capable of doing To hinder
good than he was before. For though he may recover himſelf out of the Snare of the ſpread-
the Devil, and his Wound be healed, yet if his Faults have been made publick, evil Exama
the Scar will ſtill remain: And this will be ſuch a blemiſh to him, that having ple.
loft much of his repute among Men, he will likewiſe loſe much of thoſe Advan 3.
tages he formerly had of doing good in the World ; and thou by thy imprudent Re-That they
proofs be the cauſe of it. Upon all theſe Accounts it is neceſſary that thy Reproofs may
Sera
be managed with the greateſt Secrecy and Privacy that may be : For as St. Auſtin
ſpeaks well
, “If whilſt thou alone knoweſt thy Brother to have offended, and yet
" wilt rebuke him before all, Nones corrector, Sed proditor : thou art not a Re-
prover, but a Betrayer.
Fifthly, Reprove not one who is greatly thy Superior, unleſs it be at a reſpect-
ful diſtance. Towards ſuch we muſt not uſe downright and blunt Rebukes, but Superiors
rather inſinuate things into them with Addreſs and Artifice. What ſays Elihu, muſt be re-
Is it fit to ſay to a King, Thou art wicked, and to Princes, Te are ungodly? And Speelfully.
indeed in this Caſe uſually, it is moſt fit and decent that thy Reproofs ſhould not Job 34. 18.
carry their own Shape and Form, but diſguiſe them rather into Parables or Intrea-
ties, or into any ſuch humble and becoming Method : Yet withal, let ſo much
appear, as that they may well enough know thy drift and intent. For it becomes
the Wiſdom and Station of Inferiours, fo to order their Speech, that if it can but
be interpreted as a Reproof, their Superiours may and will certainly know they
meant it for ſuch. Thus the Apoſtle bids us, Rebuke not an Élder, but rather in- 1 Tim. Solo
treat him as a Father. For becauſe their Place and Calling required Reſpect and
Reverence, therefore the Apoſtle would not have them bluntly Rebuked, but that
the Reproof ſhould be clad in another dreſs, that they might appear to be rather
Intreaties than Rebukes.
Londo
We may obſerve likewiſe, that when Nathan was ſent immediately by God to
reprove King David, he doth not attack him dire&tly, and fall rudely upon him for
his Adultery and Murder, but cloaths his Speech in a Parable, and when he had ſo
repreſented the heinouſneſs of his Sin, fo as by that means to make him firſt re-
prove and condemn himſelf, then he tells him, Thou art the Man.
Sixthly, If thou wouldſt have thy Reproofs effe&tual, eſpecially beware that 6.
thou thy ſelf art not guilty of thoſe Sins which thou reproveſt in another. It were We muſt not
indeed a Temper to be wilh'd and pray'd for, that we could only reſpect how righte- the Sins we
ous the Reproof were, and not how righteous the Perſon is who gives it. For reprove om
there is no more reaſon to reject found Admonition, becauſe it comes from an un-thers for.
found Heart, than there is to ſtop our Ears againſt good Counſel, becauſe it is de-
livered perhaps by an unfavoury Breath. Yet ſo it is, that when Men of defiled
Conſciences and Converſations reprove others, they are apt to juſtifie them-
ſelves by recriminating, or elſe to think they do but ſport and jeſt with them : Or
thirdly, to hate them for groſs Hypocrites and Diſſemblers; or laſtly, to think they
do but envy them their Sins, and that they would ingroſs all to themſelves. It
was a true Obſervatiou of Pliny in his Epiſtles, Lib. 8. Epift. 22. That there are
fome, Qui ſic aliorum viftis iraſcuntur, quaſi invideant : who are ſo angry ato-
Mens Vices, as if they envied them. It cannot be hoped that the Reproof of ſuch
fhould ever take place. But when a Man of a clear and unſpotted Name ſhall
reprove the Sins and Vices of others, his Rebukes carry Authority with them; and if
they cannot reform, yet at leaſt muſt they needs daunt and filence the Offenders, that
Fff
they



402
Brotherly Admonition.

they ſhall have nothing to reply, no Subterfuges nor Evaſions, but they muſt needs
be convinced that their Sins are as evil, as he repreſents them by his own Care
and Caution to be avoided.
Fifthly, The only Thing that remains is to propound to you ſome Motives that
may quicken you to the conſcientious diſcharge of this much neglected Duty.
for repro- And I ſhall but name ſome few, and leave them to your confideration to be farther
ving our
preſt upon you. And here next to the expreſs Command of Almighty God, whoſe
Authority alone ought to pervail againſt all the Difficulties that we either find or
fancy in the way of Obedience thereunto:
5.
Motives
Brother.
Gal. 6. I.
Prov.9.
23.
Dan. 12.3
.
Proy. 24
25.
Benefit of Confider, Firſt, the great benefit that may redound both to the Reprover, and
reproving Reproved.
others.
Firft, Thou ſhalt hereby provide thy ſelf a Friend that may take the ſame liber-
ty to reprove thee, when it ſhall be needful, and for thy great good. And it may
very well be thought that the Apoſtle upon this Account requires us to Reſtore our
fallen Brother, with meek Reproofs, conſidering our ſelves, left we alſo be tempted.
That is, that hereby we may purchaſe a true Friend, who will be as faithful to us,
as we have been to him. However, certainly it is the beſt and moſt generous
way of procuring to our felves true Love and Reſpect from thoſe whom we have
8. thus reformed. So ſays Solomon, Rebuke a wiſe Man, and he will love thee. And
Prov. 28. in another place, ſays he, He that rebuketh a Man, afterwards shall find more
favour than he that flattereth with his Tongue. i on
Secondly, Thou wilt hereby intitle thy ſelf to that great and precious Promiſe,
That they that be wiſe, Shall ſhine as the Brightneſs of the Firmament ; and they
that turn many to Righteouſneſs, as the Stars for ever and ever. And to that other
1 of the wife Man, To them that rebuke the Wicked, ſhall be Delight, and a good
Bleſſing Shall come upon them.
Thirdly, Thou ſhalt increaſe thy own Graces and Comforts more than poffibly
thou couldeſt do by ſeparating thy ſelf from them. Thy Graces will be more
confirmed, becauſe reproving ofothers will engage thee to a greater Watchfulneſs
over thy ſelf
. Thy Comforts alſo will be encreaſed, becauſe a conſcientious dif-
charge of this Duty, will be to thee a greater Evidence of the Integrity and Sin-
cerity of thy Heart.
Firſt, The practice of this Duty will be greatly profitable unto him that is re-
proved. How knoweſt thou but it may be a means to turn him from his Iniquity,
Jam. 5.20.
and fo thou ſhalt prevent a Multitude of Sins, and ſave a Soul from Death ? And
hereby likewiſe we ſhall fruſtrate one of the great Deſigns and Artifices of the De-
vil, which is, to allure Men to Sin by the Examples of thoſe Wickedneſſes that
paſs uncheck'd and uncontrould in the World.
Secondly, Conſider that we ourſelves alſo were diſobedient and fooliſh, ſerving
divers Luſts and Pleaſures; but were wrought upon either by publick or private
Reproof. And why then ſhould not we uſe the ſame Charity towards others,
which God hath been pleaſed to make effe&tual towards us.
Thirdly, Conſider that the Text makes it an apparent ſign of hating our Bro-
1 John 3. ther, if we forbear juſtly to reprove him. Thou ſhalt not bate thy Broiber in thy
Heart: thou ſhalt in any wiſe reprove him. So that he who reproves not his
Brother, hates him. Now he that hates his Brother is a Murderer, ſays St. John;
And no Murderer bath Eternal Life. Yea, we are guilty of Soul-Murder,
which is ſo much the more heinous by how much the Soul is more precious than
the Body.
Fourthly, Conſider that the performance of this Duty, were it more univerſal,
would be the apteſt and readieſt means to prevent Schiſm and Diviſion. The
grand pretence for Separation, is the wickedneſs of mally who are Church-Mem-
bers. Now our Saviour's Method is, That ſuch ſhould be firſt reproved and ad-
moniſh’d, before they be caſt out; but it is a moſt prepoſterous and headlong
Courſe that thouſands in our Days take, who caſt themſelves out of the Communi-
on of the Church, for the Sins of thoſe who deſerve to be caſt out; and rather than
they

Tir. 3. 3.
15.
Brotherly Admonition.
403
they will perform this ingrateful Work of Reproof, chuſe to ſeparate; whereas
if they would make uſe of our Saviour Chriſt's Advice, to reprove privately, and Mat. 18.
in caſe of Obſtinacy, to convict publickly, there would be, as no need, fo no 15, 16,
Pretence left for Separation ; but either their private Reproofs would prevail to
reform, or their publick Complaints and Accuſations to remove Offenders.
Fifthly, Confider, that the neglect of this Duty, brings the Sin and Guilt of
others upon your own Souls. See for this that Scripture, Epheſians 5. 11. Have Eph. 5.IX.
no Fellowſhip with the unfruitful Works of Darkneſs, but rather reprove them.
If we reprove them not, we are Partakers of their evil Deeds, and deſerve to be
Partakers of their Torments.

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OF
GOD's Wrath,
EXPLAIN'D.
SERMON V.
HEB. X. 30, 31.
For we know him that hath ſaid, Vengeance belongeth unto me,
I will recompence, ſaith the Lord; and again, The Lord
Shall judge his people.
It is a fearful thing to fall into the Hands of the Living God.
An Intro-
duction.
T T
Rom. 2. 4.
Here are two principal Attributes of God, which the Scripture pro-
pounds to us as the moſt powerful and efficacious Motives to reſtrain us
from Sin: And they are his Mercy and his Fuſtice ; Mercy tho' it be a ſoft,
yet is it a ſtrong Argument to encourage us to Purity and Holineſs. And
therefore ſays the Apoſtle, The Goodneſs of God leadeth us to Repentance.And certain-
ly that Mercy that expreſſeth it ſelf ſo ready to pardon Sin, cannot but lay a mighty
Obligation upon the Ingenuity of a Chriſtian Spirit to abſtain from the com-
miffion of it. He that can encourage himſelf in Wickedneſs, upon the conſiderati-
on of the infinite Free-Grace of God, doth but ſpurn thoſe very Bowels that yern
towards him, and ſtrike at God with his own Golden Scepter, yea, he tears abroad
thoſe Wounds which were at firft opened for him, and caſts the Blood of his
Saviour back again in his Face. But becauſe Ingenuity is periſht from off the
Earth, and Men are generally more apt to be wrought upon by Arguments drawn
from Fear than Love, therefore the Scripture propounds to us the conſideration
of the dreadful Juſtice of God arrayed in all the terrible Circumſtances of it, that if
Mercy cannot allure us, Juſtice at leaſt might affright us from our Sins. And as thoſe
who are to travel thorow Wilderneſſes and Deſerts, carry Fire with them to ter-
rifle wild and ravenous Beaſts, and to ſecure themſelves from their Affaults:
So doth the great God, who hath to deal with brutiſh Men, Men more ſavage than
wild Beaſts, he kindles a Fire about him, and appears to them all in Flames and
Fury; that ſo he might fright them from their bold Attempts, who otherwiſe
Job 15.26. would be ready, to run upon his Neck, and the thick Boſſes of bis Buckler.

And
God's Wrath dreadful to Sinners.
405
And therefore in the Four precedent Verſes, we find the Apoſtle threatning
moſt tremendous Judgments againſt all that ihould wilfully tranſgreſs, after they
had received the knowledge of the Truth. He tells us, there remains no more
Sacrifice for their Sins: Nothing to expiate their Guilt, but that they themſelves
muſt fall a Burnt-Sacrifice to the offended Juſtice of God, conſumed with that
fiery Indignation that ſhall certainly ſeize and prey upon them for ever. And in
v. 28, 29. he ſets forth the exceeding Dreadfulneſs of their Judgment, by a Heb. 10.
compariſon between thoſe that violated the Law of Moſes, and thoſe that renounce 28, 29.
and annul the Law of Chriſt. He that deſpiſed Moſes's Law, who himſelf was
but a Servant, and his Laws conſiſted of inferiour and leſs ſpiritual Ordinances,
yet a Deſpiſer and Tranſgreífor of theſe, was to die without Mercy; certainly much
forer Judgments await thoſe, who reject the Laws of Chriſt, and trample him who
is the Son and Lord of the Houſe, under foot ; accounting his Blood unholy and
prophane, renouncing his Merits, and blaſpheming the Holy Spirit by which our
Saviour acted : Such as theſe, ſhall eternally perilh with leſs Mercy, than thoſe
that died without Mercy. Where obſerve the ſtrange Emphaſis that the Apoſtle
lays upon this dreadful Commination; he tells us they ſhall be ſorer puniſh'd,
than thoſe that are puniſhed without Mercy; to let us know, that as there are tran-
ſcendent Glories, ſuch as Eye hath not ſeen, nor Ear beard, nor can it enter into
the Heart of Man to conceive, reſerved in the Heavens for thoſe that love
God; fo are there Woes and Torments, ſuch as Eye bath not ſeen, Ear beard,
nor can it enter into the Heart of Man to conceive, how great and inſupportable
they are, prepared in Hell for thoſe that hate him. They ſhall die with leſs Mer-
cy, than thoſe that die without Mercy.
Now that we might not wonder at ſuch a Paradox as this, the Apoſtle gives
the Reaſon of it in my Text, For we know him that hath ſaid, Vengeance belongeth
unto me; it is the Vengeance of God, and a falling into the Hands of God, and
therefore it is no wonder if their Puniſhments be beyond all extremity. They fall
under the Power and Wrath of an infinite God, which when we have heaped
Superlatives upon Superlatives, yet ſtill we muſt expreſs defectively, and all that
we can conceive of it falls vaftly ſhort of reaching but a faint and languiſhing
reſemblance thereof. It is a State ſo full of perfe&t Miſery, that Miſery it ſelf is
too eaſie a Name to give it; yea, whatſoever we can ſpeak moſt appofitely of it,
is but diminiſhing it'; for becauſe it is the Wrath and Vengeance of an infinite God,
it can no more be known by us, than God himſelf. Plunge your Thoughts as deep
into it as you can, yet ſtill there remains an infinite Abyſs which you can never
fathom. And Othat the conſideration of this Wrath might cauſe us to tremble before
this great and terrible God, that we might fo fear it, as never to feel it; and be
perſwaded to fall down at his Feet, that we may never fall into his Hands. And
that we may be thus affected, I have choſen this Text to ſet forth the Greatneſs
and Dreadfulneſs of that Wrath and Vengeance which the righteous God will
execute upon all ſtubborn and diſobedient Wretches.
A Text that ſpeaks to us, as God did to the Iſraelites from Mount Sinai, out of
midſt of the Fire and Blackneſs, Darkneſs and Tempeſt, in the Voice of a
Trumper. And truly we have all need to have ſuch rouſing Truths frequently
inculcated upon us, for the beſt of us are Lethargical, and though ſometime when
our Conſciences are pincht hard by a ſevere and ſearching Truth, we ſtart and look
abroad, yet as ſoon as the preſent Impreſſion is over, we cloſe our Eyes, and fall
aſleep again in Sin and Security. There is a ſtrange Dulneſs and Stupor hath
ſeiz'd us, that we can no longer keep waking than we are ſhook,
And therefore as we uſe to apply Fire and burning Coals to Lethargick Perſons
to awaken them; fo we have need to heap Coals of Fire upon Mens Heads, to
ſpeak with fiery Tongues, and thunder Woe, and Wrath, and Judgments againſt
them, that we may rouze the ſecure ſtupid World, and ſcorch them
into Life and
Senſe.
In the Words we have theſe two parts obſervable.






Firſt, An Appropriation of Vengeance unto God, Vengeance belongeth unto
me, I will recompence, Faith the Lord.
Secondly,
406
God's Wrath dreadful to Sinners.

Deur.
32.
29
Ifa.33.14.
Secondly, The Dreadfulneſs of that Vengeance inferred, from the conſideration
of the Author and Inflicter of it, It is a fearful thing to fall into the Hands of the
living God.
I begin with the firſt of theſe, God's appropriating and challenging Vengeance
unto himſelf
. Vengeance belongeth unto me, I will recompence, faith the Lord.
Which Paſſage the Apoſtle cites out of Deuteronomy, To me belongeth Vengeance
and Recompence, and the Lord Shall judge his people. It is his great and royal
Prerogative that he doth ſometimes make uſe of in infli&ting Judgments upon the
Wicked in this World, but moſt eſpecially in the World to come. And to this
future Vengeance, the Words ought particularly to be applied. Now from this
corſideration, that Vengeance in a peculiar Manner belongs unto the great God,
we may obſerve,
That God himſelf will be the immediate Inflikter of the Puniſhments of the
Damned.
It is therefore here called a falling into the Hands of the living God, which de-
notes his immediate Efficiency in their Torments.
It is true, God doth uſe ſeveral Inſtruments of Torture in Hell. There is the
Worm that never dies, and the Fire that never goes out, which I ſuppoſe to be
not only a Metaphorical, but poffibly a Material Fire, elevated to ſuch a degree
of Subtilty, as that it ſhall at once torture the Soul, and not conſume the Body,
And this Fire the Devils, who are their Executioners, will be officiouſly raking
about them, uſing all their malicious Art to increaſe their eternal Miſery. But
theſe things are but ſmall Appendages, and the ſlighter Circumſtances of their
Torments; the moſt exact and intolerable part of their Torture ſhall be infli&ted
on them from another Fire, an intelligent Everlaſting, and therefore an unquench-
Heb. 12. able Fire, even God himſelf
, for ſo he is ſaid to be, Our God is a conſuming Fire.
And though we ordinarily Ipeak only of Hell Fire yet not only Hell, but Heaven
is full of this Fire; conſult that place, Who among us ſhall dwell with the devouring
Fire? Who among is Shall dwell with everlaſting Burnings? Would not one think
at the firſt found of the Words, that the Prophet ſpeaks only of ſuch as ſhould be
damned in Hell, remaining there in everlaſting Burnings 2 And demands of them,
who among them could endure this ? No, but it appears plainly, that this Fire
and Burning is in Heaven it ſelf, and the Prophet by putting this Queſtion,
Who Mall dwell with the devouring Fire and everlaſting Burnings? Asks who ſhall
be faved, and not who ſhall be deſtroyed ? And therefore in the 15th Verſe, he
tells us, that he ſhall do it, who walketh uprightly, and Speaketh uprightly, that
deſpiférh the gain of Oppreſſion, that Shaketh his Hands from holding of Bribes,
that ſtoppeth his Ears from hearing of Blood, and ſhutteth his Eyes from ſeeing of
Evil. Such a one ſhall dwell with the devouring Fire; that is, he ſhall for ever
dwell with God in Heaven. So that we fee God is a Fire both to the Wicked,
and to the Godly; to the Wicked he is a penetrating torturing Fire, and they
are combuſtible Matter for his Wrath and Vengeance to prey upon; but to the
Godly he is a purifying and cheriſhing Fire only. And as Lightning doth not only
cleanſe and refine the Air, but rends. Trees and Rocks in pieces; diſſolves Metals,
and breaks thorow whatſoever oppoſeth it : So this great and Almighty Fire only
refreſheth and comforteth the Godly, whereas it breaks and tears the Wicked in
pieces, and melts them like Wax before the ſcorching Heat of it.. And though I
deny not but there may be ſomewhat like that which we commonly apprehend,
when we ſpeak of Hell, ſome unquenchable Flames prepared by the Wiſdom and
Power of God for the eternal Torment of thoſe that ſhall be calt there-into; yet
withal I think that their moſt exquiſite Torments ſhall be from that Fire that is
God himſelf.
For if we obſerve, it is ſaid to be everlaſting Fire prepared for the Devil and
Mat.25.41.
his Angels. Now the Devils are ſpiritual Subſtances, and flames of Fire them-
ſelves. He maketh his Angels Spirits, and his Miniſters, that is, his Miniſtring
Spirits, whether good or evil, whether Miniſters of his Wrath, or Miniſters of
his Mercy, He makes them Flames of Fire. They are ſuch piercing and ſubtil
Flames, that Lightning it ſelf is but groſs and dull, compared to them: Yet here
is a Fire that ſhall even torture Fire it felf, a Fire that ſhall burn thoſe Flames of
Fire; and that is Gcd, who being a Spirit, and the God of Spirits, can eaſily





Pfal. 104.
4.
pierce
God's Wrath dreadful to Sinners.
407

pierce into the very Centre of their Being. So that the Damned in Hell ſhall for
ever find themſelves burnt with a double Fire, a Material Fire, ſuited and adapted
to impreſs Pain and Torment upon the Body, yet without waſting and conſuming
it ; and an Inviſible Intellettual Fire, that ſhall prey upon the Soul, and fill it
with unſpeakable Anguiſh and Horror, and this is no other than God himſelf
.
And in this there is a true Parallel between Heaven and Hell; for as in Hea-
ven, though there are many created Excellencies and Glories, which contribute to
the Beatitude of the Saints; yet their moſt ſubſtantial Happineſs is from their im-
mediate fruition of God : Solikewiſe in Hell, though there be many created and
invented Tortures, yet the moſt intolerable Miſery of the Damned, is from the
immediate infliction and infuſion of the Divine Wrath into them, which no Crea-
ture can convey to them in ſuch a Manner and Meaſure as they there feel it ; but
God himſelf pours the full Vials of it into their Souls. And therefore as the Saints
are called Véſſels of Mercy, ſo the Wicked are called Veſſels of Wrath, fitted for Rom.9.22.
Deſtruction. Such Veſſels into which God will pour in of his Vengeance, and fill
brim-full with his Wrath and Fury for ever.
GE
The Apoſtle ſpeaking of wicked Men, tells us, They ſhall be puniſhed with e- 1 Thef. I.
verlaſting Deſtruction from the Preſence of the Lord, and from the Glory of his 9.
Power. Where we muſt not think that this Phraſe [From the Preſence of the Lord]
denotes only that part of their Puniſhment which we call pæna Damni, or the Pu-
niſhment of Loſs; but rather that it denotes the efficient Cauſe of their pæna Sen-
Jus, or the Puniſhment of Senſe; not that their Puniſhment ſhall only be, to be
for ever baniſhed from his Preſence, but that this Preſence ſhall be active in infli&ting
Puniſhments upon them; and we may read it thus, They ſhall be puniſhed with e-
verlaſting Deſtruction, by the Preſence of the Lord, and by the Glory of his Power
For as God's glorious Power is effective of their Deſtruction, ſo alſo is his dread
Preſence of that conſuming and tormenting Fire.
And thus much briefly for the firſt Thing obſervable in the Text, namely,
God's appropriating Vengeance unto himſelf, Vengeance belongeth unto me; and it
is a falling into the Hands of the Living God.
I come now to the ſecond Thing obſervable in the Words, the dreadfulneſs of 2.
this Vengeance inferred, from the conſideration of the Author and Infli&ter of it;
for becauſe it is Divine Vengeance, and a falling into the Hands of the Living
God, therefore it muſt needs be very terrible. And here I ſhall firſt take notice of
thoſe Expreſſions that my Text affords, to ſet forth the Terrour of this Wrath.
Duran
And then conſider other Demonſtrations of it. And here,
Firſt, Conſider that all other Vengeance is as nothing in compariſon of that *
which God takes on a damned Soul. You may poſſibly have heard offtrange and
horrid Revenges that ſome cruel Men have carved out unto themſelves, putting
thoſe that have offended them to ſuch Tortures as were unfit for Men either to
infli&t or ſuffer. Hiſtories abound with ſuch Barbarities; I am loth to offend
your Ears ſo much as to recount them, let us only take an eſtimate by the dreadful
Revenge that David took on the Ammonites : He put them under Saws, and Har-2 Sam. 12.
rows of Iron, and made them, paſs through the Brick-Kilns. And all this Severity,
(if not to ſay Cruelty) was to revenge the inſolent Affront done to his Embaſſadors.
It is doubtleſs no ſmall Torture to be burnt alive, for Fire is a ſearching Thing,
and eats deep into the Senſes; but yet this kind of Death was a merciful diſpatch
in compariſon of the others : Think what it is to be ſtretcht along, to have the
ſharp Spikes of an Harrow tear up your Fleſh, and draw out your Bowels and
Bones after them: Or what it is to be, ſawn aſunder, and to have thoſe ſmall
Teeth eat their way flowly thorow you, while they jarr againſt your Bones, and
pull out your Nerves and Sinews thread by thread. How many Deaths, think
you were theſe miſerable Creatures compelled to ſuffer before they were permitted to
die? Yet theſe, and all the witty Tortures that ever were invented by the greateſt
Maſters of Cruelty, are nothing in Compariſon of the Vengeance that God will take
upon Sinners in Hell: And therefore he ſays, Vengeance is mine, I will recompence:
As if he ſhould ſay, Alas, all that you can do one to another fignifies nothing, it is
not to be accounted Vengeance, that is too great a Name for ſuch poor Effects. It
is a Prerogative that God challengeth to himſelf to be the Avenger: And
whatever
laſt.
408
God's Wrath dreadful to Sinners.

whatever Creatures meddle with, if they have not a Commiſſion from him, it is
their Sin; and therefore private Perſons, whom he hath not inveſted with ſuch
Authority, ought not to take upon them to avenge their own Cauſe. Or if they
have a Commiſſion, yet all their execution of Vengeance is but feeble and weak.
We find in Eccleſiaſtical Hiſtory that the Holy Martyrs have often mock'd at all
the cruel Tortures of their enraged Perfecutors, and God hath either taken from
them all ſenſe of Pain, or elſe given them in ſuch ſtrong Confolations, that they
have triumph'd in all the Extremity of them. O how have they hugg'd the Stake
at which they were to be burnt, courted the Beaſts that were to devour them, and
been ſtretched upon the Rack with as much content, as they have ſtretch'd them-
ſelves upon their Beds ; and not ſo much ſuffered, as enjoyed their Deaths! God
hath ſo mercifully taken off the Edge and Keenneſs of their Torments, to ſhew
thar Vengeance is his Right, and that they are but contemptible things that one
Man can infli&t upon another, ſcarce worthy to be called Vengeance. And beſides,
let it be never ſo ſharp and cutting, yet it cannot be long durable; the more into-
olerable any Torments are, the ſooner they work our eſcape from them. And though
Malice may wiſh the Perpetuity of our Pain, yet it is not poſſible for mortal Men
to proſecute an immortal Revenge, the Death, either of them, or our felves,
will put a period to our Sufferings. And what a ſmall matter is it to undergo pain
for a few days only ? This is not worthy to be called Vengeance, nor is it like that
which the great God will infli&t, which is both inſupportable and eternal.
And therefore,
Secondly, The Apoſtle calls it a falling into the hands of the Living God.
And this denotes to us the Perpetuity and Eternity of this Vengeance. God ever
lives to infli&t it, and Sinners ſhall ever live to ſuffer it; for they fall into his
Hands. God hath leaſed out a Life to every wicked Man, he hath his Term of Years
ſet him, wherein he lives to himſelf, enjoying his Lufts, and the Pleaſures and
Profits of this preſent World; and all this while Vengeance intermeddles little with
him: But when his Life is expir'd, and his Years run out, he then falls into the
Hands of the great Lord of all, and becomes the Poſſeſſion of his Vengeance and
Juſtice for ever. And then, he is the Living God, and ſuch wicked Wretches
muſt for ever live to endure the moſt dreadful execution of his Power and Wrath.
Were there any Term or Period fet to their Torments, ſhould they when they have
endured them thouſands of thouſands of Years, afterwards be annihilated, the
expectation of this Releaſe would give them ſome ſupport; yea, it would be ſome
folace to them in their Sufferings to think that at laſt they ſhould be freed from
them : But this is the Accent of their Miſery, and that which makes them alto-
gether deſperate, that it is for ever; for ever they muſt lye and wallow in thoſe
Flames that ſhall never be quenched, and ſhall always be bit and ftung with that
Worm that ſhall never die ; they are fallen into the Hands of the living God, who
will never let them go as long as he lives ; that is, never to all Eternity. He is a
conſuming Fire, but yet ſpends not any part of his Fewel; he conſumes without di-
em miniſhing them, and deſtroys, but ſtill perpetuates their being. A wiſe and in-
telligent Fire, (as Minutius calls him) that devours the Damned, but ſtill repairs
them, and by tormenting ſtill nouriſhes them for future Torments. Sapiens ille
ignis, urit & reficit, carpit & nutrit. And when they have lain burning in this
Fire all Ages that Arithmetick can ſumm up, Millions of Thouſands, and Thou-
ſands of Millions, yet ſtill it is but the beginning of their Sorrows. O think with
your ſelves how long and tedious a little time ſeems, when you are in pain ; you
complain then that Time hath leaden Feet, and wiſh the Days and Hours would
roll away fafter ; and you never find them ſo ſlow-paced, as when they paſs over a
fick Bed. Oh then what will it be when you ſhall lye ſweltring under the Wrath
and Vengeance of the living God, the intolerableneſs of your Pain and Torment will
make every Day ſeem an Age, and every Year as long as Eternity, and yet you
muſt lye there an Eternity of thoſe long Years. Methinks this conſideration of
Eternal Torments ſhould aſtoniſh the Heart, and fink the Spirits of wicked
Wretches; for though they were not to be ſo exceſſively ſharp as they are, yet the
Eternity of them ſhould make them altogether intolerable. There is no pain ſo ſmall
but it would make us deſperate, were we aſſured it would never wear off, that we
ſhould never obtain any eaſe or freedom from it. Whatever Pain we ſuffer our encou-
Tagement
God's Wrath dreadful to Sinners. 409

.
101
Pſal. 38, 2.
I.
Tagement unto Patience is, that ſhortly it will be over : But now in Hell there is no
period fixt to their Torments, they are all eternal, and therefore whatſoever they are
for the Meaſure of them, yet are they utterly intolerable for their Duration and
Continuance. Couldſt thou ſhove away Millions of Years with a Wiſh, yet all this
would avail nothing; for there are as many Years in Eternity as there are Mo-
ments, and as many Millions of Years as there are Years; that is, it is an infinite
boundleſs Duration ; and when thou haſt ſtruck thy Thoughts as ep into it as
thou canſt, yet thou art but at the top of the Heap, and it is ſtill a whole Eternity
to the bottom
Thirdly, Conſider alſo that the Wrath and Vengeance of God is moſt dreadful,
not only from the Eternal Duration thereof, but alſo from the exceſſive Anguiſh
and Smart of thoſe Torments that he inflicts ; nothing that we have felt, or can
feel in this preſent Life, can come into any compariſon with them ; and therefore
the Text calls it, A falling into the Hands of God. Here on Earth God's "Hand
doth ſometimes fall upon us, and it falls very heavy too, and lays upon us fore and
weighty Burthens; but theſe are nothing to our falling into the Hands of God.
There is as much difference between his Wrath and Diſpleaſure falling upon us,
and our falling upon it, as there is between our having a few drops of a Shower fal-
ling upon us, and our falling into a River, or into the Sea, and being over-
whelmed with the great Waters thereof; and yet how dreadful is it when God's
Hand only falls upon us ! It was a ſad Complaint of the Pſalmiſt; That God's Hand Pfal. 32. 4.
lay heavy upon him. And, That God's Hand preſt him ſore. Grievous Burthens
and fore Preſſures may be laid upon us by this Hand of God, and that both as to
outward Alictions, and inward Troubles.
Firſt, As to outward Amitions. How dreadfully doth God ſtretch out his Hand
againſt fome, making wide and terrible Breaches upon them; fome in their
Eſtates, ſome in their Relations, and ſome in their bodily Health and Strength.
Have you never been about the fick Beds of thoſe that have roared through extremi-
ty of Pain, every Limb being upon the Rack, and God filling them with a Com-
plication of loathſom, tormenting and incurable Diſeaſes ? And yet all this is but
only a falling of God's Hand upon them. lowongan
Secondly, As to inward Troubles : We ſee how God cramps fore Mens
Conſciences, breathes Fire and Flames into their very Souls, and makes
deep Wounds in their Spirits, forcing them thorow the extremity of
Anguiſh to cry out, they are damn'd, they are damn’d; yea, ſome have even
wiſht that they were in Hell, ſuppoſing thoſe everlaſting Torments would not be
more unſufferable than what they here felt. And indeed theſe inward Troubles
are far more grievous than any outward can be. We hear Hemon crying out, that
becauſe of theſe Terrours of the Lord, he was ready to
to die from his Youth up.
And whilft he suffered this Wrath of God, be was even diſtracted with it. And Pfal.88.isi
Fob, whoſe Patience is celebrated for bearing all his outward Afflictions, loſs of
Eſtate, of Children, of Health, with an heroick Conſtancy, (You have heard,
ſays St. James of the Patience of Job) yet when God comes to touch his Spirit
with his Wrath, then we hear of his Impatience, he curſeth the Day of his Birth,
and wiſhes that God would deſtroy him, that he would let looſe his Hand and cut Job 6.9.
him off. And wherefore are theſe paſſionate Requeſts? Why, he tells us, The
Arrows of the Almighty are within me, the Poyfon whereof drinketh up my Spirit:
The Terrors of God do Set themſelves in array againſt me. And therefore though
he could patiently bear all that the rage of the Devil could do againſt him, when
he toucht his Wealth, his Children; yea, when he toucht his Body; yet bedste
his Patience could no longer hold out, when God came to touch his Soul and
Conſcience.
And yet the greateſt Terrors of Conſcience, whether in the Children of God to
their Reformation, or in the Wicked to their Deſperation, are but light and ſmalt
touches of his Hand, in compariſon with what ſhall be expreft hereafter on the
Damned in Hell. For, Estonia
TO
Firſt
, To the Godly theſe Afili&tions are mixed with Love and Mercy. They
I.
come not as Plagues, but as Medicaments to do them good. Bur in Hell all is
Wrath, pure Wrath and Judgment without Mercy. And certainly if thoſe Sufferings
$180
which
Ggg
410
God's Wrath dreadful to Sinners.

2.
which are inflicted in Love, and allay'd with Mercy, are yet ſo very dreadful to
the People of God; how dreadful will the Wrath of God be in Hell
, where it
ſhall be pure and unmixed, and nothing put into that Cup which the Damned are
there to drink of, but the rankeſt Venom that can be ſqueezed out of all the Cur-
Ses that ever God hath denounced? And then,
Secondly, To the Wicked all the Sufferings they, here endure are nothing in
compariſon with what they muſt eternally ſuffer in Hell
. They are now only
ſprinkled with a few drops of God's Wrath, but in Hell all his Waves ſhall go
over them for ever. Here they do but ſip a little of that Cup, and taſte a little of
the Froth of it, and ſhould they drink deeper, Earth could not hold them, but
they would grow drunk, and reel and ſtagger into Hell; but there they muſt for
ever drink the very Dregs of that Cup of Trembling and Aftoniihment,' And thou
who now roareſt like a wild Bull in a Net, when God's Hand is only upon thee,
what wilt thou do when thou ſhalt eternally fall under his Mighty Hands? Thou
now crieſt out of the Intolerableneſs of thy preſent Pain; but, alas, hadſt thou but
felt one gripe of the Torments of the Damned in Hell; had God and the Devil
had but one blow apiece at thee, thou wouldſt chuſe to live for ever here on
Earth in the moſt exquiſite Torture that could be deviſed, the ſharpeſt Paroxyſms
of the Stone or Gout, to be ſtretcht upon the Rack, to lye broke upon the Wheel,
to have thy Fleſh pluckt by fiery Pincers; thou wouldît chuſe to ſuffer all theſe
to Eternity ; yea, and chuſe them as Recreations and Divertiſements, rather than
return to that place of Torment; where not only the Eternity, but the Anguiſh
of them, is infinite and unconceivable. And as one Day in the Foys of Heaven,
is better than a thouſand Years in all the impure and low Delights of Earth: So
one Day in the Torments of Hell, is far worſe than a thouſand in the ſharpeſt
Miſeries we can indure in this Life.
Here our Pains uſually are but partial, God aims and ſhoots with his Arrow
but at fome one part of us : If he wounds our Spirits, yet this inviſible Shaft (like
Lightning ) paſſeth thorow without making a Breach in our Bodies or Eſtates;
we have ſtill cur Health and Plenty left us. Or if he ſtrike the Body, uſually it is
but in one, or at moſt but in ſome few Places, and we enjoy eaſe in the reſt : But in
Hell, God doth as it were wrap the whole Man up in Searcloth, and ſet it on fire
round about them, ſo that they are tormented in every part, neither Soul nor Body
eſcaping, nor any Power or Faculty of the one, nor any part or Member of the 6-
ther.
When we fall into the Hands of God, we are plunged into an Ocean of Wrath,
and are covered all over with his Indignation; the Underſtanding, Will, Con-
ſcience, Affections, are all as full of Torments as they can hold : For what can be
greater Anguilh to the Mind than to know our Miſery, and to know it to be re-
medileſs? And what can be greater Anguiſh to the Will and Affections, than moſt
25 ardently and vehemently to deſire freedom from thoſe Torments, but yet to deſpair
of ever obtaining it? And what can fill the Conſcience with greater Anguiſh, than
to reflect with infinite Horrour and Regret, that it was the Sinners own Folly and
Madneſs that brought them to this miſerable Condition ? How will they be ready
to rend and tear themſelves in pieces, their Conſciences curſe their Wills, and their
Wills curſe their Affections, and their Affections the Objets that enticed them
to the commiſſion of thoſe Sins, the Revenges of which they muſt now eter-
nally ſuffer? And as for the Bodies of theſe Damned Souls, they ſhall after the Re-
ſurre&tion and dreadful Day of Judgment, become all Fire, like a live Coal, Fire
ſhall be imbibed into the very Subſtance of them, and they not have ſo much as a
Luke 16. drop of Water afforded them to cool the tip of their Tongues. Every Limb ſhall
drop whole flakes of Fire and Brimſtone, and they ſhall be ſo ſcourged with knot-
ted and twiſted Serpents, as to be made all over one great fiery Wound and Ulcer.
And this is a third Conſideration of the dreadfulneſs of everlaſting Vengeance ; It
is a falling into God's Hands.
4.
Fourthly, Conſider, it is a falling into the Hands of the Living God himſelf, and
2 Sam. 24.
not of any Creature. Indeed we read, David choſe rather to fall into the Hands
of the Lord, than into the Hands of Men. It is true, when there is Repentance,
and hopes of obtaining Mercy, this is far more eligible: For the Chaſtiſements of
the Lord are full of Mercy, but the tender Mercies of the wicked are cruel.. But
where
14.
God's Wrath dreadful to Sinners. 411

where all hopes of Mercy are excluded, as they are in Hell, certainly there it is
infinitely more dreadful to fall into the Hands of a Sin-revenging God, than into
the Hands of all the Creatures in Heaven, Earth, or Hell it felf. One would have
thought it had been terrible enough, if the Apoſtle had ſaid, It is a fearful thing
to fall into the Hands of Devils; and ſo indeed it were, if we conſider either their
Power, or their Malice : They can eaſily find out ſuch tormenting Ingredients, and
apply them to ſuch tender Parts, that it would tranſcend the Patience of any Man,
quietly to bear but what one Devilcan inflict. Do we not often ſee in the Illuſions
of black and footy Melancholy, what ſtrange Fears and Terrors they can imprint
upon the Fancy, what Horror and Deſpair they can work in the Conſcience, fo as
to make Men weary of their Lives, and many times perſwade them to deſtroy
themſelves, only to know the worſt of what they muſt ſuffer? And all this he can do
out of his own Kingdom; what then can he do when he hath got Sinners into his
own Dominions? What exa& Tortures can he infli&t upon them there? Such in-
deed as we cannot tell what they are, and may it pleaſe God we never may.
And
yet the Devil is but a Fellow-creatures; but wicked Men are to fall into the
Hands, not of a Creature, but of the great Creator, into the Hands of God him-
ſelf, whoſe Power is infinicely beyond the Devil's, ſo that he is the Tormentor e-
ven of them.
Think then with thy ſelf, O Sinner, that if God ſcourges and torments the very
Devils, who yet do ſó inſufferably torment the Damned; how infinitely intolerable
then is that Wrath which God himſelf ſhall inflict upon them? Conſider with thy
ſelf, if thou canſt not bear thoſe Pains and Torments which the Devils infli&t, and
if the Devils cannot bear thoſe Pains and Torments which God inflies upon them;
how wilt thou then, O Sinner, be able to bear the immediate Wrath and Vengeance
of the great God himſelf ?
Nay, let me go yet much lower ; and ſuppoſe that God ſhould make uſe of
common and ordinary Creatures for the puniſhment of wicked Men, who is there
that could bear this? If God ſhould only keep a Man living for ever in the midſt of
a Furnace of groſs and earthly Fire, how dreadful would this be! If but a Spark of
Fire fall upon any part of the Body, what an acute Pain will it cauſe ? Much
more if thy whole Man ſhould be all over on a light Flame, and thou for ever
kept alive to feel the piercing Torment of it. And yet what is our dull unactive
Fire in compariſon of that pure intelligent Fire, which ſhall melt down the
Damned like Wax, and lick up the very Spirits of their Souls? Or ſuppoſe God
who knows the feveral Stings that are in all his Creatures, fhould take out of them
the moſt ſharp Ingredients, and from them all make up a tormenting Compoſition;
if he ſhould take Poyſon and Venom out of one, and Fire and Scorching out of ano-
ther, and Smart and Stinging out of a third, and the Quinteſſence of Bitterneſs out of
a fourth ; and by his infinite Skill, heighten all theſe to a preternatural Acrimony;
and ſhould apply this Compoſition thus fatally mixed and blended together, unto a-
ny of us, what an intolerable Anguiſh would it cauſe? And if Creatures can cauſe
ſuch Tortures, what a dreadful thing then is it to fall into the Hands of God him-
ſelf ? For when God conveys his Wrath to us by Creatures, it muſt needs loſe infi-
nitely in the Conveyance. When God takes up one Creature to ſtrike another, it is
as if a Giant ſhould take up a Straw to ſtrike a Man; for though he be never ſo
ſtrong, yet the Blow can be but weak, becauſe of the weakneſs of the Inſtrument;
and yet alas how terrible are fuch weak Blows to us? What will it then be when
God ſhall immediately cruſh us by the unrebated ſtrokes of his own Almighty
Arm, and expreſs the Power of his Wrath, and the Glory of his Juſtice and Seve-
rity in our eternal Deſtruction? And this is the fourth Demonſtration of the dread-
fulneſs of Divine Vengeance.
Fifthly, Conſider that the Apoſtle calls this Wrath, which the living God will
inflict upon Sinners, by the Name of Vengeance. Vengeance is mine, I will re-
compence it. Now Vengeance when it is whet and ſharpened by Wrath, will en-
ter deep, and cut the Soul to the Quick. God a&ts a Twofold part in the puniſh-
ment of Sinners.
Firſt, Of a Fudge. In relation to which their Eternal Torments are
ſometimes called Condemnation ; fo we read of the Condemnation of the De- 1 Tim.3.6.
vil; that is, that ſtate of Woe and Wrath, to which the Devil is for ever fen-
Ggg 2
tenced,


1.
412
God's Wrath dreadful to Sinners.

2.
20.
tenced. And Damnation, How can you eſcape the Damnation of Hell? And fome-
Heb.10.27. times it is termed Judgment, A certain fearful looking for of Fudgment and Fiery
Jude 15. Indignation. And in Jude 15. to execute Fudgment upon all the Ungodly. Which
denotes that their Puniſhment ſhall be inflicted upon them from God, as he is a
Juſt and Righteous Judge.
And Secondly
, God is an Avenger as well as a Fudge. He is a Party concerned,
as having been wronged and injured by their Sins. And in relation to this, the
Puniſhments that God will infliš upon them, are called Wrath and Fury, ſmoak-
Deut. 29. ing Anger and Jealoufie: The Anger of the Lord and his fealouſie Mall ſmoak
againſt that Man. Alſo, Fiery Indignation, all which we find amaſs’d and heap-
Heb, 10.27 ed together, My Determination (faith God) is to gather the Nations, to pour upon
Zeph. 3.8.
them mine Indignation, even all my fierce Anger ; for all the Earth ſhall be devoured
with the Fire of my Fealouſie. Now all theſe Expreſſions ſignifie the terribleneís
of that Vengeance which God will take. For when the Wrath of Man only ftirs
him up to revenge an Injury, he will be ſure to do it to the utmoſt extremity of all
his Power. And if the Revenge of a poor weak Man be fo dreadful a thing, how
inſupportable will be the Vengeance of the great God, who affumes it to himſelf
Nah. 1. 2. as part of his Royalty ? Vengeance is mine. See that terrible place, God is jealous,
and the Lord revengeth : the Lord revengeth, and is furious ; the Lord will take
Vengeance on his Adverſaries, and he referveth Wrath for his Enemies. God
reſerveth Wrath for Sinners, and keeps it in ſtore, even that Wrath which them-
ſelves have treaſured up againſt the Day of Wrath.
Now this Revenging-Wrath of God hath Two things in it that juſtly make it
dreadful.
1.
Firſt, In that Revenge always aims at Satisfaction, and ſeeks to repair Inju-
ries received, by infli&ting Puniſhment on the Offender. This gives eaſe to the
Party grieved ; and if this Revenge be commenſurate to the greatneſs of the Of-
fence, he refts fatisfied in it. And therefore, God ſpeaking of himſelf according
to the Paſſions and Affections of Men, folaces himſelf in the thoughts of that
Vengeance he would take upon Sinners, Ah! I will eaſe me of mine Adverſaries, I
will avenge me of mine Enemies. And 0 how dreadful that Revenge muſt be,
that ſhall eaſe the Heart of God, and give him ſatisfaction for the heinous Pro-
vocations that Sinners have committed againſt him! For conſider,
Iſa. I. 24•
Firſt, How great and manifold our Offences have been, and every a&t of Sin;
yea, the leaſt that ever we committed, is an infinite Debt, and carries in it an infi-
nite Guilt, becauſe committed againſt an infinite Majeſty. For all Offences take
their Meaſures, not only from the Matter of the A&t, but from the Perſon againſt
whom they are committed : As a reviling injurious Word againſt our Equals, will
but bear an Action at Law; but againſt the Prince, it is High-Treaſon, and pu-
niſhable with Death. So here, the leaſt Offence againſt the infinite Majeſty of God,
becomes it ſelf infinite: The Guilt of it is far beyond whatſoever we can poſſible con-
ceive; and yet what infinite Numbers of theſe infinite Sins have we committed ? The
Pfal.40.12.
Pſalmiſt tells us, They are more than the Hairs of our Head. Yea, we may well take
in all the Sands of the Sea-ſhore to caſt them up by. Our Thoughts are inceſſantly in
Motion; they keep pace with the Moments, and are continually twinkling, and yet,
Every Imagination of the Thoughts of our Hearts is evil. What Multitudes of
them have been grofly wicked and impious ; Atheiſtical, Blaſphemous, Unclean,
Worldly, and Malicious! and the beft of them have been very defective, and far
Thort of that Spirituality and Heavenlineſs that ought to give a Tinture unto
them. And beſides the Sins of our Thoughts, how deep have our Tongues ſet us
on the ſcore? We have talk'd our felves in debt to the Juſtice of God, and with
our own Breath have been blowing up everlaſting and unquenchable Fire. And
add to theſe the numberleſs crowd and ſum of our ſinful A&tions, wherein we have
buſily imployed our ſelves to provoke the Holy and Jealous God to Wrath, and
we ſhall find our Sins to be doubly infinite in their own particular Guilt and Deme-
rit. And now, O Sinner, when an angry and furious God ſhall come to exact
from thee a full fatisfa&tion for all theſe Injuries, a Satisfaction in which he may
eternally reft and acquiefce, ſuch as may repair and recompence his wronged
Honour


God's Wrath dreadful to Sinners.
413

Honour, think ſadly with thy ſelf, how infinitely dreadful this muſt needs be.
Afſure thy ſelfGod will not loſe by thee, but will fetch his Glory out of thee, and
take ſuch a Revenge upon thee as ſhall as much pleaſe and content him, as his
infinite Mercy doth in thoſe whom he faves. And how great then muft this
Vengeance be?
Secondly, Conſider how dreadful a Revenge God took on his own dear Son, our
Lord Jeſus Chrift, when he came to ſatisfie his Juſtice upon him for our Sins.
His Wrath fell infinitely heavy upon him, and the preſſure of it was ſo intole-
rable, that it ſqueezed out drops of clotted Blood from him in the Garden, and
that ſad Cry on the Croſs, My God, my God, why haſt thou forſaken me?
2.
And yet,
2.
Firſt, Our Lord Chriſt was ſupported under all his Sufferings by the ineffable
Union of the Deity. He had infinite Power for him as well as againſt him; infinite
Power to bear him up, as well as to cruſh him. In Chriſt's Sufferings, the Power
of God ſeem'd as it were to encounter with, and run contrary to it ſelf in the ſame
Channel. And as he had the ſupport of infinite Power in his Sufferings, fo like-
wiſe had he in the greateſt of his Agonies the Miniſtry of Angels to comfort him,
and to refreſh the Droopings and Faintings of his Humane Nature. And,
Secondly, The infinite Dignity of Chriſt's Perſon, being God as well as Man,
might well compound for the Rigour of his Puniſhments, and ſtamp ſuch a Value
upon his Humiliation, that leſs degrees of Suffering from him might be fully fa-
tisfactory. For indeed it cannot be but an infinite Puniſhment, for an infinite
Perſon to be puniſhed. Bur thou that art but a vile contemptible Creature, made
up of Mud and Slime, haft nothing in thy Nature wherewith to ſatisfie the Juſtice
of God, but only the eternal Deſtruction and Perdition of it. Thou haſt no Worth
nor Dignity, the conſideration whereof might perſwade the Almighty to mitigate
the leaſt of his Wrath towards thee: And when it falls in all its weight and force
upon thee, thou haft nothing to ſupport thee. It is true, the Almighty Power of
God ſhall continue thee in thy Being, but thou wilt for ever curſe and blaſpheme
that Support, that ſhall be given thee only to perpetuate thy Torments, and ten
thouſand times wiſh that God would deſtroy thee once for all, and that thou
mighteſt for ever ſhrink away into nothing: But that will not be granted thee; no,
thou ſhalt not have ſo much as the comfort of dying, nor eſcape the Vengeance
of God by Annihilation ; but his Power will for ever ſo ſupport thee, as for ever
to torment thee, which is only ſuch a Support as a Man on the Rack, or on the
Wheel, ſupported fo as they cannot come off, the Engine of their Torture upholds
them. And as for any help or relief the Miniſtry of Angels will afford thee, think
what folace it will bring thee, when God ſhall ſet on whole Legions of infernal
Ghoſts, black and hideous Spirits, as the Executioners of his Wrath, who ſhall
for ever triumph in thy Woes, and add to them, hurl Firebrands at thee, heaper
Fewel about thee, and fully ſatiate their Malice upon thee, as God ſatisfies his
Juſtice. And this is one Confideration of the dreadfulneſs of this Vengeance, in
that it aims at and exacts ſatisfaction for Sin, which will be infinitely intolerable,
becauſe our Sins are infinite both in Number and Heinouſneſs. And becauſe Jeſus
Chrift, who was to ſatisfie not for his own, but for the Sins of others, though he
were upheld by the Divine Nature, and poſſibly underwent not fuch Acrimony
of Wrath as the Damned do; yet his Sufferings were unſpeakable and unknown
Sorrows: And how much forer then ſhall wicked Men bear for their own Sins,
when Juſtice ſhall come to reckon with them, and to exact from them to the very
utmoſt Farthing, of all that they owe?
Secondly, Conſider that Revenging Wrath ſtirs up all that is in God againſt a
Sinner. Wrath when it is wher and ſet on by Revenge, redoubles a Man's Force,
and makes him perform Things that he could not do in his cold Blood, it fires all á
Man's Spirits, and calls them forth to expreſs their utmoſt Efforts. So this Reveng-
ing Wrath of God draws forth all the Force and Activity of his Attributes, and ſets
them againſt a Sinner ; and how dreadful then muſt that Execution needs be? We
ſee what great Works God can perform when he is not ſtirred up thereunto by his
Wrath and Indignation. He ſpeaks a whole World into Being, and ſpeaks it with
a cold and calm Breath. Certainly it was no ſinall piece of work, to ſpread out
the

2.

414
God's Wrath dreadful to Sinners.
Iſa. 42.13
the Heavens, and lay the Foundations of the Earth, and to work all thoſe
Wonders of Creation and Providence which we daily behold ; but yet
all theſe Things God did, ( if I may fo ſpeak ). without any Emotion.
But when he comes to take Vengeance upon Sinners, he is then inflamed, all that
Prov. 6.34. is in God, is as it were on fire. Jealoufie, ſays Solomon, is the Rage of a Man.
Now when God's Jealoufie ſhall be ſtirred in him, think how impetuouſly it will
break forth in the fearful effects of it. The Lord Shall ſtir up Fealouſie like a
Man of War; he ſhall cry, yea, roar, he shall prevail againſt his Enemies. If the
calm and fedate Works of God are ſo great and wonderful, how great then will
his Vengeance be, when Anger, Fury, and Indignation ſhall excite and whet his
Power to ſhew the very utmoſt of what it can do ? And therefore we find that
though God had inflicted dreadful Plagues upon the Iſraelites in the Wilderneſs,
and had ſhewn mighty effects of his Power and Vengeance, yet we find the Church
Pſal.78.38. bleſſeth him, That heturned away his Anger, and did not fir up all his Wrath.
But in Hell God ftirs up all his Wrath, every thing is ſet and bent againſt the
Damned : And as to the Saints in Heaven, every Attribute of God concurrs to make
him merciful and gracious to them. So to the Wicked in Hell, all the Perfe&ti-
ons of God conſpire either to ftir up and kindle his Wrath, or elſe to affiſt him in
the execution of it upon them. The infinite Wiſdom of God contrives their Pu-
niſhments, and which way to lay them on, ſo that they ſhall be moft ſharp and
poinant. The Power of God that rouzes it ſelf againſt them, and proffers all its
Succours and Affiſtance unto Vengeance. The Eternity and Unchangeableneſs of God
come in as a dreadful Addition, and makes that Wrath which of it ſelf is inſupporta-
ble to be alſo everlaſting? Yea, that ſweet and mild Attribute of God, his Mercy, the
only Refuge and the only Comfort of miſerable Mankind, yet even this turns againſt
them too, and becauſe they deſpiſed it when it ſhone forth in Patience and For-
bearance, will not now regard them when they ſtand in need of its Reſcue and
Deliverance: So that all that is in God, arms it ſelf to take Vengeance on Sinners :
And O think how ſore and fearful that Vengeance will be, when God ſhall put forth
all that is in himſelf for the executing of his Wrath upon impenitent Sinners! And
thus I have done with the Demonſtrations of the Dreadfulneſs of God's Wrath taken
from the Words in the Text, Vengeance is mine, I will recompence it. 'Tis a fear-
ful thing to fall into the Hands of the Living God.
Let us now conſider ſome other Demonſtrations of the Greatneſs of this Wrath.
And,



Pſal. 9.17.
2 Pet. 2.4:
Firſt; Itappears to be exceeding dreadful in that it is ſet forth to us in Scripture
by all thoſe things which are moſt terrible to Humane Nature. God maketh uſe
ofmany Metaphorical Expreſſions of things moft grievous to our Senſes, that from
them we may take an hint to conceive how intolerable his Wrath is in it felf. It is
1 Pet.3.19. called a Priſon, the Spirits in Priſon, that is, the Souls of thoſe Men to whom the
Spiritof Chriſt in Noah went, and preached in the Days of their Mortal Life, but
for their Diſobedience are ſhut up under the Wrath of God in Hell. And certainly
Hell is a Priſon large enough to hold all the World. The Wicked ſhall be turned
into Hell, and all the Nations that forget God. A Priſon it is where the Devil and
wicked Spirits are ſhackled with Chains of maffy and ſubſtantial Darkneſs. They
are, ſays the Apoſtle, reſerved in Chains of Darkneſs unto the Fudgment of the
great Day. And they are there kept in everlaſting Chains under Darkneſs, not one
Cranny in this great Priſon to let in the leaſt ray or glimpſe of Light. It is called
Luke 16. a Place of Torment. It is a Region of Woe and Miſery, wherein Horrour, De-
ſpair and Torture for ever dwell
, and are in their moſt proper Seat and Habitati-
I Tim.6.g. on. It is called, a drowning of Men in Deſtruction and Perdition. One would think
that to be drowned, might fignifie Death enough of it ſelf; but to be drowned in
Perdition and Deſtruction, fignifies moreover the fatalneſs and the depth of that
Death into which they are plunged. It is called, a being caſt bound Hand and Foot
into utter Darkneſs; A being thrown into a Furnace of Fire, to be burnt alive.
It is called, a Lake of Fire, into which wicked Men ſhall be plunged all over,
Rev.20.15. where they ſhall lye wallowing and rowling among Millions of damned Spirits, in
thoſe infernal Flames. And this Lake is continually fed with a ſulphurous ſtream of
Rev.19,20. Brimſtone : And this Fire and Brimſtone is that which never ſhall be quenched.
He


28.
Mar.22.13.
Mat. 13
42, 5o.

God's Wrath Dreadful to Sinners. 315
Mar.
3.
I 26
Mar. 25.414
2.
He will burn up the Chaff with unquenchable Fire. And laſtly, to name no more,
it is called everlaſting Fire prepared for the Devil and his Angels. And now we
are arrived at the higheſt pitch of what Sence can feel, or Imagination conceive.
Or if it be poſſible that in your deepeſt Thoughts you can conceive any thing more
dreadful than this, you may call it a Sea of molten Brimſtone, ſet all on fire, and
continually ſpewing out footy dark Flames, wherein endleſs Multitudes of ſinful
Wretches muſt lye tumbling to all Eternity, burnt up with the fierceneſs of a tora
menting and devouring Fire, fcourged with Scorpions, ftung with fiery Serpents,
howling and roaring inceſfently, and none to pity, much leſs to relieve and help
them, grinding and gnaſhing their Teeth through the extremity of their Anguiſh
and Torture. If now you can fancy any thing more terrible and dreadful than this,
Hell is that, yea, and much more : For theſe things are Metaphorical; and though
I cannot deny but ſome of theſe may be properly and literally true, yet the literal
Senſe of theſe Metaphors do but faintly and weakly ſhew us what the leaſt part of
thoſe everlaſting Torments are.
Secondly, Another Demonſtration of the dreadfulneſs of this Vengeance is this,
That it is a Wrath that ſhall come up unto, and equal all our Fears. You know
what an inventive and ingenious thing Fear is, what horrid Shapes it can fancy to
it felfout of every thing : Put but an active Fancy into an Affright, and preſently
the whole world will be filled with ſtrange Monſters and hideous Apparitions:
The very ſhaking of a Leaf will ſometimes rout all the Forces and Reſolutions of
Men: And uſually it is this wild Paſſion that doth enhance all other Dangers, and
make them ſeem greater and more dreadful than indeed they are. But now here it
is impoſſible for a wicked Man to fear more than he ſhall certainly ſuffer. Let
his Imaginations be hung round with all the diſmal Shapes that ever frighted Men
out of their Wits : Let his Fancy dip its Pencil in the deepeſt Melancholy that
ever any Soul was beſmeered with, and then ſtrive to pourtray and expreſs the moſt
terrible things that it can judge to be the Objects of Fear, or the Inſtruments of
Torment ; yet the Wrath of the great God vaſtly exceeds all that Fear it felf can
poſſibly repreſent. See that ſtrange Expreſſion, Who knows the Power of thine An- Pfal.go.1t.
ger? According to thy Fear, ſo is thy Wrath. That is, according to the fear Men
have of thee, as dreadful and as terrible as they can poſſibly apprehend thy Wrath
to be, fo it is, and much more. Let the Heart of Man ſtretch it felf to the utmoſt
Bounds of Imagination, and call in to its Aid all the things that ever it hath heard
or ſeen to be dreadful ; let it (as that Painter, who to make a beautiful Piece,
borrowed ſeveral of the beſt Features from ſeveral beautiful Perſons) borrow all
the dreadful, all the direful Repreſentations that ever it met with, to make up one
moſt terrible Idea; yet the Wrath of God ſhall ſtill exceed it : He can execute more
Wrath upon us than we can fear. Some wicked Men in this Life have had a Spark
of this Wrath of God fall
upon their Conſciences, when they lye roaring out under
Deſpair and fearful Expectations of the fiery Indignation of God to conſume and
devour them. But alas this is nothing to what they ſhall hereafter feel. God now
doth but open to them a ſmall chink and crevice into Hell, he now doth but ſuf
fer a few ſmall drops of his Wrath to fall upon them. And if this be ſo fore and
ſmart that their Fears could never think of any thing more dreadful than what they
now ſuffer ; O what will it be then when he ſhall overwhelm them with a whole
Deluge of his Wrath, and cauſe all his Waves to go over them ? Fear him, ſays
Mat,10.28
our Saviour, who is able to deſtroy both Soul and Body in Hell, yea, I ſay unto you,
fear him. And yet when we have feared according to the utmoſt extent
of our narrow DOOR
Hearts, yet ſtill his infinite Power and Wrath is infinitely more fearful than we
T
can fear it.
Vaca bi
Thirdly, Conſider the principal and immediate Subje&t of this Wrath of God,
3.
and that is the Soul, and this adds much to the dreadfulneſs of it. The acuteſt
Torments that the Body is capable of, are but dull and flat things in compariſon of
what the Soul can feel. Now when God ſhall immediately with his own Hand
lalh the Soul, that refined and ſpiritual Part of Man, the Principle of all Life
and Senſation, and ſhall draw Blood from it every Stripe, how intolerable may we
conceive thoſe Pains and Tortures to be ? To ſhoot poy ſon d Darts into a Man's Mara
Iow, to rip up his Bowels with a Sword red hot ; all this is as nothing to it.
Think what it is to have a drop of ſcalding Oil, or melted Lead, fall upon the
Apple
95
416
God's Wrath dreadful to Sinners.

2
... Apple of your Eyes, that ſhould make them boyl and burn till they fall out of
your Heads; ſuch Torment, nay, infinitely more than ſuch, is it to have the
burning Wrath of God to fall upon the Soul. We find that Spirits which are infi-
nitely inferiour unto God, can make ſtrange Impreſſions upon the Souls of Men:
And ſhall not the great God much more, who is the Father of Spirits ? Yes, he
can torture them by his effential Wrath. And that God, who, as the Prophet
Nah. 1.6, Nahum ſpeaks, can melt Mountains, and make Hills and Rocks flow down at his
Preſence, can melt the Souls of the Damned, like lumps of Wax; for in his Dif-
pleaſure he doth ſometimes do it to the beſt of Men, even in this Life, My Heart
Pfal.22.14. is melted like Wax in the midſt of my Bowels, ſays David.
Fourthly, The Dreadfulneſs of this Wrath of God may be demonſtrated by this,
That the Puniſhment of the Damned is reſerved by God as his laſt Work. It is
a Work which he will ſet himſelf about when all the reſt of his Works are done
when he hath folded up the World, and laid it aſide as a Thing of no further uſe,
then will God ſet himſelf to this great Work, and pour out all the Treaſures of his
Wrath upon damned Wretches; as if God would ſo wholly mind this Buſineſs that
he would lay all other Affairs aſide, that he might be intent only upon this, ha-
ving no other thing to interrupt him. Think then how full of Dread and Terror
this muſt needs be, when God will as it were employ all his Eternity about this,
and have no other thing to take him off from doing it with all his Might. God
hath reſerved two Works, and but two for the other World ; one is the Salvation
of the Eleft, and the other is the Damnation of Reprobates.
Now it is remarkable that God's laſt Works do always exceed his former : And
therefore we find in the Creation of the World, God ſtill proceeded on from more
imperfect kind of Creatures to thoſe that were more perfect, until he had fully
built and finiſhed, yea, carved, and as it were painted this great Houſe of the Uni-
verſe ; and then he brings Man into it as his laſt Work, as the Crown and Perfecti-
on of the reſt : So God likewiſe acted in the manner of revealing his Will unto
Mankind, firſt he ſpake to them by Dreams and Viſions, but in the laſt Days,
IRO (as the Apoſtle expreſſeth it) he hath Spoken unto us by his Son. So alſo in the Dif-
penfation of the Covenant of Grace, and Exhibition of the Meſſiah, firſt he was
made known only by Promiſe to the Fathers, then in Types and obſcure Refem-
blances to the Fews, but in the latter Days, himſelf came and took upon him the
form of a Servant, and wrought out a compleat Redemption for us. So uſually
the laſt Works of God are more compleat, perfect and excellent than the former.
Now God's Puniſhing-Work is his laſt Work, and therefore it ſhall exceed in
Greatneſs all that ever went before it. In his firſt Work, the Creation of the
World, he demonſtrated his infinite Power, Wiſdom, and Godhead; but in the
Deftru&tion of Sinners, which is his laſt Work, he will manifeſt more of Power
and Wiſdom, than he did in his creating them; and how fearful a Deſtruction
then muſt this needs be? God hath variety of Works that he is carrying on in this
World, and if his Glory doth not perfe&tly appear in one, he may manifeft it in a-
nother. But when he ſhall confine himſelf only to two, as he will in the World
to come, the ſaving of the Godly, and the damning of the Wicked, and this with-
out any variety or change, certainly then theſe ſhall be performed to the very ut-
moſt of what God can do : For as he will ſave the Saints to the very utmoſt, ſo
likewiſe will he damn and deſtroy Sinners to the very utmoſt.
5. Fifthly, Another Demonſtration of the Dreadfulneſs of this Wrath ſhall be drawn
Rom.9.22. from this Confideration, That God will for ever infliet it for the glorifying of his
Power on the Damned. What if God willing to Shew his Wrath, and make his Po-
2 Theſ.s.9.
wer known : And they ſhall be puniſh'd with everlaſting Deſtruction from the Pre-
ſence of the Lord, and from the Glory of his Power. Now certainly, if God will
infliet eternal Puniſhments upon them to ſhew forth his Power, their Puniſhments
muſt needs be infinitely great. For,
Firſt, All thoſe Works wherein God ſhews forth his Power, are great and ftu-
pendous. Conſider what Power it was for God to lay the Beams of the World,
and to erect ſo ſtately a Fabrick as Heaven and Earth. The Apoſtle therefore tells
us, That by the Creation of the World, is underſtood the eternal Power of God.
When God ſhewed his Power in creating, O what a great and ftupendous Work
Siqga
dip
God's Wrath dreadful to Sinners.
417

did he produce ! And therefore certainly when God ſhall likewiſe ſhew his Power
in deſtroying, the Puniſhments he will infli&t will be wonderful and ſtupendous.
Secondly, Conſider God can eaſily deſtroy a Creature without ſhewing any great
Power, or putting forth his Almighty Arm and Strength to do it. If he only with-
draw his Power by which he upholds all things in their Beings, we ſhould quickly
fall all abroad into nothing : So eaſie is it for God to deſtroy the well-being of all
his Creatures. But now if God will expreſs the greatneſs and infinitetieſs of his
Power in deſtroying Sinners, whom yet he can deſtroy without putting forth his
Power, yea, only by withdrawing and withholding it; O how fearful muſt thiş VISU
Deftru&tion needs be! Alas, we are cruſht before the Moth, and muſt need
periſh, if God doth but ſuſpend the Influence of his Power from us. How dread.
fully then will he deſtroy, when he ſhall lay forth his infinite Power to do it
,
who can eaſily do it without Power ?
And thus I have laid down ſome Demomſtrations of the dreadfulneſs of the
Wrath and Vengeance of God, five of them drawn from the Words of the Text, de
and five drawn from other Conſiderations. I ſhall now ſhut up with twoor three
Words of Application.
Firſt, Then be perfwaded to believe that there is ſuch a dreadful Wrath to come. Uſe I.
I know well, you all profeſs that you do believe, that as there are unconceivable Res
wards of Glory reſerved in Heaven for the Saints; fo, that there are inexhauſtible
Treaſures of Wrath reſerved and laid up in Hell for all ungodly and impenitent
Sinners. But O how few are there that do really and cordially believe theſe
things! Mens own Lives may be evident Convictions to themfelves of their Atheiſm
and Infidelity : For the true reaſon of all that diſſoluteneſs which we ſee abroad
in the World proceeds much from hence, becauſe Men are nor perſwaded that
theſe dreadful Terrors of the Lord which have now been ſet before us, are any
thing but an honeſt Artifice. They look upon them as things only invented to ſcare
the World into good order, and to awe Men into ſome compaſs of Civility and
Honeſty: They think all thoſe tremendous Threatnings that God hath denounced
in his Law to be things intended rather to fright Men, than to do execution upon
them. And whereas one ofthe moſt effe&tual Motives to Piety and an holy Life,
is to be perſwaded of the Terrors of the Lord, theſe are not yet perſwaded that
there are any ſuch Terrors : But aſſure your felves theſe are not the extravagant
Dreams of Melancholy Fancies, nor the Politick Impoftures of Men that deſign to
amuſe the World with frightful Stories ; but they are fad and ſerious Truths, ſuch
as however you may now flight and contemn, yet ſhall you be wofully convinced
of by your own experience, when after a few years, or poſſibly a few days, you
ſhall be funk down into that Place of Torment, that Gulph and Abyſs of Miſery,
where the great God ſhall for ever expreſs the Art, and the Power of his Ven-
geance in your everlaſting Deftru&tion.
Secondly, This ſpeaks abundance of comfort to all thoſe whoſe Sins are pardond, Uſe IL
and they delivered from the Wrath to come. Look what Spring-tydes of Joy
would riſe in the Heart of a poor condemned Malefactor, who every moment ex-
pects the ftroke of Juſtice to cut him off, to have a Pardon interpoſe and reſcue
him from Death. Such, yea, far greater ſhould be thy Joy who att freed meerly
by a gracious Pardon, from a Condemnation infinitely greater and worſe than Death
it felf. When we look into Hell, and conſider the Wrath that the Damned there
lye under, 0 to behold them there reftlefly rolling to and fro in Chains and Flames,
to hear them exclaim againſt their own Folly and Madneſs, and to curſe Them-
ſelves and their Aſſociates as the Cauſes of their heavy and doleful Torments; how
ſhould we rejoice that though we have been guilty of many great and heinous
Sins, and have Ten thouſand times deferved Hell and everlaſting Burnings, yet our
good and gracious God hath freely pardon'd us our Debts, and freed us from the
ſame merited Puniſhments ?
Thirdly, This alſo ſhould excite us to magnifie the Love of our Lord Jefus Chrift USE IIT.
towards us, who though he knew what the dreadful Wrath of God was, how
fore and heavy it would lye upon his Soul, yet ſuch was his infinite Compaſſion to-
wards us, that he willingly ſubmitted himſelf to be in cür ſtead, took upon him
our Nature, that he might take upon him our Guilt ; and firſt made himſelf
H h h
wretched,

418
God's Wrath dreadful to Sinners.

wretched, that he might be made
accurſed. He drank off the whole bitter Cup of
his Father's Wrath at one bitter Draught, receiv'd the whole ſting of Death into
his Body at once; falls and dies under the Revenges of Divine Juſtice, only that
we might be delivered from the Wrath that we had deſerved, but could not bear.
O Chriſtian, let thy Heart be enlarged with great Love and Thankfulneſs to thy
bleſſed Redeemer ; and as he thought nothing too much to ſuffer for thee, return
him this Expreſſion of thy Thankfulneſs, to think nothing too much, nor too hard
to do, or to ſuffer for him.
USE IV. Fourthly, You that go on in Sin, conſider what a God you have to deal withal ;
You have not to do with Creatures, but with God himſelf
. And do you not fear
that increated Fire that will wrap you up in Flames of his eſſential Wrath, and
burn you for ever? Conſider that dreadful Expoſtulation that God makes, Can
Ezek. 22. thy Heart indure, or can thy Hands be ſtrong in the Day that I ſhall deal with thee,
ſaith the Lord? The very weakneſs of God is ſtronger than Man: God can breathe,
Job 4. 9. he can look a Man to Death ; By the Blaſt of God they periſh, and by the Breath of
Pfal.80.16. his Noſtrils are they conſumed : They periſh at the Rebuke of thy Countenance.
O then tremble to think what a load of Wrath his heavy Hand can lay upon thee;
Ifa. 10.72. That Hand which Spans the Heavens, and in the Hollow of which he holds the Sea.
What Puniſhment will this great Hand of God in which his great Strength lyes
inflit, when it ſhall fall upon thee in the full Power of its Might? And tell me
now, O Sinner, wouldſt thou willingly fall into the Hands of this God, who is
thus able to cruſh thee to pieces, yea, to nothing O how ſhall any of us then dare,
who are but poor weak Potſherds of the Earth, daſh our ſelves againſt this Rock of
Ages ? Indeed we can neither reſiſt his Power, nor eſcape his Hand : And therefore
ſince we muſt neceſſarily ſooner or later fall into the Hands of God, let us by true
Repentance and an humble Acknowledgment of our Sins and Vileneſs, throw our
ſelves into his merciful Hands; and then to our unſpeakable Comfort we ſhall find
that he will extend his Arm of Mercy to ſupport us, and not his Hand of Juſtice to
cruſh and break us. b 3015 3
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word in Duo OMISC lendemos
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419
SERMON VI.
ON
Man's Mortality,
FROM
HEB. ix. 27.
It is appointed unto Men once to die; and after this the Judg-
ment.

A
Sermon of Death hath then a double Advantage to make deep impreffi- An Intro-
ons upon us, when it is attended with a Spectacle of Mortality : Were du&tion.
there but the fad Pomp of a Funeral now preſented before you, a dead
Corps brought to be interred, a Grave digged through into the Earth,
dry and rotten Bones lying ſcattered about the Mouth of it in fearful confufion, a
folemn Train of Mourners tolled along the Streets by the doleful Moan of a Bell?
Did you ſee the Dead laid down in the Duft, the Place of Darkneſs and Silence,
their Friends groaning out their laſt Farewel, Clods of Earth falling in upon them,
and ſtriking à horrid murmur upon their Coffins ? Had your Affe&tions but
fuch a Preparatory as this is, poffibly this might more eaſily work and move
upon them; for it muſt needs make Men ſerious and penſive to think, this is but
the Patern of what muſt befal themſelves, and that all this muſt ſhortly be acted
upon them, that they now ſee done unto others: But ſince this Day preſents us
with to ſuch Solemnity, ſome perhaps may wonder that I have choſen this Text
Who
and Subject of Mortality to treat upon. Indeed Cuſtom hath made it almoſt im-
proper no preach of Death without a Funeral, and to ſpeak to Men of their laſt
End and Diffolution, without ſetting before their Eyes an Example of it: Look
well therefore one upon another; what are we all as it were, but ſo many Corps,
ſo many Spectacles of Mortality, rather to be numbred among the Dead than among
the Living ? Every Day and Hour wears away part of our Lives; and ſo much of
them as is already ſpent, ſo far are we already dead and buried. This preſent moment
is the longeſt meaſure of our Lives; what is paft is dead to us, and what is to
come is not yet born; how ſoon God may put a final Period to our preſent ſtate,
how few times more our Pulſes may beat, and this buſie Breath in our Noſtrils
return to us again, we know not; ſo frail and ſo uncertain are our Lives, that
this may be truly a Funeral Sermon to ſome one of us before the cloſe of it. Since
then we are all of us thus ſubject to the ſtroke of Death, it can never be unſea-
ſonable to warn you, that you be not ſurprized, and taken by it unprovided.
In the Words now read, you have the great Statute-Law of Heaven ; that Law
that God hath paſſed upon all the Children of Men ; and that is, That it is ap-
pointed to them once to die.
no

Hh h 2
Now,
420
A Diſcourſe of Man's Mortality.
51, 52.
Now, that I may make way to preſs upon you the ſerious conſideration of your
own Mortality, let me briefly mark out ſome things that tend to the Explication
of the Words. And,
Firſt, In that the Propoſition is laid down in the Text indefinitely, It is ap-
pointed unto men; it is that which is equivalent to an Univerſal, and reacheth to
all men ? It is appointed to all men once to die. We read of two only in the
whole Book of God that were exempted by an extraordinary Grace, and peculiar
Priviledge from this great Law of Dying, and they were Enoch and Elias. Of
Gen. 5.24. Enoch it is ſaid, That he walked with God, and he was not ; for God took him.
2 King. 2. And of Elias it is ſaid, That he went up by a whirlwind into Heaven. The great
God, after a ſtrange and unuſual manner tackt their temporal and eternal Life
together, making their Time run it ſelf into Eternity without any period or inter-
1 Cor. 15. ruption. The Apoſtle alſo tells us, That all shall not die; to wit, at the laſt Day,
at the laſt appearing of Jeſus Chriſt, there ſhall be a World full of Perſons that
ſhall not taſte of Death. All ſhall not die; but all ſhall be changed, in a moment,
in the twinkling of an Eye. Theſe are exempted, and being excepted, it is certain
all the Generations of Men, from the firſt Creation, to the laſt Conſummation of
all things, are all appointed by God unto Death.
All muſt Secondly, All muſt die once. There is frequent mention made in Scripture of
due orelie the firſt and ſecond Death. The firſt Death is the ſeparation of the Soul from the
vers do not Body: The ſecond Death is the ſepăration of the Soul from God. As the Union
die the ſe-of the Soul and Body is the Life of Man; ſo the Union of God with the Soul is
cond Death. the Life of the Soul. Now Believers do not die the ſecond Death, for on ſuch, as
the Apoſtle ſpeaks, the ſecond Death hath no power : They are ſtill united unto
God after an unconceivable and ineffable manner. As when Chriſt lay in the
Grave, though his Soul was truly ſeparated from his Body, yet both Soul and
Body were hypoftatically united to the Godhead; ſo alſo, though the natural
Union between a Believer's Soul and Body, be diſſolved by Death, yet both Soul
and Body continue myſtically united unto Chriſt, even in their ſeparation one
from another. It is not therefore the ſecond, but the firſt Death that all are
appointed unto. The Hand of Death muſt unty thoſe ſecret and ſweet Bands
;
thoſe vital Knots that faſten Soul and Body together muſt fall aſunder one day in


Rev. 20. 8.
every Man.
of Sin.
At Men
Thirdly, It is appointed unto every man to undergo this firſt Death. It is de-
muſt die, creed and ordained by God, and that not upon the Account of any natural Neceſ
Death is the fity; but for the Puniſhment of Sin. The Apoſtle tells us plainly, That by Sin
puniſhment Death entred into the World. Death therefore is not ſo much a Debt due to Na-
ture, as a Debt due to the avenging Juſtice of God; for though Man at firſt was
created in pure Nature, yet was he alſo created in a deathleſs State; and Death
fiezeth upon us, not as we are Men, but as we are Sinners, liable to the Curſe of
the Covenant of Works, containing in it that Threatning, In the day that thou
eateſt thereof, thou ſhalt ſurely die. It is true, Adam, even before he finned, had
in him the contemperation of the ſame contrary Qualities that we now have and
fo, at leaſt, had alſo the remote Principles of Death; but yet it is probable that
he was created with ſuch a Priviledge, that he might by his own Will fway and
over-rule the Jarrs and Difcords of his elementary conſtitution, and continue him-
ſelf in Life as long as he ſhould continue himſelf in Obedience; however, whether
it was ſo, or otherwiſe, yet certain it is that Death came into the World as the pu-
niſhment of Sin : So then it is not primarily Man's Nature, but Man's Sin, and
the Curſe of the Law taking hold of him, that brought in this neceſſity of dying.
Sin is not only the Sting, but the Cauſe of Death; and
it gives it not only its Terrour,
but its very Being alſo. And therefore it is ſomewhat remarkable, that among
all the Creatures in the World, Man only is termed Mortal; moſt certain it is
that other Creatures decay and periſh as well as he; yet among all periſhing things,
Man only hath that wretched denomination of being Mortal; and there is good
reaſon for it, fince he alone, of all periſhing things, being creating Immortal, vo-
luntarily

A Diſcourſe of Man's Mortality,
421
luntarily ſubjected himſelf unto Death, and by his own Fault brought upon him-
ſelf that Name of Mortal, asa Brand of perpetual Infamy,
And thus now I come to the Subječt that intend to infift upon, and that is,
The Unavoidableneſs and Certainty of Death.
То
go about to prove this, were to loſe ſo much time ; every one grants he
muft die. All other Queſtions about Man, are anſwered by Peradventures : If
it be demanded, Whether ſuch an Embrio fhall ſee the Light? What's the Anſwer,
but, perhaps it ſhall, perhaps it ſhall not ? If it be born, and it be asked, Whether
it ſhall live, and grow up to Age? Why, perhaps ſo, perhaps otherwiſe: Ifit grow
up to Age, and Enquiry be made, Shall it be rich, or ſhall it be poor ? honour-
able, or deſpiſed ? learned, or ignorant? What's the Anſwer? Only, perhaps it
ſhall, perhaps not. But if it be asked, Whether it ſhall die? The Anſwer now
is, Yes; it is certain, without any Peradventure ; there is no doubt at all of this;
It is appointed by God for Men once to die. And therefore though Phyſicians have
written Books of preſerving of Health, yet never any wrote Books of avoiding of
Death. We need no other proof of Man's Mortality, but only to ſearch into the
Records of the Grave; there lye Rich and Poor, Strong and Weak, Wife and
Fooliſh, Holy and Prophane; the Rubbiſh of ten thouſand Generations heaped
one upon another, and this Truth that all muſt die, written indelibly in their
Duſt.


That therefore that I ſhall do ſhall be in an Applicatory Way, to make ſome
Reflections upon the brutiſh Stupidity of Men, who, though they know them-
ſelves Mortal
, yet thruſt from themſelves the Thoughts of Death, and neglet
due Preparations for it. Men live in the World as if they were arbitrary of their
own Time, as if they ſhould never die and come to Judgment. On the beaſtly
Sortiſhneſs of Men, who though they ſee Multitudes cut down daily by the hand
of Death, round about them, yet they live careleſly and preſumptuouſly, as if
they were priviledged Perſons, and Death durft not touch them. Should we make
Enquiry into the Cauſes of this groſs Stupidity and Sottiſhneſs, perhaps we
ſhould find it to proceed from ſome of theſe following.
Firſt, Thé generality of men are ſo immers’d and drowned in the Affairs and Plea- Reaſons
Sures of Life, that all ſerious thoughts of Death and preparations for it are swal- pohy men
lowed up and devoured by them: Their minds are taken up about other things, thoughts of
and their time ſpent upon other matters ; like an heap of Ants that buſily toil to Deuth, ben
gather in their Proviſion, not regarding the foot that is ready to tread upon them ; cauſe they
lo is it with moft men, they are taken up with impertinencies and vain things in the AF-
One contrives how he may melt away his days in Luxury and Pleaſure, and with fairs of the
variety of invented Delights imp the wings of time that in their apprehenſions World
makes but flow hafte, that ſo their days and hours may roul away the faſter; theſe
are ſuch Prodigals of their time, and laviſh it away at that rate, as if their ſtock
would laſt as long as Eternity it ſelf. Some are buſily climbing up the ſteep aſcent
of Honour and Dignity, and are fo taken up in ſeeking after Promotions and new
Titles, that they forget their old ſtile of mortal creatures. Others are plotting with
the Fool in the Gospel
, how they may grow rich, and lay up goods for themſelves
for many years, as they fancy, when yet they know not but God may take away their
Souls from them this very night ; and what then remains to them of all that they
have thus greedily ſcraped together? O vain and fooliſh men, are theſe the things
you ſet your hearts upon? Muſt the World drink up all your thoughts, and Death
that ſhortly will ſnatch you from all your enjoyments here below; be forgotten
by you?
Secondly, Men put off the thoughts of Death and their preparations for it, be- Mien pit off
cauſe they generally look upon it as afar off. This is the greateſt fottiſhneſs in their prepa-
the World, and yet moſt men are too guilty of it. Thoſe that are young, and in
ration for
Death, bea
the prime of their Days; if it be askt them what they think of Death, they will cauſe they
readily Anſwer, that they think they ought of right and courſe to live till they are look upon if
aged : And they that are aged will tell you their weakneſſes and decays are not ſo as afar off
may

422
A Diſcourſe of Man's Mortality.
a
many or ſo great, but they may well weather away a few ñore years. Thoſe that
are healthful and Ttrong think ſurely they need not prepare for-dying till God by
ſome fickneſs ſends them a ſummons, and thoſe whom God is pleaſed to vouch-
fafeca fummons by Sickneſs and Diſtempers, alas, they think that it is 'yet poſſible
for them to eſcape from them again. And thus all are ready to thruft Death from
them, and to put the Evil Day afar off : And though God hath told out to them
but a few days or hours, yet they liberally and bountifully reckon upon Years and
Ages, as if their time were not in God's hands, but their own. It is a true ſaying,
that uſually the hopes of a long Life, is the Cauſe of an Evil Life. Suppoſe now
that every one of us knew for a certainty that our lives muſt run out with the
Glaſs that is before us, that at the end of the hour God would ſtrike us all dead
upon the place, ſhould we not all of us have more lively apprehenſions of Death
and Eternity than ever yet we have had ? Should we not pour out our Souls before
God requires them from us in holy Affections and fervent Prayers ? Should we
give ſcope to the gadding of our Thoughts, and the vanity of our Hearts? Should
we think of ſuch a vain Pleaſure, or ſuch a worldly Employment, if God now
from Heaven ſhould ſpeak audibly to us, and bid us give an account of our Stew-
ardſhip, for we muſt be no longer Stewards ? No certainly, it is impoffible that
men ſhould thus behave themſelves. And why, Sirs, is it not ſo with you always ?
For ought you know that Film and Bubble that holds your Lives, may be now
breaking, your Graves may be ready to be digging, and the laſt Sand in your Glaſs
may be now a running; however, certain it is, it cannot be long before it will be
be fo with all of us: Did we but ſeriouſly conſider by what ſmall pins this frame
of Man is tacked together, it would appear to us to be no leſs than a Miracle that
welive one day, yea, one hour to an end.
Thirdly, Men generally put off the thoughts of Death, and their preparation for
Thoughts of it, becauſe of thoſe frightful terrours, and that inſupportable dread that ſuch "ap-
terrible, prehenſions bring with them. Death is that which above all things Humane Na-
makes men ture moſt abhorrs: Oh! to think of the ſeparation of thoſe near and dear companions,
put off tbeir the Soul and Body, of the debaſement, diſhonour and horrour of the Grave, that
preparation there we muſt lye in a Bed of ſtench and rottenneſs, under a coverlet' of Worms
for it.
crawling upon us, conſuming and mouldring away to duſt in oblivion and forget-
fulneſs : Oh! theſe are too fad and Melancholy Thoughts for the Jovial World
to entertain and dwell upon : But though the conſideration of theſe things are very
unwelcome, yea, very diſmal unto the minds of finners, yet is there far worfe be-
hind than allthis ſtill, and that which carries in it far greater terrour and amaze-
ment, and that is the Sin that deſerves Death, and the Hell that follows it; for as
1 Cor. 18. the Apoſtle ſays, the ſting of Death is fin. And it's no wonder that Men who are
confcious to themſelves of condemning guilt, dare not think of ſtanding before the
dreadful Tribunal of God; and Death now is God's Serjeant to Arreſt them, and to
bring them thither ; they cannot bear the thoughts of Eternal Vengeance and pre-
pared Torments to be for ever infli&ted on them by the Almighty Power of an in-
cenſed God, and therefore it is no wonder that they put far from them the thoughts
of Death, becauſe their Conſciences tell them that that Day whenfoever it comes
will be to them an Evil Day.
Many more Reaſons might be given of this brutiſhneſs ofmen in putting off the
thoughts of Death, and preparations for it, but theſe ſhall ſuffice.
Conſidera The next thing that I ſhall do fhall be to lay down ſome Confiderations that may
tions to arm fore-arm Chriftians againſt the Fears and Terrours of Death, and make them
the fears of willing to ſubmit unto this law of Dying, unto which God hath ſubjected all
The
56.
Death.
men.
The Soul is
And, Firſt, If the Soul be immortal, as certainly it is, and that parting from this,
immortal, it enters upon a better Life than this, we may well then be contented to Die upon
and parting that account. No man, ſays a Roman Author, thinks Death is much to be avoided,
with this, it
ſince Immortality follows Death. I am very ſenſible how hard a task it is to per-
better Life, ſwade men to be willing to Die ; but yet let me ask you, if you are believers, (for

enters into a
in
A Diſcourſe of Man's Mortality. 423

in this I ſpeak only unto fuch) what is there in Death that is ſo terrible to you?
I know it is monſtrous and full of horrour if we conſider nothing but the Corrupti-
on of the Fleſh, the gaſtly paleneſs, the ſtiff, cold and grim viſage, the diſtorted
Eyes and trembling Limbs of Dying Perſons; and afterwards think of the ftench
and filthineſs of the Grave, and laſtly the diſſipation of the viſible part of Man:
All theſe Conſiderations make Death very terrible and full of horrour to us. But
now he that ſhall cotiſider after all this, his ſpiritual and inviſible part, what
can he fee in Death that is not very deſirable to him? The Body refts from its la-
bours, and the Soul enjoys its reward in Heaven. If you are hereby taken away
from converſing with Men, yet the Soul is elevated to an acquaintance with Angels,
that is ſtill alive in its own Nature; the Soul lives for ever, being placed above
the common Arreſts of Death.
We find to this purpoſe after that God had tryed the patience of Job by the loſs
of all his ſubſtance, and afterwards ofall his Children alſo, he reſtores to him dou-
ble whatever he had taken from him, ſo we read in the Holy Story, the Lord gave Job 42.10.
unto Job twice as much as he had before. Now whereas at firſt fob had three
thouſand Camels, God reſtores to him fix thouſand ; whereas before he had ſeven
thouſand Sheep God reſtores to him fourteen thouſand; and ſo of all the reſt double
the number of what he loſt : But when God comes to recompence to him the loſs of
his Children, which doubtleſs were of far greater value than all the reſt; where
as he had ſeven Sons and three Daughters, God reſtores to him the ſame number
again, not double in theſe as he did in all the reſt : And wherefore did God double
his Camels, his Sheep, and his Oxen, and not his Children? Why, the Reaſon
was, becauſe his Children were not ſo dead as were his Camels, and the reſt of his
brute Creatures, their Souls remain’d Immortal and Entire ſtill after Death : So
that God in giving Job ſeven Sons and three Daughters did double them notwith-
ſtanding, though he gave him no more than he had at firſt. So here though we
Die, yet Death doth us no injury ; our better part ſurvives ;, and if we are Belie-
vers, it ſurvives in ſuch unconceivable Joys, as that all the pleaſures of the World
are but Miſery and Wretchedneſs compared to them.
Secondly, The whole Life of a Chriſtian is founded upon a Hope that cannot be A Chriftia
accomplished but by dying. And if ſo, that Man's Miſtake muſt needs be inexcu-
fable, who abhorrs that which alone can bring him to the pofleffion of his Hopes accompli05-
and Deſires. Chriſtians, what is it that you hope for ? Is it not to arrive ated but by
Glory, with an innumerable Hoſt of Angels, and the Spirits of juft Men made per- dying.
feft? To ſee God and to rejoice in him at a nearer hand than you now do here below?
To be for ever bleſſed in the cloſe Embraces of the ſovereign Good? And what o-
ther way is there of obtaining this, but only by dying ? Death is now made to us an pacut in hit hoftil
In-let to Glory, the very Gate to Heaven. It is therefore unreaſonable to fear that
which is the only way to obtain that we hope for.
is!
Thirdly, This Death, though ſo much dreaded, is no other than a quiet Sleep. Death is a
So the Scripture often repreſents it to us under the Notion of Sleep. Them that quiet sleeps
ſleep in Jeſus Shall God bring with him. Sleep is the natural reſemblance of Death.
Sleep and Death are very near a-kin : When we are aſleep, we ſee not, we hear
not, all our Senſes are lock'd up from the enjoyment of any worldly Delightší;
we take no comfort in our Friends, in our Riches, or Eſtates; all theſe are cancell'd
out of our Minds : And what more doth Death do than cancel theſe things out of
Men's Memories? And yer the weary Labourer lays himſelf down with content-
ment, to take his Sleep until the Morning, and why may not we alſo lay down
our ſelves with the ſame peace and contentment in our Graves, to take our Reſt
and Sleep until the Morning of the Reſurrection ? Indeed the Sleep of Death is
different from natural Sleep, ſince that deprives us of natural Light; but this Sleep
cf Death brings us to the viſion of true inacceſſible Light. What then is there in
Death, that we ſhould ſtand in dread of it? Why ſhould that be feared by thoſe
for whom the ſting of it is already taken out ? Such may ſafely take this Serpent
into their boſoms; for though it hiſs at them, yet it cannot wound or hurt them ,
nay, inſtead of wounding them, it is reconciled to them, and become one of their
party
an's Hope
cannot be
( Tranh
424 A Diſcourſe of Man's Mortality.
22.
Of what
of Death
a great
party. The Apoſtle therefore reckoning up the Inventory of a Chriſtian, reckons
1 Cor. 3. this among them ; Whether Life or Death, all is yours. And in another place he
tells us, That to him to live was Chriſt, and to die war Gain. And well may a Chri-
Phil. 1,21, ſtian account Death among his Gains; for it is the Hand of Death that draws the
Curtain, and lets him in to ſee God face to face in Heaven, that Palace of ineſti-
mable Pleaſure and Delight; where the ſtrongeſt Beams of Glory ſhall bear fully
upon our Faces, and where we ſhall be made ſtrong enough to bear them. Nei
ther doth Death bring any detriment to our Bodies, fince they ſhall be new mould-
I Cor. 15. ed at the Reſurrection; when this Mortal ſhall put on Immortality, and this Corrup-
$3. tible put on Incorruption ; when theſe dull Lumps ſhall become impaſſible as the
Angels, ſubtle as a Ray of Light, bright as the Sun nimble as Lightning. Who is there
that hath hopes of Heaven, that would have this Law of Death reverſed ? Who
would be confined to live always a wretched Life here on Earth, that Sin and Sor-
row ſhare between them ? A boly Soul cannot but long and be impatient in breathing
forth Defires after the kind Office of Death, to deliver it into fo great and incom-
Phil. I. 21. prehenſible a Glory; crying out earneſtly with the Apoſtle, I deſire to be diſſolved,
and to be with Chriſt, which is beſt of all.
Now of what great Concernment this Subject of Man's Mortality is, God by
concernment his Providence, fince I laſt ſpake in this place, hath ſadly evinced ; and by a
the thoughts near Inſtance hath confirmed what I then preached unto you, of the Frailty and Un-
certainty of this preſent Life. Happy were it for us if either Sermons or "Examples
are.
might awaken us to a ſerious Conſideration that we our felves alſo muſt ſhortly
die, and it may be, as ſuddenly. Are we not all ſubjected to the fame Attack ?
Hath not God's Hands kneaded our Bodies out of the fame clay, and may not his
Fingers crumble them again into the ſame duſt? Certainly the Cords of our Taber-
nacles may be as eaſily unlooſed and cut aſunder as theirs. I have read of a Em-
peror that to engrave upon himſelf the deeper Apprehenſions of his own Frailty and
Mortality, cauſed his own Funerals to be folemniz'd while he was yet living, lay,
ing himſelf down in his Tomb, weeping over himſelf, as his own Mourner: If
there were any advantage in this to prepare him to die at laſt really, by dying thus
firſt in an Emblem, we may almoſt daily have the ſame. There's not a Funeral of
any of our Relations or Acquaintance that we are called to give our Attendance
upon, but by ſerious and folemn Reflections upon our ſelves, we may make it our
own: And if by beholding others nailed up in their Coffins, laid down in their
cold Graves, covered over with Earth, that they may become a Feaſt for Worms;
if now we reckon our felves among the number of them, we ſhall not be very much
miſtaken ; for this is only but a few days to anticipate what ſhall ſhortly be our
ftate and condition. This Advantage we our felves may make of the Death of o-
thers, to look upon it as a reſemblance at leaſt of our own. What is the Language
of every Grave we ſee open its mouth to receive into it the dead Body of fome
Neighbour or Acquaintance, but only this
, That we alſo are mortal and periſhing ?
There's not a broken Skull, or a rotten Bone that lyes ſcattered about the Grave, but
hath Death and Mortality written upon them, and call loudly upon us to prepare
our ſelves to take up our Abode in the ſame darkneſs and corruption with them ;
and if upon every ſuch fad occaſion we do not make a particular Application there-
of unto our own ſelves, we not only loſe our Friend's Lives, but their very Deaths
alſo. And yet in this Affair, that might be of great advantage to us, we are ex-
ceeding faulty; for the reflections we make on the death ofothers, are uſually very
impertinent, and make no laſting impreſſions upon us. When Death comes and
mows down our Acquaintance and Relations round about us, the Reflection that we
uſually make, is more upon the Lofs that we have ſuſtained by their Death than up-
on the Example they are thereby made to us of our own Frailty and Mortality; and
thereby, as God by his Providence hath deprived us of the Comfort we had in their
Lives, ſo we deprive our ſelves of the Inſtruction and Benefit we might have by
their Death. Oriffome extraordinary Circumſtance that appears in the Death of
others, ſtrikes us into ſerious Thoughts of our own, yet uſually they are but ſhort-
liv'd and fleeting; for a while, it may be, we think of humane frailty, and the muta-
bility of our preſent State; but theſe Thoughts foon wear off, and we return to the
fame Vanity and wretched Security as before; for ſuch dying Meditations of
Death






A Diſcourſe of Man's Mortality.
425
Death, are uſually very unprofitable. It is with moft men as it is with a
Flock of Sheep that graze fearleſly till the Shepherd ruſheth in among them,
and lays hold of one of them for the Slaughter, and this preſently frights
them, making them leave their Food, and run ſcattering about the Field ; in love and
but no ſooner is the Tumult over, but they flock together again, and feed as fe
curely, without Thoughts of death or danger as before. So truly is it with
moſt men, when either the report is ſpread abroad that ſuch or ſuch a perſon
is dead, and it may be ſuddenly, by ſome ſudden and unexpected ſtroke, or when
they are called to viſit ſome dying Perſon, where they behold departing Pangs,
diſtorted Eyes, quivering Limbs, wan and ghaftly Corps, the Image of Death in
all its lively terrours; if they have any Remainders of natural Tenderneſs, it muſt
needs ftrike them into Penſiveneſs, to think that one day this muſt be their own
Caſe, and that therefore it behoves them to be in continual preparation for this
laſt and dreadful Change: But no ſooner is the Dead interr’d, and the Grave filld
up again, but all theſe fage and ſerious Thoughts vaniſh, and they return to the
fáme exceſs of Sin and Pleaſure as before: This is the brutiſh Folly and Sottiſhneſs
of moſt men. But Oh, why ſhould not men always keep alive vigorous thoughts
and meditations of Death! Are they not always alike mortal? Are they not
as much ſubject to the Arreſt of Death at other times as when they ſee Examples
of Mortality before their Eyes? The Law ſtands ſtill in force, unrepealed in Hea-
ven, That it is appointed unto all Men once to die. Indeed it fares with ſuch as
theſe, as ordinarily it doth with Malefactors, that fear not the Penalty of the Law
till they ſee it executed upon others. Let us therefore act rationally as men, and
as long as we are in danger, he kept by that danger prepared to entertain that
which we know is irreverfibly appointed unto us.
But now, befides this general Appointment of God, That all ſhall die, there is
a particular Appointment, that reacheth to every particular Circumſtance of
Man's Death ; the time when, the manner how we ſhall die: Theſe are unalterably
determined in God's ſecret Counſel. To ſpeak a little briefly to this.
Firſt, God hath pun&tually and exactly determined the time of our Death to a very God ap-
moment. The great God, in whoſe hands our Lives, our Breath, and all our points the
the time of
Ways are, he turns up our Glaſs, and puts ſuch a meaſure of Sand into it, and no
Man's life:
more; it is he that prefixes it to run to ſuch a length of Time, and then deter- Dan. 5. 23
mines it ſhall run no longer: It is he who is Lord of all Time, that writes our
Names upon ſo many Days and Hours as we ſhall live, as upon ſo many Leaves of
his Book; and it is impoſſible for us to live one Day or Hour that hath not our
Name written upon it by him from all Eternity. It is God that ſets every one the
Bounds of their living, as well as the Bounds of their habitations ; beyond which Acts 178
they ſhall not be able to paſs. The Embrio that dies before ever it ſees the Light, 26
fills up its appointed time by God, as well as he that lives to decrepit old Age.
And therefore, though the Scripture and we uſe to ſay, Such or ſuch an one is
taken away in the midſt of his days; yet fimply in it ſelf conſidered, that is im-
poffible; the whole Tale of days that God hath appointed to every one, muſt be
fulfilled, and that to a very moment, according as the number of them is ſet down
by God from all eternity. Such Expreſſions as theſe denote no more, than either
that God cuts them off in the full ſtrength and vigour of their years, when yet.
they might, according to the courſe of Nature, and humane probability, have
lived longer ; or elſe comparing the ſhortneſs of their lives with the length of
others, God ſeems to break it off in the very midſt, before he had finiſhed his
Work. I ſhall not enter into a Diſpute whether the Term of Life be fixed or move-
able. Methinks Fob hath fully ſtated and determined the Queſtion. Is there not, Job 7. I.
ſays he, an appointed time to Man upon Earth? Are not his days alſo like the days
of an Hireling? Now an Hireling hath a time of Service prefixed, which when
it is expired, he is diſcharged from his Labour. God hath ſent all Men inco
the World as ſo many Hirelings, and as ſoon as theſe days are expired, he takes
them from their labour to their reward. Are not my days as the days of an Hire-
ling? So Fob ſpeaks alſo in another Chapter, concerning Man; His days are de- Job 14:56
termined, the number of his Months are with thee; thou haſt appointed his bounds
bronse
lii
that



426
A Diſcourſe of Man's Mortality.
21.
that he cannot paſs. What can be more punctual and particular ? It is true
however, that though God hath thus numbred out our days, and ſet us our
bounds, yet we may well fay, That whoever dies, might have lived longer,
Luke 11. had they made uſe of the right Means: As Martha ſaid unto our Saviour, Lord, if
thou hadſt been here my Brotber had not died. So may we ſay, If ſuch and ſuch
Means had been uſed, and ſuch Remedies applied, this or that Perſon had not died;
but withal we muſt obſerve alſo, that that God who hath prefixed to every one
his Term of Life, hath alſo ordained in his own Counſel and Purpoſe, that thoſe
Means that are proper to prolong Life beyond that Term, ſhould through ſome
unavoidable miſtake or miſhap, either not be known, or not uſed. This there-
fore may be of great ſupport unto us, as againſt all inordinate Fears of our own
Death, ſo againſt all inordinate grief and ſorrow for the Death of others; to
conſider that all our Times are in God's hands; he meaſures out every day to us;
and as he hath appointed bounds to us, beyond which we ſhall not paſs, ſo alſó
hath he appointed that we ſhall certainly reach unto thoſe bounds. His all-wiſe
Providence diſpoſeth of the meaneſt and ſmalleſt Concernments of our Lives, and
therefore much more of our Lives themſelves; and if a Hair of our Heads cannot,
much leſs ſhall not we our felves fall to the ground without our Heavenly
Father.
V
Secondly, As God hath appointed the exact critical Hour, ſo alſo the particular
Manner of our Death. It is he that appoints whether it ſhall be ſudden or foreſeen ;
by Diſeaſes, or by Caſualty ; whether the Thread of our Life ſhall be ſnapt in pieces
by fome unexpected Accident, or worn and fretted away by fome tedious and lin-
gring Conſumption, or burnt aſunder by ſome fiery Fever. In whatever manner or
Shape Death may appear to us, is a Secret known only unto God; but this we know
that it is always his Serjeant, and wears his Livery ; and all the Circumſtances of
our Death are of God's appointment, as well as our Death it felf. And in what-
ever ſhape it ſhall appear to us, if we diligently endeavour by a holy Life to
prepare our felves for it, it ſhall not be frightful or terrible to us.
Now to make fome Pra&tical Improvement of this. And,
UCI. Firſt, If God thus unalterably appoints to us our laſt period, if he hath thus ap-
pointed us to Die, if all men are concluded under that irrevocable Law; let this
then ſerve to convince us of the groſs and notorious folly of ſetting our Affe&tions
eagerly upon this preſent World, a World that we muſt ſhortly leave behind us.
Death within a very little while will moſt certainly pluck us from it, and it will
prove a violent rending to us if our Affections are inordinately ſet upon any thing
here below. It was a ſtrange and perverſe uſe alſo that the Ancient Heathens
made of the neceſſity of dying, when in their Feafts their cuſtom was to bring in
the reſemblance of an Anatomy to their Gueſts, thereby to excite them to Mirth,
and Voluptuouſneſs, whilſt they ſhould reliſh ſuch delights as were then before
them, becauſe ſhortly they muſt be as much duft and bones as what they ſaw. Like
I Cor. Is. thoſe the Apoſtle makes mention of, who ſaid, Let us eat and drink, for to morrow
32. we shall die. But how much better uſe doth the ſame Apoſtle teach us to make of
this, when in the ſame Epiſtle he tells us, But this I ſay, Brethren, the time
is ſhort. Why, what then? Why, ſays he, It remains therefore that they
that have Wives be as though they had none, and they that weep as though
they wept not, and they that rejoyce as though they rejoyced not, and they
that buy as though they poſſeffed not, and they that uſe this World as not
abuſing it, for the faſhion of this World paſſeth away. Death one would think
ſhould beat down the price of the World in every wiſe
Man's eſteem. Why ſhould
we lay out our affections upon thoſe things from which we may be raviſht in a
moment? Both they and we periſh in the uſing ofthem; they are dying comforts,
and we muſt die alſo that enjoy them. Oh! what Folly then is it to toil and wear
away our Lives in purſuing fuch vain things, from which we may be ſnatcht be-
fore we can caſt another look at them! Sowre Death will ſoon convince us that all
is but vanity and vexation of ſpirit that we here fet our eyes and hearts upon. And
therefore
Secondly,

ur
?
A Diſcourſe of Man's Mortality. 427
Secondly, Seeing by the appointment of God we muſt all Shortly die, let us Uſe II.
be perſwaded to be always in a readineſs and preparation for it. Our Souls are
Immortal, and muſt live for ever, and when our Bodies die and fall into the Duſt
, Direčtion's
they immediately enter into an Eſtate that is for ever unalterable Now here I to prepare
ſhall only lay down a few directions, and ſo conclude.
for Death:
Firſt, Wean your Hearts from an inordinate love of the World. Death muſt Get hearts
and will pluck you from itand, Oh! it will be a violent rending ifyour affecti- weaned
ons be glewed to it. Conſider that all things in this preſent World are fading and from the
periſhing, but your precious Souls are ever living and immortal; be not therefore
unequally yoaked, joyni not your ever-living Souls to dying comforts
. This is a
tyranny worſe than that which was Exerciſed by thoſe of old, who tied lived Bo-
dies to dead Carkaſſes. Oh! what a ſad parting hour will it be to thee, when
thou ſhalt go into another World, and leave behind thee all that thou counteſt
good in this, how wilt thou protract and linger, and wiſhly look back again, upon
all thoſe precious yanities and dear nothings and follies that here thou placedſt thy
happineſs and contentment in? But now when the heart ſets looſe from all thefe
things, with what fatisfa&tion ſhall we be able to Die, accounting what we loſe
by Death to be no great matter, becauſe what we gain thereby witl be infinitely
more to our advantage.
Secondly, Would you be prepared for Death; beware then that you do not defer Repentance
your Repentance one day or hour longer upon any preſumption of the continuance of muſt not be
your Life. Death depends not upon the warning of a ſickneſs; God doth not
deferred up
always afford it, but ſometimes he doth execution before he Shoots off his warning long Life:
on hopes of
render you uncapable of doing your laſt good Office for your Soul:
But if it ſhould be otherwiſe, yet thiş I am ſure of, it is the unfitteſt time in all
your Life ; to be then cafting up your Accounts when you ſhould be giving of
them up, to have your Evidences for Heaven then to clear up to your Souls
when you ſhould produce and ſhew them for your ſupport and comfort.
Thirdly, Live every day ſo as if every day were your laſt and dying day, and the very Live every
next day allotted to you unto Eternity; if it be not ſo it is more than any of us day as if it
know; and ſince we have no aſſurance of one day or hour longer, it is but Reafon
and Wiſdom to look upon every day as that which may prove our very laſt.
Fourthly, Be conſtant in the Exerciſe of a Holy Life, and always doing of that, Be conſtarit
that you would be content Chriſt ſhould find you doing when he comes to Summon in the ex-
you before his Bar: Think with thy felf if thou wer't now upon thy fick Bed, mely Life
and hadît received the Sentence of Death, and ſaweſt thy Friends ſtand mourning
round about thee, but cannot help thee; what would be thy thoughts and thy
diſcourſe then: Why, let the ſame thoughts and the ſame diſcourſe fill up every
day and hour of thy Life; for thou knoweſt not, whether now this moment thou
art not as near Death, as if thy Friends and Relations, yea, and thy Phyſicians
alſo deſpaired of thy Life, and had given thee over for Dead.giria
Fifthly and Laſtly, Labour to get an aſſurance of a better Life, and this will Get an af
prepare you for a temporal Death. When you and all things in the World (urance of
better Lifes
muſt take leave of one another, and part for ever, than to have the ſenſe of the
Love of God, of an intereſt in Jeſus Chriſt, and the fight and view of your
own Graces; theſe will bear up your Heart in a dying hour; theſe things are
Immortal, as your Souls are, and will enter into Heaven with you, and abide
there with you to Eternity. () whom will it not comfort to think that Death
will change his Bottle into a Spring ; though here our Water ſometimes fails
us, yet in Heaven whither we are going we ſhall bathe our felves in an infinite
Ocean of Delights, lying at the breaſts of an infinite Fountain of Life and
Sweetneſs. Whoever hath ſuch an aſſurance as this is, cannot but welcome
Death, embracing it not only with Contentment but with Delight : And while
the Soul is ſtrugling and ſtriving to unclaſp it felf, and to get looſe from the
Body, it cannot but ſay with Holy Longings and Pantings, Come, Lord Jeſus,
come quickly



3s
were your
last.
lii2
SER-
1
L
428
SERMON VII.
THE GREAT
EVIL and DANGER palla
TO DONE OF BIO
akord more
LITTLESINS
FROM
St. MAT. V. 19.
abre deschool
foto ayawlo
Whoſoever therefore ſhall break any one of theſe leaft Command-
ments, and ſhall teach Men ſo, he ſhall be called the leaſt in
the Kingdom of Heaven.

An Intro-
duétion.
A
Mongſt thoſe many points that our Saviour handles in this his Sermon on
the Mount, one is the Stability and Permanency of the Moral Law; the
Obligation of which, he affirms to be as perpetual as Heaven and Earth,
Verſe 18. Verily, verily, I ſay unto you, till Heaven and Earth paſs,
one jot or one tittle ſhall in no wiſe paſs from the Law, till all be fulfilled. This
Affertion Chriſt lays down in oppoſition to the common and corrupt Do&trine of
the Scribes and Phariſees, the Jewiſh Teachers; who by their Traditions fought
to make void the Law of God. Now, ſays Chriſt, unleſs they can remove the
Earth, and rowl up the Heavens, and carry the World without the World, it is
but a vain Attempt; for it is decreed in Heaven, That till Heaven and Earth pafs,
not a tittle of the Law ſhall fail ; but all ſhall be fulfilled.
As it is in this lower World, notwi thſtanding it is maintained by a continual
Aux and viciſſitude by the perpetual change of one being into another; one corrup-
ting, and another riſing up in a new form and ſhape out of its Ruins, and yet not
the leaſt duſt of Matter is, or can be conſumed ; but the ſame Matter, and the
ſame Quantity ſtill continues which were at firſt created. So is it with the Law
of God; let Scribes and Phariſees corrupt it by their erroneous Gloſſes and falſe
Interpretations, putting what Forms and Shapes they pleaſe upon it; yet as it is in
the corruption of earthly Bodies, not the leaſt piece of Matter can periſh, or be
annihilated; fo neither in their corrupting of the Law ſhall one jor or tittle of it
fail. Not but that the Law did fail of its obſervation; never yet was it exactly and
punétually fulfilled by any, except by our Lord Jeſus Chriſt; but yet the Obliga-
tion and binding Power of it is everlaſting, and ſhall continue while there is an
Earth, and Men upon it; yea, while there is a Heaven, and glorified Saints in it;
for the Moral Law is of an eternal validity ; on Earth it is a perfect Rule ſet
down in the Word ; in Heaven, it is a perfe&t Nature implanted in the Bleſſed, from
which all their A&tions ſhall flow, and by which they ſhallall be guided to Eter-
pity.



This
The great Evil and Danger of Little Sins.
429
.
This Affertion being laid down, our Saviour proceeds to draw an Inference from
it, and that he doth in the Words of the Text : If every jot and tittle of the Law
be of ſuch a permanent and everlaſting Obligation, then, whoſoever ſhall break one
of theſe leaſt Commandments, and teach Men ſo, he shall be called, that is, he ſhall
be, or, he deſerves to be the leaſt in the Kingdom af Heaven.
And here, before we can arrive at the full and practical Senſe of the Words, we Opening of
muſt enquire into Two Things. (Togo
V tu do
con
Firſt, What is here meant by the leaſt Commandment.
the Words.
Secondly, What is meant by being leaſt in the Kingdom of Heaven.
For the Firſt of theſe: When Chriſt ſpeaks here of the leaſt Commandment, it What is
muſt not be fo underſtood, as if one Commandment were leſs neceſſary to be obſer- meant by
ved than another: God's Commands are all alike neceſſary, and that with a two- the leaſt
fold Neceffity ; Neceſſitate Precepti, & Neceſſitate Medii. The one arifeth
from the Authority of the Law-giver ; the other from the Requiſiteneſs of Obedi-
ence to eternal Life; One Command therefore is not leſs than another.
Cominand
ment.

tle in re-
Firſt, In reſpect of the Authority enjoyning them. The fame holy and juſt God No Com-
who hath commanded us to love and fear him with all our Souls and with all our mand lit-
Might, hath alſo commanded us to abſtain from every vain Thought, and from e-
Spe&t of
very idle and ſuperfluous Word. The leaſt Command hath power to bind the God's "Au-
Conſcience to Obedience, as well as the greateſt ; becauſe the leaſt is enacted by thority.
that Sovereign God to whom all Souls and Conſciences are ſubject, as well as the
greateſt. It is not the greatneſs or ſmallneſs of the Coin, but the Image of the
King ſtamp'd upon it, that authorizeth it, and makes it currant: So truly the
Holineſs and Purity of God's Nature once imprinted upon the leaſt Command,
makes it fully as Authoritative and Obligatory, as if it were the higheſt and the
chiefeſt.
Nor, Secondly, is one Command leſs than another, as if it were leſs neceffary to No Coma
be performed in order to Eternal Life. The Breach of the leaſt Commandment mand leſs
doth as certainly ſhut the Soul out of Heaven, and ſhut it up under Wrath and Con- neceſſary to
to be obeyed.
demnation, as the breach of the greateſt. In neither of theſe fences therefore,
muſt the Words be underſtood, as if our Obedience were required more remiſly
or left more arbitrary to the one than to the other, or as if the obſervation of them
all were not equally conducible unto Happineſs, or the tranſgreſſion of them e-
qually liable unto Puniſhment. When therefore Chriſt ſpeaks of the leaſt Com-
mandment, the expreſfion may admit of a twofold ſignification.
Firſt, That herein he alludes to the common and corrupt Doctrine of the Scribes
and Phariſees diſtinguiſhing God's Commands into great and ſmall. The great
Commandments they held to be thoſe only which concerned the external Acts of
Religious Worſhip; ſuch as Faſtings, and Waſhings, and Sacrifices, and ſcrupulous
Tithings, with various Gifts and Offerings; theſe were their great Command-
but for inward Concupiſcence, for unmortified Lufts, for vain Thoughts
and finful Deſires, theſe, they, as a Generation, corrupt in themſelves, and Cor-
Tupters of others, taught as the Papiſts now do, either to be no Sins at all, or at
moſt, but venial, ſo long as they did not break forth into A&t; and truly the great-
er part of this Chapter is ſpent in ſetting forth the evil of thoſe Sins that the Fews
accounted to be light and ſmall; as to be angry with our Brother, to call him
Racha, or thou Fool, verſe 22. to harbour inward Motions of Concupiſcence, ver. Mar. s.
28. to uſe Divorcé, ver. 29. Common Swearing, ver. 34. Private Revenge, ver. 22, 28, 29..
39. Now ſays our Saviour, I am ſo far from deſtroying the Law and the Prophets,
either by my Doctrine, or by my Practice, as theſe Men falfly accuſe and calum-
niate me, that contrariwiſe I teach that the violation of thoſe Commands which
your Doftors, the Scribes and Phariſees account ſmall and little, will bring with 13063
them an heavy guilt, and fore condemnation ; for whoſoever breaks thoſe Com-
mandments



ments;

439
The great Evil and Danger of Little Sins.
sa ne contin 150
Mat. 22.
mandments that are commonly vilify'd and called leaft, shall be the leaſt in the
Kingdom of Heaven.
ods to browo
( orta obrido gnideligvo Dn62 da70
Secondly, Thoſe Commandments which are great in reſpect of the Law-giver,
may yet be the leaſt in compariſon with other Commands of the fame Law, which
are indeed thought greateſt
. Now this comparative inequality in the Commandments,
to give is taken from the equality of the Objects about which they are converſant; fome of
them concern our Duty to God, others concern our Duty to Man: Now becauſe
Man is infinitely leſs than God, therefore thoſe Commands that relate to our Duty
towards Man, may be called leſs than thofe Commands that relate to our Duty to-
wards God. Hence, when the Lawyer put a Cafe to our Saviour, Mat. 22. 36.
36. Maſter, which is the great Commandment in the Law ? Our Lord anſwers him,
Thou Malt love the Lord thy God with all thy Heart, and with all thy Soul, and
and with all thy Mind; This, ſays he, is the firſt and great Commandment. Some-
times this inequality riſeth from the Latitude that every Command hath in it :
Anak Now this Latitude relateth to our Thoughts, to our Words, and to our Actions.
Now becauſe a Thought may be ſaid to be leſs than a Word, and a Word may be
ſaid to be leſs than an Action, therefore that part of the Commandment that re-
quires Holineſs in our Thoughts, may be ſaid to be leſs than that which requires
Holineſs in our Speech ; and that part of the Commandment which requires Holineſs
in our Speech, than that which requires Holineſs in our Lives and Actions. Now,
ſays our Saviour, he that fins againſt Man, as well as he that fins againſt God; he
that fins in a Thought, in a Word, as well as he that fins in his Actions and Cover-
fation : Hethat breaks theſe leaſt Commandments shall be leaſt in the Kingdom of
Heaven. And in this Sence I take the Words. And thus you ſee what is meant by
the leaſt Commandment.
El Programle
The Second thing we are to enquire into, is what we are to underſtand by being
meant by leaſt in the Kingdom of Heaven. By the Kingdom of Heaven may be meant, either
being leaft the Kingdom of Grace ſet up in the Church on Earth; and thus the Word is fo
in the King- frequently made uſe of in Scripture, I need not turn you to any Places. Or elſe
by the Kingdom of Heaven may be meant the Kingdom of Glory eſtabliſhed in the
higheſt Heavens. If we take the Kingdom of Heaven here in the Text for the
Kingdom of Grace, that is, for the Church and People of God here on Earth, then
the Sence runs thus; He that breaketh the leaſt Commandment, and teacheth Men ſo,
ſhall be no true Member of the Church of Chriſt. But if we take the Kingdom of
Heaven here ſpoken of, to be the Kingdom of Glory; then the meaning is, He that
breaks the leaſt Commandment ſhall be leaſt in the Kingdom of Heaven;
he ſhall not enter into Heaven at all. Minimus vocabitur in Regno Cælorum, Es
fortaſſe ideo non erit in Regno Cælorum, ubi ni ſi magni eſſe non poſſunt, as St. Au-
guſtine ſpeaks. He ſhall be the leaſt in Heaven; that is, he ſhall not be there at
all
, becauſe in Heaven there are none but great and glorious ones.
DO BUS DOMO sabog
You ſee then what a heavy and moſt dreadful Doom Chriſt hath paſs'd upon
thoſe things that the World call little and trivial Sins; they exclude out of Hea-
ven, and will, without Repentance and a Pardon interpoſe, fink the Soul down to
the loweſt Hell irrecoverably.


09
What is

Heaven.
that is,
Now becauſe the generality of the World, yea, and of Profeſſors alſo, do too
commonly allow and indulge themſelves in little Sins, I have therefore made
choice of this Subje&t, on purpoſe to convince you, if it may be, of the great evil
that lurks under them, and that great wrath that will follow upon them: That as
you would out of your great care for your precious and immortal Soul's Eternal
Welfare, abſtain from the Commiſſion of notorious and ſelf-condemning Sins ; ſo
you would labour to keep your ſelves free from theſe little Sins, which though leſs
ſcandalous, yet are they not leſs pernicious and deſtructive: And this I ſhall endea-
vour to do in the Proſecution of this one Propoſition.
Toit dans
That little Sins carry in them great guilt, and will bring after them a fore and
heavy Condemnarion.svgółowe 107 NOS Pro tobus
Не

Doctrine.
The great Evil and Danger of Little Sins.
431
the great
God.
He that breaketh the leaſt Commandment ſhall in no wife enter into the
Kingdom of Heaven. Now in treating upon this Subject, becauſe I intend not
to inſiſt long upon it, I ſhall only lay down fome Demonſtrations of the Truth
of the Doctrine, and then make ſome Uſe and Application of it.
Firſt, Therefore the great evil and danger that there is in little Sins appears The least
in this, that the leaſt Sin is a moſt high Affront and Provocation of the Great Sin a great
God. An Infinite Holineſs is oppoſed, and an Infinite Juſtice is incenſed by Afront of
them. Though I am not of the Opinion of the Stoick Philoſophers, that all
Vices are equally heinous ; yet this I account certain, that there is in the leaſt
Sin as flat a repugnancy and contradiction to the Holy Will of God as in the
greateſt. Hath not God forbidden vain Thoughts and idle Words, as ſtrictly as
he hath forbidden Murder, Adultery, Blaſphemy, and Hatred of himſelf, with
all thoſe abominable Sins that defile the mouths of thoſe that name them? And
is it not as much his Will that he ſhould be obey'd in thoſe Commands, as in
theſe? Have you any more Diſpenſation in the Scripture to ſpeak an idle Word,
than you have to blafpheme the Name of God? Have you any more liberty
allow'd you to ſwear little Oaths, than you have to ſwear and ban by whatſoever
is facred and holy in Heaven, or dreadful in Hell? Or to take the reverend Name
of God in vain, more than to curſe him to his very Face? Are you more permitted
to think evil againſt your Neighbour, than you are to murther him? No certain-
ly, there are no ſuch Diſpenſations can ever be found in the Word of God; and
I aſſure you, God will never diſpenſe with any Sin farther than he hath revealed;
and why then will you dare to diſpenſe with your ſelves more in litile Sins than
in great Sins? Oh, our Conſciences will never bear with any patience thoſe
great and crying Sins : Will they not ? And do you think that God's Holineſs
will bear with your little Sins ? Believe it, theſe little sins do arm God's terrible
Power and Vengeance againſt you. And as a Page may carry the Sword of a
great Warriour after him, fo your little Sins do, as it were, bear the Sword of
God's Juſtice, and put it into his hands againſt you. And wo unto us if the holy
and jealous God deal in fury with us for our ſmall Provocations.
Secondly, Every little Sin is a heinous violation of a holy and ftrict Law that Little fins
God hath given us to be the Rule of our Lives. The leaſt Sin takes the two Ta- a violation
bles, and in a worſe fence than Moſes did, daſhes and breaks them in pieces. Of the Law
Nay,
sisuko
of God.
al
Thirdly, That you may ſee what a complicate Evil every Sin is, take this committing
too, which, though it be a Paradox, yet is it a moſt fad Truth, That the com- little ſins,
miſſion of the leaſt Sin makes you guilty of the greateſt Sin; yea, guilty of all makes men
Sin imaginable. Hear this therefore, and tremble all you that allow your felves he great
in vain Thoughts or idle Words, and think with your felves, Piſh, this is but a eſta
Thought; this is but a Word ; no, it is not only a vain Thought, or an idle
Word; it is Blaſphemy, it is Hatred of God, it is Murther, it is Adultery, it is
Idolatry; you will ſay, this is ſtrange Doctrine; if it be, it is the Apoſtle's
Doitrine, James 2. 10. Whoſoever Mall keep the whole Law, and, yet offend in one Jam. 2:10.
point, he is guilty of all
. As therefore thou wouldſt not be found guilty in the
great Day of the Lord of all that ever Hell it felf
was ever impeached for, ſee that
you abhorr the commiſſion of the leaſt Sin ; for the leaſt Sin will involve thy
Soul in the greateſt guilt. And the Apoſtle gives an evident Reaſon of this,
ver. 11. For he that ſaid, Do not commit Adultery, ſaid alſo, Do not Kill; now if
thou do not commit Adultery, yet if thou Kill, thou art become a tranſgreſſor of the
Law. The worſt thing that can be found in all the Sins that ever were com-
mitted, is the contempt of God's Authority. Now there is as much wretched
contempt of the Authority of the great God, in the commiffion of little Sins, as
there is in the commiſſion of great Sins. It is the fame God that faith, Do not
take my Name in vain, who faith, Do not blaſpheme me; the fame God that
faith, Do not murther, hath ſaid alſo, Be not angry with thy Brother cauſleſly.
Now what is it that makes Blaſphemy and Murther fuch heinous Sins ? Truly
the Venom and Rancour of them Iyes in this, That' the Authority of that great
God



432
The great Evil and Danger of Little Sins.
God's Au-
thority
God who hath forbidden them, is ſlighted and trampled under foot ; and is it
not ſo by ſmall Sins ? Nay, let me add,
Fourthly, The Authority of the great God ſeems to be more deſpiſed by the
commiſſion of Small Sins, than by the commiſſion of great Sins. Doth it not
more figh-
ted by little argue great contempt of God, when you will not obey him in a matter that
you
than by
your ſelves count ſmall and inconſiderable? You think, it may be, it is not of
great Sins. much moment or concernment what your Thoughts be, nor what your Words are;
but when you hear and are convinced, that all your Thoughts ſhould be holy,
and that all your Diſcourſe ſhould be favoury, and ſuch as fhould miniſter profit
and edification unto others ; if after this, you ſtill think it of no great moment,
whether they be vain and frothy, or whether they be holy and ſpiritual ; believe
it, this ſhews you to be deſpiſers of God's dominion and authority over you, when
his Commands cannot prevail againſt the leaſt Sin. What a ſmall Matter was it,
may ſome ſay, for Adam to eat of an Apple in Paradiſe ? But was it not as ſmall
a Matter for him to forbear and let it alone ? And therefore this ſmall Sin ſhewed
no ſmall contempt of God's Authority, who had ſtrictly forbidden it. When we
fin, we flatter our ſelves ſtraight with this; is it not a little one ? Truly if it be but
a little one to commit, it is but a little one to refrain from. It is an Aggravation of
Sin, rather than an Excuſe, to ſay, our Sins are but little ones. It ſhews a Heart
hardened againſt God, and bewrays a deſperate contempt of all that he can ſay to
us, or do againſt us, when we ſhall chuſe rather to thwart and break his Com-
mands, to venture, or rather to deſpiſe his Power, Wrath and Juſtice, than to fore-
go our little Sins.
Little
the Image
ty;
Fifthly, Little Sins do greatly deface the Image of God in the Soul. Adam
Şins great was at firſt created according to the Similitude and Likeneſs of God : He had the
ly deface Divine Pourtrai&ture drawn upon his Soul by the creating Finger of the Almigh-
of God. and yet we ſee how little a Sin defaced it, and ſpoiled him of all his Glory.
In curious Pi&tures a ſmall Scratch is a great Deformity : Certainly the Image of
God is ſuch a curious piece of Workmanſhip, that the leaft Scratch or Flaw in it
by the leaſt Sin, deforms and turns that which before was the Image of God, into
the Image of the Devil.

Little Sins
Sixthly, Little Sins have in them ordinarily leſs of Temptation than other Sins
have but have, and therefore they have more of wilfulneſs in them. If it be no excuſe of
little temp- Sin, yet certainly it is a ground of pity and commiſeration, when thoſe fall into the
them. Commiſſion of Sin, who are aſſaulted and haunted with moſt violent and eager
20 Temptations; when the Devil will not let them alone for a moments time, but
Do purſues them from place to place; and though they once and again eject and re-
fiſt him, yet ſtill he forceth his Temptations upon them : If ſuch as theſe are at
length overcome by thoſe impudent Importunities of that Evil One, this their yield-
ing requires our pity, and it may be ſhall more eaſily obtain God's pardoning Grace
and Mercy. But thou that ordinarily committeſt thoſe that thou calleſt Little Sins,
haft no ſuch alleviation for them. What Temptation canſt thou plead? Doth the
Devil continually dog thee with ſuch Solicitations and Perſwafions, that though
thou wouldſt yet thou canſt not reſiſt; no, certainly, when the Powers of Hell arm
themſelves againſt a Soul, it is to more advantage, than the Commiſſion of a little
Sin. Little Sins have ſcarce any other Temptation to inforce them befides the
commonneſs and cuſtomarineſs of committing them.

The Two great Arguments by which the Devil prevails in all his Temptations,
are Pleaſure and Profit ; now both of theſe do uſually attend the big and more
bulky Sins; but Little Sins have uſually this Aggravation left upon them, that if
Men will commit them, they ſhall become Sinners for nothing. Tell me what profit
hath the Profane Spirit to be continually ſtewing and ſoaking a luſt in his own
thoughts? What profit or pleaſure hath the Common Swearer for to think himſelf
to be but a Little Sinner in rapping out his Oaths againſt God and Heaven?
Were I an Epicure (ſays one both piouſly and ingeniouſly)
I would hate Swearing :
Were Men ſuch as ſold themſelves unto all manner of ſenſual Delights, yet is there
fo

The great Evil and Danger of Little Sins.
433

maintain a
fo little can be ſtrained from this common Sinthat it can hardly bear the counte-
nance or preſence of a Temptation. Now if it be not the violence of Temptation
that makes you to Sin, it can be nothing elſe but your own wilfulneſs that makes
you thus to Sin. Now wilfulneſs is the meaſure of all guilt; according as your Sins
are more or leſs wilful, ſo are you the more or leſs fintul. Now it is not the De-
vil's Temptations, but your own Wilfulneſs, that runs you upon the Commiſſion of
Little Sins ; and this is it that aggravates and heightens them; ycu Sin voluntarily his
without compulſion, and ſo by Myſtery of Iniquity you make your felves Great Sing
ners by committing Little Sins.
solo
imodela ir divi
Seventhly, Little Sins do maintain the trade and courſe of finning. The Devil
Little Sins
cannot expect always to receive ſuch returns of great and crying Impieties, but yet trade of
when he keeps the ſtock of Corruption going, and drives on the trade of finning by Sin.
Leſſer Sins, believe it, Corruption will be on the thriving Hand, and you may
grow rich in guilt, and treaſure up to your felves Wrath againſt the Day of Wrath,
by adding thoſe that you call Little Sins unto the heap. It is not poſſible that any
finner in the World ſhould be always raging againſt God by daring and ſtaring
Sins; for though the principle of Corruption aims ſtill to exert its utmoſt ftrength,
yer the Faculties in which it dwells, and by which it a&ts, cannot bear ſo conſtant an
intentneſs ; there muſt be therefore in the vileft Sinners fome Intermiſſion, but yet in
this Intermiſſion there is the continued practice and courſe of ſmall Sins, that tack
and unite them together ; betwixt the Commiſſion of one grofs Sin and another,
intervenes a conſtant negle&t and forgetfulneſs of God, a conſtant hardneſs of Heart,
a conſtant vanity and unfruitfulneſs of Life ; and by theſe, though ſinners look up-
on them as ſmall Sins, yet they ſtill plod on in the way to Hell and Deſtruition
without any ſtop or interruption. In ſharp Diſeaſes the violence of the Fir dothi
not laſt fo long as the Diſeaſe lafts, at times there is an Intermiſſion, but ſtill there
is a conſtant Diftemper in the Body : So when the pang of a violent Sin is well o-
ver, yet ſtill there remains a conſtant Diftemper in the Soul, which though it be
not outragious, yet ſtill continues the Soul's Diſeaſe, and will bring it to its Death
at laſt
. In the Fortification of a City or Town, all the Ramparts are not Caſtles
and Strong-holds, but between Fort and Fort there is a Line drawn thar dothi as
it were join all together, and makes the place Impregnable. So is it in the Fortificati:
on of the Soul by Sin, all Sins are not Strong-holds of Sathan, they are greater and
groffer Sins ; but between theſe is drawn a line of ſmaller Sins ſo cloſe that you
cannot find a Breach in it, and by theſe the Heart is fenced againſt God. Now is
it nothing that your Little Sins fill up all the void ſpaces of your Lives ? Is it no-
thing that you no where lye open to the force and impreffion of the Holy Spirit?
He by his Convictions batters the greater and more heinous Sins of your Lives,
but theſe Strong-holds of Sathan are impregnable, and give him the repulſe ; he
ſeeks to enter in by the Thoughts, but theſe are ſo fortified by Vanity and Earthly-
mindedneſs, and a thouſand other Follies, thatthough they are but Little Sins, inclit se
yet ſwarms of them ſtop up the paffage, and the Soul is ſo full already that there is wat
rio room for the Holy Spirit to enter
. There's not a Sinner here that if he will
make an Impartial ſearch within him, but will find the experience of this in his
own breaft : When at any you have flown out into the Commiſſion of any boiſte-
rous and notorious Wickedneſs, have you not afterwards found that you live in a
more conſtant liking and allowance of little Sins. When once a Man is ſtunnid by
fome heavy blow, a ſmall nip or pinch is not then felt by him : And when once
Conſcience is deadned by the ſtroak of ſome great and ſcandalous Sin, afterwards ir
grows leſs ſenſible of the guilt and evilthat there is in ſmaller Sins; and thus you
live in them without pain and regret, till you fall into fome notorious Wickedneſs
that more hardens the Heart, and more fears the Conſcience; and what is this but to
run round from Sin to Sin, from a ſmall Sin to a great Sin, and from a great Sin
to a ſmall Sin again, till Hell put a period to this Circle? What is this now, but for
the Devil to get ground upon you by great Sins, and to keep it by little sins,
whereby he drives on and keeps up the trade of Sin,and when God ſhall caft up your
Accounts for you at the laſt Day, you will find that the Trade hath gain’d you no
ſmall lofs, even the loſs of your Immortal Souls? Now although the evil and dan-
ger of committing little Sins hath been made very apparent in the forementioned
K k k
particulars,

434
The great
Evil and Danger of Little Sins.
Little Sins
particulars, yet becauſe Men are very prone to indulge and excuſe themſelves
herein, I ſhall add ſome farther Demonſtrations of their aggravated Guilt in theſe
following particulars : Which will ſerve greatly for the confirmation of the truth
of the Doctrine.
SOLAT
Firſt, Conſider little Sins uſually are the damning and deſtroying Sins. There
uſually are are more beyond compariſon that periſh and go down to Hell by the Commiſſion
the damn- of little Sins, than by thoſe that are more Notorious and Infamous ; here
ing Sins.
periſheth the Hypocrite, and here the formal Profeſjor; here periſheth your honeſt
civil neighbourly Man, that is ſo fair and upright in his dealing that you can ſee
nothing that is groſs and ſcandalous by him : Oh! but yet the blood of their
Precious and Immortal Souls runs out and is ſpilt for ever thorough thoſe
an inſenſible wounds that little Sins do make : Yea, hereby commonly periſheth the
Prophane Sinner alſo, for it is uſually but the Commiſſion of one ſmall Sin more
that fills up the meaſure of their Iniquities, and makes them fully ripe for Dam-
nation ; ſometimes indeed, God doth by ſome ſignal Stroke of his Vengeance ſtrike
the Sinner through and through in the Commiſſion of ſome bold and daring Sin ;
but uſually the laſt Sin of the worſt of Men is but of the leffer ſize; and though
God hath formerly born many great impieties from ſuch perſons, yet is he at
laſt ſo provoked by ſome little Sin, that he will wait no longer, but fnatcheth the
finner away in his Wrath, and throws him down into Hell. This is an Argument
how dreadfully provoking Small Sins are, that uſually upon the Commiſſion of
one of them God puts an end to his patience and forbearance: It is not all the
great and crying Sins of a Man's Life that brings ſo much miſery upon him, as a
little Sin that ſinks him down into Eternal Torments doth. Uſually the laſt Sin
that a ſinner enters into Hell by, is but a little Sin : Take it therefore as a warning
from God, henceforth nevermore deſpiſe any Sin as flight becauſe it is ſmall.
We have a known Proverb among us, that when a beaſt hath his full load, one
ſtraw more will break his Back.Believe it,ſirs,it is moſt certainly true in the preſent
Caſe, many Chriſtians have been a long time finners againſt God and theirown Souls,
adding iniquity to iniquity, and ſome of you may already have your full load, O
beware how you ever venture upon the Commiſſion of another Šin; though it be
but a little and a ſlight Sin, yet this ſlight and ſmall Sin added to the reſt may
break and fink you for ever into Hell; this little Sin may fill up the Ephah of
your iniquities, and after this ſmall Sin you may neither have time to Sin again,
nor to Repent of your Sin.

want in
they do
Pfal. 19.
I 2.
Little Sins Secondly, Confider this: Small Sins what they want in weight uſually they
what they do more than make up in number, and therefore are as pernicious to the Soul as
weight
the greateſt Sins can be. Hence David prays, Pſal. 19. 12. Tho can underſtand
his errors, cleanſe thou me from ſecret Sins. Secret Sins muſt needs be the
more than leaſt and ſmalleſt Sins, ſeeing they are ſo ſmall that he that commits them cannot
make up
diſcern them; but yet as they are ſmall, ſo are they numerous, who knows how
in number.
often he thus tranſgreſſeth, who can underſtand bis errours? Therefore cleanſe
thou me, O Lord, from theſe ſecret Sins. A Ship may have a heavy burthen of
Sands as well as of Milftones, and may be as ſoon funk with them. And truly
Small Sins though they ſhould be as ſmall as Sands, yet commonly they are as
numerous as the Sands too; and what odds then is there between them and the
greateſt Sins ? Every thought thou thinkeſt, and every word thou ſpeakeſt in an
unregenerate State and Condition, there is Sin in it; and though moſt of them
poſſibly are but little Sins, yet a multitude of them alone are able to ſink you down
into the loweſt Hell. Your Conſciences ſtart back and are affrighted, as indeed
they ought, at a Temptation to Murder, Inceſt, Blaſphemy, or any of thoſe
more horrid Sins, that are the prodigies of corrupt Nature, theſe Sins
you dare not ſo much as commit once: And yet thouſands of thouſands of leſſer
Sins, ſuch as finful Thoughts, idle Words, petty Oaths, commodious Lies; theſe
proceed from you without either ſtriving againſt them, or mourning for them.
Why now, Sirs, do you more fear intolerabie and everlaſting Wrath, for the
ſingle Commiſſion of a great Sin, than you do for the frequent and repeated
Commiſſion of leſs Sins ? Truly I cannot preciſely tell you, whether you had not
as good Blaſpheme God once, as take his Name in vain often; whether it be not
as
The
great Evil and Danger of Little Sins.
435

9190
as good to Murder once, as to hate always: The frequency of little Sins makes
their guilt fo great, and their puniſhment fo intolerable, that the vileſt Sins you
can imagine, ſhall have nothing to exceed them in, unleſs it be the horror of the
Name of that Sin. And yet it fares with us as it did with the Iſraelites, we
tremble more at one Goliah than we do at the whole Army of the Philiſtines. One
groſs ſcandalous Sin makes Conſcience recoil and go back, when yet we venture
upon the numberleſs guilt of ſmaller Sins, that have lefs terror in their Name,
though united in their guilt they bring far ſorer Condemnation on the Soul, than
the ſingle Commiſſion of a great Sin? V Vhat great difference is there whether
your Eternal burning be kindled by many ſparks, or by one firebrand? VVhether
you Die by many finaller VVounds, or by one great one ? Many little Items may make
a Debt deſperate and the payment impoffible. And truly when God ſhall reckon up a-
gainſt us at the great Day, many thouſand vain Thoughts, and as many ſuperfluous
idle VVords, with as many petty Oaths and Lies that we have been guilty of, the
account will be as dreadful, and the VVrath that will follow as inſupportable as a
if Murder, Blaſphemy, or the greateſt Outrage that ever was committed in the
World, were fingly charged upon us.
Thirdly, Conſider it is very difficult to convince Men of the great Evil and It's difficult
Danger that there is in little Sins, and therefore it is very difficult to bring them to convince
to Repentance for them. Indeed this is the great and deſperate Evil that there is
men of the
evil of lit-
in ſmall Sins, that Men will not be perſwaded that they are Evil. Flagitious tle Sins.
wickedneſſes are uſually ſelf-condemning; they carry that brand upon them that
makes them evident to every Man's Conſcience that they come from Hell, and will
certainly lead to Hell; and therefore the Apoſtle, Rom. 1. 33. after he had rec- Rom. I.
koned up a black Catalogue of Sins, tells them in the laſt verſe, that though they 33.
were Heathens, yet they knew the fudgments of God, that they that committed ſuch
things were worthy of Death. But now the guilt of little Sins is not fo apparent;
the eye of a meer natural Conſcience looks uſually outward to the Life and Con-
verſation, and if that be plain and ſmooth, it fees notor diſpenſeth with the leſſer
Sins of the Heart: Hence is it that we fo feldom confeſs or mourn for thoſe that
we call leſſer Sins ? When is it that we are deeply humbled for the Omiffion of
duties, or for the flight and perfunctory performance of them ? Theſe we look not
upon as deſerving Damnation, and therefore we think they need no Repentance.
Nay, are we not ſo far from judging and condemning our felves for them, that
we ſeek out pretences to excuſe and leſſen them, calling them Slips, Failings,
and vnavoidable Infirmities: And as Lot ſaid of Zoar, is it not a little one, and
our Souls ſhall live. What, can I think there is ſo much danger in a fooliſh 20.
Thought, in a vain and inconſiderate Word? Can I think that the great God will
torment his poor creatures for ever, for a Thought, for a Word, for a Glance?
Yes, believe it, unleſs theſe Sins be done away in the Blood of Chriſt, there is not
the leaſt of them but hath an infinite Evil in it, and an infinite Wrath following
ofit: If you will not now be convinced of it, you ſhall be then when with dread
and aſtoniſhment you ſhall hear God calling your little Sins by other Names than
you now do; you call them Failings and Infirmities, but God will call them
Preſumptions and Rebellions : What you ſay is but a vain Thought, ſhall be
arraign'd as Treaſon againſt God, as Atheiſm and Soul-Murder : Then every
formal heartleſs Duty that here you performed, ſhall be accuſed of mocking and
ſcoffing of God; they are ſo interpretatively and in God's eſteem; and unleſs the
guilt of them be done away by the Blood of ſprinkling, you will find them no leſs
at the great and terrible Day of the Lord. Indeed the generality of Men have
gotten a dangerous Method of doing away the guilt of their Sins; great Sins they
make to be little, and little Sins they make to be none at all, and thus they do
away their Sins, and ſo they Live in them cuſtomarily, and Die in them impeni-
tently, and Periſh under them irrecoverably.
Fourtbly, Conſider that the allowance and cordial approbation but of the leaſt the least
Sin, is a certain ſign of a moſt rotten and hypocritical Heart. Be thy Converſation ſin allowed
never ſo blameleſs, be thy profeſſion never fo glorious, be thy Duties and Services is a ſign of
never ſo pompous'; yet if there be the ſecret reſervation and allowance but of an hypocri-
the leaſt Sin, all this is no more than ſo much vain ſhow and pageantry: What
Kkk 2
fays
He
Gen. 191


tical Heart:
436 The Great Evil and Danger of Little Sins.

6.
236
Jam. 1.26. ſays the Apoſtle, Fam. 1. 26. If any Man among you ſeem to be Religious, and
bridleth not his Tongue, that Man deceiveth himſelf, his Religion is vain. Why,
is it not ſtrange that after ſo many prayers daily put up to God, after an eminent
profeſſion, and a conſiderable progreſs made in the ways of God, that yet both
the fincerity and ſucceſs of all this hould depend upon ſo ſmalla thing as the tip
of a Man's Tongue ? If that be allowed to run at random into impertinencies,
not to ſay into Debaucheries and Prophaneneſs, all your Duties, all your
Prayers, all your Profeſſion is blown away by the ſame Tongue that utter-
ed them, and all your Religion will be in vain; and let me add , This
ſeeming Religion will end only in ſhame and confuſion at the laſt, when
the Soul and Conſcience of a ſinner ſhall be ript open at the great Day be-
fore Men and Angels; and that little Sin that kept God, and Chriſt, and
Eternal Salvation out, ſhall openly be ſhew'd to all the World, and laughed at
by all the World, that ſuch a Sin ſhould keep a Man from Heaven and Eternal
Pfal. 112. Happineſs. And therefore ſays David, Pfal. 1 19. 6. Then ſhall I not be aſhamed,
when I have reſpect unto all thy Commandments. To have reſpect to ſome of God's
Commandments, and not to all, is now hypocriſie, and will at laſt be ſhame and
confufion. It is a moſt certain Truth, that though the Commiſſion of the greateſt
play This Sin be conſiſtent with the truth of Grace, yet ſo is not the approbation of the
Svie Mus Leaſt Sin. Oh! what a ſevere and critical thing is true Holineſs, that will no
more allow the leaſt Tranſgreſſion than the greateſt; nor more tolerate the de-
filement of Duſt in our Hearts than a Dunghil. We have all of us need therefore
Pfal. 139. to pray with David, Pſal. 139. 23. Search me, O Lord, and try my Heart ; try me,
and know my Thoughts, and ſee if there be any evil way in me; becauſe our Sins
I may be ſo little as to eſcape our own ſearch, and becauſe the leaſt Sin, if let alone
in the Heart, will like a ſmall ſpeck in fruit, ſpread to a total rottenneſs: There-
fore, O Lord, do thou ſearch and try us, and if there be any way of wickedneſs in
us, caſt thou out our Corruptions, that ſo thou maiſt not caſt us out as corrupt and
rotten at the laſt.
Little Sins Fifthly, Conſider little Sins do uſually make way and open a paſſage into the
make way Heart for the greateſt and vileſt Sins. Thus a little thief that creeps in at the Win-
some greater dow, may unlock
the Door for others that ſtand without. And thus it fared with
David, while ſenſual Delight crept in by the eye at the ſight of Bathſheba, it
opened his Heart to the temptation, and in ruſht thoſe two outrageous Sins of
Adultery and Murder. Believe it, there is no Sin ſo ſmall but tends to the utmoſt
wickedneſs that can poſſibly be committed. An irreverent Thought of God,
les tends to no leſs than Blaſphemy and Atheiſm. A ſlight grudge at another, tends
to no leſs than Murder. A laſcivious thought tends to no leſs than impudent and
common Proſtitution : And though at firſt they ſeem to play only ſingly about
the Heart, yet within a while they will mortally wound it.
There are two things give little Sins their growth and increaſe. Na
Firſt, The Devil by his Temptations, is continually nurſing up youngling Sins
till they arrive to a full ſtrength and ſtature of wickedneſs. He is continually ſuiting
Occaſions and Temptations to the propenfions of our Lufts: Hath he wrought
any finful deſire, or any evil purpoſe in you, he will take care you ſhall not long
want an occaſion to fulfil it. Were it not for his vigilancy many a Sin muſt needs
Die in the Womb that conceived it, but as it was conceived by his Temptations,
ſo is it brought forth by his induſtry and diligence.
Secondly, Natural Corruption it ſelf is of a thriving, growing Nature. If any
Luſt hath ſeized ſtrongly on the thoughts, and boils there, it will vent it ſelf in
Diſcourſe. A bad Heart, as well as a bad Liver, will break out at the Lips; and
if the Diſcourſe be poyſonous, the Venom will ſpread it ſelf into the Life and
Converſation; for out of the abundance of the Heart the Mouth Speaketh; and evil
Words corrupt good Manners. Sinful Thoughts form themſelves into Words,
and Words will conſolidate themſelves into Actions; and then Sin is perfected, and
hath attained its full growth: And if you would know what the next degree or
ſtep is that Sin takes, the Apoſtle St. James tells you, Fam. I. 5. When
Luft hath conceived, it bringeth forth Sin; and Sin, when it is perfected, bring-
eth forth Death. You can no more ſet bounds to your Corruptions, than to the
in raging Sea; nor ſay to it, Hitherto Shall thy proud Waves go and no further. It
were Folly, when you have ſet fire to a Train of Powder, to expect it ſhould ſtop
any






The great Evil and Danger of Little Sins.
437

any where ſhort of the utmoſt of it. So truly, when the Thoughts are ſet on fire that
of Hell, this will inflame the Tongue, and that will infiame the Life ; and unleſs
God's infinite Mercy prevent, this burning will ſtop no where ſhort of everlaſting mig
burning. Ask but your own Experiences this ; Have you not often found it
ſo ? Hath not the Devil drilld you on from little Sins to great Sins, and from stabi
theſe, to far greater Abominations ? Believe it, there is a bottomleſs deceit
in every Sin, and this is the deſperate iſſue of it, that if once you come to
account any Sin ſmall, you will ſoon reckon the greateſt Sin to be no more. We
commonly reckon the greatneſs of Sin by the abruptneſs of our advance to it.
Poſſibly it would ſeem a horrid thing at the firſt riſing of a Temptation in our
hearts, if we ſhould preſently perpetrate the utmoſt of it into Act ; therefore
the Method of Sin is more ſmooth and deceitful; it counts a ſinful Thought a
little Tranſgreſſion, and ſinful Diſcourſe to have but a little more guilt in it than
a ſinful Thought, and ſinful Actions to have but a little more guilt in them than
finful Words. A great Sin but in a little degree exceeds a leſs; and ſo comparing
Sin with Sin, and not with the Law, we at length come by inviſible Advances to
look upon the greateſt Impieties in the world to be but little Sins, and ſo to com-
mit them. If Satan prevails with us to go with him one ſtep out of our way, we
are in danger to ſtop no where till we come to the height of all Prophaneneſs;
he will make us take a ſecond, and a third, and ſo to travel on to Deſtruction;
for each of theſe is but one ſtep; the laſt ſtep of Sin is but one itep, as
well as the firſt; and if the Devil prevails with us to take one ſtep, why
ſhould he not prevail with us to take the laſt ſtep as well as the firſt
ſtep, ſeeing it is but one? Your ſecond Sin no more exceeds your firſt
,
than your firſt doth your Duty; and ſo of the reſt. We ſhould not therefore
account any Sin ſmall, but look upon them as the ſpawn of all the vileft Abomina-
tions : And as you would abhorr Death and Hell, fo abhorr the leaſt Sin ; , becauſe
it hath a Plot upon us in ſubſerviency to greater Sins, that without infinite Mer-
cy, will certainly bring to, and terminate in Death and Hell.
Sixthly, Conſider that thoſe Sins that we commonly call the leaſt, are in- Little Sins
deed the greateſt and vileſt Provocations. Some Sins are Sins of greater ſo called,
Infamy and Scandal; other Sins are Sins of greater Guilt and Sinfulneſs
, the greatesta
rude and bluſtering Sins. Thoſe Sins that are of greater Infamy, are
ſuch as make him that commits them, a ſcandalous perſon; and theſe are com-
monly reputed great and crying Sins by the World. If a Man be a Swearer, or
a Drunkard, a Whoremonger, or an Adulterer, or a Murtherer; theſe Sins
make a Man a Scorn and a Reproach to all that pretend to Civility. But now
there are other Sins that are inward and ſpiritual Sins, that are indeed more fin-
ful, though leſs ſcandalous; ſuch as Unbelief, Hypocriſie
, Hardneſs of Heart,
Slighting and Rejefting of Chriſt, Reſiſting the Holy Ghoſt, and the like. Now
herein lyes the great miſtake of the World in eſtimating of Sin: At the naming
of the former, we are ready to tremble, and ſo indeed we ought; and not only fo;
but we ought to ſhun and avoid thoſe that are guilty of them, as Monſters of Men.
But now we have no ſuch abhorrency againſt the latter ; if the Life be free from
groſs Enormities, we look upon Unbelief and Impenitency but as ſmall and trivial
Jins. Now thoſe Sins that we thus flight, are incomparably the greateſt and the
vileſt Sins
. Murther, Adultery, Blaſphemy, and the reſt of thoſe crying Impie-
ties, could not damn the Soul, were it not for Unbelief and Impenitency : It is not
the Swearer, or the Drunkard that periſh; but it is the Unbeliever : He that be-
lieves not is condemned already, John 3. 18. And fo. hating of God, and a ſecret
ſcorning and deſpiſing of Holineſs, and the Ways of God; theſe are Sins that do
not defile and pollute the outward Man; and many doubtleſs are guilty of them,
that are of a fair and civil Life and Converſation ; and yet theſe are Sins that may
out-vie with the moſt horrid Sins for the hotteſt and loweſt place in Hell. We
ſee then what ſmall heed is to be given to the Judgment of the World concerning
Small Sins: Thoſe that the World counts little Sins, may be great and heinous in
the ſight of God; for God judgeth nor as Man judgeth; he is a Spirit, and there
fore ſpiritual Sins and Provocations, ſuch as Inordinacy in the Thoughts, Deſires
and Affections, theſe are Sins poſſibly that are more heinous in God's Sight, than
more carnal and groſſer Sins are.
Sevenibly

438
great Evil and Danger of Little Sins.
The
Damnati-
Seventhly, and laſtly, Conſider this ; Damnation for little Sins will be moſt ag-
on for little
S'ins" will gravated, and moſt intolerable Damnation. Oh, will it not be a moſt cutting Con-
be most in- fideration to the Soul in Hell when it ſhall think, here I lye and fry for ever in un-
tolerable quenchable Flames, for the gratifying of my ſelfin that which I call'd little Sins!
damnation. Fool that ever I was, that I ſhould account any Sin little that would bring to this
place of Torment ! There's another of my fellow-wretched Sinners, between
whom and me there was as much difference as there was between me and a true
Saint ; He prophane and daringly wicked, I honeſt and civil; and yet for allowing
my ſelf in thoſe Sins to which the World encouraged me, and called Little Sins,
the ſame Hell that holds him, ſhall hold me for ever. Oh, the dreadful Severity of
God! O wretched Folly and Madneſs of mine ! Oh inſufferable Torments and An-
guiſh! Believe it, thus will thoſe that are damned for ſmall and little Sins, re-
Hect upon their former Lives ; ſuch will be their diſmal Reflections, and ſuch will
be yours alſo; expect no other, if being warned of the great Evil that there is in
little Sins, you will yet perſiſt in them without Repentance.

All Mens
And thus I have done with the Doctrinal Part of the Text; I now come to make
fome Application of it.
Uſe I.
And the firſt Uſe ſhall be by way of Corollary : If ſo be that little Sins have in
them ſo much Danger and Guilt as hath been demonſtrated to you, what ſhall we
then think of great and notorious Impieties? If Sands will fink a Man fo deep into
the Lake of Fire and Brimſtone, how deep then will their Hell be that are plunged
into it with Talents of Lead bound upon their Souls? Whilft I have been ſetting forth
the Aggravations of the great Evil that there is in little Sins, poſſibly ſome pro-
phane Spirit or other may thus argue; if little Sins be ſo dangerous and damning,
then; ſince it is utterly impoſſible to keep our ſelves free from all Sins whatever,what
need I fcruple the greateſt Sin more than the leaſt ? I am ſlated down under a neceſſity
of finning, and I am told that the rate that every Sin will ſtand me in, is eternal
Death;
the leaſt is not leſs, and the greateſt is no more : It is but ridiculous Fol-
ly for a Malefaxor nicely to fhun the Dirt, and pick out the cleaner Path, when
he is going to Execution: And ſo it is but a Folly for me to go the ſtraiter and
ſeverer way to Hell, and therefore ſince there is no difference between Sins in the
end, but all alike lead down to the ſame Deſtru&tion, I will put no difference be-
tween them in my practice. But let ſuch preſumptuous Sinners know,
Firſt, That, as all Mens Sins are not equal here, so neither Mall all Mens
fins are not
equal.
Torments be equal hereafter : Some fhall be beaten with fewer, others with more
Stripes; ſome ſhall be chaſtiſed with Whips, others with Scorpions. The Eternal
Furnace ſhall be heated ſeven times hotter for ſome than for others : And for whom is
the greater wrath prepared, but for the greateſt Sinners? In the blackeſt and hot-
teſt place in Hell there is chained the great Devil, that Arch Rebel againſt God;
and after him is ranked whole Cluſters of damned Spirits, each according to their
ſeveral degrees both of Sin and Torment. He that ſuffers the leaſt, ſuffers no leſs
than a Hell; but yet he is in a condition to be envied at by thoſe whoſe daring
and deſperate Wickedneſſes have brought upon them far heavier and forer ven-
geance; theſe ſhall have cauſe to envy the ſtate of little Sinners, even as they do
envy the ſtate of glorified Saints in Heaven. Do not therefore conclude, that be-
cauſe the wages of the leaſt ſin is Death, therefore the wages of the greateſt Sin is
no more, nor no worſe: For, though in a natural Death, there is no being dead a lit-
tle; yet in the ſpiritual and eternal Death there are degrees. As the Civil Man
was a Saint here on Earth, in compariſon of the Lewd and Debauched Sinner, fo
ſhall he be happy hereafter, in compariſon of his Torments. Let ſuch therefore ſe-
riouſly conſider how ſad and infinitely wretched their Condition muſt needs be, ſince
that no lefs than Damnation it ſelf ſhall be judged a Happineſs, compared with
what they ſhall ſuffer, and what Wrath they ſhalllye under to Eternity.
In commita
ting great
Secondly, Conſider, In the commiſſion of great Sins, you do not avoid the com-
fins we a: miſſion of leſs Sins; but only add to the guilt of them, and to that Damnation that
void not
leſs fins
will follow upon them. It is true, if a meer Civil Man,whoſe higheſt Attainments are





(
but

The great
439
Evil and Danger of Little Sins.
but ſome commendable external Vertues ; if he could change the guilt of all the
little Sins that he hath committed in his whole Life, for the ſingle guilt of ſome
great and heinous Sin, (though I pretend not to know the ſize or quantity of wrath
that every Sin deferves) yet poſſibly his eternal puniſhment might be hereby fome-
what diminiſhed. But this is the Miſery of great and preſumptuous Sinners, that
they ſtand guilty of as many little fins as they do that periſh under the guilt of no
other but little Sins. Where do you ſee a Perſon that is given up to vile Abomi-
nations, but he lives alſo in a conſtant courſe and practice of lefſer Sins ? The
Drunkard, the unclean Perſon, and the reſt of them, are they not always ſinful in
their Thoughts, frothy and vain in their Diſcourſes ? And is it nothing to you, that
you incurr Damnation by little Sins, unleſs you can advance your own deſtruction ;
unleſs you can promote your felves to be next of all in torments to the Devil himſelf
by your greater Provocations and Impieties ? As you ſee in Rivers, the natural
courſe of them tends to the Seas but the Tide joyning with them, makes the Cur-
rent run the ſwifter and the more forcibly; fo is it with Sin ; little fins are the na-
tural ſtream of a Man's Life, that do of themſelves tend Hell-ward, and are of
themſelves enough to carry the Soul down filently and calmly to deſtruction : But
when greater and
groſſer fins join with them, they make a violent Tide, that hur-
ries the Soul away with a more ſwift and rampant motion down to Hell, than little
fins would or could do of themſelves. Therefore when you hear how much evil
there is in little lins, preſume not to think there is nothing more in great fins; yes
certainly, God is more provoked by them, your own Conſciences are more wound-
ed by them, Hell is more inflamed by them, and your own Souls are more widened
and capacitated by theſe great fins to receive fuller and larger Vials of God's wrath,
than they would be by the commiſſion of lefſer fins only. We may take an eſti-
mate in what proportion God's dealings with Sinners will be when he comes to pu-
niſh them, by obſerving how he deals with them when he comes to convince and
humble them; the fober Sinner feels no ſuch Pangs and Throes uſually in the New
Birth; but God deals with him in a more mitigated and gentle manner; but when
at any time he humbles a notorious bluſtering Sinner, uſually his Method is, even
to break his Bones,and ſcorch up his Marrow ; and that he may ſave him from a Hell
hereafter, he creates a very Hell in his Conſcience here. Now as it is uſually thus
in Conviction, fo is it always thus in Condemnation, of which Convictions are
but, as it were, the Type and Reſemblance : When God comes to execute his
Wrath and Vengeance upon Sinners for their Sins, his Hand ſhall be very heavy
and fore upon Civilized Sinners : Oh, but the bold, daring, preſumptuous Sinner,
him he will preſs down, and break in peices with all his might: He that ſuffers
the leaſt, ſhall yet lye under intolerable Wrath ; but where then, unleſs in the
flaming depth of the Bottom of Hell, will the Infamous and prophane Sinner ap-
Secondly, Another uſe we may make of this Do&trine is this; Is there fo great USE II.
an Evil and Danger in little Sins? Then here behold a woful Shipwrack of all the
Hopes, and of all the Confidences of Formaliſts and Fuftitiaries, that hope to ap-
pear before God upon the account of their own Innocency and Harmleſneſs
. Hence
learn that a quiet, civil, honeſt Life, free from groſs and ſcandalous Impieties, is
no good Plea or Title for Heaven; yet truly this is that alone that the generality,
eſpecially of the Ignorant, rely upon, their Lives are harmleſs, their Dealings up-
right, none can juſtly challenge them that they have done them any wrong; were
they preſently to appear before God's Judgment-feat, they know nothing by them-
ſelves that deſerves Eternal Death ; therefore if God ſave any Perſons in the World,
ſure they are in the number of them. But is it ſo indeed: What do you know no-
thing by your ſelves? Had you never ſo much as a Thought in you that ktept awry?
Did you never lodge a Thought in you that had in it the leaſt Vanity, Impertinen-
cy, or Frivolouſneſs ? Have you never uttered a Word that did ſo much as liſp
againſt the Holy Law of God? Will you dare to tell God you never yet did an
Action that Innocency it ſelf would be aſhamed to own? Have your Lives in every
part been as ſtrict and holy as the Law of God commands them to be? If not, it is
in vain to plead for Heaven that your Converſations have been honeſt, civil and
harmleſs, or that you have been Religious, and maintained a conſtant Courſe of ho-
ly Duties and good Works. I wouldnot here be miſtaken by any as if I were preach-
pear
ing
440
The Great Evil and Danger of Little Sins.

ing againſt Mortality, or condemning Civility and common Honeſty. No, by no
means, they are excellent things, and the practice of them very conmendable, and
I heartily wiſh there were more of them to be found in che Lives of thoſe that call
themſelves Chriſtians: But if this be all you can ſay for your felves, believe it, the
guilt but of one of your leaſt Sins will out-weigh all theſe ; and you, and all this
your Righteouſneſs, muſt ſink down together into Hell. If this be all Men have to
piead for Happineſs, a civil, fair and honeſt Converſation : This may be ; and
yet Men may indulge themſelves in little Sins, which will moſt certainly ruin and
deſtroy them.
Uſe III.
Thirdly, If there be ſo great evil and danger in little Sins, hence learn what
abſolute need we ſtand in of Chriſt, not only thoſe among us whọfe Lives are open-
ly groſs and ſcandalous, but even thoſe who are moſt circumſpect and moſt careful
in their Walkings. Though you do not wallow and roll your felves in the common
Filth and Pollutions of the World; yet is it not poſſible but that our Garments
ſhould be ſometimes ſpotted ? An abſolute and perfect State is rather to be wiſhed
for than enjoy'd in this Life : The utmoſt that we can attain to here, is not to com-
mit great Sins, nor to allow our felves in little Sins, when thorough daily Infirmity
we do commit them. Why, now theſe little Sins that the beſt of God's Servants
daily and hourly ſlip into, cannot be pardon'd without the Blood of a great and
mighty Saviour. It is the ſame precious Blood of Jeſus Chriſt that ſatisfied Di-
vine Juſtice, for the Inceſt of Lot, for the Drunkenneſs of Noah, for the Adultery
and Murder of David, and for the Perjury of Peter, that muſt ſatisfie it alſo for
thy vain Thoughts, and forthy fooliſh and idle Words, if ever thou art ſaved :
For without Blood there is no remiſſion, Heb. 9. 22. And without remiſſion there is
Heb. 9. 22. no ſalvation, Acts 26. 18. The ſame Blood that is a Propitiation and Atonement
Acts 26.18 for the greateſt Sins of the Saints now in Heaven, many whereof poſſibly have
been as great as ever were committed on Earth ; the fame Blood of Atonement
muſt take from thee the Guilt of thy vain Thoughts, and of thy idle Words, or thou
muft for ever periſh under them.
ge
Uſe IV. Fourthly, If there be ſo great evil and danger in little Sins, hence ſee then
• what cauſe we have to bemoan and humble our ſelves before God, with Tears in
our Eyes, and Sorrow in our Hearts, even for our little Sins. We ſhould never
approach before the Throne of Grace in Prayer, but before the cloſe thereof we
ſhould in Confeffion mourn over and beg ſtrength againſt thoſe that the World
calls, and we account ſmall Sins. Indeed it is impoſſible to confeſs them all par-
ticularly ; who can reckon upon the vain Thoughts and idle Words of one Day,
without a whole Day's time to recount them ? For indeed we do little elſe in the
Day : And who then can reckon up the vain Thoughts and idle Words that he is
guilty of in his whole Life, without living over his whole Life to récount
U them? When we have therefore confeffed the more obſervable Failings of
every Day, we ought to wrap up the reſt in a general, but yet in a fe-
rious and forrowful Acknowledgment. Thus you find David did, Pſalm 51.
where you have him confeffing his two foul Sins of Adultery and Murder.
It is true one would think he ſhould have been ſo intent upon the begging
of Pardon for thoſe Sins, as that he could not ſpare a Petition to ask Pardon for a-
ny other Sins : But yet though theſe were his great Sins, yet he knew himſelf
guilty of other Tranſgreſſions beſides, though of a leſs Nature ; and therefore he
fums up all together, and heartily begs pardon for them in the heap, ver. 9. Hide
thy face from my ſins, and blot out all my Iniquities. And ſo truly we ought in
our daily Prayers to God, after particular Confeſſion of thoſe Sins that do more
nearly touch and grate upon our Conſciences, to bind up the reſt in one general Pe-
tition, and ſo preſent them to God for Pardon in fome ſuch like manner as this:
Lord, my own Conſcience condemns me,and thou art greater than my Conſcience, and
knoweſt all things; I have obſerved much Sin and guilt by my ſelf this Day, and thou
who ſearcheſt the Heart and trieſt the Reins, knoweſt far more by me than I do by
my ſelf; but whatever I know by my felf, or whatever thou knoweſt by me, Lord
do thou freely pardon and forgive it all unto me. Only here take heed that when
you thus make your Confeſſions of your ſmall Sins in general, you do not alſo
make them overtly, ſlightly, and ſuperficially, which is the common Fault of
thoſe
The great Evil and Danger of Little Sins.
441

« Polly
thoſe that confeſs Sin by the heap. As many little Sins of an ordinary Infirmity, Vau
do equal the Guilt of one
great Sin : So truly when we thus every Day confeſsions
many of them together, we ought to be deeply affe&ted with true godly Sorrow,
and as earneſtly pray for the pardon of them, and as importunately beg power and was to
ſtrength againſt them, with the ſame Tears, Groans, and holy Shame, as if that it
Day we had committed ſome more groſs and heinous Sin. When therefore in your
Prayers you come to this Requeft,Lord, pardon me the Sins and Failings of this Day,
think with your ſelf, now I ought to be as fervent, as affectionate and penitent,
as if I were confeffing Drunkenneſs or Murder; for poſſibly the little Sins and
Failings that I have committed this Day, if they were all of them put together,
the Guilt of them may amount to be as great as one of thoſe grofs Sins. Now
upon
ſuch a general Confeſſion and Humiliation as this is, God iſſues out a Pardon in
courſe for our common and ordinary Infirmities, and by one Aą of Oblivion,
blots out many Acts of Provocation.
There are two Conſiderations that may be very uſeful to us in order to the hum-
bling of our felves before God for little Sins.
Hana u Donne
Firſt
, Conſider theſe little Sins are thoſe Sins whereby we continually with- By little
out intermiſſion offend againſt God, and provoke him againſt our own Souls. Sins we
Still either the Matter of our A&tions are contrary to the Holy Will and Law of continually
God, or the manner in which we perform them: If the Subſtance of our Actions offend God;
are not evil, yet the Circumſtances are; there's not a Word in Prayer, not a
Thought in Meditation, but hath the Guilt of ſome Sin cleaving to it; and if it be
ſo with us in our Holy Performances, how do you think then it is with us in our
common and ordinary Converſation ? And ſhould it not deeply humble us to
conſider, that there is not one hour, no, nor one moment of our Lives free from
Sin, that our Pulſes beat too flow to keep an Account of our Sins by ; our
Thoughts are continually in Motion without intermiſſion or ceſſation, and yet
,
Every one of the Imaginations of the Thoughts of our Hearts are only evil
, and
that continually, Gen. 6. 5. Certainly did we ſeriouſly conſider what it is we ſay, Gen. 6. 5!
when we confeſs to God that our whole Lives are nothing but one continued courſe
of Sin, thoſe moments, every one of which brings freſh Guilt upon us, would
not ſlide away ſo pleaſantly with us as they do ; but becauſe our Sins ſeem ſmall
to us, we regard them not; and ſo our Time waites, and our Guilt encreaſeth, till
Eternity puts a period and full end to thoſe Sins, to which we could never put any
ſtop or intermiſſion.
Manuelni, to
Secondly, Conſider what a corrupt and depraved Nature theſe little Sins do Little Sins
flow from. When at any time we are ſenſible of a vain and finful Thought riſing proceed
up in our Hearts, we ſhould trace it along to the Fountain of it, even Original from a cora
Corruption from whence it bubbles up: If we would but do ſo, we ſhould fee rupt Na-
great cauſe to be deeply humbled for that fruitful ſeed-plot of all manner of Sins
that is in our Hearts. Many thouſands of Luſts lye crawling and knotting together
there that never yet ſaw the light; the Damned in Hell have not worſe Natures
in them than we have: There is no Sin, how horrid foever, that they committed
on Earth, or can be ſuppoſed to commit now in Hell, but we alſo ſhould run into
it, did not God's powerful reſtraints withhold us. Now do little Sins proceed
from ſuch a Corrupt and curſed Fountain, and have we not then great cauſe to be
humbled before the Lord for them, and fay, Lord, here is Sin, a little Sin it is;
but yet it proceeds from a Heart that hath in it the Spawn of all the greateſt
and vileft Sins that ever were or can be committed ; and that it is but a vain
Thought, and not Blaſphemy, Murder, or Adultery, or any of the greateſt and moſt
crying Sins that ever were committed in the World, is to be acknowledged and
attributed only to the powerful reſtraint of thy free Grace : For the fame corrupt
Fountain that ſends forth this vain Thought and that idle Word, would have ſent
forth Blaſphemy, Adultery, Atheiſm, or any of the vileſt Abominations, but it
is thy free Grace only that hath reftrain'd us. bravni
OTT brain trud
9165 of frogs,
WOON.
Lil Wottone Fiftbly,

ture.
442 The great Evil and Danger of Little Sins.

Uſe V.
Sin.
Fifthly, and Laſtly, If there be ſo great Evil and Danger in little Sins, this then
We ſhould ſhould teach us, not to make light of any Sin. Load every Sin with its due
take heed Weight, give every Sin its proper Aggravations, and then certainly you will ſee
light of any
no Reaſon to account any of them to be ſmall or little. To help you in this, take
briefly theſe Dire&tions.
Firſt, Pray earneſtly for a wiſe and an underſtanding Heart, and for a ſoft
and tender Conſcience. Some Sins fo Counterfeit an harmleſs appearance, and
look ſo innocently, that a Man had need of much fpiritual Wiſdom, to know how
to diftinguiſh between Good and Evil, and to put a difference between thoſe things
that differ as much as Heaven and Hell do: Now this ariſeth from that great blind-
neſs and ignorance that is in Mens minds, whereby they cannot diſcern that great
evil and miſchief that lurks under Small Sins, but are apt to account every thing
that is not ſcandalous and grofly wicked to be but an indifferent matter : And as
their Minds are thus blinded, ſo their Hearts are hardned, that what they ſee and
know to be finful, yet they will dare to venture upon it: Whence is it elſe that the
generality of the World live in the Commiſſion of thoſe that they call little Sins,
but becauſe their Hearts are hardned, and their Conſciences feared, that thoſe
sli. Sins that are great enough to damn them, yet are not great enough to trouble
them. A tender Conſcience is like the Apple of a man's Eye, the leaft duft thar
gets into it afflicts it. No ſurer and better way to know whether our Conſciences
begin to grow dead and ſtupid, than to obſerve what impreſſions ſmall Sins make
upon them. If we are not very careful to avoid all appearance of Evil, and to
fhun whatſoever looks like Sin; if we are not as much troubled at the vanity of
our Thoughts and Words, at the riſing up of finful motions and deſires in us, as
we have been formerly; we may then conclude our Hearts are hardned, and our
Conſciences are ſtupifying; for å tender Conſcience will no more allow of ſmall
than of great Sins.
Secondly, Labour always to keep alive upon your Hearts aweful and reverent
Thoughts of God, his Omnipreſence and Omniſcience ; That there is no Sin ſo ſmall
but he knows it, though but a Sin in our Thoughts, yet every Thought of our
Hearts is altogether known unto him. Call to remembrance his infinite Purity and
Holineſs whereby he hates every little Sin, even with an infinite hatred as well
as the greateſt. Think of his Power whereby he can, and of his Truth, Juſtice
and Severity whereby he will puniſh every little Sin with no leſs than Eternal
Deſtruction : And whilft you thus think of God, indulge your ſelves in little
Sins if you can. The Pſalmiſt gives this very Direction, PS. 4. 4. Stand in awe
and Sin not, that is, of the infinite glorious Majeſty of God. Have awe-
ful Thoughts and reverential Apprehenſions of God abiding upon your Hearts,
and that will keep you from finning: Stand in awe and ſin not. To look
upon Sin thorough the Attributes of God, is to look upon it through a
Magnifying Glaſs, and thus you may beſt ſee its ugly deformed Nature; this
is the beſt way to repreſent the infinite guilt that is in it, and that contrariety
that it bears to the Holy Nature of God. And while you thus ſee Sin comparing
it with God, even the leaſt Sin muſt appear heinous: And when you are Tempted
Gen. 39.9. to any Sin, while you thus think, you may repel a Temptation as Foſeph did his
Miſtreſs, How Shall I do this great wickedneſs and Sin againſt God The World
indeed counts it but a little Sin, but looking upon it, and comparing it with the
Holineſs and Purity of God, we muſt cry out, How ſhall we commit this Sin,
though accounted little by others, and ſo provoke a great and holy God?
Thirdly
, Get a more thorough acquaintance with the Spiritual ſence and meaning
of the Law. This was the cauſe why the Phariſee did ſo flight the commiſſion of
ſmall Sins; becauſe he kept himſelf to the Literal Sence of the Law; and fo, be-
cauſe there he was commanded not to Kill, not to commit Adultery, and the like,
thought, if he did abſtain from the outward A&t of thoſe Sins, he obſerved the
Law, yea, and obſerved it fufficiently. But now the ſpiritual meaning of the
Law, that forbids not only the outward Act, but it forbids whatever tends to
the outward A&t ; inward Thoughts, Motions, Deſires, Complacencies in Sin,
that are preſented to the Fancy, with whatever tends to, or belongs unto Sin,
the ſpiritual Sence of the Law forbids all theſe. Why, now grow more in acquain-
tance
The great Evil and Danger of Little Sins.
443

tance with the ſpiritual ſence and meaning of the Law, and then you will think
ſmall Sins, ſuch as the Sins of the Thoughts, of the Deſires, and of the
Fancy, and the like, to be no leſs forbidden by the Law, than Murder or
Adultery, and other heinous Sins; the Law having as ftri&tly forbid the one
as the other.
Fourthly, and Laftly, Beware you compare not Sins among themſelves. The
Apoſtle ſpeaks of fome, 2 Cor. 10. 12. Who meaſuring themſelves by themſelves,
and comparing themſelves among themſelves, were not wiſe. Truly it is as
great a Folly for us to meaſure Sin by Sin, or to compare one Sin with ano-
ther. For as when we meaſure our ſelves with others, our Pride is apt to
ſuggeſt to us, That ſuch and ſuch are inconſiderable Perſons in compariſon of
us : So, when we meaſure one Sin by another, Corruption is apt to ſuggeſt
to us, ſuch a Sin is a ſmall and inconſiderable Sin in compariſon of another
Sin, and therefore I may venture upon it. Certainly, if we obſerve it, there
are two fad Events uſually follow upon our comparing Sins among themſelves.
Either

Firſt, We make little Sins leſs than they are; or if we are beaten off from
ſuch falſe Opinions, by being ſhewn how great an Evil there is in them,
then,
Secondly, We make it as good to commit the greateſt Sin as the leaſt. Theſe
two fad Events always happen, if we compare one Sin with another. Com-
pare not therefore Sin with it felf, but compare Sin with thy Duty, compare
the leaſt Sin with the Holineſs of that God againſt whom thou committeſt it ;
and this is the way whereby you may be brought to account no Sin to be ſmall
or little.
M
the blood ab antelop gredovish sh
Badoo be
L11 2
SER
444
SERMON VIII.
OF
ABS T AINING
FROM THE
Appearance of Evil;
FROM
* THES. v. 22.
Samo Abſtain from all Appearance of Evil.
M
Y laft Subjett, as you may remember, was to ſhew you the great
Evil and Danger that there is in Little Sins: Now becauſe the Words
at preſent read unto you, feem to have a near cognation to the Truth
then delivered ; it being a moſt certain gradation, that he that would
avoid great Sins, muft avoid little Sins; and he that would avoid both great
and little, muſt conſequently ſhun alſo the very Appearances of Sin ;
I have therefore pitched upon this brief Exhortation of the Apoſtle, that
thereby we might, as far as is poſſible, be led up unto that exaćt Purity and Ho-
lineſs, the endeavour after which is abſolutely neceſſary by all thoſe whoſe Deſire
and Care it is to obtain eternal Salvation.
Now in ſundry Verſes before the Text, the Apoſtle laid down ſeveral ſedatious
Commands: Let none render evil for evil; rejoyce evermore ; pray without
çeaſing ; in every thing give thanks : quench not the Spirit; prove all things ;
abſtain from all appearance of evil; being now towards the end and cloſe of
his Epiftle, and not willing to omit the mentioning of Duties fo neceſſary for
their Practice, he doth, as it were, Pour them out in weighty, though ſhort, Ex-
hortations. The connexion betwixt moſt of them is very dark, or elſe none at
all, only betwixt the Text and the two immediately foregoing Verſes, it may
ſeem more plain and natural. In v. 20. he exhorts them not to deſpiſe Prophe-
áying; Deſpiſe not Propheſie ; that is, the Preaching even of the common and
ordinary Preachers and Teachers, whoſe Office it was to expound the Scriptures
to them, and to declare the Mind and Will of God out of the Scripture. Did
the Apoſtle mean only that extraordinary and miraculous Propheſying that he
ſpoke of, 1 Cor. 14. when by an immediate impulſe and influence of the Holy
Ghoſt, either they foretold things future, or elſe ſpake in divers Languages; he
needed not then to have fo follicitouſly forewarned them not to deſpiſe him ;
ſince ſo great a Miracle as this Propheſying of, would ſufficiently have vindica-
ted it ſelf from all contempt: The Meaning therefore is this; Whatever Gifts
or Graces you may have attained unto, though you may know your duties as well,
and


Of Abſtaining from the Appearance of Evil. 445
and though you may pra&tiſe your duties better than they ; yet deſpiſe not their
Teaching ; but what they propound to you as the Will of God, that attend unto
with all reverence and ſubmiſſion : But yet, ſays the Apoſtle, I would not have
you therefore pull out your own eyes becauſe of the gifts of your Teachers and
Leaders; no, do not mancipate and captivate your ſelves to whatever they ſhall
di&tate unto you; but prove all things; as it is in ver. 21. Search the Scriptures;
examine whether the things delivered to you be true or not; if upon trial you
find them fo; then hold faſt the form of found words, in v. 21. Hold faſt that
which is good : But if, upon impartial ſearch, you underſtand and find that the
Doctrine delivered to you, be unfound, then abſtain from it; though the Doctrine
delivered to you be true, yet if their Expreſſions be deceitful, or ſuch as may
lead into Errour; if their Notions be dangerous ; if their Expreſſions be bold and
adventurous, though you muſt not reject the Doctrine, yet abſtain from that ap-
pearance of evil that is in them.
Hence, from the Connexion, we may obſerve, That in the delivering and re-
ceiving of Doctrines, we ſhould carefully abſtain, not only from what is un
ſound and dangerous, but alſo from what is unſafe and venturous. And
truly had this Caution of our Apoſtle been duly regarded ; had not Teachers
luxuriant Tongues, and Hearers itching Ears, loathing old Truths, unleſs they
appear ſet off in new Dreſſes, our Times had not been ſo fruitful in thoſe Mon-
ſters of Opinions that make it diſputable, whether our Knowledge or our Er-
rours were more. It is a true Saying among the Ancients, That Hereſies
ſpread from Words, if not fallly, yet unduly and improperly ſpoken. The
fooliſh, raſh, and daring Expreſſions that have dropp'd from Men found in the
Truth, being received by thoſe that have not been able to put a difference betwixt
what is Proper, and what is Figurative; what is Do&trinal, and what is Rhetori-
cal, have been the occaſion of leading many aſide into moſt dangerous and de-
ſtructive Tenets : Certainly Chriſtian Religion is a thing more ſevere and pun-
Etual than to be rhetoricated upon, and flouriſhed with Oratory, that may through
Hearers Miſtakes as much pervert the Judgment, as it may pleaſe and tickle
the Fancy. There is great weight in Words ; for by them the Underſtanding
is ſteered, either into the knowledge of Truth, or elſe into the embracing of Er-
ror; and therefore we ought to uſe ſuch Expreſſions as are leaft liable to any
Mif-apprehenfions, or Mil-interpretations. It is not enough to ſpeak that which
may poſſibly be fetch'd off with Truth by a diſtinction ; but if we did but conſult
the Ignorance of fome, and the Malice of others, we ſhould ſee reaſon enough to
ſpeak, if poffibly, ſo as that the ignorant might not be able to miſtake us, nor
the malicious be able to mif-conftrue us. As for inſtance, to affirm that we are
myſtically united unto Chriſt, and thereby become one with him,this is a moſt high
and moſt undoubted Truth, but to ſay that we are Goded and Chriſted, as ſome have
gone about to expreſs this ineffable Myſtery in ſweet and ſugar words, this hath been
the occaſion of that familiſtical Blaſphemy and Nonſence that hath invaded fo
many parts of the Nation. We muſt obſerve and conſider alſo that the fence and
meaning of many Expreſſions vary and alter from the Time in which they were
uſed. Thoſe very Words that were well uſed ſome Ages fince in Matters of Di-
vinity and Religion, cannot now be uſed without appearance of evil in them, be-
cauſe now their Signification is quite different from what it was then: I will in-
ſtance but in one, and that is concerning the meriting of good Works: It is true
the Ancient Fathers of the Church did hold there was Merit in good Works; but
yet it is clear alſo by their Writings that the Word Merit did not then fignifie as
now it doth; then it ſignified only Rewardableneſs, and when any maintained
that Works merited, the common Sence of them all was no more than this, That
their Works ſhould be rewarded by God, and this is all that they did affirm. But
now the Word Merit ſignifies Deſert in Works ariſing from the Equality that is
in them, to the Rewards propounded and promiſed to them; and therefore now
to aſſert that Works have Merit in them, is very unſafe and erroneous; which
whilſt the Papiſts do, they do indeed ſtill retain the Expreſſions of the Ancient
Fathers, but the Sence is gone ; that is, they ſtill hold faſt the Feather when the
Bird is flown away. We ſhould therefore beware in our Diſcourſes of the
doubtful




446
Of Abſtaining from the Appearance of Evil.
doubtful Things of Religion, that we venture not upon thoſe Phraſes and Expreffi-
ons that either border upon Error, or that may likely lead into Error. And truly
the generality of Chriſtians have need of much fpiritual Prudence and Sobriety,
that while they defire and are taken with luſcious and ſweet Words and Expref-
fions, they do not withal fuck in poiſonous and deſtructive Errors. This ſhall
fuffice to be obſerved from the connexion of the Words foregoing, Prove all things,
that is, all Do&trines that are delivered to you, Hold faſt that which is good, but
abſtain from that which hath but the appearance of evil in it; though the Do-
&rines themſelves that are delivered be in ſome Sence found and favoury,yet if they
be delivered in a Sence and Expreſſion that may be wreſted aſide to undue and er-
roneous Interpretations, abſtain as far as is poſſible from ſuch Expreſſions.
I ſhall now conſider the Words under a more general Latitude as they relate un-
to Praltice as well as to Do&trine ; and ſo here the Apoſtle lays it down as an un-
erring Rule, That we muſt not embrace any thing that hath but an appearance and
no more, whether that appearance be of good or of evil: We muſt not hold faſt a
ny thing that hath but the appearance of good only, and we muſt abſtain from e.
very thing that hath but only the appearance of evil; and therefore when licenti-
ous Perſons are reproved for the Vanity, Looſeneſs, Strangeneſs, and Immodeſty
of their Garbs and Attire, (that poſſibly more diſguiſeth than adorneth them ) and
other Symptoms of a vain and frothy Mind, they think preſently to cover their
Nakedneſs with ſuch Fig-leaves as theſe ; What Evil is there in theſe things ?
Can you prove them ſinful ? If you can, we will forbear the uſe of them; if you
cannot, forbear you to reprove them. What if they could not be proved to be in
themſelves finful; yet have they not the ſhew, the face, and the appearance of
Evil ? Sojudge all ſerious and fober Chriſtians, and your felves alſo poſſibly may
ſo judge ſometimes : Therefore diſpute not the Lawfulneſs or the Unlawfulneſs of
theſe things in themſelves, if they have but the ſhew and the likeneſs of Evil in
them, they are to be abſtained abſolutely from. And truly conſidering that great
Careleſneſs and want of Circumſpection that is even among Profeſſors themſelves,
who if they can but keep themſelves from that which is intrinſically in it ſelf finful,
make no fcruple of venturing upon the borders and edges of Sin. I thought it
therefore very neceffary to open this Phrafe and Exhortation of the Apoſtle unto you,
which I ſhall endeavour to do in the proſecution of this plain Propofition.
That a truly Conſcientious Chriſtian ought carefully to avoid not only the Commif-
sion, but alſo the very Appearance of Evil. Abſtain from all Appearance of Evil.
This Point is indeed full of Niceneſs and Difficulty ; and truly, when the moſt is
faid of it that can be, we muſt ſtand very much to the Judgment of Chriſtian Prudence,
and Chriſtian Charity, for our chief Reſolution in it; of Chriſtian Prudence, to
know when an A&tion hath the Appearance of Evil in it, and when not; and of
Chriſtian Charity, to fhun whatever may ſcandalize others, though we do not de-
file our ſelves. It is a Point hardly limited to ſuch Bounds, but in fome places
there will be a failing ; yet, that I may afford you ſome Light in the Knowledge of
a Duty fo neceſſary as this is, I ſhall,
Firſt, Lay down fome Diſtin&tions concerning the Appearance of Evil; and from
them,
Secondly, Lay down ſome Poſitions, whereby it may be cleared how far forth
we ſtand obliged to avoid even the very Appearance of Evil.


Doctrine.
Thirdly, Some Demonſtrations, whereby it may appear how neceſſary and re-
quiſite this Duty of avoiding of the Appearance of Evil is.
I will begin with ſome Diſtinctions of the Appearance of Evil: And,
Firſt, An Appearance of Evil may be either altogether groundleſs, or elſe it may
be built on good Grounds, and upon probable Preſumptions.
Secondly,
Of Abftaining from the Appearance of Evil.
447
5
Secondly, That which hath only a groundleſs Appearance of Evil; it may ſo
appear either to our ſelves, or to the Conſciences of others.
Thirdly, We muſt alſo conſider, whether this A&tion that appears to be evil, be
a neceſſary A&tion and Duty in it felf, or cnly free and indifferent, and left to our
own free Choice.
Now from theſe Diftin&tions I ſhall lay down ſeveral Poſitions concerning the
Limitation of our Obligation to abſtain from all Appearance of Evil.
Firſt, We ought in no Cafe whatſoever to do that which hath an appearance of
Evil in it, if that appearance be grounded upon a probable Preſumption.
Now to explain this; An A&tion then carries in it a probable Preſumption of be-
lieving evil, either,
Firſt, When ordinarily it proves an occafion of Evil; ſuch A&tions there be,
that are in themſelves poſſibly lawful; but yet they prove occafions of Sin to moſt
that venture upon them, becauſe hereby many times they are brought within the
Verge and Compaſs of a Temptation; which Temptation overcomes them. It
was not ſimply unlawful in it ſelf for Achan to look upon the Babyloniſh Garment,
and the Wedge of Gold ; but yet hereby the Devil got an Advantage upon him, and
made that an occaſion to ſtir up his Coverouſneſs; and therefore becauſe it was
probably to be feared and prefumed, that this might be an occaſion of Sin to him,
therefore he ought to have refrained even his very Eyes from looking upon them.

Secondly, when an Action is ordinarily done to an evil End, then it hath in it
the appearance of Evil, grounded upon a probable Preſumption. Thus to enter
filently into another Man's Houſe in the dead of the night, carries in it a pre-
ſumption of Thieft. And to enter into the Temple of Idols at the time of Idola-
trous Worſhip, carries in it a preſumption of Idolatry : And ſo our Intimacy, Familia-
rity, and Friendſhip with thoſe that are wicked, is a grounded preſumption that we
are like them, and that we do as they do. And the reaſon of this is, becauſe
when we do thoſe Actions that commonly tend to a bad and ſinful end, it is an ill
ſign that we intend the end it ſelf to which thoſe A&tions lead. Now from every
fuch Appearance of Evil we ought in all Caſes to abſtain ; and that for theſe
Two following Reaſons.
Firſt, Becauſe all ſuch Appearances of Evil always prove Scandals unto others.
A Scandal is twofold ; either the Scandal of Sin, or the Scandal of Sorrow: Now
this venturing upon the preſumed Appearance of Evil, proves a Scandal in both
reſpects ; it proves a Scandal of Sin to the weak, and it proves a Scandal of
Sorrow to the ſtrong.

Firſt, It proves a Scandal of Sin to the weak. Then are we ſaid to give a Scan-
dal of Sin, when we do any thing that tends naturally to bring others into the com-
miſſion of Sin; but now the very appearance of Sin in us, may lead others to the
Pra&tice of Sin; when a weak Chriſtian fees us run into thoſe things that are Oc-
caſions of Sin, he alſo thinks he may lawfully venture as far as we do; and he ven-
turing, becauſe poſſibly he is weaker than we are, he is enſnared and entrapped in
thoſe Sins to the Occaſions of which we lead him by our Example.
Secondly, It proves alſo a Scandal of Sorrow to the ſtrong Chriſtians. They fee
ſuch probable ſigns and prefumptions of Sin by us, that they juſtly conclude, that
certainly we are guilty of thoſe Sins, and thereby their Hearts alſo are fádned
and grieved. And that is the firſt Reaſon why we muſt forbear all appearance of e-
vil, that is built upon ſtrong preſumptions that we have indeed committed the E-
vil
to ariosai
Secondly,

448
Of Abſtaining from the Appearance of Evil.
Secondly, Another Reaſon is, becauſe all ſuch Occaſions of Sin, and ſuch Ap-
pearances of Sin, have guilt in them alſo, as being againſt the ſame Commandment
that that Sin violates and tends unto; for the fame Commandment that forbids the
Sin it ſelf, forbids alloccaſions, and all appearances of that Sin. That Command-
ment that forbids Theft, forbids alſo whatever may induce, though but remotely,
thereunto. And that Commandment that forbids Adultery, forbids alſo all remote
occaſions thereof. Hence it is that Solomon gives the young Man that ſcrupulous
Caution againſt a ſtrange Woman, in Prov. 5. 8. Come not near the door of her
Houſe. . Why, to paſs by the door of her Houſe, is not in it ſelf unlawful; but
yet when this may be juſtly feared to prove an occaſion of Sin, or when by going
near a Houſe, it may be ſtrongly preſumed by others, that we are guilty of any Sin,
then it muſt be carefully avoided and abſtained from. So again, When the Wine
looks red in the Cup, Solomon bids us that we ſhould not then look upon it : Why,
to look upon the Wine in the Cup, is not a thing that is unlawful, but becauſe
this may be an occaſion of Intemperance, and Drunkenneſs, or the like; therefore
we muſt abſtain from this very appearance and occaſion of Evil. So then, in the
appearance of Evil, there is not only the evil of Scandal given to others, but there
is alſo the evil of Guilt in it felf. And therefore let us all examine our felves
what at any time hath proved a ſnare to us, and what hath been an occaſion of
finning. Have you not often ſaid it, and reſolved it, that you will venture but
ſo far and no farther ; and though you do approach near to Sin, yet you will keep
your felves within your Duty; and have you not found it, that when you have
ventured thus upon the occaſions of Sin, you have ſtopt no where ſhort of the com-
miffion of thoſe Sins ? This is to put your ſelves out of God's way, and to put your
ſelves from under his protection; for God doth not uſually keep them from the
commiſſion of Sin; who do not keep themſelves from the Occaſions and Appearances
of Sin. And ſo much for the Firſt Poſition.

But if in caſe an A&tion appears evil to a Man's ſelf, though this apprehenſion of
it be wholly groundleſs, then I ſhall lay down this Second Poſition : And that is,
Though an AEtion be in it ſelf indifferent, yet if it appear evil and finful to us,
we ought not in any caſe, while that miſ-perſwafion continues, to venture upon the
doing
of it ; no, though by doing of it, we might avoid the greateſt Evil: Yea,
we are rather, if Providence bring
us to thar fad choice, to loſe our very Lives, than
to do any thing againſt the perſwafions of our own Conſciences, though in it ſelf it
be not evil or ſinful. The reaſon of this is clear; becauſe we are rather to chuſe the
greateſt Affii&tion and Suffering than to commit the leaſt Sin ; but now to go contra-
ry to the Diętates and Perfwaſions of our own Conſciences, this is Sin. Rom. 14.
23. Whatever is not of Faith, is Sin; that is, whatever a Man doth, if he be
not fully perfwaded and convinced of the lawfulneſs thereof in his own Conſcience,
that is a Sin to him that ventures upon it while he is unſatisfied, though the Thing
it ſelf may be lawful. And he that doubteth, ſays the Apoſtle, in the fame Verſe,
is damned if he eateth; that is, though there be no real difference betwixt one kind
of Meat and another, but all are alike lawful ; yet if a ſcrupulous Conſcience puts
a difference betwixt them, where there is none, and ifit account it unlawful to eat
of fome forts of Meat, if after this, a Man ventures to eat them, hereby he fins,
ſays the Apoſtle, and incurrs damnation, by doing that againſt his Conſcience, that
yet, were his Conſcience otherwiſe informed, were lawful for him to do. And
fo in Rom. 14. 20. For Meat deſtroy not the Work of God; all things are pure, but
it is evil for him who eateth with offence. Theſe and many other places clearly
prove
that what is done againſt a Man's own Conſcience, that is finful, to that
Man. Conſcience hath the priviledge of a Negative Vote in the Soul; nothing
can lawfully be done by us but what hath the full conſent and approbation of our
Confciences ; and though every thing we think is lawful, doth not thereupon pre-
fently become lawful to us, yet what we think is unlawful, doth thereupon become
unlawful for us to do, and we ought, whatever the caſe be, wholly to abſtain from
the doing of its


Thirdly,
Of Abftaining from the Appearance of Evil.
449

Thirdly, If the Action that we judge evil and unlawful to us, be our Duty;
and ſo becomes neceſſary to us, then are we under a moſt fad entanglement; we
fin if we do it, and we fin alſo unleſs we do it. This is the unhappineſs of many,
that through a miſinformed Conſcience they verily believe they ought to abſtain
from that which is indeed their Duty, and to do that wherein they fin indeed
if they do it : And ſo Chriſt ſpeaks of ſome that thought verily they did God
good Service when they perſecuted and murdered his Saints, in John 16. 2. If
they did not what they thought was good ſervice to God, they finned on that
hand ; and yet if they killed the Saints, which they judged to be good ſervice,
they ſinned on that hand alſo ; ſo that they were entangled on both hands. So is
it in our days alſo; we have ſeen and known many that thought it their duty to
abftain from Ordinances ; yea, who thought it their duty to perform no Duty at
all to God: Now if theſe Men abſtain from them, they fin in doing that which is
contrary to what God commands; if they uſe them, they fin too, becauſe they do
that which is contrary to what Conſcience commands. So that it is indeed the
greateſt Plague and Puniſhment in the World for God to give Men up to the power
of an erroneous and miſ-guided Conſcience. Now it appears that whatever a
Man doth againſt his
Conſcience, be the Action Indifferent, or be the Action his
Duty, and ſo is neceſſary; yet he fins : Which is evident in two Things.
Firſt, Becuſe there is no man but thinks his Conſcience is rightly informed;
no man thinks his Conſcience erroneous ; every one judgeth himſelf to be in the
right, and to be rightly informed. Now if he thus judgeth, and acts contrarily,
he fins, becauſe he intends to fin ; and therefore by croſſing an erroneous Con-
ſcience, though poſſibly he doth well in the A&tion, yet he ſins in Intention, fince
he doth that that he himſelf thinks doth croſs the Rule by which he ſhould
walk.


Secondly, Another Reaſon is this; becauſe by acting contrary to Conſcience,
though míſ-informed, and erroneous, we do contemn the Authority and Wilí
of God; and therefore it is Sin. We are all to guide our Conſciences by the
Word, that is, God's written Will; and we all to guide our Lives by our Con-
ſciences. No man thinks his Conſcience to be erroneous; but thinks it to be
according to the Will of God. Now if we do not act accordingly, we fin as
much as if indeed it were informed according to the Will of God. Conſcience
is God's Deputy and Vicegerent in the Soul, and what Conſcience ſaith, we think
it is God that commands, whether it be or not; and to act contrary to it, is
vertually and implicitely to diſobey God; becauſe we think what Conſcience
ſpeaks, God fpeaks ; and therefore it is very ſad to fall under the entanglements
of an erroneous Conſcience; for then we are under a ſad neceſſity of ſinning on
both hands: If we aet according to it, we fin; and if we act not according to it,
we fin. We ſhould therefore, above all things, heartily beg and deſire of God,
who is the Lord of Conſcience, that he would rightly inform our Conſciences
in thoſe things that are our Duties, that ſo by guiding our Lives by our Conſci-
ences, we may guide them alſo according to his Will.
Theſe Three Poſitions now reſpect thoſe things that appear evil to our ſelves ;
but then there are other Things that have a good Appearance unto us, that yet
may have an evil Appearance to others; they may ſcruple, and be offended at what
we do, though for our own parts, we our felves are ſufficiently ſatisfied in the
Lawfulneſs of it. And indeed our Times (what through different Cuſtoms and
Intereſts) have brought Men's Conſciences alſo to ſuch different ſizes, that it is
utterly impoſſible but ſome will condemn what others allow as lawful; yea, what
others not only allow, but ſtiffly maintain to be neceſſary, and our Duty. How
then ſhould we behave our felves in this caſe? What Rules muſt we walk
by, ſo as to keep Conſciences void of offence, not only to God, but as far as is
poſſible towards Men alſo ? In this, if any thing that belongs to Chriſtianity,
there lyes a great deal of difficulty to ſtate the Caſe aright; or aright to practiſé
it ; and the Difficulty is increaſed from theſe two Conſiderations, which I ſhall
lay down as general Premiſes to the following Diſcourſe.
men
M mm
Firſt



450
Of Abſtaining from the Appearance of Evil.

Firſt, If we give no power to the ſcrupulous Judgments of weak and tender
Conſciences to oblige us to Duty, to abſtain from what appears evil to them,
then we ſhall fin evidently againſt the Law of Charity, and againſt many A-
poſtolical Injunctions and Commands, that we ſhould have reſpect to their Opinions
and Cenſures ; eſpecially in Rom. 14. and in i Cor. chap. 8, and 10. almoſt
throughout. Indeed there is ſcarce any one thing belonging to Chriſtianity that
hath more Rules and Preſcripts oftner preſcribed by the Apoſtle to us, than this
of abſtaining from offending the weak Conſciences of others.
soins boos
c. Secondly, If we make other Mens Conſciences the Rule of ours, and if we lay
down this for a Maxim, That we ought to do nothing that appears evil to
another one to
1900
podweb palcool
This, Firſt, would be utterly impoſſible, ſince Men are of ſuch contrary
Perſwafions, that if the doing of an Action appear evil to one, the omiſſion
thereof appears as evil to another; ſo that unleſs we can at once both do it and
not do it, ſome will unavoidably take offence at it, and be ſcandalized at us.
had no
Secondly, This would abridge, yea, utterly deſtroy all Chriſtian Liberty in
things indifferent; becauſe, if nothing ſhould be lawful that another ſcruples,
then almoſt every thing would become finful, fince almoſt every thing is fcru-
pled by ſome or other. In vain therefore is it to reckon it as our Priviledge
that we are freed from the Old Ceremonial Law, and that heavy Yoke of Or-
dinances that none were able to bear, if yet Chriſtian Religion brings our Con-
ſciences under the moſt imperious Laws of mens Humours, Cenſures, and O-
pinions ; it were far eaſier to obſerve all the Levitical Law from one end of it
to the other, than to be bound to thoſe worldly Rudiments, as the Apoſtle calls
them in Col. 2. Touch not, taſte not, handle not, wear not, ſpeak not, if ſuch a
Perſon be offended at it, and count it unlawful.
bas VITO
Now, from the conſideration of theſe Two Particulars, I ſhall lay down this
Fourth Poſition, concerning Abſtinence from the Appearance of Evil, in reſpect
of others; and that is, if the Appearance of Evil is to others, and not to our
ſelves, then in ſome caſes we are bound in Duty and Conſcience to abſtain from
it, and in others not: Whatever hath the Shew or Appearance of Evil in it, it
muſt either be commanded, and ſo it is neceſſary; or elſe it is left indifferent and
arbitrary; and accordingly we may take theſe following Rules.
Sia
boo yoddih
Firſt, If ſo be thoſe things that appear evil only to others, either are in
themſelves, or at leaſt they appear to us to be commanded, and ſo neceſſary, we
are bound not to regard; yea, we are bound to deſpiſe and ſcorn the Scruples
of all the World; if they will be offended at us for doing of that which is our
duty, let them be offended; we may in this caſe uſe the fame Plea that the
Apofíles did, A&ts 4. 19. Whether it be right before the Lord to obey Men, ra-
ther than God, judge ye
. To perform a Duty, can be but a Scandal to men at the
moſt, and thoſe alſo uſually of the prophaner fort; but to omit a Duty for fear
of Scandalizing men, is a Scandal and an Offence even unto God himſelf. It
is moſt prepoſterous Charity to run upon Sin in our felves, only to prevent Scan-
dal in others. Though all the World cenfure Holineſs and Stri&tneſs of Life to
be only a foure and rigid humour, and an affectation of Singularity ; yet muſt
we not, upon any pretence of gratifying their humour, or winning upon them,
remit the leaſt part of that ſeverity that the Law of God and our Conſciences
require from us.
od zido
What and Wollo modo
But, what if ſuppoſe, as too often it happens, that this ftri&tneſs and holy ſe-
verity proves to be an occaſion of Sin unto others accidentally, what muſt we do in
that cafe? What is it that makes ſo many hate Religion, and ſcoff at the Pro-
feffors thereof, but only their Lives are too moroſe and reſerved ; Duties are too
frequent and tedious ; fo that ſome laugh and mock, others ſtorm and rage, and
all are frighted from the embracing of that Profeſſion that requires ſo much
DES
Rigour




Hobo

Of Abſtaining from the Appearance of Evil.
451

Rigour and Severity. Why, beit fo, yet we muſt not abate any thing of our Du-
ty, nor fin our ſelves, to keep others from ſinning. Is it your duty to pray, or
are you call’d to any other Daty? Though you are aſſured that all that hear you,
will fcoff at you, yet you ought not therefore for fear of it, to forbear that Duty,
or to leſſen your Fervency and Affection in it. Here indeed is required much Spi-
ritual Prudence and Diſcretion, to diſcern the Seaſons of our Duty for ſeveral
Circumſtances; and among thoſe Offences that wicked Men may take, it may
make that ceaſe from being a Daty that at other times is our Duty: And there-
fore the Wiſe Man in Prov. 26.4. bids us, not to anſwer a Fool according to his Fol-
ly; and yet in the next Verſe he bids us, anſwer a Fool according to his Folly;
Two Commands quite contrary in two Verſes following one another: Now this
is to note to us, That according to ſeveral Circumſtances and ſeveral Opportuni-
ties, it may be our duty to abſtain at one time from that, that at another time it
is our duty to do; it is our duty ſometimes not to reprove a Fool, but to anſwer
him according to his Folly; and according to divers Circumſtances, at another
time it is our duty to reprove him, and not to anſwer him according to his Folly.
But yet notwithſtanding that which is our duty in its particular ſeaſon, and which
we are convinced to be ſo, we ought to perform it, though all the World be of-
fended at it ; yea, and if it were poſſible that it ſhould prove an occaſion of Sin unto
all the World, for as we muſt not do evil,out of hope that it may prove an occaſion
of good; ſo neither muſt we forbear the doing of good, that evil may occaſionally
Our Saviour Jeſus Chriſt was, as it was propheſied of him, to
bş a Stone of ſtumbling, and a Rock of offence; almoſt all were fcandalized at him ;
ſome at his Doctrine, as a deſpiſer of the Law of Moſes, others at his Converſation,
as being a Glutton, a Wine-bibber, and a Friend of Publicans and Sinners; but
yet for all theſe Out-cries, he alters nothing either in his Teaching, or his Li-
ving ; but whilſt they are clamouring againlt him, and ſpeaking evil of him, he
ſtill goes about doing good: And truly thoſe that will be the Diſciples and Follow-
ers of Chriſt, though the way in which they are to worſhip and ſerve God, be ge-
nerally decried, and every-where ſpoken againſt, and carp'd at, as rieedleſs Peeviſh-
nefs; yet if it be a known Duty, they muſt not, they ought not to put themſelves
out of the way of their obedience, to put others out of their ground lefs Offences.
Only let me add a neceſſary Caution to this particular alfo; for we cannot be too
exašt in ſtating this Caſe of giving offence to others, and that is this.
If that appear a Duty to us that hath an Appearance of Evil in it to the genera-
lity of the moſt ſober and ſerious Chriſtians, ( let us ſuppoſe that) why now
though this ſhould not preſently ſway our Conſciences, yet it ſhould engage us to
make a ſtrict Search and Enquiry, whether it be our duty or not; if it is that
which is contrary to the Opinion and Practice of holy and pious Chriſtians, it
ought to have this Authority with us, to put us to a ſtand, and to make us to ex-
amine whether that which we account a Duty, be indeed a Duty or not: As for
inſtance, ſome among us at this day are perſwaded that they ought to worſhip God
one way, and ſome another; and what appears a Duty to one, hath the appear-
ance of Evil in it to another ? Why now follow neither of theſe becauſe it is their
Judgment and Practice; but yet if thy perſwaſion be contrary to the perſwalion
of the moſt Pious and moſt ſober Chriſtians, this ought ſo far to prevail, as to
make Men ſuſpect left they are miſtaken, and to put them upon a diligent En-
quiry, and an impartial Search into their Grounds and Arguments; but after
all, ſtill follow that which you are convinced in your own Conſcience is your Du-
ty, how evil foever it may appear to others either one way or other. And that's
the firſt Particular: If thoſe things appear evil to others that are our duty, or ne-
ceſſary, or that appear ſo to us, we ought not to regard the Cenſures and Opi-
nions of others concerning it.

Secondly, If fo be thoſe things that are in themſelves indifferent, and appear to
us ſo to be, have yet an evil appearance unto others, if they be offended and ſcandali-
zed at them, then the Rule of Chriſtian Charity obligeth us to abſtain from them.
I call thoſe Things indifferent, that are neither in themſelves forbidden, nor yet
commanded, but only permitted and left to the arbitrary government of every
private Chriſtian's Prudence and Diſcretion. As for inſtance, under the Leviti-
M m m 2
cal
452
Of Abſtaining from the Appearance of Evil.

of Meat
cal Law, ſome kinds of Meat were unlawful ; as in Lev. 11. And ſome kinds of
Garments were unlawful to be worn; as in Lev. 19. 19. But now, under the
Goſpel, ſince the aboliſhing of thoſe Carnal Ordinances, as the Apoſtle calls them,
Heb.
9. 4:
both all forts of Meat become lawful, whilſt we uſe them within the
Bounds of Temperance and Moderation, and all forts of Garments
may be lawful-
ly worn, while we uſe them within the Bounds of Modeſty and Decency : Theſe
Things are left free for us to uſe them, or not to uſe them, without Sin, according
to our own conveniency and diſcretion. Theſe Things I call indifferent Things.
And yet ſuch is the ftritneſs of Chriſtian Religion, that theſe indifferent, lawful
Things, are not to be uſed at random neither. It is a certain Truth, though it may
feem a Paradox, that we never ſin in any thing more than in doing that which is
it felf lawful; in theſe things we uſually offend, either by uſing them immoderate-
ly, or with a neglect, yea, with a contempt of thofe Conſciences that are weak.
The Uſe of our Chriſtian Liberty is not uncontroulable ; but God hath ſubjected it
to the Conſciences of others; fo that it is utterly unlawful for us to do that which is
in it ſelf lawful, if it give offence unto others. How this ought to be limited I
ſhall ſhew you by and by ; in the mean time, ſee it clearly proved out of 1 Cor. 10.
from v. 25. to the end, where the Apoſtle decides this Queſtion, Whether it
were lawful to eat Meat that was offered to Idols. For the underſtanding of this,
you muſt know, it was a cuſtom among the Heathens to offer Cattel in Sacrifice to
their Idol-Gods; part whereof they did eat in their Religious Feafts in the Temple,
ſelling the Remainder in the common Market. Now the Queſtion was not, Whe-
ther it was unlawful to join with the Heathens in eating of their Sacrifices in the
Temple before their Idols; for this were tojoin with them in their Idolatrous Wor-
Ship? But there were ſome more ſcrupulous Chriſtians among them, that judged it un-
lawful to eat of thoſe Sacrifices when fold in the Shambles, or common Market ;
the Apoſtle now there determines this Matter to be altogether indifferent, in ver.
25. Whatſoever is ſold in the Shambles, whether offered to Idols, or not, that eat;
but yet, if any weak Chriſtian even ſo ſcruple to eat that which is offered to Idols
after it is ſold in the Shainbles, and if he be offended at others for eating of it, the.
Apoſtle then gives this Rule, That the ſtrong ought not to eat for the ſake of the
weak, though
the thing be indifferent, and might be done ; yet the ſtrong ought not
to eat for the ſake of the weak, in v. 28. If any Say, This was offered in Sacrifice
to Idols, though ſold in the Shambles, yet eat not for his fake that ſhewed you it.
Now what the Apoſtle here ſpeaks of Meat offered in Sacrifice to Idols, holds
true proportionably in Apparel, in Recreations, and the like indifferent lawful
Things, all which become Sin to you, if they become Offences and Scandals unto o-
ther. Now the Reaſon of this is evident; becauſe when Men rafhly do what
they think is lawful, without regarding the Scruples of others, hereby they do as
the Apoſtle ſpeaks, in Rom. 14.13. put a ſtumbling-block, and an occaſion of fal-
ling in their Brother's ways that is, they bring him into the Commiſſion of a Sin,
and this is againſt the Law of Charity. For ſays the Apoſtle, in v. 14. If thy Bro-
ther be grieved at thy Meat, thou walkeſt not charitably. Now in doing that
which appears evil to others, though it be lawful in it felf, yet it may be an occaſion
of Sin to them two Ways.
Firſt, It may alienate their Hearts from the Ways of God. When notwithſtanding
all the Profeſſion thou makeſt of Holineſs, and of Stri&tneſs of Life and Converſati-
on ; yet they ſee that which they account looſe and finful, is generally practiſed
and maintained, whether it be finful or not; yet ſeeing you generally pra&tiſe that
which is accounted evil, this alienates their hearts from the Ways of God, and
from the Profeſſion of Religion.

Secondly, It brings Sin alſo; becauſe it may encourage them to do the ſame
things that you do alſo. Now that may be Sin to them that is to you lawful;
becauſe, as I told you, whatever is done contrary to the Di&tates and Perſwafions of
a Man's own Conſcience, that is Sin to him : But now many weak Chriſtians may
be induced to aet contrary to Conſcience, only acting according to the examples of
ſtronger Chriſtians, that are better informed, and that have more Light to direct
them, and fo by their unlimitted doing what they think is lawful, they bring a
great
Of Abſtaining from the Appearance of Evil.
453

great deal of guilt upon the Conſciences of others that are weak, and that ſcruple
the things they fee others do; and yet becauſe they ſee others do them, will them-
felves venture to do them alſo, though they ſcruple it. It is not enough therefore
that you your ſelves are ſatisfied in your own Conſciences that what you do is
lawful; but you muſt weigh and conſider how it will fuit with the Conſciences of
other men alſo, elſe what you think is lawful, may be a Sin both unto you and
unto them ; to them, becauſe they are brought to fin by your example; and to you,
becauſe you brought them to fin by doing that which was to you lawful.
Hunter
But here ſome may ſay, This is to bring us under a moſt intolerable yoke of Ser-Objelt.
vitude, if we muſt be bound to obſerve every ignorant humorous Man's Conſcience,
that will ſcruple every thing ; it is in vain to tell us that ſome things are lawful
and allowed to us, if yet we muſt do nothing to give offence in that which appears
evil to others ; for what one thing is there in the World that doth not appear
evil to ſome or other? This is to bring us into an intolerable Bondage and
Slavery.
To this I anſwer ; There are ſeveral Caſes, wherein, though there be an Ap- Anſw.
pearance of Evil unto others in ſome things, yet we may lawfully do them; as,
Firſt, Weare not obliged to abſtain from things indifferent that may have in
them an Appearance of Evil to others, unleſs we have ſome grounds to conje-
Eture, that they take offence, and are ſcandalized at them. We are not bound to
ask every one that we meet with, whether they ſcruple ſuch and ſuch a thing
that we muſt do ; this were endleſs and ridiculous. We are not obliged to
abſtain, if there be only a reinote poffibility of Scandal, unleſs there be alſo ſome
great probability ofit; nor are we bound to divine whether or no it be not poſſible
that ſuch an A&tion of ours may be offenſive to ſome or other ; but if there be no
preſent probability to conjecture that ſuch a thing may be offenſive, we may then
lawfully do whatever is lawful unto us. And therefore,
First, If by comparing the Circumſtances of an Action together, we cannot
probably gueſs any ſhould be offended at it, it is their Weakneſs, and’not our Sin, et
if they be offended at it. Indeed, whenever we converſe with others, it becomes
our Chriſtian Prudence and Charity to weigh ſuch Circumſtances exactly, to
conſider the Action that we do, though lawful, yet whether or no it be common
or unuſual ; to conſider the Perſons with whom we are, whether weak or ſtrong,
whether ſcrupulous or reſolved Chriſtians; for that which may be lawful in fome
of theſe Circumſtances, may be unlawful in others of them : An Action may be
lawful if it be common, tho’ it be done before a weak and ſcrupulous Chriſtian, and it
inay be lawful tho' uncommon, if it be done before a ſtrong and a reſolved Chriſtian;
but if it be unuſual, and if it be done before a ſcrupulous and a weak Chriſtian, it
may ſeem to have in it a great probability of giving of Offence, and being a Scandal
to them, and therefore we muſt forbear ſuch uncommon, unuſual actions before
weak Chriſtians, in which there may be any probable gueſs that they will take
offence, and be ſcandalized at them; but if upon examining theſe and the like
Circumſtances, we can find no ſuch probability of giving of Offence, we may then
make uſe of our Chriſtian Liberty in them.
Into
Secondly, If after we have weighed theſe Circumſtances, and can find no pro-
bability of Scandal in them, if others with whom we are, or who are liable to
take exception, if they do not diſcover their Exceptions, we are not bound to
abſtain from any thing that is indifferently lawful. We have a hint of this
from the Apoſtle, 1 Cor. 10. 28. If any one ſay to you, this was offered to Idols, eat
not; if he ſay to you. But if they take offence, and will not make it known, the
offence, as it reſts in their own bofom, ſo ſhall it lye on their own heads, and we
Dhall be guiltleſs; and that's the firſt Limitation. We are not bound to abſtain
from things lawful in themſelves, though they carry in them an appearance of Evil
towards others, if there be no probable grounds to conjecture that they will be
offended at them on
Secondly,



454
.
Of Abſtaining from the Appearance of Evil

Objelt.
Anſw.
Secondly, We muſt conſider whether or not the A&tion that we do, which a-
nother takes offence at, be as in different to us, as it is indifferent in reſpect of
God, that is, whether it be of great conveniency, or of great importance and con-
cernment to us, if it be not of ſuch convenience and importance, then the Rule
of Charity obligeth us to abſtain from it. There are thoſe things that are indiffe-
rent in reſpect of God, that yet may not be indifferent in reſpect of us; becauſe
they may be of great concernment unto us ; if it be ſo, then we ought to obſerve
this Method, as long as we may without any notable inconveniency : We muſt
abſtain from theſe things, indeavouring in the mean time to ſatisfie their Doubts,
and inform their Conſciences of the Lawfulneſs of that wherewith they are offended
This Rule the Apoſtle lays down for us, Rom. 15. 2. Let everyone ſeek to pleaſe
bis Neighbour for his good to edification. We ought to abſtain from thoſe things
that are indifferent in reſpect of God, and yet of importance unto us from the
exceptions of others, ſo long as we have no notable inconveniency accruing to our
ſelves thereby, endeavouring alſo to inform them of the lawfulneſs of them.
But what if they continue fcrupulous, and contemn Information, reſolving not to
be ſatisfied with any Reaſons that we can produce, what muſt we do in this
Case ?
Truly it ceaſeth now from being any longer an offence to a weak Brother, and
becomes a groundleſs offence taken up by a peeviſh, froward and malicious per-
fon; and certainly in this caſe no man is bound to abſtain from that which is
lawful, though he may give offence to ſuch an one; eſpecially if it be of moment
and concernment to him: As for inſtance ; if any be unſatisfied of the lawfulneſs
of another Man's Calling and Profeſſion, as at this day the Socinians are unſatisfied
of the lawfulneſs of Warlike and Military Employments; if they will not be fatif
fied when fufficient Reaſons are alledged to juſtifie it, we are not bound in this caſe
to quit our Callings; for they are Matters of Concernment to us; but we are
bound rather to neglect their Cenſures, as proceeding from Malice and Spite.
But what if others ſtill continue unſatisfied, not out of Pride and Malice, but
out of Weakneſs, as being inſufficient to receive that information from us that we
give them, and cannot conceive of the depth of our Reaſons and Arguments for the
juſtifying of ſuch and ſuch Actions, what ſhall we do in that Caſe?
To this I anfwer in the Third place; We are not bound to abftain from what
they are offended at, unleſs they produce ſome probable Grounds and Reaſons for
their Offences. It is not enough to oblige our Conſciences, that they tell us they
imagine ſuch a thing to be evil
, unleſs they ſhew fome Grounds for their Imagina-
tion ; nor is it here required, that the Grounds they produce ſhould be demon-
ſtrative; but it is enough if they be probable Grounds, though they amount not
to prove the things that appear evil to them, to be in themſelves evil; yet if they
prove theſe things carry in them a probable preſumption of evil, this is ſufficient
to oblige us to abſtain from them. Hereupon it was that the Apoſtle forbid the
Corinthians to eat Meat offered unto Idols; if any took offence at that Meat, o-
thers were not to eat thereof in their preſence and company, and that becauſe their
offence had ſome probable ſhew of Reaſon to judge that they thought they had too
much communion with Idols, becauſe they did eat of thoſe things that were ſacri-
ficed to them: And upon this ground the Apoſtle himſelf reſolves, in 1 Cor. 8.
ult. That if Meat made his Brother to offend, he would eat na Fleſh while the
World ſtood ; that is, (as I take it) no Fleſh offered to Idols; for that is the Subject
of which he had been treating all along that Chapter. Though it was lawful in it
ſelf conſidered, yet becauſe the weak had probable Grounds and Reaſons to ſhew
why Fleſh offered to Idols might not be eaten, therefore he would abſtain from it
whilſt the World ſtood. And ſo in like manner, if any except againſt what we do,
and bring this Reaſon for it, That it is too like the Cuſtom of wicked Men, that
none do thus and thus but the generality of the looſer and prophaner fort ; this is
ſuch a Ground, that though the Thing in it ſelf be not finful, yet we ought here-
&
upon

Object.
Anſw.



Of Abſtaining from the Appearance of Evil.
455

upon to abſtain from it, being a probable ground of Evil, though the Thing in it
ſelf be not evil. But now if there be no ſuch probable Reaſons produced as carry
in them a Shew and Appearance, that probably that is evil which we do, then we
are not bound to abſtain meerly becauſe ſuch a Man faith or thinks ſuch an A&tion
is evil: As for inſtance; if any think, as of late many have taken exception againſt
Preaching in a Pulpit, and by an Hour-Glaſs, as things unlawful; truly unleſs
they produce ſome Grounds to prove theſe Things to be unlawful, their Cavils are
not to be hearkened to, nor regarded; and ſo in any other Things that are Indiffe-
rent to be uſed.

In the laſt Place, take this Limitation alſo; We are not bound to abſtain from
thoſe things that appear evil to others, though they are in themſelves lawful, un-
leſs in thoſe places, and at thoſe times, where there is no danger of giving offence ;
at other times, and in other places, we may lawfully do what is lawful. When
there are any preſent that are weak and fcrupulous, and apt to be fcandalized at us,
then we muſt have reſpect unto their weak Conſciences; but at other times we are
left to the free and full uſe of our Chriſtian Liberty.
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456
SERMON IX.
THE
Nature, Danger, Aggravations, and Cure
hem
dos
OF
Preſumptuous Sinning, &c.
ON
PSAL. xix. 13.
Keep back thy Servant allo from Preſumptuous Sins ; let them
not have dominion over me.

H Η
Aving in my former Subje£t treated of Abſtinence from thoſe Things
that have in them the Appearance of Evil, I ſhall now from the
Words read to you, ſpeak ſomething alſo of thoſe things that are appa-
rently evil; that as you have already in part ſeen what Chriſtian
Prudence and Circumſpection is required that your Converſations be not offenſive ;
ſo here you may alſo ſee what Fervency of Prayer, what Meaſure of Grace is requi-
fite that they be not groſly wicked.
In the Verſe immediately before the Text, the Pſalmiſt prays that God would
cleanſe him from his ſecret Faults; that is, from Sins of Ignorance, whereof he
knew himſelf to be guilty in the general, though in particular he knew not what
they were; now in this Verſe he prays, that God would keep him from Sins of
Preſumption. The Connexion of theſe two Requeſts is fomewhat remarkable,
and may afford us this pertinent and profitable Obſervation.
Do&trine That Sin is of a growing and advancing Nature.
From Weakneſs to Wilfulneſs; from Ignorance to Preſumption, is its ordina-
ry courſe and progreſs. The Cloud that Elijah's Man ſaw, was at firſt no bigger
then a hand's breadth, and it threatned no ſuch thing as a general Tempeft; but
yet at laſt it overſpread the face of the whole Heavens : Why, ſo truly a Sin that
at firſt ariſeth in the Soul, but as a ſmall Miſt, and is ſcarce diſcernable ; yet if
it be not ſcattered by the breath of Prayer, it will at length overſpread the whole
Life, and become moſt tempeſtuous and raging; and therefore David, as one
experienced in the deceitfulneſs of Sin, doth thus digeft and methodize his Prayer;
Firſt, againft ſecret and leſſer Sins; and then againſt the more grofs and notorious;
as knowing the one proceeds and iſſues from the other : Lord, cleanſe me from my
ſecret

of Preſumptuous Sins. ad
457
Secret faults ; and this will be a moſt effeétual means to preſerve and keep thy
Servant from Preſumptuous Sins : And this Obſervation may be gathered from the
connexion of the two Requeſts : But I ſhall not infift on that.
The Words are a moſt fincere and affectionate Prayer ; and in them are ob-
fervable,
ژ
Firſt, The Perſon that makes it; and that is not a vile, notorious Sinner, one
that uſed to be overcome by preſumptuous Sins ; but David, a Man after God's
own heart, eminent for Holineſs and Piety; Keep back thy Servant, ſays he, from
prefumptuous Sins.
Secondly, The Requeſt and Petition it felf; and that is, that God would keep
him, not from Sins of common Frailty, and daily Infirmity, ſuch as no Man's
Holineſs can exempt him from; but from Sins of Preſumption ; from daring atid
ranting Sins, ſuch as one would think, that no Man that hath the leaſt Holineſs
in him, could ever commit, Keep back thy Servant from preſumptuous Sins. In
this Petition two Things are evidently implied.
Firſt, That ſtrong propenſion that there is in the beſt to the worſt Sins. Were
it not ſo, what need David pray for reftraining Grace ? Keep back thy Servant.
Lord, my Corruptions hurry me with all violence into the greateſt Sins; they
perſwade, they force, they drag, they draw, they thruſt forward, and now, now
I am going and yielding, bat, Lord, withhold me, put a curb and check upon
theſe violent and head-ſtrong Corruptions of mine; keep back, keep me back
from preſumptuous Sins.
salo vodo skoro olbrent
Secondly, It implies that utter impotency that the beſt lye under to preſerve
themſelves from the fouleft fins, without the Special aid and affiftance of divine
Grace. My Heart it is not in my own hands; my Ways are not at my own dif-
poſe; I cannot ſtand longer than thou upholdeſt me; I cannot walk longer than
thou leadeſt me; ifthou withdraweſt thine everlaſting Arms from under me, I
ſhall ſtumble, and fall, and tumble headlong, into fearful Precipices, into vile
Impieties, into Hell and Perdition it felf; and therefore, Lord, do thou keep me;
do thou by thy Omnipotency ſupply my Impotency; by thy Power keep me from
what mine own Weakneſs will certainly betray me unto ; Keep back thy Servant
from preſumptuous Sins. Theſe two Things are implied and couched in the
Petition it felf.
WA
Thirdly, in the Text we have the Reaſon alſo why David prays fo earneſtly
againſt preſumptuous Sins: Which Reaſon carries in it the form of a diftinét
Petition by it ſelf; Keep back thy Servant from preſumptuous Sins ; let them not
have dominion over me : But yet it may be well underſtood as a Reafon of the
foregoing Requeft; therefore, Lord, keep me from preſumptuous Sins; left by
falling into the commiſſion of them, I fall alſo under the power of them ; left by
prevailing upon me, they get dominion and fovereignty over me. And in this
Reaſon alſo we have a hint of the incroaching nature of Sin ftill; from the
allowance of little and ſecret Sins, it proceeds to the commiſſion of groſs and
preſumptuous Sins; and from the commiſſion of theſe, it proceeds to dominion
over him; and therefore if we would not be Slaves to our Lufts, and Valfals to
the Devil, we had need all of us to pray with David, Lord, keep us from se-
cret Sins, left they break out into open and preſumptuous Sins; and, Lord, keep
z4s from preſumptuous Sins, left they get dominion over us.
Now, from the Words thus divided and opened, ſeveral uſeful Obſervations
may be raiſed.

As, Firſt, From the Petition it felf, we may obſerve theſe Two Do&trinal
Points.
NO
Firſt,
458
The Nature, Danger, and Cure
e
Firſt, That in the very beſt Chriſtians there is great proneneſs and inclination to
the very worſt Sins, David himſelf prays for reſtraining Grace to keep him
from preſumptuous Sins.
Do&r. 2. Secondly, Obſerve, It is not our own Power, but only Divine Grace that can pre-
ſerve us from the mojí horrid and vileſt Sins. Thoſe Sins that we now abhorr the
very thoughts of, yet were we but left to our felves, and were but Divine Grace
abftra&ted from us, even thoſe Sins we ſhould commit with all greedineſs.
And then from the Perſon who makes this Prayer and Requeſt unto God, ob-
ſerve,
Doftr. 3. Thirdly, That, Becauſe the ſtrongeſt Chriſtians are too weak of themſelves to re-
Sift the greateſt Sins, therefore they ought continually to implore the aid and aſiſtance
of Divine Grace. David, though a ſtrong and mighty Saint, yet durft nor truſt
himſelf alone to grapple with a Corruption or a Temptation; and therefore in the
ſenſe of his own Weakneſs, he prays the Lord to keep him; Keep thou thy Sera

vant.
And then, Laſtly, from the Reaſon, Keep me from preſumptuous Sins, left they
get dominion over me ; or, let them not get dominion over me : Obſerve,
Dottr. 4. That, The frequent Commiſion of preſumptuous and daring Sins, will ſubject the
Soul to the reigning Power and Dominion of Sin. tb bilo
Bat I ſhall not handle each of theſe by themſelves; but give you the Sum and
Subſtance of them all in one, and ſo proſecute that: Which is this.
Dottrine That, The beſt Security the beſt of God's Children have from the Commiſfion, and
from the Dominion of preſumptuous Sins, is only their own fervent Prayers, and
God's Almighty Grace.
di un
In the Proſecution of this Do&rine, I ſhall endeavour to ſhew you, when it is
that a Man is guilty of preſumptuous Sins, and wherein the Nature of ſuch Sins
conſiſts.
anowski
Firſt, Then a Sin is preſumptuous, when it is committed againſt the powerful
Di&tates of a Man's own Conſcient, and agninſt the clear Convictions of the Holy
Ghoſt. When Conſcience is awakened in Convi&tion, and rings aloud in Men's
Ears, the ways thou liveſt in are grofly ſinful, the end of chem is Hell and Death ;
thou wadeſt through the deareſt Blood of thine own Soul if thou goeft on; feeſt
thou not how Guilt difmally ftares thee in the Face? Seeſt thou not how the
Mouth of Hell belches out Fire, and Flames, and Brimſtone againſt thee? Stop
therefore, I here, as God's Officer, arreft thee. If now, when Conſcience thus
calls, and cries, and threatens, Men will yet venture on, this is moſt bold and da-
ring Preſumption : To diſobey the Arreſt but of the King's Officer, is a moſt pre-
fumptuous Crime; how much more therefore to diſobey the Arreft of Conſcience,
which is the chief and ſupreme Officer of God, and who commands in the name,
yea, in the ſtead of God, as it were, in the Soul; and yet truly, who among us
is not in ſome kind or other guilty of this preſumption ? Why, Sirs, if God ſhould
now come down in terrible Majeſty in the midſt of us, and if he ſhould ask every
Man's Conſcience here, one by one, Conſcience, wert thou ever refifted? Wert
thou ever oppoſed in executing thine Office to this and to that Soul: Why, where
fits the Perſon whoſe Conſcience muſt not anſwer, Tes, Lord, I accuſe him, I teſti-
fie to his very face, I have often warned and admoniſhed him, O do not venture up-
on this or that A&tion; there's Sin, there's Guilt lyes under it; there's Wrath and
Vengeance that will follow it; Ob pity, Oh spare thine own Soul; this Sin will e-
verlaſtingly ruin thee if thou committeft it? And what, didſt thou commit it not-
withſtanding all this? Tes, Lord, while I was laying before him all the arguments
thar

w of Preſumptuous Sins.
459

that the thoughts of Heaven and Hell, of thy Glory and his own Happineſs, could
adminiſter, yet ſo preſumptuous was he, as to fall upon me thine Officer; and these
Stabs, theſe Gaſhes and Tounds I received while I was admoniſhing him, and war-
ning him in thy Name. O Sirs, a thouſand times better were it for us that we ne-
ver had Conſciences; better that our Conſciences were utterly feared, and become
inſenſible; better that they were ſtruck for ever dumb, and ſhould never open
their Mouths more to reprove or to rebuke us ; better that we never had had the
leaſt glimmering of Light to diſtinguiſh betwixt our Duty, and what is Sin, than
thus deſperately to our face and ſtifle our convictions, and to offer violence to our
Conſciences, and preſumptuouſly to ruſh into the commiſſion of Sin in deſpight of
all theſe; better Men had no Conſciences at all, or that they were given up to a
feared and a reprobate Senſe, than to fin thus in deſpight of their conſciences.
What ſays our Saviour ? Luke 12.47. That Servant that knew his Lord's Will,
and did it not, he ſhall be beaten with many ſtripes.
There are two Things wherein it appears that all Sins againſt Conſcience, and two Aggrås
againſt Convictions, are preſumptuous Sins.
vations of
finning do
Firſt, Becauſe in all ſuch Sins there is a moſt horrid Contempt of the Authority Paint Coná
and Sovereignty of the great God : And what higher Preſumption can there be, 1. It is a
than for vile Worms to ſet at nought the Authority of that God at whoſe Frown Contempt of
Heaven, and Hell, and Earth tremble. The Voice of Conſcience rightly informed the Autho-
by the Scripture, it is the Voice of God himſelf ; it is God ſpeaking in a Man's vity of
Bowels, and whiſpering to a Man's very Heart. As Moſes was the Interpreter be-
twixt God and the Iſraelites, fo Conſcience is the Interpreter betwixt God and us.
Why now, would it not have been, think you, a moſt deſperate Preſumption,
and a moſt daring Affront againſt the Majeſty and Sovereignty of God, if while he
was with his own voice pronouncing the Ten Commandments with Thundering,
and Lightning, and Earthquake, from Mount Sinai, at the ſame time the Iſrae-
lites to have been notoriouſly breaking and finning againſt every one of thoſe Com-
mandments, as he ſpake them ? Truly, though now God delivers his Will and
Commands to us, not immediately by his own Mouth, as then he did, but by
Conſcience his Interpreter, yet while we know thar Conſcience ſpeaks to us in
the Name of God, it is as much fearful Preſumption for us to flight the voice of
Conſcience, as if we ſhould flight the voice of God himſelf ſpeaking from Heaven
immediately to us. And that's the firſt Thing.
Secondly, By Jinning againſt our Conſciences, and againſt our Convictions, we 2. It is an
make it very evident that we ſtand in no awe or dread of any ſuch thing as Hell evident Ar-
and eternal Damnation is, and is not that Boldneſs? Is not that Preſumption ? male te
You ſcorn poſſibly to be ſuch puling, whimpering Sinners, as to be affrighted with ſtand in no
ſuch Bugbears as everlaſting Torments, and everlaſting Wrath and Vengeance is ; awe of Hell
you know the Wages of Sinis Death, and that the Ways you take, lead down to
the Chambers of Deſtru&tion; and yet though God and Devil ftand in the
way, you will through: Are not theſe, think you, bold and prefumptuous Sinners,
that will go on in Sin, though Hell-Fire flaſhes in their Faces, who, though God
ſhould cleave the Ground upon which they walk, and through that Chink ſhould
give them a view of Hell; though they ſhould ſee the Damned tumbling up and
down in thoſe Torments, and hear their Yellings, and Shriekings, and Roarings;
yea, though God ſhould point them out a place in Hell, and tell them, Look
Sinner, yonder is a place kept void, and heated from the beginning of the World
for thee; yet are there ſome ſuch bold and daring Wretches, that they would out-
brave all this, and they would ſin in deſpight either of Heaven or Hell; yea, and
which is a moſt fad and dreadful confideration, ſome there are whoſe Conſciences
are already brim full of extreme horfour and anguiſh, and yet they will venture
upon thoſe Sins that have cauſed that horrour, and are not ſuch preſumptuous Sin-
ners? They give their Conſciences wound upon wound; and though ſometimes
they roar bitterly, yet they will ſin outragiouſly, even then when they roar and
ſmart for Sin : So that this is a clear evidence of a preſumptuous Sin, when a Sin
is committed againſt a Man's own Conſcience, againſt Knowledge, and againſt
Conviction ; this makes a Sin to be a preſumptuous Sin,when Conſcience cries out,
Nnn 2
Murder,

ز
and Dim
nations
.
460 The Nature, Danger, and Cure
or not.
Murder, Murder, Soul-Murder ; when it beſeeches with Tears of Blood that they
draw from it, to defift from their Sins, and yet is not heard nor regarded; this is
preſumptuous finning, ſinning with a high hand, and with a brazen Forehead.
To Cam upon Secondly, Then a Man fins preſumptuouſly, when he fins upon long deliberatz-
long delibe-
on and forecaſt, plotting and contriving with himſelf how he may accompliſh his
ration, is to
ſin preſum-Sin. Some Sins are committed meerly through a ſudden Surprize ; a Temptation
ptuouſly. comes upon the Soul unawares, and finds it unprovided to make any reſiſtance,
and ſo it prevails ? So it was with the Apoſtle St. Peter, his Apoftacy and Perju-
ry was indeed very dreadful ; yet he was overcome by a ſudden Surprize; he had
no foregoing Thoughts and Purpoſes to deny his Maſter ; yea, his Reſolution was
to own and confeſs him to the very Death; and therefore though his Sins were
foul Sins, yet they cannot be called preſumptuous Sins, but rather Sins of weakneſs
and infirmity. And ſo there are divers Chriſtians that are overtaken with Faults
againſt their Refolutions and Prayers, yea, and contrary to their own Expectations ;
now the Sins of ſuch perſons are not preſumptuous Sins ; but then a Sin becomes
preſumptuous, when it is committed after long deliberation, pre-meditation and
forecaſt. There is a twofold Deliberation that makes a Sin preſumptuous.
Firſt, When a Man fins after he hath deliberated with himſelf whether he ſhall ſin
When upon debating the Caſe, at length, after much pondering and con-
fideration, he conſents to Sin: And thus though St. Peter denied his Maſter upon a
Surprizal, yet Judas betray'd upon deliberation. Now this is moft deſperate high
Preſumption to fin when a Man ponders and conſiders with himſelf, and weighs
the Reaſons on both ſides, whether he ſhall fin or not ; and yet truly of ſuch pre-
ſumptuous Sins as theſe are, we may all of us be found guilty. Why, ask but
your felves, Did you never commit a Sin after you had weighed in your deliberate
Thoughts all Circumſtances, putting in the beneficial Conſequences, the Pleaſure,
Profit and Credit of Sin in the one Balance, and the dangerous and deftru&tive
Conſequences, that Wrath and Hell that is due to Sin, in the other Balance ? Who
of us all can acquit himſelf from being guilty of ſinning after fuch Compariſons as
theſe are have been made, after the due weighing both of Sin and our Duty; and
yet have we not choſen the Sin before our Duty ? Truly to fin after ſuch deliberate
Compariſons as theſe are, is a provoking and a prefumptuous Sin.
Secondly, When Men do deliberate and contrive how they may fin to the greatest
advantage, how they may make the moſt of their Iniquities; when they plot and
contrive with themſelves how they may ſqueeze and draw out the very utmoſt of all
that Pleaſure and Sweet that they imagine Sin carries with it ; this makes that Sin
å preſumptuous Sin. Thus thoſe Drunkards contrived to prolong their Sin, Iſaiah
55. v. 12. Come, ſay they, we will fetch Wine, and fill our felves with ſtrong
Drink, and to morrow ſhall be as this day, and much more abundant. Here they
forecaſted to make as great advantage as they could of their Drunkenneſs, and to
get as much pleaſure out of it as they could. This now is moſt preſumptuous Sin-
ning. Thus the Prophet Jeremy alſo ſpeaks of thoſe that were wife to do evil,
fer. 4. 22. That could improve Sin to the very utmoſt, that could get more out of
a Sin by their Husbanding of it, than another could that had not that Skill and My-
ſtery ; theſe are wiſe to do evil; and ſuch are preſumptuous Sins; when Men
ftretch and ſtrain their Wits brim-full of finful Devices, either ſo as they may reap
moſt from them, or ſo as they may keep their Wickedneſs fecret from the obſer-
vation and notice of Men, then they ſin preſumptuouſly. Do not therefore flatter
your ſelves, that though indeed you are Sinners, as who indeed is not ? yet you fin
only through weakneſs and infirmity : Why, ask your own Conſciences, Did you
never fin, or, do you not uſe to fin upon premeditation and forecaſt? When your
have conceived Sin in your own hearts, do you not nurſe it and nouriſh it there,
till you find ſome fit opportunity to commit it, plotting to lay hold on ſome fir
Oceafion to act ſome wicked imagination that you have hatched in your own
Heart ? If ſo, this is clear, your ſinning is not out of weakneſs, but from ſtub-
bornneſs and wilfulneſs.


Thirdly
of Preſumptuous Sins. T
461

calm and
are, the
is that
Sin.
not.
Thirdly, The more quiet and calm your Affections are zehen you fins the more free The more
you are from the hurryings and perturbations of Paſſions when you fin, the more
preſumptuous are your Sins. Indeed it is no fufficient excuſe that you fin in a Paf- quiet, the
Affections
fion, no more than it is for a Murtherer to ſay he was drunk when he did it; but
yer this takes off ſomething from the preſumption in finning. Then a Man is a more prea
bold and arrogant Sinner, when he can fin calmly, and bid defiance to God and ſumptuoits
Heaven in cold Blood. Now St. Peter's Denial of Chriſt, it was from the exceſſive
Paſſion of Fear that then ſurprized him, and ſcattered his Graces; but when that
Paffion was over, he recruited again ; but now Judas had no Paffion; but the
wickedneſs of his own heart wrought quietly and calmly in him to the betray-
ing of his Maſter. When the winds tage violently., no wonder if ſometimes the
talleſt Cedars are overthrown by them; but thoſe Trees that fall of their own ac-
cord, when the Air is ſtill and calm, it is a certain ſign they were rotten : So it is
in this Caſe; when the Tempeſt of Paſſion rageth, be it Fear, or any other Par-
fion and Perturbation of the Mind, no wonder if ſometimes the talleſt and the
ſtrongeſt Chriſtians fall, are caſt down, and overwhelmed by it; but if Men fall
into Sin when their Intellectuals are clear, and when their Reaſon is calm and un-
difturbed, truly this is a certain ſign theſe Men are rotten, and theſe preſumptuous
fins have gotten dominion over them, for they fall like rotten Trees of their own
accord, without any Tempeſt of Paſſion to ſtir them.
Fourthly, When at any time you commit a Sin, conſider what the Temptations We may
are that aſſault you, and how you behave your ſelves under thoſe Tempiations; know wher
ther we fin
for from thence you may conjeture whether your Sins be preſumptuous oro;
preſumptu-
Temptations as they are ſtrong Inducements unto Sin, ſo ſometimes they are great ouſly by our
mitigations of Sin; the more violently the Soul is baited and wearied with Temp-Temptati-
tations, the leſs preſumption is it guilty of ifat length it yields; this God doth judge ons, and
to be weakneſs
, not wilfulneſs ; he knowsour Frame that we are but Duſt and Aſhes, how.
that we are no match for Principalities and Powers, and thoſe mighty Enemies
that we are to combat with, we can no more ſtand before them than ſo much looſe
Duſt before a fierce and rapid Whirlwind; yea, were there no Devil to tempt,
yet the Corruptions of our own Hearts are much too hard for us; but when both our
own Luſts and the Devil ſhall conſpire together, the one to betray us with all its
Deceitfulneſs, and the other to force us with all its Power ; who then can ſtand if
God ar ſuch a time as this is withdraw his Grace and Spirit, as ſometimes he doth
from the beſt of his Servants ? Where is the Chriſtian that ever coped with theſe
Temptations, and was not vanquiſhed and captivated by them? It is true, when
God affiſts him, the weakeſt Chriſtian proves victorious over the ſtrongeſt Tempra-
tions: A Dwarf may beat a Giant when he is manacled that he cannot ftir or re.
fift; God ſees that Satan is an over match for us, and therefore he ties his hands
before he ſets us out to the Conflict ; and what wonder is it if we then conquer ?
When God hath trodden Satan under us, no wonder if as weak as we are we can
then trample upon him too; but that all our Succeſs may appear to be not from
our own ſtrength, but from God's Might, he leaves us ſometimes to Satan, and letstorlanda
looſe Satan upon us in all his rage, he leads us into Temptation, and he leaves us
under Temptation ; and when we are buffered we then yield and fall, and the
Devil ſhamefully triumphs over us : In this Caſe, which is one of the ſaddeſt that a
Chriſtian can be in, though the Sin be very foul and heinous, yet the fame Pow-
er of Temptations that makes us fin heinouſly, keeps us from ſinning prefumptuoul-
ly. Preſumptuous Sins are not to be meaſured by the bulk and uglinefs of the
Áęticn, but by the forward and headlong. Conſent of the Will unto it; and there-
fore a groſs Sin may ſometimes be but a Sin of Infirmity,when yet a Sin of a leſs Na-
ture is deſperately daring and preſumptuous. In the Law, if a Perſon that was ra:
viſhed ſtruggled and cried out aloud for help, the Crime was not imputed to her :
So if the Soul be forcibly raviſhed by Temptations, though it ftruggle and ſtrive a-
gainſt them, though it call upon its God, crying aloud, Help, Lord; though it call
up its Graces, Arije,belp, this Sin ſhall not be imputed to it as a preſumptuous Sin.
How then ſhall wejudge by our Temptations whether the Sins we commit are pre
fumptuous or not?
462
The Nature, Danger, and Cure
I anſwer, you may judge of it by theſe following Particulars.

ons, then
If we fin Firſt, If we commit Sin when we are not beſieged and diſturbed by violent and
when we invincible Temptations, this is too too certain a Sign that then we ſin preſumptu-
Sieged with ouſly. This plainly ſhews a Will ſtrongly fixed and reſolved to Sin : When Men
violent will ſurrender and yield up their Souls to the Devil, even before he ſummons
Temptati- them, and when they will conſent to fin upon every ſmall and trivial temptation,
as ſoon as they have but a hint and glimpſe of ſome finful Object paſſing before
we fin pre-
Sumptuously
them, though it offer them no Violence, though it preſent nothing to them of ſo
much Pleaſure, and Profit, and Credit in it, but that a generous Chriſtian might
eaſily diſdain, if yet they run out after it, and will fin meerly becauſe they will,
theſe are moſt deſperate finners that are impatient to wait the leiſure of a lingring
and lazy Temptation, they know the Devil hath much work to do in the World,
many Thouſands to tempt, deceive, and draw to Perdition, and therefore they
will nor trouble him, and for his eaſe they will fin without a Temptation, and
ruin their own Souls without any help of any other Devil than what their own
Hearts prove to them. As thoſe are the beſt and moſt ſtayed Chriſtians that are
conſtant in the performance of Holy Duties, even then when they have no ſtrong
impulſes and motions from the Holy Ghoſt unto Duty : So truly thoſe are the
worſt and moſt ſtubborn Sinners that even then commit fin with greedineſs,
when they have no violent impulſes and temptations from the Devil to hurry
them into fin. Now there are two things whereby it plainly appears, that
then a ſin is preſumptuous when it is committed without ſtrong and violent
Temptations to it.
Firſt, Hereby we do evidently declare a fearful Contempt of the great God; we
never more vilifie and diſparage God, than when we do that for nothing which
we know his Soul hates. Should the Devil, when he Tempts you, take you as
he took Chrift, and ſhew you the Kingdoms of the World, and the Glory of them
all, and promiſe to beſtow all theſe upon you; why, yet when God ſhews you
the infinite Glory of the Kingdom of another World, you can plead no Natural
Reaſon why you ſhould conſent to Sin, God infinitely out-bidding the Devil, even
then when the Devil bids higheſt; but when you will preferr a Sin that bids
nothing, a barren, fruitleſs, and unprofitable Luft, before the Holy Will of the
great God, and the ſure Promiſes of Eternal Glory, what Reaſon or Pretence can you
thew why you ſhould fin, unleſs it be, becauſe you are reſolved rather to deſpight
and affront God, than to advantage your own Souls. And this was the great ag.
gravation of Fudas's Sin, and that which made it ſo exceeding preſumptuous :
What a poor Temptation was Thirty Pieces of Silver, to induce him to the Vileſt
Wickedneſs that ever was committed ſince the World ſtood ? It was no more than
the ordinary Value and Rate of a Slave, as you may ſee in Exod. 31. 32. amount-
ing much to about Thirty Seven Shillings Six Pence; and yet ſo far did he under-
value Chriſt, as that for this ſmall Price he ſells the Lord of Life and Glory, and
Zach. II. this God himſelf takes notice of as a great Indignity done unto him, Zach. 1 1. 13.
A goodly Price, ſays God by the Prophet there, was I prized at of them. I know
that at the very hearing of this, your Hearts riſe up in deteſtation of the Curſed
Covetouſneſs of Judas, that ever he ſhould ſuffer himſelf to be Tempted by fo
baſe a Reward as a few Shillings were, to betray him to Death who was infinitely
more worth than Heaven and Earth : Why, the Caſe is yours ; nay, wonder not at
it, he betrayed him for Thirty Pieces of Silver, and you Daily Crucifie him, and put
him to open ſhame; you wound and pierce him to the very Heart for much
leſs than that is; look back upon your paſt Life, can you not recall to Mind, that
you have been prevailed upon to commit many a ſin by ſuch poor and inconſiderable
things as ſcarce bear the ſhew,or face,or appearance of a Temptation ; have you not
dealt very injuriouſly with God and Chriſt, and ſet them at nought for a little gain,
for ſome vaniſhing delight, for compliance fake, for the fickle favour of Men, yea,
very Feathers, and
empty Nothings, have weighed down the Scales with you a-
gainſt God. The Devil's firſt and greateſt ſin was Pride, and Contempt of God,
and how much is he pleaſed and humoured to fee the ſame Contempt of God rivet-
ted

13.
of Preſumptuous Sins. od 1
463

ted in the Hearts of Men, and to ſee him ſo much ſlighted in the World, that he can
ſcarce bid low enough when he Tempts, but whatever he offers is greedily ſnatch'd
at, and preferred before God and Heaven, though it be but a very Toy and Trifle.
This certainly muſt needs be a very heinous Contempt of the great Majeſty of Hea-
ven, and muſt needs argue moſt deſperate boldneſs, and preſumptuous linning.
Secondly, When Men ſin upon ſmall or no temptations, they declare plainly a
wretched negle&t of their precious Souls, and therefore they ſin preſumptuouſly.
I have Read of a Soldier who being with Two others for fome Crime Condemned,
drew Lots for his Life, and having drawn one Lot that ſaved and pardon'd him,
ſeeing
one of his Companions come ſhivering and quaking to draw, told him, that for
Two Shillings, or thereabouts, he would take his Lot, whatever it was. He drew a-
gain, and again it proved ſucceſsful to him; why, however it was a moſt daring maging
preſumption, that after ſo narrow an eſcape, he ſhould again hazard his Life,
and ſet it to Sale for ſo ſmall a Price as that was : Why truly the like Preſumption
we our ſelves are guilty of, we purchaſe Toys and Trifles with the dreadful ha-
zards of our Souls; thoſe Souls that are infinitely more worth than Ten Thouſand
Worlds : We make common Barter and Exchange for every baie Luft ; and, as
Prodigals, pay very dear for very Toys, only to fatisfie their Fancies ; ſo do we
lay down our precious Souls at Stake for thoſe Lufts that uſually have nothing
in them beſides the fatisfa&tion of the Humours and Fancies of own Wills in Sin.
Would you not Cenſure that Man to be moſt deſperately fcol-hardy, that ſhould
venture to dive into the bottom of the Sea, only to take up Pebbles and Gravel?
Why, how great deal of Folly and Preſumption then are they guilty of, who dive
even to the bottom of Hell, only to get Straws and Feathers, and ſuch impertinent Va-
nities and inconſiderable Nothings, that certainly Men would never hazard
their im-
mortal Souls for unleſs they thought they did themſelves a Courtefie to be Damned?
How many are there that would not fuffer no not ſo much as a Hair of their Head
to be twitched off to gain that for which they will not ſtick to Lie and Swear, Sins
that Murder their Souls? They are ſo Fooliſh, that the Lord complains in Iſa. 5 2. 3.
They fell themſelves for Nought; either they ſtay not till the Devil comes to
cheapen them, but ſin beforehand, or elſe they readily take any Price that he
offers for them, any Vile Trifle is looked upon as a great. Purchaſe, if they can
procure it at fo low a Price as Hell and Damnation is ; why, what is it that makes
the Swearer open his Throat as wide as Hell againſt Heaven and God himſelf, but
only that he fancies that a big, full-mouth'd Oath, makes his Speech more graceful
and ſtately? And what is it that makes the Company-keeper run into all Exceſs
with Riot, and to drown himſelf in all Senſuality, but only that he may comply
with his Debauched Companions, and not diſguſt them by any fingularity and re-
fervedneſs? And can theſe things be called Temptations ? Are theſe things matter
of ſuch weight, as deſerve to be put in the Balance againſt the Soul's Eternal Hap-se miskit
pineſs and Glory? Is it poſſible that men that have Noble and Immortal Souls and on
in them, ſhould ever ſo far debaſe them, as to bring them into competition with,
nay, to make them to be the Price of ſuch Vile Nothings as theſe are ? And yet tell
theſe Men that they hereby rouze up God's Wrath againſt them that burns to the
loweſt Hell; tell them that they deſtroy their precious Souls ; tell them that they get
nothing by ſuch fins as theſe are, unleſs they reckon Damnation for Gain: Why,
yet let God frown, and Hell triumph, and their Souls periſh, they will on, and
will not raiſe the Rate of finning, nor put the Devil to more charges, and ſo they
are Damned for nothing. Is not this moſt deſperate boldneſs and preſumption ?
And therefore do not lay the blame of your fins upon the violence of Temptation,
or upon the reſtleſs importunities of the Devil; when God ſhall at the laſt Day
call, Sinner ſtand forth, what's the reaſon you committed ſuch and ſuch Sins
that had nothing in them to commend them? That left nothing after them but
Shame without, and Terrours within ? Will you then plead as now uſually you do,
that'Temptations were too hard for you, and the Devil too ſtrong for you to refift?
No, no, it will then be made apparent, that the Devil was falſly charged with
multitudes of Sins that he never knew of till they were committed : And there-
forew hen Men fin upon ſlight Temtpations, it is not from the power of Temptati-
ons,
464 The Nature, Danger, and Cure
dre over-
et thers of the Darkneſs of
ons, it is not from the importunity of the Devil that they fin, but only from a pre-
ſumptuous reſolution, that they will fin whatever it coſt them, and that's the firſt
Trial.
When Men Secondly, When a Man wilfully and knowingly runs himſelf into Temptations,
run them and upon occaſions of Sin, if he be overcome by theſe Temptations, he fins pré-
knowingly ſumptuouſly notwithſtanding. In this caſe, though the Temptation be violent
into Temp- and irrefiftible, yea, though when we are intangled by it, we ſtrive and ſtrug-
tations, and gle to our very utmoſt, yet this doth not mitigate but rather aggravate our
Occaſions of Sin, becauſe it was meerly thorough our own preſumption that we brought our
Sin, if they
ſelves under the power of ſuch a prevalent Temptation, from which Chriſtian
come by Fear and Caution might eaſily have preſerved us. If a Man that is wholly Ig-
them, they norant of the Art of Swimming, ſhall plunge himſelf into a deep River, tho he
then fin pre ſtruggle hard for Life afterwards, yet if he finks and is drowned, he pe-
ſumptuouſly.
riſhes only through his own preſumption. That Man deſerves to be blown up that
will make Gunpowder in a Smith's Shop when the Sparks fly thick about him :
Truly, occaſions of ſinning are the Devil's Forge, where he is continually heating
and hammering out his Fiery Darts. Why, now for you that know your felves
to be as catching as Powder, or Tinder, wilfully to run your felves into this
Forge, where his Fiery Darts glow, and ſparkle, and fly about you, what is this but
moſt deſperate boldneſs and preſumption? What ſays the Wiſe Man, Proverbs
26. 27. Can a Man take Fire into his Bofom, and his Cloaths not be burnt ? Can a
Man run himſelf upon ſuch occaſions of ſin, and not run alſo into the commiſſione
of fin ? As the Motion of a Stone, when it falls downward, is ſtill the ſwifter the
nearer it comes to its Center; ſo when you are running your ſelves into the
occaſions of ſin, the more willingly you go to ſin, the nearer you come to it,
there's no ſtop nor ſtay: When you put your felves upon theſe Occaſions and
Temptations, you put your felves out of the protection of God's Grace, and yon
ſtand wholly at the Devil's Courtefie ; and if you are overcome, blame nothing
but your own venturouſneſs and preſumption. Conſider this therefore, halt
thou not had frequent experience of many fad Foils that the Devil hath given thee
by thy raſh venturing upon Occaſions and Temptations to fin? Haſt thou not found
ſuch and ſuch Company, ſuch and ſuch Employments, and other like Circum-
ſtances, always prove Snares to thee? Never plead theſe Temptations were too
ſtrong for thee to reſiſt : What, canſt thou not reſiſt them? Why, couldſt thou
not have avoided them ? And believe it, If the experience of thine own Weakneſs
doth not make thee careful for the future to fhun ſuch Snares and Intanglements as
theſe are, thy fins will be judged by God at the laſt Day to be wilful and preſump-
tuous Sins ; for they are ſo, if not in themſelves conſidered, yet at leaſt in their
Cauſe ; for you preſumptuouſly run into thoſe Occaſions and Temptations, where-
by, in all likelihood, you will be overcome; and this is to ſin preſumptuouſly.
If when we Thirdly, Suppoſe that we are ſtrongly tempted without the betraying of our
are tempted ſelves to the Temptation : Why then conſider, If you commit the Sin to which you
we yield,
are tempted, without vigorous and reſolute reſiſtance ; if you do, this is a certain
gorous refi- Sign you
fin preſumptuouſly. Let the Temptation be never
ſo ſtrong and irreſiſtible,
Stance
, we yet if you yield to it without oppoſition and reſiſtance made againſt it to your utmoſt,
then fin . you then ſin preſumptuouſly. A Child of God, when he acts like himſelf, falls
preſumptu-
fighting; the Devil gets not a foot of ground upon him, but by main force and
ouſly.
this World, and Spiritual Wickedneſſes in high Places, ſet themſelves all in array
againſt him ; why, yet he encounters them all, and wreſtles with them all; and
though ſometimes, through weakneſs he is overcome, yet he never bafely yields ;
he fights ſtanding, and he fights falling, and he fights riſing; and therefore when
he fins, it is through Weakneſs, and not through Preſumption ; but now others,
though they are very bold, and preſumptuous againſt God, yet they are very
Cowards againſt their Luſts, and againſt the Temptations of the Devil ; when a
Temptation aſſaults them, they dare not preſume to oppoſe that; but they dare
preſume to offend and provoke God himſelf; that they
dare do : Believe it, Sirs,
you muſt be bold and reſolute, either againſt the Devil, or againſt the great God;
one of theſe you muſt grapple with; chuſe which you think you may beſt oppoſe,
and


without vi.
of Preſumptuous Sins.
465

and ſooneſt conquer ; the Devil ftands before you armed with his fiery darts;
God follows you, armed with everlaſting vengeance. If you will not engage
againſt Satan, and reſolutely oppoſe him and all his force, what do you elſe but
turn upon God, and challenge him to the Combat, and make him your Enemy,
that is able to deſtroy both Soul and Body in Hell-fire for ever? Why, what a moſt
daring preſumption is this, that ever we ſhould baſely ſurrender up our ſelves to
the Devil without ſtriking one ſtroke in our own defence, and yet at the ſame
time, we ſhould dare to provoke that God that can with one look and frown fink
us into the loweſt Hell? And thus in theſe Three Particulars we ſee when a Sin
is preſumptuous in reſpect of_Temptations, when it is committed without
Temptations, when we run into Temptations and Occaſions of Sin, and when we
make no vigorous oppoſition againſt them.
In the Fifth Place, another Trial is this; When Men will dare to ſin under eminent To fin under
and remarkable Fudgments and Afflictions that God brings upon them, then they ſin eminent
preſumptuouſly. What is this elfe, but when God Itands yilibly in your way, yet and mentina
you will deſperately run upon the thick Boſſes of his Buckler ? He bedges up your ans
, to
way with thorns, and yet you will break through, though it be to the tearing of fin preſum-
your Fleſh; he ſtrikes at you by his Judgments, and Oh the Madneſs and Prelum- ptuouſly.
ption of vile Duft and Aſhes, that they dare to ſtrike at God again by their Sins !
What is this elſe but even to dare God to do his worſt? When God treads upon
us, ſhould ſuch vile Worms as we are, turn the Tail, and threaten to take revenge
upon the Almighty? This is Preſumption and Boldneſs; that God takes ſpecial
notice of. In 2 Chron. 28, and 22. Ahaz was brought very low, ſays the Text;
and yet, in the time of his diſtreſs be treſpaſſed yet more againſt the Lord; This
is that Ahaz: God ſets a Mark and Brand upon him, that he may be known to all
poſterity for a moſt daring Sinner, that when God had brought him ſo low, when
fo many Enemies waged War againſt him, and diſtreſſed him; yet even then he
provoked a greater Enemy than them all
, and challengeth God againſt him.
This is that King Ahaz. Truly may it not be ſaid of many among us, This,
and this is that perſon, who, when God afflicted them, inſtead of humbling them
ſelves under the mighty hand of God, grew enraged at their Sufferings, and fin-
ned yet more and more againſt him ? Oh, it is dreadful, when thoſe puniſhments
that ſhould break and melt us, prove only to harden our hearts, and to exafpe-
rate and embitter our Spirits againſt God. What can reform us when we offend
under the very ſmart of the Rod ? Hereby therefore judge of your Sins, if fo be
God be gone out againſt you, if he hath laid his hand heavy upon you, and yet
you regard it not, but ſtill perſevere in your old Sins, and ſtill add new Iniquities
to them; if, inſtead of humility and brokenneſs of heart, your hearts riſe up
againſt God, and you are ready to ſay with that wicked King, This Evil is of the
Lord, why ſhould I wait upon the Lord any longer ? Conclude upon it, you are
thoſe deſperate preſumptuous Sinners that ſcorn to ſhrink for whatever God can
lay upon them.
Sixthly, and laſtly, When we can encourage our felves with hopes of Mercy, To encouis
though we live in Sin impenitently, this is to ſin preſumptuouſly. You that know rage our
your ſelves to be Sinners, what is it that makes you to bear up with ſo much ſelves with
peace
and confidence ? Why, do you not every moment fear leſt Hell ſhould open Mercy,
hopes of
its mouth, and ſwallow you up, left God ſhould ſuddenly ſtrike you dead by ſome while' mei
remarkable Judgment, leſt the Devilſhould fetch you away alive to Torments ? live impeni-
Why do you not fear this, ſince you know your ſelves to be Sinners ? Why, tently in
truly you ſtill hope for Mercy; and it is only from this very preſumption that
Sin, is to
ſin preſuma
men cry Peace, Peace to themſelves, when yet God is at enmity with them ; ptuouſly
they flatter themſelves that it ſhall be well with them in the latter end, though God
ſwears he will not ſpare them ; but his Wrath and Jealouſie fhall ſmoke againſt
them. In Deut. 29. 19, 20. ſays God there, If any Man ſhall encourage himſelf
when
he goes on preſumptuouſly in the way of his own heart, adding Drunkenneſs
unto Thirſt, I will not ſpare him, ſays God; but my Wrath and my Jealouſie shall
Smoke againſt him, and all the Curſes that are written in this Book Shall fall upon
him. Were but Sinners truly apprehenſive of their wretched Eſtate, how they
00.0
stand

466
The Nature, Danger, and Cure

ſtand liable every moment to the ſtroke of Divine Juſtice, how that there is no-
thing that interpoſeth betwixt them and Hell, but only God's temporary forbear
ance of them, truly it were impoſible, utterly impoſſible, to keep them from
running up and down the Streets like diſtracted Perſons and Mad-Men, crying
out with horrour of Soul, Olam damned, I am damned, but their Preſumption
ſtupifies them, and they are lull'd afleep by the Devil; and though they live in
Sin, yet they ſtill dream of Salvation, and thus their Preſumption flatters them,
till at length this Prefumption ends then where their Damnation begins, and
never before.
bat
And thus I have in fix Particulars ſhewed you what it is that makes a Sin to be
preſumptuous ; which is that which David in the Text prays to God to keep him
from; and I doubt not but theſe Particulars have repreſented to you ſo much
PR Guilt and Uglineſs in preſumptuous Sins, as that you alſo pray with him, Lord,
keep us alſo from prefumptuous Sins.
Aggravati Now, though poſſibly it may ſeem altogether needleſs to die ſcarlet redder,
ans of pre- yet that your Prayers againſt them may be more importunate, and your Endea-
Sumptuous vours unwearied, I ſhall in the next place by ſome aggravating conſiderations in-
ſinning
grain theſe ſcarlet crimſon Sins, and ſtrive to make them appear as they are in
themſelves out of meaſure finful.

in them
without
Preſumptu-
Confider therefore in the firſt place, that the commiſion of preſumptuous Sins
0165 Sins doth exceedingly harden and ſteel the heart, with reſolutions to perſevere in them
harden the without repentance, and what can be more dreadful than this is? Reſolvedneſs to
reſolutions
fin is a diſpoſition likeſt to that of the Devil, and it is a puniſhment next to that
to perſevere of Hell; a Man that is confirmed in wickedneſs, is not many removes off from a
Devil in his nature, and from a damned Perſon in his State ; there is a fatal conſe-
quence betwixt Man’s reſolving to continue in fin to the end, and God's reſolving
Repentance.
to puniſh him with thoſe torments that ſhall have no end. God hath two Seals,
the one of the Spirit of Adoption, whereby he ſeals up Believers to the day of
Redemption, and the other of Obduration, whereby he ſeals up the Impenitent to
the Day of Deſtruction; he feals them up under fin, and ſets them aſide for Wrath,
hence the Apoſtle in Romans 2. 5. ſpeaks of a hard and impenitent heart, treaſi
ting up wrath unto it ſelf againſt the day of wrath: Now preſumptuous Sins have
a twofold malign influence, thus to harden and make Men reſolute in wickedneſs;
for either they make them ſecure under fin, or elſe quite contrary deſperate for
fin, and both theſe ſtrongly conduce to the hard’ning of the heart.
Preſumptu Firſt, The commiffon of preſumptuous Sins oftentimes makes a Sinner reſolute
ous Sins and ſecure under the blackeſt guilt the Soul can contract, and the fearfulleſt
make Men
reſolute un-
threarnings God can denounce : Security under guilt ariſes from impunity; Sinners
der the have read and heard terrible things againſt themſelves, that God will wound the
threatnings hairy Scalp of ſuch as go on ſtill in their iniquities, that he will deſtroy the incorri-
of God.
gible ſuddenly, and that without remedy; but yet none of all
this is executed, their
Heads, inſtead of being wounded, are crowned with Bleffings; and this ſpeedy
deſtruction ſtill loyters; they neither feel terrors within, nor meet with troubles
without ; and therefore as Solomon obferves, becauſe they go unpuniſhed they
Eccl.8.15. grow fecure, in Ecclefiaft. 8.15. Becauſe ſentence againſt an evil work is not
Speedily executed, therefore the hearts of the Sons of Men are fully ſet in them to
do evil. Cırnal reaſon meaſures God's way of taking vengeance by its own; it is
the cuſtom of Men if they can to revenge while an injury is warm; delay and for-
bearance uſually cools them into forgiveneſs; and hence preſumptuons Sinners
argue, That certainly were there any truth in God's threatnings, were there any
thing to be feared befides the huge noiſe that they make, they should then have
been exemplarily plagued, when they committed ſuch and ſuch a daring fin while
the provocation was freſh; and from this it is, that the worſt of Sinners, after
the commiſſion of ſome vile and crying fins, are for a while troubled with a trem-
bling and tormenting Conſcience, that the threatnings that are denounced ſhould
fall upon them by ſome viſible appearance, and ſome fignal hand of God againſt
them;
of Preſumptuous Sins.
467

them; but when they ſee no ſuch thing come of it, but their condition is Profpe-
rous, and all their ways Sunſhine; how doth this work with them? Why truly,
inſtead of admiring God's patience and long-ſuffering, they deſpiſe his wrath, and
fcoff at thoſe threatnings that before they dreaded, and think none of them true,
becauſe none of them felt. We read of ſuch bold Sinners as theſe are in 2 Pet.
3.4. Where is the promiſe of his coming? Do not all things continue as they were?
So theſe preſumptuous Sinners ſay in their hearts, where is the threatning of his
coming againſt us? Do not all things continue with us as they were ? Though
Preachers roar out whole Pulpits full of Hell and Damnation, and ſinge our Ears
continually with Fire and Brimſtone, making fearful clamours of Death, Hell, and
Damnation, and everlaſting Torments; yet all things are with us as they were : Is
not the Sun's light as chearing, the Air's breath as refreſhing, and the Earth's
womb as fruitful as it was? Their greateſt fins have not diſturbed the leaſt Atome
in the Creation, nor moved ſo much as a hair of their head; for all that ſudden
and unavoidable deſtruction that is denounced againſt them, they ſtill flouriſh and
profper; and becauſe God doth not as Man revenge in the firſt heat, they think all
threatnings are made rather to affright than to do execution ; and hence it is, that
they embolden and harden themſelves in ſin, and take up reſolutions, that they
will continue in them; and that is the firſt way how the commiſſion of preſumptu-
ous Sins bring Men to refolutions of ſinning, by making them regardleſs of Divine
threatnings.
Secondly, The frequent commiſſion of preſumptuous fins leave Men deſperate, Preſumptus
whereby they are harden'd to continue in their fins. Nothing more fortifies reſolution ous Sins
than deſpair ; make a coward deſperate, and you make him invincible; now pre- deſperate in
Sumptuous fins they uſually end in deſperate reſolutions ; they make Men deſpair of sin, and to
ever gaining Power over them, and of ever obtaining Pardon for them.
deſpair.
Firſt, Men that frequently commit preſumptuous fins, they deſpair of ever ſubdu- of ſubduing
ing them : Let your own hearts make anſwer, when you have finned preſumptu-
of thein.
oully againſt your own Conſciences and God's known Law, have you not been rea-
dy to conclude, that it were as good for you to abandon your félves over to the
fwing of ſuch a luſt, as ſtill to ſtrive thus in vain againſt it ? When reſolutions a-
gainſt fin prove unſucceſsful, they commonly end in deſperate reſolutions to ſin; and
yet truly this is no other, than if a Man ſhould therefore burn his Houſe down a-
bout him, becauſe it wants repairing. Is there none among us now, that when
we have finned againſt light, and againſt convictions, ſit down under this deſpair-
ing temptation, That it is in vain for us ever to make head againſt ſuch a luft
more; it will prevail, and why ſhould we not therefore give up our felves to it?
Truly, what you have been tempted unto, others have practiſed ; and becauſe the
ſtream of their corruptions is violent, they therefore ſpread out their arms to it
, in
and fuffer themſelves to be carried down by it into the gulph of Perdition, re-
ſolving to run after the ſtream and current of their own corruptions, becauſe they
find it ſo ſtrong, deſpairing of ever ſubduing them, having been ſo often overcome
by them.
inov 2
Secondly, The frequent commiſkon of preſumptuous fins, makes Men deſpair of To deſpair
ever obtaining pardon for them, and that hardens them in reſolutions to continue in of obtaining
them, and then they cry out with Cain, My iniquity is greater than can be forgiven. Pardon for
Deſpair of pardon oftentimes exaſperates to more and greater offences s as if a
Thief when he is robbing of a Man, ſhould argue with himſelf, if I am dete&ted
of this robbery it will coſt me my life, and if I murther him I can but loſe my life ;
juſt fo do many argue: My fins are already ſo many and ſo great, that I cannot avoid
damnation for them ; I ſee my Name pricked down among Reprobates, it is but in
vain for me to ſtruggle againſt my own fate and God's decrees ; it is too nice a ſcruple,
fince God hath given me up to the Devil, for me not to give up my ſelf to fin ; and ſo betin
away they go to fin,and fin at random deſperately and reſolvedfy; Oh horrid hardneſs!
That when the thoughts of Hell uſe to quench and allay the wickedneſs of other
. The
Men when it is moſt furious, yet theſe wretches never think of Hell, but that
that Eternal Fire inflames their lufts, and the thoughts of their own deſtruction is sub
2.
doch
i


000 2
468
The Nature, Danger, and Cure

doth even confirm them in the practice of thoſe very ſins that deſtroy them; and
yet to this paſs doth the commiſſion of preſumptuous ſins bring, many a wretched
Soul in the World to. Why, now reſolution to fin out of deſpair is to ſin as the Devil
fins; indeed it is to give the Devil's image in the Soul it's laſt flouriſh. The De-
vils and the damned Spirits as they lye always ſmothering and burning in Hell, ſo
they always hear that dreadful found, For ever thus, for ever thus; and becauſe
their Chains are made ſtrong and eternal by an Almighty Decree, this makes them
implacable, they fret and look upward, and curſe that God that hath plunged them
into thoſe torments, from which Hell will never free them ; this makes them deſpe-
rate in their reſolutions to ſin, becauſe they deſpair of ever bettering their condition ;
beware therefore, left you alſo by frequent commiſſions of Preſumptuous Sins bé
given up to Helliſh deſpair, ſuch asthis is, fo to deſpair of mercy as at the ſame
time to provoke and defie Juſtice ; and that's the firſt great danger of finning pre-
fumptuouſly, it will make Men refolute, either thorough ſecurity or thorough
deſpair to continue in fin.


Preſump Secondly, Preſumptuous Sins as they ſteel the heart with moſt deſperate reſolu-
tuous ſins tions, ſo they alſo brazen the face with moſt ſhameleſs impudency: All ſhame ariſeth
make men from the apprehenſion of ſome evil ſuſpected of us, or diſcovered in us; and the
and ſhame- eyes that can diſcover it, are either the Eyes of God and Angels, or the Eyes of Men
Less in Sin. like our felves : Now all preſumptuous Sinners are grown bold and impudent as to
God and Angels, though God be preſent with them in the cloſeſt ſecrecy, though
his Eye ſees them in the thickeſt darkneſs; yet this doth not at all over-awe them,
they dare ſin even before his Face that muſt Judge them ; and if ſome of them be yer
ſo modeft, as to conceal their wickedneſs from the notice of Men, yet they are alſo
ſo fooliſh and bold as not to regard God's ſeeing them, in compariſon of whom to
ſin in the fight of the whole World, is but to fin in ſecret ; but yet the frequency
of preſumptuous finning, will alſo quickly cauſe them to abandon this ſhame too,
and to outface the Face of Men, which they more dread than they do the Face of
God or Angels : The Lord himſelf takes notice of the impudency of ſuch
Men; and certainly every Sinner hath cauſe to bluſh when God calls him
impudent. In Feremy 6.15. ſays God there, were they aſhamed, when they had
committed all theſe abominations? Nay, they were not at all aſhamed, neither could
they bluſh ; and in Jer. 3. 3. they have a Whore's forehead, and they refuſe to be
afhamed; and in Iſaiah 3. 9. the Shew of their countenance, ſays God, doth wit-
Three de nefs againſt them; they declare their ſin as Sodom, they hid it not. There are
grees of three degrees of ſhamefulneſs in finning, to which many of our groſſer Sinners do
neſs in fin-
ning.
Firſt, Thoſe that will dare to commit foul ſins even publickly and knowingly :
ting foul Some Men loſe half the pleaſure of their fins unleſs others may know how wicked
fins pub- they are, and how far they dare affront the Almighty; the Swearer ſwears not in
lickly.
ſecret, where none can hear him, but in Company, and calls Men to witneſs as
well as God; the Drunkard reels in our Streets in mid-day, and is ready to diſcharge
his vomit in the faces of all that he meets with; truly preſumptuous Jinning will at
laſt grow to publick finning; not only at the laſt day, that which been done in
ſecret, ſhall be divulged upon the houſe-top, but many times even in this life
thoſe fins that at firſt wicked Men durft not commit, but in ſecret where no eyes
ſees them, after a while they are grown bolder, and will act and own them before
all Men.

Shameles ariſe.

A commit-

mitted.
A boaſting Secondly, Others are advanced farther, and not only ſin openly, but they boaſt
and glory- and glory in their fins alſo; the Apoſtle in Philippians 3. 19. ſpeaks of them,
ing in Sins, whoſe glory was in their ſhame ; they boaſt as if they had done fome notable ex
ploit, when alas they have only murthered a poor Soul of their own, that lay draw-
ing on towards its death before.
alerts
A boafting Thirdly, There are.others ſo ſhameleſs, that they boaſt of thoſe very wickedneſſes
in fines they that they never durſt to commit. As cowards brag of their exploits in ſuch and
ſuch a combat, which yet they never durſt engage in; ſo there are a generation in
the
commit.
of Preſumptuous Sins.
469
the World, who dare not for the terrour of their conſciences commit a fin, that
yet will boaſt that they have committed it, as if it were a generous and how
nourable thing to be called and accounted a daring Sinner; ſhall I call theſe Men,
or Monſters rather, that boaſt of ſuch things as make them more like Devils than
Men; and yet even to this height of profligate impudence will preſumptuous fins lead
but let all ſuch know, God is reſolved to try the foreheads of theſe Men at
the laſt and great day of Judgment, and in deſpight of all their ſwaggering and bold-
neſs, ſhame and everlaſting confuſion ſhall cover their Faces, as impudent as they
you;
are now.
Thirdly, Conſider this, what a fearful thing it will be if God ſhould cut off ſuch
Men in the very act of ſome preſumptuous fin, without affording them any time and
Space of repentance; and have they any ſecurity that God will not? What
pro-
miſe have they that God will forbear them one moment longer ? Nay, they
have been often told, that God will make a ſpeedy end with them, that he
will take them away as with a Whirlwind living; and in his wrath, as it is in
Pſalm 57.9. and therefore he ſtrikes not without giving them warning enough,
though he ſtrikes fuddenly. God hath two chief Attributes, that he eſpecially
aims to glori fie in all his tranſactions with Men, his Mercy, and his Fuſtice; theſe
are the two great hinges, upon which all the frame of his Providence moves;
the mighty affairs of Eternal Eleition and Reprobation were firſt agitated out of
deſign to magnifie Mercy and Juſtice; and all temporal concernments are govern-
ed in ſuch a way as may moſt advance theſe two Attributes of Mercy and Ju-
ftice; why now Mercy hath already had a larger ſhare of glory in forbearing after
ſo many provocations, in waiting fo long to be gracious, ſtaying year after year
expecting your Repentance; and if you contemn the Riches of God's Grace and
Mercy ſtill, have you not Reaſon to fear it will be the Turn of Juſtice to deal
with you next? And believe it, the commiſſion of preſumptuous Sins gives
God a fair Opportunity to glorifie his Juſtice upon you to the utmoſt; and
why ſhould you think God will loſe ſuch an Advantage? All the World muſt
needs fall down, and with trembling, adore the juſt ſeverity of God, when
they ſee a notorious Sinner cut off in the very act of ſome notorious and pre-
ſumptuous wickedneſs ; in Deuteron. 17.12, 13. when a preſumptuous Sinner is
puniſhed, ſays God, all the People Shall bear, and fear, and do no more preſumpa
tuouſly; and if ſo much glory will accrue to God by deſtroying_you, why
then ſhould he ſpare you one moment longer than your next ſin? This is the
beſt uſe he can make of preſumptuous Sinners, even to ſet them up as exam-
ples and monuments of his wrath and vengeance to terrifie others ; and why
ſhould you think then, fince his Mercy hath been glorified already to you in
waiting and forbearing ſo long, that he will not upon the next fin you commit
glorifie his Fuſtice alſo? It may be God hath begun to deal thus already with
fome of you ; in the very midſt of your fins, hath not the hand-writing of ſome
remarkable judgment appeared againſt you ? Hath not God ſmitten ſome of you
in your Perſons, in your Eſtates, or in your Relations ? Well, take Chriſt's coun-
ſel, ſin no more left a worſe thing befal you, left the next provocation he ſtrike
you through, and fink you to Hell ? Oh conſider what a fearful thing it is, while
your Souls are all on flame in the commiſſion of ſin, then for God to hurl them
own into everlaſting and unquenchable fire, as he may take juſt occafion
and advantage to do for the glorifying of his Juftice!




Fourthly, Conſider this, It is very hard to bring preſumptuous Sinners to re- It is hard
formation and repentance, the firſt ſtep to evangelical forrow is legal terrour, to bring pre-
which the Spirit of God works by convincing the Sinner of judgment and Sumptuous
wrath to come; but now tell a preſumptuous Sinner what judgment and wrath Repen-
is due to him, that it is impoſſible for him to eſcape the vengeance of God, tances
that juſtice will overtake him ; read to him all the curſes contained in the Book
of God, and tell him that they are all entailed upon his fin ; this moves him
not; he knew and conſidered all this before; a preſumptuous Sinner muſt be a
knowing Sinner; he knows what Hell is as well as ever any Man did that hath
not felt it; he knows what a precious Soul he deſtroys; how glorious a Heaven
he

470
The Nature, Danger, and Cure
he forfeits, what dreadful condemnation he expoſeth himſelf to ; he knows all
this, and yet he ſins; and though this were enough, one would think, to daunt
a Devil, yet he breaks through all this knowledge to his own luſts again; the
Apoſtle ſpeaks of ſuch in Romans 1. 32. who knows the Judgments of God, that
they that commit fuch things are worthy of death, yet preſumptuouſly continue in
the commiſſion of ſuch fins ; now what hope is there of reforming and reclaim-
ing ſuch as theſe are, that fia after they have caſt up their accounts what it will
coſt them; certainly they that dare ſin when they fee Hell before them, there
is no hope that they will leave finning till they ſee Hell flaming round about them,
and themſelves in the midſt of it.
Now then, though theſe preſumptuous Sins being in their nature and aggrava-
tions ſo heinous, yet are the beſt Chriſtians exceeding prone to commit them.
When the Sea is tempeſtuous, did we only ſtand ſafe upon the ſhoar, it were
enough to behold the woful Shipwracks of others, with that horrour and commi-
feration that ſuch a ſpectacle deſerves; but when we are toſſed in the ſame tem-
peſt, and ſee ſome ſpilt againſt Rocks, and others ſwallowed up of Quick-Sands,
unto which naturally the ſtream ſtrongly carries us alſo; truly then, our pity
and deteſtation of their dangers, our horrour and conſternation of their ruin,
is not fufficient without great care and diligence for our own ſecurity and pre-
ſervation : Therefore, o Chriſtians! look to your felves; the glorified Saints
in Heaven ſee the dangers they have eſcaped with praiſe, and the dangers others
fall into with pity; but thou, O Chriſtian! art not yet got to ſhore, ſtill thou
faileft upon the fame Sea wherein moſt do periſh, even the raging Sea of Cor-
ruption, which is yet made more raging by the ſtorms of temptation; and if thou
feeſt many that are bound Heaven-ward, make Shipwrack of Faith and a good con-
Science ; it is not enough for thee to ſlight their dangers, or to cenſure and
pity their miſcarriages; but fear thou alſo leaſt the ſame corruptions and tem-
ptations overwhelm and drown thee in the ſame Perdition, this is the Apoſtle's
caution, 1 Cor. 10. 12. Let him that thinks he ſtands take heed left he fall;
and in Rom. 11. 20. Thou ſtundeſt by Faith, be not high-minded, but fear.
And indeed, becauſe of that violent inclination that is in all unto Sin, there is
no ſtate in this Life ſo perfect, as to make this Exhortation uſeleſs and unfeaſon-
able. David himſelf Prays for reſtraining Grace : Keep back thy Servant from
preſumptuous Sins.
From which Words I formerly collected, and ſhall now proſecute this
Chriſtians propoſition.
proved to be
prone to the
worſt Sins. That in the beſt Chriſtians there is great Proneneſs to the worſt Sins. blood
In the handling of this too true a point, I ſhall,
Wait
MOTO
First, By ſome demonſtrations make it evident, that there is a ſtrong inclina-
tion in the beſt to the worſt Sins, and then ſearch out the Original Cauſe whence
it is, that ſince in the firſt Creation Man's Will was left wholly free, and
indeterminate, without any other inclination to Good or Evil, beſides what its
Free and Arbitrary Choice made ; yet in the new Creation, whereby Souls are
repaired, there ſhould be ſtill left in it that Biaſs that ſtrongly ſways it unto
Evil. Theſe Two things, God aſſiſting, I ſhall at preſent do.
For the demonſtrations of the point, I ſhall give you them in theſe following
Particulars.
Firſt, The Examples of others may here be a convincing Argument. If I ſhould
Examples ſummon in the moſt excellent of God's Saints, a Man might wonder that Drun-
of others. keneſs, Inceſt, Murder, and Abjuration of Chriſt, that ſuch Brats of Satan ſhould
ever be found in company with ſuch an Angelical Troop as they are; and yet
Noah is Drunk, Lot is Inceſtuous, David Murders, and Peter Abjures; theſe
glorious Stars have had their twinklings; and if the Leaders and Champions are
thus foiled, what may we think then hath in all Ages befallen the Croud of Vulgar
w
Chriſtians :

The best


From the
of Preſumptuous Sins.
471

Exhortati
Chriſtians: We may with truth and boldneſs ſay, Never was there a fin commit-
ted in the World, how horrid ſoever, unleſs the unpardonable Sin againſt the
Holy Ghoſt, but God may find it written down in his Book of Remembrance
under their Names whoſe Names he himſelf hath written down in the Book
of Life. And what ſhall we ſay, when we ſee a Stone falling, that there is no
weight nor propenſeneſs in it to fall? Shall we ſay, when we ſee ſuch Eminent
Chriſtians falling into fin, yea, even into great and groſs fins, that they have not
Itrong propenſions and inclinations to fin? Yet, Oye Saints, divulge not theſe
things to Wicked Men,whiſper them ſoftly one to another with fear and trembling,
leaſt fome Profane Wretch or other overhear you, and take that for encourage-
ment that was only meant for caution: What is more common, than for the
Vileſt Sinners to plead for their Excuſe, or warrant rather the foul Miſcarriages
of God's deareſt Saints: Thus the Drunkard looks upon Holy Noah as a Pot-Com-
panion, whereby he diſcovers his Nakedneſs in a worſe fence than ever
Cham did. And thus the unclean Senſualiſt Quotes David, and calls himn in to be
the Patron of his Debauchery ; certainly if there be any Grief that can overcaſt
the perfect Joys of the Saints in Heaven, it is that their Names and Examples
ſhould to the great diſhonour of God be produced by wicked and finful Men
to countenance their groſſeſt Sins and Wickedneſſes. But let ſuch know,
that though God hath ſet up theſe in his Church to be Monuments of his Mer
cy, to declare to Humble and Penitent Sinners how great Sins he can Pardon,
yet if any hereupon imbolden themſelves in Sin, inſtead of being ſet up as
Monuments of Mercy, God will ſet them up as Pillars of Salt.
Secondly, It appears that there is a ſtrong proneneſs in the beſt to the worſt From thoſe
Sins, from thoſe frequent and preſſing Exhortations that are given us in Scrip-frequent
ture to Watchfulneſs againſt them, and to the Mortification of them. Where.
ons given in
fore were theſe Curbs neceſſary, but that God ſees our Lufts are headſtrong, and Scripture to
ready to fly out and hurry us into all Exceſſes ; nay, theſe Exhortations are Watchful-
not fo particularly, nor with fo great Emphaſis given to the Wicked as they paint, and
are to the Children of God : Of the Wicked God faith, He that will be Wicked, Mortifica
let him be Wicked ſtill; that's all the Care God takes of them; as we uſe to ſay tion of,
of them that we deſpair to reclaim, Nay, let them take their own courſes theſe Sinsa
But he eſpecially warns and exhorts the Godly to beware of thoſe Sins that
one would think a Godly Man were ſcarce liable to commit. See how Chriſt
Cautions his Diſciples, Luke 21. 34. Take heed to your felves, ſays he, left
at any time your Hearts be overcharged with Surfeiting and Drunkenneſs, and
the Cares of this Life: Why, would not any Man wonder, that our Saviour
ſhould fo ſolicitouſly warn them againſt Surfeiting and Drunkenneſs, which
are the Sins uſually of a Plentiful Eſtate ? But what, warn them againſt theſe Sins
whofe Poverty was ſuch, and was to be ſuch, that thoſe that gave unto them a
Cup of cold Water, should receive a plentiful Reward for their pains ? Were
they in ſuch danger to be Surfeited by the one, and Drunk with the other ? And
what, they like to be choaked with the Cares of this Life, and with Carking
to get what they had not, who had but juſt before renounced all that they
had to follow Chriſt? Yea, but Chriſt knew, that even in theſe poor abſtemious
Diſciples, there was a Natural Proneneſs to Gluttony, and Rioting, and
Drunkenneſs, and therefore he thus Exhorts them, and he doth it, that Grace
may keep them from enclining to theſe Sins, as their Low and Perſecuted Conditi:
on ſhould be ſure to keep them from committing them. So alſo the Apoſtle in
Coloſ. 3.5. ſpeaking to them that ſhould certainly appear with Chriſt in Glory,
as you may ſee in verſe 4. yet theſe he commands to Morti fie their Members that
were upon the Earth : Well, but what Members are theſe? It may be they are
only vanity and inconſtancy of Thoughts, levity and unfixedneſs of Affections,
deadneſs and heavineſs of Heart, and ſuch other leſs Sins, that ſhould they be
perfectly free from, they ſhould be perfectly Holy: No, ſays the Apoſtle, theſe
Members are the big Limbs of the Old Man, they are Fornication, Uncleanneſs,
Inordinate Affellions, Evil Concupiſcence, and Covetouſneſs. And in verſe 8.
he Exhorts them again to put off all theſe things, Anger, Wrath, Malice, Blafphe-
my, Filthy Communication, and Lying, and ſo he goes on reckoning up foul and
horrid
472 The Nature, Danger, and Cure

horrid Sins, and Exhorts them to Mortifie theſe Sins who were to appear with
Chrift in Glory, thoſe who never Lived in them, not at leaſt after their Conver-
fion; is it not ſtrange, that ſuch eminent Chriſtians as theſe were, ſhould
need Exhortations againſt ſuch foul Sins ? Why, there's many a Perſon in a ſtate
of Nature that would count their Morals much wronged, if you ſhould be offici-
ouſly importunate with them not to commit Adultery, or Blaſphemy, not to
be Covetous, or Drunkards, or the like ; this they would look upon as an Injury
done to them, that you ſhould ſuſpe&t ſuch things as theſe are of them; would
not they ſay, as Hazael did to the Prophets, What are thy Servants dogs, that
they mould do ſuch great things as theſe are? But the Apoſtle knew that the in-
clinations of the beſt were too ſtrong, even to thoſe Sins that a perfe&t Moraliſt
would think ſcorn that they ſhould be ſuſpected of, and therefore he Exhorts them
with all earneſtneſs, and frequent importunity, to Morti fie ſuch foul Sins as theſe
are.

From the
Thirdly, It appears alſo from the irritating power that the Law bath. Even
irritating in the beſt of Gol's Children there is accidentally through our Corruption ſuch
Power of
a Malign influence (if I may ſo call it, ) in the Holy, Juſt, and Good Law
the Law
of God, that inſtead of quelling Sin, it doth the more enrage and provoke it,
and this we call the irritating power of the Law. Thus the Apoſtle tells us in
Rom. 7. 11, 13. That Sintakes occaſion by the Law to workin us all manner of Con-
cupiſcence. Why, now were it poſſible that Sin ſhould grow ſtrong by that
Law that was given on purpoſe to deſtroy it, but that there is in us violent
propenſions towards what is forbidden us, and eager deſires after that which
God hath denied us ? So ſtrangely depraved are our Corrupt Natures, that
we ſwell with our Yoke, and labour to throw off whatever may lay a reſtraint
si suoise upon us; like Green Sticks which being bent one way, by natural ſtrength
olejowe ſtart as far back the other way. Can none of us call to mind ſome Sins that
poſſibly we ſhould never have committed, had they not been forbidden to
Bisus ? The Command oftentimes gives Corruption a hint in what and how it may
Want offend God: And is not this therefore a clear demonſtration of that mighty prone-
neſs that there is in all of us unto Sin, when that Law that forbids Sin ſhall
prove an incentive to it. The more will a high-mettled Horſe foam and
Hing the harder you Rein him in. And if you ſtop a River in its courſe, it will
riſe and ſwell till it overflows its Banks; and whence is this, but becauſe there is
a Natural Proneneſs in it to run towards the Sea ? And when God cafts his Law
before Men as a ſtop to them in their finful courſe, they ſwell the higher till
they have born or overflown all thoſe Bounds and Dams that God hath fet to
Bound them in : And whence proceeds all this, but only becauſe there is a Na-
tural tendency and propenſion in Men's Hearts to Sin ? And therefore the more
they are oppoſed, the higher ſtill do our Corruptions ſwell, and the more do
they rage ; and although the force of this finful propenſion may be in ſome of
God's Children in a good meaſure broken, yet in the very beſt of them is
there ſome degree or other of this irritating power of the Law to ſtir them up
to Sin, even by forbidding of them to Sin. And that's the laſt demonſtra-
tion.
is that
have a
in them
Sin.
Whence it The next thing propounded, was to enquire into the Original Cauſe whence
this ſinful inclination proceeds ;, how it comes to paſs that there is in all Men, and
Chriſtians
even in the beſt Chriſtians, ſuch a ſtrong propenſion unto Sin.
proneness
Now in the 'enquiry into this, I ſhall lead you on gradually by theſe following
unto every ſteps.
Firſt, In Man's firft Creation the Will had in it a Natural Power to determine
the Specification of its own Aets, that is, freely to ſway it ſelf either unto
Good, or Evil, which of them it pleaſed; and if there was any Biaſs in it to
draw it more one way than another, as ſome there was, it was an inclination to
that which is Good; for Man's Faculties were then entire and perfect, his Know-
ledge clear to diſcern what was his chief Good and his higheſt Happineſs, his
Will free to chuſe it, and his Affections ready to embrace and claſp about


it ;
of Preſumptuous Sins.
473

it : His Love, his Fear, his Joy, his Delight, were all of them Centred in
God; that which is now in us from Grace, was in him from Nature : Since
the Fall we need a Twofold Affiftance, one a Common Influence and Aſiſtance,
ſuch as is vouchſafed to all Men to enable them to the performance of the com-
mon and ordinary Actions of this Life; it is from God's immediate influence
that we are enabled to Move, to Think, to Speak, for in bim we Live,
Move, and have our Beings. And then we need alſo a ſpecial Influence vouch-
ſafed only to the Children of God, whereby we are enabled to perform Ho-
ly and Spiritual Actions, as to Love, Fear, and Obey God ſincerely, and this
ſpecial Influence we commonly call Grace, whereby we are enabled to A& Di-
vinely and Spiritually: Now the difference betwixt Common and Special In-
fluence lyes in this, that what God works in us by a Common Influence, that is
wrought without any grudge or reluctancy in Man's Nature to the contrary, but
what is wrought in us by a Special Influence, that is, brought to paſs, Nature
gainſaying and contradicting it ; thus when God enables a Sinner to A& Faith,
or Love, or any Divine and Heavenly Grace, this is contrary to the tendency
of Corrupt Nature, and therefore this is called Special Grace. Now while
Man ſtood in the ſtate of Innocency, there was nothing in his Nature that
contradicted his Fear of God, his Dependance on God, or his Love to God,
and therefore to enable him to Act all theſe, he needed no Special Influence
of Special Grace, but only of a common and ordinary Providence. Before the
Fall, Adam ſtood in no need at all of any ſuch thing as Special Grace, as we
now ſtand in need of, but the fame Aſſiſtance of God, for the kind of it, that
enabled him to Move, or to Speak, or to Think, was ſufficient alſo to enable
him to perform the moſt Spiritual Obedience, becauſe then the moſt Spiritual
Obedience was no more to him, than thoſe Actions which we call Natural, as
Eating, and Drinking, Speaking, Walking, and Thinking, are to us now; and
therefore he required no more Aliſtance from God for the performance of Spi-
ritual Obedience, than we now require from God for our Natural Actions.
Now as he had this perfection of Power to perform what was good, ſo he had
proneneſs of Will alſo to it; but yet in that proneneſs there was not perſeve-
rance: He might, as afterwards he did, turn aſide from God unto Satan, and
notwithſtanding his inclination to Obedience, and proneneſs to that which was
Good, yet having not a perſeverance in that proneneſs, but being Lord over his
own Will, as he was over the reſt of the viſible Creation, he voluntarily and wil-
fully conſented to the Commiſſion of Sin.
Why now, Secondly, This voluntary inclination of Adam to Sin, hath ever ſince
by a dreadful, yer righteous Judgment of God, brought upon all his Poſterity
a natural and neceſſary inclination unto Sin; ſo that now, either whatever they
do is Sin, or there is Sin in whatever they do. Now that we may clearly ap-
prehend how Adam's firſt Sin and Provocation committed ſo many Thouſand
Years ago, cauſes ſuch ſtrong propenſions to Sin in all his Poſterity, you muſt
obſerve theſe following particulars.
Firſt, Conſider this, that we and all Mankind were in Adam, not only as in
our common Parent, from whom we received our Being, but as in our Common
Head, Surety, and Repreſentative, from whom we were to receive either our well
or our ill Being; he was the Head of the Covenant, both he and we were Parties
in the Covenant, he obeying, we obeyed ; and he ſinning, we tranſgreſled; what
he did as in this publick Capacity, was not alone his Perſonal Ašt, but it was
ours alſo. Now what Right Adam had to Indent for his Pofterity, and to oblige
them to the Terms of the Covenant, I have long ſince opened to you on ano-
ther occaſion, and I ſhall therefore paſs it by now.
Secondly, The Threatning annexed to the Covenant of Works, was Death. In
the Day ibou Eateſt thereof fays God, thou ſhalt ſurely Die, Gen. 2. 17. Now
there is a Threefold Death, that by the violation of this Command, Man was
ſubject unto : A Temporal Death, conſiſting in the Miſeries of this Life, and at
laſť a ſeparation of the Soul froin the Body. An Eternal Death, confiſting in
the




PPP
474
The Nature, Danger, and Cure

the everlaſting feparation of the Soul from God ; and a Spiritual Death, confift-
ing in the loſs and ſeparation of God's Image from the Soul: And upon Adam's
Sin this Threefold Death was Threatned, namely, Temporal, Spiritual, and Eter-
nal. Of theſe Three, the Spiritual Death was preſently infli&ted upon Man's
Fall, conſiſting in the ſeparation of the Image of God from the Soul ; Man was
immediately deprived of that Holineſs and perfect Righteouſneſs wherein the
Image of God did confift.

Then Thirdly, Obſerve, No Altion can be Holy that doth not flow from the
Image of God in the Soul, as from its Principle. Every A&tion is finful that hath
not the Glory of God for its end; now no Action can have the Glory of God
for its end, that hath not the Image of God for its principle; and therefore
Man being deſpoiled of this Image of God, there is no A&tion of any Man in
the ſtate of Nature but what is ſinful and corrupt : And hence it is, that
in Regeneration God again ſtamps his Image upon the Soul, not indeed fo per-
fe&tly as at Man's firſt Creation, but yet in ſuch a degree as doth thorough Grace
enable him to A&t Holily, and in ſome meaſure according to the will of God.
Fourthly, Though Man be deſpoiled of the Image of God, and cannot Al Ho-
lily, yet he is a bufie and a&tive Creature, and muſt and will be ftill atting; he
hath an active Nature, and he hath active Faculties ſtill left him, though the
Image of God that ſhould make thoſe A&tions Holy, is juſtly taken from him. And
here at laft we have traced out the true cauſe of that ſtrong propenfion that there
is in all Men unto Sin. While the Soul enjoyed the Image of God, it ſought efpe-
cially to do all in reference unto God, but now that it hath loſt that Image, it can-
not any longer raiſe up its A&ions to a ſuitableneſs to the Will of God, and there-
fore now it ſinks them, and ſeeks only to pleaſe its own Carnal Deſires and Ap-
petite. Take the whole reſolution of it in Two or Three Words: The Nature
of the Soul makes it prone and inclined to Act, for it is a buſie a&tive Crea-
ture; and if it A&ts it muſt Sin, becauſe it
' hath not the Image of Gcd to
raiſe its Actions to a Holy and Divine conformity to the Will of God; and
therefore now to be prone to act, is to be prone to fin; and this is the true ground
of that ſtrong Propenſion that is in all Men, to that which is evil and finful.
Queſt. But, you will ſay, if this proneneſs to fin be from the loſs of God's Image, how
comes it to paſs, that ihoſe who are renewed again according to the Image of God,
do ſtill complain of this ſtrong proneneſs and propenſion to fin?
Anſw. To this I Anſwer, That thoſe of fallen Mankind, to whom God is pleaſed to re-
ſtore his Image in Regeneration, accordingly as this Image is more or leſs perfect,
ſo is this proneneſs to fin more or leſs ſtrong ; but becauſe the beſt are but in
part renewed, therefore this finful proneneſs is but in part deſtroyed in the beſt;
Grace weakens it, but Grace doth not quite remove it, and therefore the ho-
lieft Chriſtian hath, and ſhall have as long as he lives in this World, cauſe to
complain with the Apoſtle, Romans 7. 23. I ſee another law in my member's
zoarring againſt the law of my mind, there is a carnal, ſenſual inclination in him,
ſtrongly ſwaying him to ſin contrary to the bent and inclination of his renewed
part'; and therefore he ſhall have cauſe ſtill to cry out with the npoſtle, Oh
wretched Man that I am! who ſhall deliver me from the body of this death;
becauſe the Image of God is but in part reſtored in him, therefore there is partly
Object. alſo an inclination in him to fin, Yea, but you will ſay poſhbly, this inclination
in the beſt Chriſtians may be to ſmaller and leſſer fins, but it cannot be thought that
a Child of God, who is renewed again according to the Image of God, ſhould have a
Strong proneneſs and inclination to thoſe foul fins that the wicked of the World lye in.
Anſw. To this I Anſwer, the moſt that Grace doth in the beſt of God's Children in
this life, is, to weaken and leſſen that natural propenfion that is in a Child of
God to every fin, but not to deſtroy that Propenſion to any one fin at all, no,
not to the fouleft and vileft fins : The Old Man in this life never loſeth one
limb, though it be weakned and conſuming away in his whole body. Take a






Child
Son of Preſumptuous Sins.
475

ou de um
Child of God, that before his Converſion had a ſtrong Propenſion to any ſin;
fuppoſe what fin you will, though never fo foul and horrid, the ſame Propen-
fion ftill remains. It is not indeed fo violent and raging as it was, but there it
is, it is abated and overcome by Grace, but ſtill there is the ſame proneneſs to
ſin; it may be a Chriſtian is not fo ſenſible of this Propenfion to fin, not ſo fre-
quently as formerly he hath ; but yet the experience of the beſt fometimes can in-
form them, that even to the worſt fins and moſt horrid temptations, they find a
fa&tion and party in their hearts to promote them ; and it is as much work as
Grace can do to ſubdue and quell theſe great ſins.
OT
I now come to enquire into the grounds and reaſons, why God ſhould fuf-
fer this proneneſs to ſin to continue in his deareſt Saints and Children after their
Converſion and Regeneration? Poſſibly ſome may think, it would have been far
more conducible to God's glory, as well as their own peace and comfort, if God
had at once at their firſt Converſion utterly deſtroyed all the feeds and remain-
ders of corruption in them, and at firſt made them as perfe&tly holy as they ſhall
be at laſt ; hereby God would not have been ſo provoked as he is, nor his Spirit
ſo grieved, nor the Devil fo rejoiced at the daily miſcarriages of the beſt Chri-
ſtians : Wherefore is it that God hath perfected the Saints now in glory, but
that they might yield him perfect Obedience and Service? Why, truly our Ser-
vices would be as perfe&t and as well-pleaſing unto God as theirs are, were our
imperfect natures as theirs are ; and therefore God would have had a double
Heaven, an upper and a lower Heaven, had he but deſtroyed fin in us upon Why God
Earth ; and ſince it might ſeem ſo much to redound to his glory ; why hath he leaves a
not conſummated our Sanctification? But ſtill left thorns in our eyes, and goads Proneneſs
in our fides, with which not only we but he himſelf alfo is grieved and vexed, to Sin in
what ſhould be the reaſon of this?
Children,
Reims OR
Now to anſwer this Queſtion, you muſt know the general and comprehen- Becauſe it
five reaſon thereof is his own Sovereign unaccountable good-will and pleaſure, is his Will
into which the reaſon of all things is moſt rationally reſolved ; and therefore, so to do.
that among all Mankind that lay all alike in the fame maſs of corruption, that
ſome are fan&tified, and fome are not that among them that are fan&tified,
ſome are fan&tified in one degree, and fome in another, and yet none ſo per-
fe&tly as to be freed from fin; the beſt of God's Saints may reſt fatisfied in
this ; it is God's good pleaſure to give forth his Grace in ſuch a meaſure, to
ſome more, to fome leſs, as ſhall only weaken, not utterly deſtroy the corrupti-
ons of his people : Therefore the Apoſtle in Hebrews 9. 10. ſpeaking of Chriſt's
coming to do the Will of God, by which will, ſays he, we are fanétified:
That we are fanctified when others are not, is from the Will of God; that
we are fan&tified in ſuch a meafure, not more 'nor leſs, muſt be reſolved into
the ſovereign and uncontroulable Will of God, by which will we are ſanctified; and
yet there are alſo many wiſe Ends and Reaſons of this Will of God, why he
ſhould leave ftill fuch ſinful Propenſions and corrupt Inclinations, even in the
beſt of his people. breddiwiona moiing it a otras congue todo
grond noibustab motiuo of nit of Jonstong bus stolentina
As firſt, Hereby God maintains a beauty and harmony in the Works of Grace, Becauſe
as well as in the Works of Nature ; the beauty and harmony of the Univerſe con- hereby he
fiſts in gradation ; whereby, as by little ſteps or rounds we aſcend from one kind
of being to another; thus God hath placed Man in the World, as it were a middle
a harmony
ſtep betwixt brute Creatures and Angels, and therefore he partakes ſomewhat of Works of
the nature of both ; his Soul and his Intellectual Part, that is made like the na- Grace.
ture of Angels; and then there is in him a ſenſitive Part Deſires and Propenſions;
and on this fide he is akin even to the Beaſts that periſh; fo is it alſo in the
Works of Grace, a Chriſtian is as it were a ſtep betwixt a wicked Man and an
Angel; a wicked Man hath no Grace, and a holy Angel hath no Sin; now to make
up this great gap, God hath placed a Chriſtian as a middle ftep betwixt them,
to tack and unite the moral World together. There is in him a heavenly and
ſpiritual Part, and by that he is of affinity to the Angels; and there are alſo in
him finful Defires, and finful Inclinations, and by this he holds hands with wicked
Ppp 2
Men,

maintains
in the
476
The Nature, Danger, and Cure

For the
of their
Men, and is thereby joined to them ; and thus God illuſtrates his admirable
Wiſdom, in cauſing ſuch an admirable harmony and gradual difference in the
Works of Grace, bringing Men out of a State of meer finful Nature, to a State
of Grace mixed with ſin, and from a State of mix'd Grace, to a State of pure
and compleat Grace, where at laſt a Chriſtian ſhall be fully conſummated,
and be as the Angels of God ; thus from ſtep to ſtep God gradually carries on the
Work of Sanctification to Perfection; and hereby he maintains an admirable
beauty and harmony in the Works of Grace, as well as in the Works of Na-
ture; this ſets forth the beauty of the World, that there is ſuch a conveyance
from one kind of Creatures to another; whereby they touch one another, and
are tacked together by ſeveral Orders, as inanimate and ſenſitive, then rational as
Men, then intellectual as Angels : So alſo is it in grace, from a wicked Man to
a Saint, partly wicked, and partly gracious; from a Saint on Earth to a Saint in
Heaven, where the imperfe&t Work of Grace here on Earth is ſwallowed up
by perfect Grace and Holineſs.
Secondly, Therefore doth God ſuffer ſinful Inclinations to remain in the beſt
Exerciſe Chriſtians, that he might have wherewithal continually to exerciſe the Graces
of his people. Some Graces are Graces of War, if I may ſo call them, which
Graces.
would never be exerciſed if we had not Enemies to encounter with; and there-
fore as it is ſaid in Fudges 3. 2. That God would not utterly drive out all the
Nations before the Children of Iſrael, but left ſome of them among them, that by
continual combating and fighting with them, they might learn War; ſo neither
hath God utterly expelled the Spiritual Canaanites out of the hearts of his Peo-
zanimeve ple, to this end, that by daily confli&ting with them, they might learn the Wars
sty of the Lord, and might grow expert in the handling and uſing every piece of
their Spiritual and Chriſtian Armour; how ſhould we keep up a holy Watch
and Ward, if we had no Enemies to beat up our Quarters ? And how ſhould we
exerciſe Faith, which St. Fohn tells us is our Vi&tory, if we had no Enemies to
conquer? And how ſhould we exerciſe Repentance and godly Sorrow, whereby
chose the Soul is recruited, and whereby its Graces are reinforced again, if ſo be we
were never foiled nor overcome by our Spiritual Enemies ? Part of our Spiritual
Armour would ſoon ruſt, but that our Corruptions and finful Inclinations put us
daily upon a neceſſity of uſing of them; ſhortly when we come to Heaven, we
ſhall have no need nor uſe of theſe Graces, there we ſhall be out of the reach of
all Enemies; and therefore God is reſolved to exerciſe theſe Graces here, and
therefore he ſuffers Corruption to abide in this life, that fo Grace making way
thorough this Corruption, may enter into Heaven, where it ſhall for ever reft and
triumph, theſe warring Graces of the Saints, have no time nor place to be ex-
erciſed in, but only in this life; and becauſe God will have all the Parts of Holi-
neſs have their due Exerciſe, therefore hath he left theſe Corruptions in the Soul,
that their warring Graces might have Enemies to encounter with. egiptoval sri
bolo IIIW zido 1o ano del bne abnd sliv! van als els seus
For the on. And Thirdly, Hereby alſo the Almighty Power of God is exceedingly glorified in
Glory of preſerving us thorough Faith unto Salvation ; notwithſtanding our own violent
inclination and proneneſs to fin unto our own deftru&tion ; though St. Peter
when he walked upon dry Land, was upheld by the Power of Chriſt as God;
Bass yet that Power was not ſo remarkably glorious in his preſervation, and walk-
zarinanining upon the dry Land, as when Chriſt lent him his hand, and upheld him from
finking, when he walked and ſtood upon the ſurface of the Water; becauſe
then he had a proneneſs and propenſion in him to ſink more than when he ſtood
Coupon the dry Land : So truly I may ſay, that the ſtanding of the glorified Saints
in Heaven in a State of Holineſs, altho'rit may be, and is a Work of God's Al-
mighty Power ; yet it ſeems - not altogether ſo much to magnifie the Power of
God, in preſerving them in that State of Holineſs and Glory, no, not to Eter-
nity, as it doth to preſerve a poor weak Chriſtian one day in a State of Grace ;
becauſe there is no proneneſs in a glorified Saint to fall from his Happineſs in
to Sin, but there is in a Saint on Earth to fall from Grace, and frorn the Work
of God upon his Soul. legra 903 01 plictis zo ai si norit vd brus jul Isulitid
Boliw ibin abard ablod sa zido yd bus anoissntilal Ininil bas estils l Fourthlt

God's
Power.
LOROW
S999
of Preſumptuous Sins.
477
30

Fourthly and Laſtly, This glorifies alſo the prevalency of Chriſt's Interceſſion, and The preva-
the triumph of God's pardoning Grace and Mercy. O how exceedingly glorious lency of
is free Grace ! in that God can and doth for Chriſt's fake pardon many and great tercellion is
fins, though he certainly knows there is ſuch a ſinful Propenfion left
behind in Man's hereby Glo-
Nature, that will again be breaking out into the ſame or greater Provocations. rified.
The Application of this point ſhall be in theſe Particulars : Firſt, Is there fo Use I.
ſtrong a proneneſs in the beſt Chriſtians to the worſt Sins ? Hence then, let wick-
ed Men learn not to inſult over them when they fall, nor to reproach Holineſs
with their foul Miſcarriages ; truly Grace hath always found it ill neighbourhood
to dwell in the fame Soul with Sin; for wicked Men being themſelves all of one
piece, they know not how to diſtinguiſh betwixt the Propenſions of the one, and
of the other ; they know not how to diſtinguiſh when a Saint in a Chriſtian
acts, and when the Sinner ; and ſo they very irracionally charge Holineſs with
thoſe Crimes, that were they not in part unholy, they ſhould never commit;
when a Man that makes a forward Profeſſion of Religion, and in the general
courſe of his Life, makes Conſcience of his ways, when he doth through temp-
tation or inadvertency fall into ſome fin that becomes notorious ; what is more
common in the mouths of profane Scoffers than this ? This is one of your God-
ly ones; This is one of the ſanctified Gang; thus they laugh and ſnear at
him. No, but, Sinner, let me tell thee, Thou miſtakeſt the Man; Did you ever
hear him pray ſo as to charm Heaven, and which is more, ſo as to melt even your
Hearts into Affe&tions? Did you ever hear him diſcourſe of Spiritual Things, as
if he had been intimate with Angels, and one of Heavens Secretaries? Have
you formerly obſerved in him a blameleſs and exemplary Converſation? Then in-
deed you might ſay this is one of the Godly. Holineſs owns him, Religion glories
in him while he thus adorns his Profeſſion; but when he ſins, fay not, Behold one
of the Godly ; this is Blaſphemy againſt Religion. No, it is not the Godly Man
that fins; no, it is the corrupt and unholy Part in him ; it is that Part in him that
is moſt like to thee. In Romans 7. 17. ſays the Apoſtle there, It is no more I,
but ſin that dwells in me; and if it be indwelling Sin, that is the cauſe of actual
Sin in the beſt, why then do you belie their Graces? Why do you accuſe them
whom the Apoſtle vindicates, and tells you plainly, that it is not they, but Sin
in them? Learn therefore to put a difference betwixt a Saint and a Sinner in e-
very Child of God; and if it be the Sinner in them that expoſeth them to your
Scorns and Flouts, what elſe do you in upbraiding of them, but more upbraid
your ſelves, that are nothing but Sinners throughout ? Judge therefore, how ſenf-
leſs and unreaſonable it is for you to reproach them, who were they not ſo much
like you, you would have nothing to reproach them with ; therefore let
wicked Men never more flout and jear at the Falls and Sins of thoſe that are ho-
ly, imputing them to them as holy, for it is the Sinner in them that fins, and
not the Saint, and by upbraiding them for fin, they do more upbraid and re-
proach themſelves.
eso es brus glog its ont of an aid Niw
iba tudi oboris noites de
Secondly, Is ibere ſuch 4 ſtrong Propenſion in the beſt to the worſt Sins ? See A proneneſs
zhen what cauſe even the beft have to be continually humble. Oh, this is that to Sin in
which breaks the very heart
, and rends the very Bowels of a true Chriſtian,
dren should
that
he ſhould be ſo violently inclined to that which of all things in the World make them
his God is moſt averſe to ; and which, of all things in the World, as it is the humble.
only thing he never made, lo it is that which he always hates ; this is that
which makes him ſmite his Breaſt with Anguiſh, and to cry out with the
Apoſtle, 0 wretched Man that I am! And well truly may the beſt Saint call
himſelf a wretched Man, ſince he carries that in his Boſom that will be a perpe-
tual Torment and Vexation to him as long as he lives, there are Factions and Re-
bellions, inteſtine Diſcords, and civil Wars within, the Fleſh luſting againſt the Spi-
rit, and the Spirit lufting againſt the Fleſh; there's a Sea of Wickedneſs, and
yet in the midſt of it true Grace, like Fire, ſtriving to burn it up: Nay, no
wonder this great Combuſtion makes ſuch a Smoke and Smother as wrings
Tears from his Eyes ; for when he meditates, this choaks his Meditation ; he
begins with God, but through this ſinful Proneneſs, he falls he knows not
how,
12
God's Chile
478
bee hovering
The Nature, Danger, and Cure
how, into fome impertinent thought or other, and in a moment he ſlides from
Heaven to Earth; his Thoughts are like ravell’d Thread ; he knows not their
method, and order, nor end of them : When he prays, this Corruption ſits very
heavy upon his Heart ; and as at the Evening the ſhadow of the Body moves
much faſter, fo truly many times the Lips move apace in Prayer, when yet
the Heart is dull and drowſie; where ever he is, whatever he is about, Luſt
is intruding into his Company, Corruption will be thruſting it ſelf into all his
Actions: This is that which makes him weary of his very Life, ſo that he could
very well be content ; nay, he really and heartily wiſhes from his heart, that this
Houſe of Clay were pulled down about him. Truly, when we look abroad into the
World, and take notice in what filthy Sins it wallows,what Oaths and Curſings,what
Blaſphemies and Drunkennefs,what Murthers, Uncleanneſſes,and Riots, have every-
where overſpread the face of the whole Earth : What do we ſee, but the Effets of
that finful Nature that is common to us as well as unto them. There we ſee our own
hearts unbowell’d, and there we can difcern what our felves are at the coſt of other
Mens Sins. What ſays the Wiſe Man in Prov. 27. 19? As in water face an-
fwereth unto face, so doth the Heart of a Man to a Man. It was the proud Phari-
fee's boaſt, Lord, I thank thee that I am not as other Men are, Extortioners, Un-
juſt
, Adulterers, or as this Publican ; as it is in Luke 18. Yes, believe it, you, and
1, and all, yea, the beſt of us all, we are even as others are; the vileſt Sinners are
the trueſt Glaſſes to repreſent to our view what our Hearts are; their wickedneſs
gives in a true Inventory of what lyes locked up in our Breaſts; there we have the
ſame Vipers knotting and ſprawling within, that crawl forth in others Lives ; there
is Rancour, and Malice, and Hatred, and Slaughters, and Adulteries, and the
whole Spawn of all thoſe black Sins that have made Men either infamous in
Story, or mighty in Torment; and that we have not yet out-finned all the
Copies that ever were fet us, that we have not yer diſcovered ſome new un-
known Wickedneſs to the World, is not becauſe our inclination to Sin, or
our ſtock of Corruption fails us ; but becauſe God's Grace either prevent-
ing or renewing, fails not. Where then is the Chriſtian that hath not cauſe
to go mourning to his Grave ? Can you blame him to ſee him fad and dif-
confolate, when he hath no leſs Reaſon for it, than a Heart brim-full of Sin?
Certainly that Man neither loves God, nor his own Soul, that can hear that
there is in him ſuch a violent Propenſion to injure the one, and ruin the o-
ther, without exclaiming with the Prophet, Woe is me, for I am undone, be-
cauſe I am a Man of an unclean Heart, and of polluted Lips. It is but juſt,
yea, it is all the reaſon in the World, that while our Hearts continue to be
fountains of Sin, our Heads ſhould continue to be fountains of Tears.
That
Thirdly, Is there in the beſt a ſtrong proneneſs to the worſt Sins ? Whar
proneneſs cauſe bave' we then to long and
breathe after Heaven ? For not till then Shall we be
that is in
God's Chil- free from it. Indwelling Sin hath taken a Leaſe of our Souls
, and holds them
dren to Sin by our own Lives; it will be in us to the laſt gaſp; and as the Heart is the laſt
mould that dies, ſo alſo is that Corruption that lodgeth in it ; but yet die it muft, and
make die it ſhall: And this is the comfort of a Child of God, that though he brought
them long
for Hea Sin with him into the World, yet he ſhall not carry it with him out of the World:
God hath fowiſely ordered and appointed it, that as Death came in by Sin, ſo alſo
ſhall Sin it ſelf be deſtroyed by Death: As Worms when they creep into their
holes, leave their Slime and their Dirt behind them: Why truly ſo is it with a
Chriſtian ; when he dies, he leaves áll his Slime, all his Filth and Corruption at
the mouth of the Grave, and his soul gets free from that Clog, and mounts up
into the boſom of God; and there alore is it that it ſhall no more ſtrive and ſtrug-
gle againſt ſinful Propenſions and Inclinations, there fhall it be éternally fixed
and confirmed, not only in Glory, but in Holineſs ålfo ; we ſhall there be out of
the reach of Satan's Temptations. We read indeed, that ſometimes the Devil
appears before God as an Accuſer ; but we never read, that he comes there as a
Tempter; we ſhall no more feel the firſt riſings and ſtreamings up of Corruption
Thoughts
one all ſatisfying Good; when it ſhall have as natural a proneneſs, and ardour,
WO

vene
up to
to
of Preſumptuous Sins.
479

Sin:
to delight in God, as to love it felf, and to delight its own happineſs! And
who then would defire to linger any longer here below, and to ſpin out his
wretched Life, wherein Sin ånd Sorrow ſhall have the greateſt ſhare? Here
the beſt of us are in perpetual Combats and Quarrels betwixt Sin and Grace;
the one will not yield, and the other cannot ; Corruption, that compels one
way, and Grace commands another ; Hafte therefore, 0. Chriſtian, out of this
Scuffle ; make haſte to Heaven, and there the controverfie will be for ever de-
cided; there Malt thou no more live in fear of new fins, nor yet in forrow for
old ſins, but all forrow and ſighing Shall flee away; all tears ſhall be wiped from
our eyes, and all Sin shall be rooted out of our hearts, and we shall be perfecta
ly holy, even as the Angels themſelves are.
Laſtly, Is there ſuch a ſtrong proneneſs in the beſt to the worſt Sins, this A Prone-
then should teach us carefully to avoid all Temptations to Sin, and whatever neſs in us
to Sin,
may be an occaſion to draw forth that Corruption that lyes latent within 11: Where-
fore is it that one Petition of thoſe few that Chriſt taught his Diſciples, was, make us
Mhould
That God would not lead them into Temptation, but becauſe he knew there is in careful to
all of us ſinful Natures, that do too too well correſpond with Temptations ? And avoid oc-
he knew that if we were brought into Temptations, it is very feldom that we are
cafions of
brought off from them without Sin. Were we as free from inherent Sin as A-
dam was at firſt; or were we confirmed in Grace, as the Saints in Heaven now
are; we might then repel all Temptations with eaſe, and therefore our Saviour,
whoſe Nature was ſpotleſs, by an extraordinary Conception, and whoſe Holi-
neſs was ſecure to him by an unſpeakable Union of the Godhead, he tells us,
in John 4. 13. The Prince of this World came, and found nothing in him. The
Devil came to tempt him ; but becauſe he found nothing in him, therefore he
could faften nothing upon him; no Temptation could enter becauſe there was
no Corruption to receive it ; and therefore when he tempted Chriſt, he on-
ly caſt fiery Darts againſt an impenetrable Rock, a Rock that will beat them
back again into his own face ; but our Corruptions have made us combuſtible
Matter, that there is ſcarce a Dart thrown at us in vain; when he tempts us, it
is but like the caſting of Fire into Tinder, that preſently catcheth; our Hearts
kindle upon the leaſt Spark that falls; like a Veſſel that is brim-full of Water,
upon the lealt jogg, runs over : Were we but true to our ſelves, though the De-
vil might knock by his Temptations, yet he could never burſt open the everlaſting
Doors of our Hearts by force or violence ; but alas, we our felves are not all of
one heart and one Mind; Satan hath got a ſtrong party within us, that as ſoon
as he knocks, opens to him, and entertains him ; and hence is it that many
times fmall Temptations, and very petty Occaſions, draw forth great Corrupti-
ons; as a Veſſel that is full of new Liquor, upon the leaſt Vent given, works
over into foam and froth; ſo truly our hearts, almoſt upon every ſlight and tria
vial Temptation, makes that inbred Corruption that lodgeth there, fwell, and
boil, and run over into abundance of Scum and Filth in our Lives and Converſati-
ons. Have we not great cauſe therefore to be jealous and ſuſpicious of our felves,
and to keep a watchful eye over all the motions of thoſe Bofom-Traitors, our
own hearts. He that truſteth to his own heart, ſays Solomon, is a Fool, Prov. 28.
25. Certainly it were the greateſt Folly in the World to truſt our Hearts after
ſo frequent experience of their Treachery and Slipperineſs; venture them not
therefore upon Temptations : What Security have you, that your finful Hearts will
not fin, yea, and it may be, betray you into ſuch great Abominations as you
cannot now think of without horróur ; as Men preſume upon the Mercy of God
to pardon their leſſer Sins ; fo they preſume alſo upon their own ſtrength to pre-
ſerve them from greater Sins; they ſay of ſmall Sins, Is it not a little one, and
our Souls ſhall live? And they ſay of great Sins, Is it not a great one, and our
Souls ſhall never commit it? Alas, how know you, but if once you lay your head
in the Lap of a Temptation, theſe Philiſtines will be upon you ; and you, like
Samſon, think to go and thake your felves as at other times, but alas, your
great ſtrength is departed from you, and you left a Prey to the fouleft and worſt
of Sins whatſoever. And thus now you have ſeen in David's Prayer, the beſt
Saints proneneſs to the worſt Sins.
The



480
The Nature, Danger, and Cure
The next Thing obſervable is, The beſt Saints Weakneſs and Inability to pre-
ſerve themſelves without the aſſiſtance of Divine Grace ; and both theſe, namely,
their proneneſs to commit Sin, and their weakneſs to reſiſt it, are evident Demon-
ſtrations of the general Propoſition; the Almighty Grace of God is their beſt,
yea, and their only Security.
Now, as the Bottom and Foundation of this preſent Exerciſe, I ſhall lay down
this point to be treated of:
Sins.
Ous Sins
Dott.
That it is not a Chriſtian's own, but God's Power only that can preſerve him
Advanta: from the Commiſſion of the moſt during and preſumptuous Sins. And yet truly,
ges that if any Sins are eaſie to be refifted and overcome, they are the Sins of the grof-
Men have ſet fort ; for many times it is with Sins, as with over-grown Bodies; the vafter
to keep
themſelves
the Bulk of them is, the leſs is their force and activity. The Soul hath great
from pre- advantage to lay hold on great Sins, and to keep them off at Arms length, when
fumptuous leſs Sins ſlip in, and ſeize upon the heart unperceivably.
Preſumptu. For, Firſt, Great and preſumptuous Sins ſeldom make an aſſault upon the Soul
but they give warning beforehand to prepare for reſiſtance. The Stratagems of
give war. War, if they are but diſcovered, they uſually prove unſucceſsful; as ſtrong Li-
pare for re- quors taking vent, loſe their ſtrength and ſpirits ; fo is it in this holy War al-
Sistance. ſo; the Soul may eaſily foreſee groſs Sins, and therefore may, more eaſily a-
void them: If a Man feels in himſelf finful Thoughts ſtirring, and ſinful De-
fires ſtrugling, hereupon an Aſſault is made, and the Devil hereby gives us
warning what Sins we ſhould eſpecially watch againſt. Are they laſcivious
Thoughts? Beware of Uncleanneſs. Are they wrathful Thoughts?' Beware of
Murther. Are they murmuring Thoughts? Beware of Blaſphemy. Are they
worldly Thoughts and Deſires ? Beware of Oppreſſion and Injuſtice. Thus theſe
Giant-like Sins ſtand forth in view, and ſend open defiance to the Soul, and bid
it prepare for the Combat ; finful Thoughts and finful Defires go before, as Ara
mour-bearers uſe to go before their Champions, and proclaim what great Luft is
about to make an Affault upon the Soul. Now ſuch fore-warnings as theſe are, is
a great advantage that we have to repel and ſubdue them. Fob 34. 32. That which
I ſee not, teach thou me. And what follows ? Why, If I have done iniquity, I will
do ſo no more. When a Man fees his Enemy before him, this is a mighty advan-
tage, either to avoid or to conquer. This Advantage now we have not againſt
Smaller Sins; we cannot ſo eaſily eſcape fins of Ignorance, becauſe we cannor
ſee them; nor yet the Sins of our Thoughts and Defires, becauſe we cannot fore-
ſee them: Who of us all knows what Thoughts will next bubble up in our
Hearts, whether holy and gracious, or whether finful and prophane? Theſe
ſtrike without warning, and as an Enemy within, riſe up in the midſt of our
Hearts unſeen. Sins are of two forts ; either ſuch by which we are tempted, or
ſuch to which we are tempted : The Devil makes uſe of one Sin to tempt to
another; of a leſs, to tempt to a greater ; thus wicked Thoughts are at once fins
in themſelves, and alſo temptations unto wicked Actions. Now it is very hard,
and the beſt Chriſtians find it fo, to keep themſelves free from ſinful Thoughts;
becauſe theſe ſpring up immediately in the Heart without any foregoing Tempta-
tions to them; but while the Devil is tempting us to ſinful Actions by finful
Thoughts, then the Soul hath leiſure to recolle&t it felf, to muſter up all its
Graces, to ſet its Guards to call in Divine Help and Aſiſtance; and upon
theſe Preparations it may more eaſily reſiſt the Sin, and overcome the Temp-
tation; and that's one great Advantage we have to keep our felves from pre-
ſumptuous Sins.
Natural Secondly, Natural Conſcience alſo abhorrs more, and doth more oppoſe theſe
oppoleth the outrageous, preſumptuous Sins, than it doth thoſe Sins that it judgeth, proceed
Commiſſion
only from weakneſs and infirmity; and this alſo gives us a mighty Advantage to
of preſum- keep our felves from them. Little Sins do not much diſturb the peace and quierneſs
ptuous Sins of a Man's Conſcience ; and therefore the Apoſtle ſpeaks of himſelf before his Con-
verſion, in Acts 23. 1. I have lived, ſays he, in all good Conſcience before God, un-


til
Son of Preſumptuous Sins. di
481

Sins.
til this very day. And ſo in Phil. 3. 6. Touching the Law, ſays he, ſpeaking of
himſelf before his Converſion, I was blameleſs. How could that be? What,
blameleſs
, and unconverted, and in a ſtate of Nature ! Yes, he was not guilty
of notorious, fcandalous Sins ; and as for leſſer Faults, his Conſcience over
look'd them, and never blam’d him for them; and ſo truly is it with many a
moral Man; his Conſcience hath not a word to ſay againſt all their ſmall and
petty Sins ; let their Hearts be ſenſual, and their Thoughts vain, and their Dif
courſe unfavoury, and their Lives unprofitable, yet ſtill Conſcience and they
live very friendly together : But let the Devil tempt ſuch a ſober Sinner as this
is, to Murther, or Adultery, or Drunkenneſs, or ſome ſuch branded Impiety,
Conſcience then flings Fire-brands, and ſtorms, and cries out with Hazael,
What is thy Servant a Dog, that he ſhould do ſuch things as theſe are ? As Subjects
pay to their Prince in many little Sums without grudging that, which were it
exacted from them all at once in one great Tax, would make them repine, if
not rebel ; fo is it with us; we ſtand not with the Devil for ſmall fins, but
if he tempts us to greater abominations, then Conſcience makes an alarm and up-
roar in the Soul, and will not, nay, cannot conſent to damn it ſelf by whole-
fale; certainly, that Man that can, as our Saviour ſpeaks of the Phariſees, ſwal-
low Camels, fins of a huge bulk and fize, without any check or ſtraining at them,
muſt needs have a Conſcience as wide-mouth'd as Hell ; and he, who hath fo
large a Conſcience, hath no Conſcience at all; and that's another advantage we
have againſt preſumptuous Sins.
als aule de
Thirdly, The fear of Shame and of Infamy in the World, many times puts a Fear of
great reſtraint upon the Lufts of Men, and keeps them from breaking out intoof ſhame
thoſe daring and presumptuous Wickednefjes that orherwiſe they would do. and infamy
Therefore our Saviour deſcribes the unjuſi Fudge to be one of a ſtrange tem- againſt prea
per, that neither feared God, nor regarded Man, Luke 18. 2. Why, thoſe ſumptuous
that have worn off all fear of God from their Hearts, yet uſually have ſome awe
of Man ſtill left them ; though they are ſo hardned that they fear not God's
Judging them, yet they are withal ſo Childiſh that they fear Man's Cenſuring
them , loth they are that their Names ſhould be toſſed to and fro, from Tongue
to Tongue, that the World ſhould ſay of them, this Man is a Drunkard, and
that Man is an Unclean Perfon, and that Man is a Thief. Tell me, O Sin-
ter, why elſe doſt thou ſeek Corners to hide thy Wickedneſs in? Why doſt thou
not do it in the face of the Sun, and before the Eyes of the whole World ? Why
that very ſhame that makes Men ſculk in ſecret when they Sin, had they no
ſecrecy to hide themſelves in from the notice of Men, it would keep them al-
ſo from the Sin it felf. It doth not terrifie Men to Conſider, that God writes
down all their Sins in his Book of Remembrance; but ſhould he write all
their Sins upon their Foreheads in viſible Letters, that all the World might Read
them, where is the Wretch fo impudent that would dare to be ſeen abroad ? Our
Streets would be defolate, and your Pews would be empty, and the World
would grow a Wilderneſs, and thoſe that we took for Men would appear to
be but very Monſters and Beaſts; ſuch woful transformation hath Sin made in
the World: How many Swines are there wallowing in their own Vomit? How
many Goatiſh ſenſualiſts are become Brutiſh in Filthy Pleaſures ? How many Earth-
Worms are there crawling up and down in the Muck of this World, loading
themſelves with thick Clay ? Certainly, if every Sinner ſhould be ſeen in his own
ſhape, we ſhould meet with very few Men in the World. Why, now
Wicked Men are aſhamed to be ſeen abroad in ſuch diſguiſes as theſe are, and
therefore they ſtudy to Sin in ſecret; or if that cannot be, they force themſelves
to abſtain from Sin; unwilling they are to be pointed at in the Streets, there
goes a Drunkard, or an Extortioner ; there a Cheater, or an Adulterer, and
the like ; and for very fear hereof ſometimes they are kept from the commiſfi-
on of thoſe infamous Sins that would make them à Reproach to all their
Neighbours : And that is another advantage.
Buka
Laftly, The fear of Humane Laws and Penalties doth many times keep Men The Laros
from the committing many great and horrid Impieties, ſuch as would fall under keep men
Q. Q 4
ܪ
SU
the from Sine
482
The Nature, Danger, and Cure
the notice of the Law. It is a great Mercy that God hath Inſtituted Magiſtracy,
that may be a Terrour to Evil Works, as the Apoftle ſpeaks, Rom. 3. 13. were
it not more for fear of Humane Laws, the infli&ting of Corporal Puniſhments
upon Men, more than God's Threatning of Eternal Puniſhments, the whole
Worlạ would become worſe than a Savage Wilderneſs; within would be Fears
and Tumults, without would be Rage and Violence ; our Dwellings, our Per-
ſons, our Poffeffions, would be all expoſed to che furious lufts of ungodly
Men, and by Swearing, and lying, and killing, and ſtealing, and committing adul-
tery, Men would break forih, till blood touched blood, as the Prophet ſpeaks, Hof.
4. 2. but the wiſe Providence of God, who hath ſubdued the Beaſts of the Earth
to Man, hath alſo ſubdued Man (who elſe would become more wild and bru-
tiſh than they ) to Man ; God hath therefore ſubdued Man to Man, ſo that thoſe
that ſtand not in any awe of the God of Heaven, yer are they awed by the
Gods of the Earth ; and they whom the thoughts of Hell and Eternal Wrath can-
not ſcare from ſin, yet many times the thoughts of a Priſon and Gibbet doth.
Now this fear is of great advantage to keep Men from the commiſſion of pre-
fumptuoris Sins, which they have not to keep them from the commiſſion of leſſer
and ſmaller fins ; and what, is not this ſecurity enough againſt them? Is there
need of any more? Were it not ſtrange, if that warning given beforehand to pre-
pare for refiftance, if the reluctancy of natural Conſcience, if the ſhame of the
World, and the fears of humane Laws and Penalties ſhould not be ſufficient to
preſerve us from them? Were not this ſtrange ? Yes, it were ſo; yet ſo it is;
notwithſtanding all theſe advantages, ſtill we have great cauſe to pray with Da-
vid, Lord, keep back thy ſervants from preſumptuous Sins; all other defence is
but weak, and all other ſecurity is but unſafe, Lord, therefore do thou keep '15;
and this I ſhall endeavour to demonſtrate unto you by two particulars, the one
from Scripture, and the other from Experience.


.
Firſt, From Scripture. All our ability, whether for the performance of duties,
or for the oppofing of corruption, is in Scripture entirely aſcribed unto the pow-
er of God; thus the Apoſtle exhorts the Epheſians in Chap. 6. 10. My Brethren,
ſays he, be ſtrong; but in whom? What, in your felves ? No, ſays, he but be
ſtrong in the Lord, and in the power of his might; for in his Almighty Power,
though mighty corruptions ruſh in upon you and threaten your ruin, though the
Devil and the Powers of Hell puſh fore at you to make you fall; yet God calls
upon you to ſtand, and to withſtand them all; ſtand, alas ! How can we ?
Such poor weak feeble creatures as we are, how can we ſtand? Why, ſays the
Apoſtle, be ſtrong in the Lord, there's your ſecurity againſt all the force of your
Spiritual Enemies; lay hold on his Almighty Power, and engage that for you,
and this will bring you off the Field with vi&tory and conqueſt: So again in 2 Cor.
5.3. We are not ſufficient, ſays the Apoſtle, of our felves, to do any thing as of
our felves ; not fufficient to think a good thought, and therefore not ſuffi-
cient to reſiſt an evil thought; for our reſiſting of an evil thought, muſt be by
thinking a good one ; if an evil thought riſe up in our hearts, we cannot of our
felves ſo much as think that that thought is evil, not think that it ought
to be ſuppreſſed and ftifled ; and much leſs can we then of our felves ſuppreſs
any fin; and what ſhould we do under this utter impotency and inability, but
call in Divine help and aſſiſtance ? Our ſufficiency is of God. Why now, yet in
this we cannot think our ſufficiency to be of God, nor can we depend upon the
ſufficiency of God to enable us to do it; for it is God, ſays the Apoſtle, that work-
ethin us both to will and to do of his own good pleaſure, both to think and to act
fo you have it in Philippians 2. 12. fo that it is moft evident to all that will
not wilfully ſhut their eyes againſt the light of truth, that both the firſt motions,
and the whole ſucceeding progreſs of the Soul, either to the performance of
duty, or to the reſiſtance of fin, is wholly from God's Almighty power engaged
for them, and ſtrengthning them to the one, and for the other.
Secondly, Another demonſtration of this truth fhall be from the common expe-
rience of all; have you not found fometimes, that you could with holy ſcorn
and diſdain reje&t thoſe very Temptations to fin, that at other times when God
hath
5
of Preſumptuous Sins.se
473

hath abſented himſelf from you, when he hath withdrawn his Power and Grace,
they have ſadly prevailed upon you, it may be, to the commiſſion of ſome da
ring and preſumptuous ſin; have you not found it to be fo? What elſe is this,
but an evident argument, that it is not your own, but God's Power that keeps
you from the worl+ Sins ? 'We may conclude by our falls, when God doth for-
fake us, that when we ſtand, we ſtand not by our own ſtrength, but by his :
Why do you rot always fall ? Or why do you not always ſtand? Will you ſay
it is, becauſe we are not always alike tempted ? If you be not, why then
ſince the Devil is always alike malicious ? Even herein appears the Mercy and
Power of God, who almightily rebukes him ; but when you are alike tempted,
whence proceeds it, that ſometimes you yield, and ſometimes you reſiſt and
conquer, but only from hence, ſometimes God is preſent to aſſiſt you , and
ſometimes he departs from you to humble you? He is preſent fometimes, that
you might not utterly ſink and periſh under your ſins; and he abſents himſelf
ſometimes, that you may be ſenſible by your falls, that formerly it was not your
own, but his Power that preſerved you; and this may ſuffice for the demonſtra-
tion of the truth; that it is not in the power of the beſt Chriſtians to keep them-
ſelves from preſumptuous Sins, but God's power only.
Now by this time poſſibly it may ariſe up in the hearts of Some profane ones, to Obječt
.
make the ſame Objection as ſome did in the Apoſtles days, againſt the Doctrine
of Election ; if it be fo, that it is not in my own power to keep my ſelf from the
commiſſion of ſin, yea, of the greateſt and worſt sins, but only God's Power; why doth
he yet conplain? Why doth he yet find fault with us for doing that, which we cannot
but do, unleſs he himſelf preſerve us from it?
I might here take occaſion to vindicate the Equity and Righteouſneſs of Anſw.
God, in requiring from us the exerciſe of that Power, that he beſtowed upon
our natures at firſt, and which we loſt only through our own wilful default;
but I have done this divers times already, and therefore I ſhall only at preſent
briefly conſider what Power Men have ſtill left them, both in a State of Nature
and in a state of Grace, to keep themſelves from the commiſſion of Sin, and
that in a few particulars briefly.
Firſt then, Clear it is, that whatever Power Men have either to naturals or to
Spirituals; yet they cannot act or exerciſe that Power, without exciting influence
from God to quicken and rouze it; who will ſay, that a Man that fits hath not
power to riſe, and that a Man that ſtands hath not power to walk ? And yet it is
certain he neither ſhall riſe nor walkunleſs God move, and excite, and rouze that
power of his, and put it upon that work, for in him as we live, ſo we move
and have our being : So then the power to uſe our power is from God's quick-
ning, enlivening, and actuating of us.
Secondly, A Child of God, who is regenerated and born again, hath a power
to do ſomething that is not fin; becauſe he hath a gracious Principle wrought
within him, and he acts for a right end, even the Glory of God in the Salvation
of his Soul, but yet this withal muſt be ſuppoſed, that he ſhall never ſo act with-
out the ſpecial aid and aſſiſtance of God quickning and ſtirring up his Graces.
Thirdly, A Man in a State of Nature, hath no power to keep himſelf from ſin in
general ; that is, he hath no power to do any thing but what is finful ; for whatá
ever action is not finful, muſt flow from a gracious Principle, and muſt be dire-
Eted to a right end, which no action of a wicked Man can be ; for both the firſ
Principle, and alſo the laſt end of every action that a wicked Man doth, is carnal
ſelf.


Fourthly, Though wicked Men have not a power to do that which is not finful,
yet they have a power to reſiſt this or that particular fin: They are ſadly neceſſita-
ted to act within the ſphere of fin; that is, whatever they act is ſinful; but yet
they may as it were chuſe which ſin they will act; neither doth this overthrow
Qq92
what
484 The Nature, Danger, and Cure
what was delivered before, for when they choſe a leſs fin rather than a grea-
ter, when they avoid the commiſſion of a daring and preſumptuous ſin, and
choſe rather to perform a duty; this proceeds not meerly from their own
power, but from the power and influence of God, raiſing and exciting their power,
that Menchufe to feed upon wholſome meat, rather than upon poyſon, though
they have a free will to do ſo ; yet this doth not meerly proceed from their free
will, but from God's guiding and exciting that free will to chuſe wholſome
food rather than poyſon ; fo is it here, what ſin Man avoids, is not to be afcri-
bed to his own power, though a power he hath, but it is to be aſcribed only to
God's common, or to his ſpecial Grace and Influence, whereby that power that
would otherwiſelye dead and unacted, is quickned and actuated in us; what dif-
ference is there betwixt a Man that hath no power, and a Man that hath a power,
but yet cannot uſe it? Truly, ſuch are we; what power we have againſt fin,
we cannot make uſe of it, till God raiſe and act us by his exciting Grace ; there-
fore have we ſtill need to pray with David, Lord, do thou keep me from ſin,
for though I have a power, yet it is but a latent and ſleepy power, and will not
be available till thou doſt awaken and quicken it.
The next thing to be enquired into is, how God keeps Men back from preſum-
ptuous Sins, even then when their proneneſs to them is moſt violent and eager.
Now for fatisfa&tion to this you muſt know, God hath two hands, whereby
he holds Men back from their Sins.
Firſt, The ſtrong band of his providence. Secondly, The powerful hand of
his Gráce ; and ſometimes God puts both theſe hands to it, in a mixt way of Pro-
vidence and Grace together ; theſe are as it were God's left hand and his right
hand; by the one he over-rules the actions, and by the other he over-rules
the hearts of Men, and both almightily.
God by his Firſt, God frequently withholds Men from the Commiſſion of Sin, by a ſtrong
Providence hand of Providence upon them; frequently he doth ſo; and that he doth not to
from fin." always, is not becauſe he is defective, either in Power or Goodneſs, whereby he
ſhould reſtrain them from evil, but becauſe he is Infinite in Wiſdom, where-
by he knows how to bring good out of evil; and therefore before I proceed to
lay down thoſe ſeveral ways that Providence takes to hinder the commiffion of
fin, I ſhall premiſe this, That it is no taint at all to the pure Holineſs of God,
that he doth by his Providence concurr to thoſe wickedneſſes of Men, that if he
pleaſed he might prevent and hinder; that God doth fo is clear, for Providence
is not ſo often a reſtraint from fin, as it is a powerful temptation unto Sin; it is
a temptation as it adminiſters Objects and Opportunities, and as it ſuits them both
unto the luſts of Men; thus Cain killed his Brother Abel by a Providence, and
Achan ſtole the wedge of gold; Judas betrayed his Maſter, and the Fews 'Cru-
cified him by a Providence, yea, all that villany that ever was aĉted under
the Sun, was all brought forth out of the curſed Wombs of Mens lufts, and
made fruitful by God's Providences; neither is it hard to conceive how God
ſhould without fin himſelf, concurr to fin in others, ſince his moſt Soveraign
Will being above all Law, cannot poſſibly fall under any guilt; we are obli-
ged to keep back Men from the commiſſion of fin, when it is in our power to
do it ; but no ſuch obligation lyes upon God, though he can eaſily keep all wick-
ed Men in the World from ever finning more ; yea, though they are ſo tied up,
that they are not able to fin without his permiſſion and concurrence, yet he per-
mits wiſely, concurrs holily, and yet notwithſtanding at laft puniſhes juſtly. "In
brief, God doth whatever Man doth; for as the Prophet faith, he works all our
works in us and for us ; and in him we live, move, and have our beings; and yet
in one and the ſame action Man fins, and God is holy, becauſe Man acts contrary
to that Law which God hath ſet him, but God himſelf is ſubject to no Law, be-
fides his own SoveraignWill; and where there is no Law, there is no tranſgreſſion,
as the Apoſtle ſpeaks in Romans 4. 15. God is not bound to hinder the commiſ
fion of fin as we are; and therefore, when he permits, nay, when Providence
accompliſheth
out of Preſumptuous Sins.
485

upon it.
accompliſheth it, ſtill is he holy, juſt, and good; ſtill is he righteous in all his ways,
and holy in all his works, though he works that together with Men, that
makes them unrighteous and unholy; this I thought fit to premiſe, that ſo
when you hear how many ways God is able to hinder the commiſſion of ſin by
his Providence, you ſhould not ſuffer any undue thoughts to riſe up in your
hearts againſt his Holineſs; when he chuſeth ſometimes rather to permit and
concurr to the fins of Men, than to hinder and forbid them; who when he per-
mits fin, permits it righteouſly; and when he hinders fin, hinders it almightily :
Now there are four remarkable ways, whereby the All-wiſe. Providence of God
hinders the commiſſion of a fin, even then when Men are moſt bent and eager
Firſt, Sometimes where his Grace doth not ſanéti fie the heart, his Providence Providence
Shortens the life of the Sinner ; where he doth not cleanſe the Fountain, yet there prevents fina
he removes the Foundation of a Sin ; that is, he takes away the very life and by Short
being of the Sinner ; many times when wicked Men have imagined ſome pre- Life of the
ſumptuous ſin, and go big with it, God ſuddenly cuts them off from the Land Sinner.
of the Living, and gives them no ſpace to bring it forth, unleſs it be in Hell a-
mong thoſe Devils that inſpired it; Pſal. 64. 6, 7. ſays the Pſalmiſt there, they
ſearch out iniquity, they accompliſh a diligent ſearch: But what follows ? God
Shall ſhoot at them with an arrow, Suddenly shall they be wounded, while they
are thinking and contriving wickedneſs in their hearts, in that very day they
periſh, and their thoughts with them: Thus proud Pharaoh reſolves, in ſpight
of God and all his Miracles, to bring back the Children of Iſrael to their old
Bondage ; but before he could bring his purpoſe into execution, God brings him
to execution; and ſo Senacherib intends the deſtruction of Jeruſalem, but before
he could compaſs it, God flays his Army and his own Children alſo. Herod,
he intends a bloody Perſecution againſt the Church, but God ſmites him, Lice
devour him, and eat a way into that very heart that conceived ſo wicked a
purpoſe; it were endleſs to cite inſtances in this particular. Hiſtories and Hell
are full of thoſe whom God s Providence hath cut off before they could fulfil their
ungodly deſigns; upon whom that threatning in Eccleſiaſtes 8. 11. hath been
ſignally verified. It ſhall not be well with the wicked, neither shall be prolong his
days, becauſe he feareth not before God. Now this Providence God doth uſually,
if not only exerciſe upon wicked Men, ſnatching them away from their fins,
and yet in their fins alſo; yea, and herein he deals with them alſo in ſome kind
of Mercy, in that he abridges the time of his Patience to them, whom he fore-
ſees will only abuſe it, and treaſure up to themſelves Wrath againſt the day of
Wrath, for hereby their account is leſſened, and their torments made more
tolerable ; it had been better for Sinners, that they had dropt immediately from
the Womb to the Tomb, better that they had been ſwadled in their Winding-
ſheets; yea, ſhall I ſay it had been better for them, that they had been doom-
ed to everlaſting torments as ſoon as they ſaw the Light, than that God
ſhould ſuffer them to live Twenty, Forty, or Sixty Years, adding iniquity to
iniquity without repentance, and God accordingly adding torments to torments
to puniſh them, never to be repented of! O the deſperate conditions that Sin-
ners are in! unleſs God give them repentance, the ſooner they are in Hell, the
better it will be for them; and it is a Mercy if God will damn them betimes;
thoſe whom God doth not endear to his Grace by changing their natures, yet he
indebts to his Providence by ſhortning their lives ; and yet are there none of
us, that wiſh our lives were prolonged to a thouſand years were it poſſible, not
that we might have a longer time and ſpace to repent, but that we might the
longer enjoy our fins; why, if God ſhould grant your wiſh, and keep you
alive till the day of Judgment; would not that day become a thouſand-fold
more gloomy and dreadful to us, than if God had cut us off at the ordinary
time and age? And therefore it is a great favour, that God vouchſafes both to the
Elect and to Reprobates, in that ſince the Flood, he hath cut ſhort the days of
Man upon Earth; for hereby the Elect come to enjoy the Glory and Happineſs and
of Heaven the ſooner, and Reprobates feel the Torments and Puniſhments of
Hell the lighter, Providence by a ſpeedy diſpatch preventing thoſe Sins that o-
therwiſe would ſink them the deeper into Condemnation.
Secondly,



480
The Nature, Danger, and Cure
Power.
Providence Secondly, God providentially keeps Men from finning, if not by ſhortning their
prevents Lives, yet by cutting short their Power, whereby they ſhould be enabled to commit
Sin in men sin. All that power that wicked men have to fin, it is either from themſelves,
by ſhortning
of mens
or from their wicked Aſociates, whom they make uſe of as inſtruments for the
accompliſhment of their Impieties; but Providence can ſtrike them in both, and
thereby give their Luſts a miſcarrying Womb, and dry Breaſts. Sometimes God
by his Providence cuts off their evil Inſtruments, and thereby diſables them
from finning; ſometimes their Inſtruments for Counſel; thus Providence by
over-ruling Abſalom to reject the Counſel of Achitophel, prevents all that Mif
chief that ſo wiſe and ſo wicked a Stateſman might have contrived; and there-
upon he goes and hangs himſelf. Sometimes he cuts off their Inſtruments of
Execution, and ſo God diſappointed the hopes of blafpheming Rabſhekah, and ſent
an Angel, that in one night kills almoſt two hundred thouſand of the Aſſyrians
dead on the place. Certainly it is great folly for men upon confidence of their
wiſe and powerful Inſtruments, to ſet themſelves up againſt that God, that can,
without, or againſt all Means and Inſtruments, confound their Deſigns, and fru-
ſtrate all their Enterprizes : And as God thus ſtrikes their Inſtruments, ſo ſome-
times he ſtrikes their Perſons, and takes from them the uſe of thoſe natural Fa-
culties by which they ſhould be enabled to commit their Sins; ſometimes he hides
their Wits from them, and beſots them ; ſo he did to the Fews, John 7. 30. They
ſought to apprehend Jeſus: Why, who did hinder them? Was he not there a
mong them? Was there not enough of them to do it? Yes, there was, but yet
they only ſtand gazing at him, like men beſotted, till he eſcaped away from them.
Sometimes God hides away their hands from them, and enfeebles them; as in
Pſal. 76. 5. None of the mighty men have found their hands : God had benumm’d
them, and laid their hands out of the way when they ſhould have uſed them.
The Sodomites, you know, ſwarm'd thick about Lot's Houſe, intending Villany to
his Gueſts, and God ſmites them with Blindneſs, that they grope for the door,
even at Noon-day, Fereboam ftretcheth out his hand againſt the Prophet, and
God ſuddenly withers it. This is God's frequent courſe with wicked men; when
he doth not ſubdue their Wills, yet he oftentimes ſubdues their power of finning;
yea, and poſſibly, although we have not ſuch frequent inſtances of it, God may
deal thus ſometimes with his own Children: Thus he hath threatned, or pro-
miſed rather to his Church, that he will hedge up her way with Thorns, that she
Should not be able to break through to her Idols, as formerly ſhe had done ; ſo you
have it in Hof. 2. 6. And indeed it is a great Mercy that God doth take away
that power from men that he ſees they will only abuſe to their own deſtruction :
It is not Cruelty, but Compaſſion, that chains up mad-men, and takes from them
thoſe Swords, Arrows and Fire-brands, that elſe they would hurl up and down
abroad, both to their own and others Miſchiefs; and ſo it is God's common
pity to Sinners, that are very Mad-men, that fetters and chains them up, and
lays ſuch a powerful reſtraint upon them by his Providence, that where their wills
are not defective, yet their power to execute Sin, ſhould be. What would wicked
men think, if God jould now ſuddenly ſtrike them dumb, or blind, or lame, or im-
potent? Would they not judge this a heavy Judgment inflicted upon them? They
would ſo ; and yet believe it, it were better for them that God ſhould ſtrike
them dumb upon the place, than that they ſhould ever open their Mouths more
to blaſpheme and rail at God and his people; better they were ſtruck blind,
than that the Devil and vile Lufts ſhould enter into the Soul by thoſe Caſements;
better that God ſhould maim them, than that they ſhould have ſtrength to com-
mit thoſe Sins, that if but willd, will damn them; but if executed, will fink
their Souls ſevenfold deeper into condemnation. Now the Providence of God
by taking away their power, prevents their wickedneſs, and ſo mercifully mitigates
their condemnation.

Providence
raiſeth up
Thirdly, Sometimes God keeps men from the commiſſion of Sin, by raiſing up
another another power againſt that by which the Sinner is to execute his Sin. Thus when
Power to Saul would have put Jonathan to Death for breaking a raſh Vow that himſelf
oppoſe fina
had
ners.
of Preſumptuous Sins
487
had made, God raiſeth up the Spirits of the People to reſcue him; and they
plainly tell him, Jonathan ſhall not die. The Fews hated Chriſt, and would have
killed him, but that they feared the People, whom his Miracles had obliged
to him, ſo that they durft not venture upon him till his Hour was come.
Fourthly, Sometimes Providence cafts in ſome ſeaſonable diverſion that turnsthem. Providence
off from the Commiſſion of that Sin that they intended. When they are hotly pur-
Sometimes
ſuing their wickedneſs, Providence ſtarts ſome other Game for them, and ſets Sin by Some
them upon ſome other Work. Thus it fared with Antiochus, in Dan. 11. 30. ſeaſonable
He fets himſelf againſt the Holy Covenant; but for all his Rage againſt it
, he diverſions
thall return into his own Land, ſays God; for the Ships of Shittim ſhall come a-
gainſt him, and the Ships of the Romans ; and inſtead of invading others Domini-
ons, he muſt return to defend his own ; thus God diverted him from his Deſign
of ruining the Fews. And ſometimes where God doth not dry up the Spring
of Corruption, yet he turns the ſtreams of it which way he pleaſeth : As a skil
ful Phyſician, when one part of the Body is oppreſſed with ill humours, he draws
it to another part that is leſs dangerous; to God, by his Providence, turns Men
from the commiſſion of a greater to a leſſer Sin. Thus he over-ruled Foſeph's
Brethren ; they conſulted to caſt him into a Pit, and there to let him ftarve,
unleſs he could feed upon his Dream of Wheat-ſheaves; but God by his Provi-
dence ſo orders it, that Merchants paſs by that way, and to them they fell him.
There are, I believe, but few Men, who if they will examine back their Lives,
cannot produce many Inſtances both of the Devil's Policy, in fitting them with
occaſions and opportunities of Sin, and of God's Providence, cauſing ſome emer-
gent Affairs, fome unexpected A&tion to interpoſe, and hinder them from thoſe
Šins that they purpoſed.
Laſtly, God fometimes keeps Men from Sin, by rembving the Object againſt which providence
they intended to commit it. Thus, when Herod intended to put Peter to Death the prevents
next morning, that very night God ſends an Angel, and makes his eſcape, and ſo moving the
prevents that Sin ; and ſo truly in all Ages God hides away his Children from the Objekt
,
Fury of ungodly Men.
There are doubtleſs many other various and myſterious Providences, wherea
by God hinders the Sins of Men; but theſe are the moſt common and moſt
remarkable ways, by ſhortning their Lives, by leſſening their Power, by raiſing
up another Power to oppoſe them, by diverting another way, and by removing the
Objects of their Sins.
The next Thing is, to ſhew you how God hinders the commiſſion of Sin in a
way of Grace; but I ſhall leave this till another time, and make ſome Application
of what hath now been ſpoken.

And Firſt then, See here the fad and woful Eſtate of wicked Men, whom Grace
doth not change, but only Providence reſtrain. A meer reſtraint from Sin, when
the Heart continues fully ſet and bent upon it, muſt needs cauſe torment and
vexation; their own Corruptions urge them forward ; but God's Providence,
that meets them, and croſſes them at every turn, and that diſappointment
that they meet with when they fully reſolve upon Sin, cauſes great vexation
of Spirit"; as God will torment them hereafter for their Sins, ſo he torments
them here by keeping them from their Sins. All the wicked in the World are
ſtrangely hampered by God's Providence; as ſo many Bulls in a Net, that though
they ſtruggle, yet they cannot poſſibly break through; and by their ſtruggling,
they only vex and weary themſelves. God doth, as it were, give up the hearts
of wicked Men to the Devil, only he ties their hands; let them intend and
imagine as much Evil and Miſchief as they can, yea, as much as Hell can in-
fpire into them, yet none of theſe ſhall execute any of it otherwiſe than as God
permits them. Now, if there be any real pleaſure in Sin, it is in the execu-
tion of it ; that which Men take in plotting and contriving of it, is meerly the
delight of a Dream and Fancy, and herein lyes the exceeding wretchedneſs
of
488
The Nature, Danger, and Cure
of wicked Men, that though Providence almightily hinders them in the execution
of Sin, yet Juſtice will juſtly puniſh their intention and plotting of it.
Secondly, This ſhould teach us to adore and magnifie this Sin-preventing Provi-
dence of God. Our Lives, our Eſtates, yea, whatever is dear and precious to us hither-
to, have been ſecured to us only by his powerful hand, which hath curb’d in the
unruly Lufts of Men, and kept them from breaking forth into violence, and
blood, and rapine. Should God ſlack the Reins, ſhould he throw them upon
the necks ofungodly Men, how would Llproars, and Confuſions, Murders, and
Slaughters, overſpread the face of the whole Earth, and make the World a
Hell above-ground. Redemption and Providence are two wonderful Works of
God; by the one, he pardons Sin that is committed, and by the other, he pre-
vents Sin, left it be committed ; both of them are Contrivances of infinite Wif:
dom, and both of them are unſearchable, and paſt finding out; and therefore we
ought to aſcribe the Glory of both unto God, that hath laid borh the Deſign of
Redemption and of Providence for Man's Good, and for Man's Salvation.
Thirdly, If at any time we can recall to mind, as indeed who is there that can
not? That God hath thres by his Providence prevented 11s from the commiſſion of Sin,
how should this oblige us thankfully to own this Mercy of God to us? May not
all of us fay, had not God taken away our power, had he not taken away the
Objets of our Lufts, had he not diverted us fome other way, we had now been
deeply engaged in thoſe Sins that the merciful Providence of God hath diver
ted us from ? He it was that hedged up the broad way with Thorns, that ſo he
might turn us into the narrow way that leads unto eternal Life and Happineſs.
Fourthly, Hath God's Providence ſo many ways and Methods to hinder the
Commiſſion of Sin? Why then we may be aſſured that he will never permit it, but
when it ſhall redound to his own Praiſe and Glory. It is an excellent Saying of
S. Auſtin, He that is moſt good will never ſuffer evil, unleſs he were alſo moſt
wife; whereby he is able to bring good out of evil. And therefore when we fee
wicked men let alone to accompliſh their helliſh deſigns, we may then quiet our
ſelves with this, God knows how to make his own advantage out of their
wickedneſs; he knows how from ſuch Dung and Filth to reap a moſt fruitful
Crop of Glory to himſelf: The Rage of Man, ſays the Pfalmift, thou wilt re-
Strain, and the reſidue thereof ſhall turn to thy praiſe; that wickedneſs which
God doth not reſtrain, he will make redound to his own Praiſe and Glory.
Fourthly, and laſtly, This may eſtabliſh our hearts in peace, when we ſee the
wickedneſs of Men moſt raging and violent, why they cannot fin unleſs God gives
them a power; as Chriſt told Pilate, Thou haſt no power over me, in Fohn 19.10.
except it be given thee from above. And certainly that God that gives them a
power to fin, ſtill keeps a power in his own hands to limit them in their Sins ;
and when their Lufts are moſt unruly, he can ſay to them, hitherto ſhall yé
go, and here fhall your proud Waves be ſtayed : He ſtints them, and bounds
them; and he alſo can totally reſtrain them when he pleaſeth, and when it ſhall
be moſt for his own Praiſe and Glory.


Now as God doth thus keep Men back from the commiſſion of Preſumptuous
Sins by a ſtrong hand of Providence : ſo ſometimes he doth by his
Grace; and this Grace is either meerly reſtraining, or elſe it is fan&tifying and
renewing; both of them are of very great force and efficacy; by the one he
holds Men back from Sin, and by the other he turns them againſt Sin. You
have doubtleſs heard much concerning San&tifying and Reſtraining Grace; but
yet that your Notions and Apprehenſions of them may be more clear and di-
How 7 &
ſtinct, Iſhall give you the difference that there is betwixt theſe two in ſeve-
ſtraining
and renew. Tal particulars, they differ in their Subject, they differ in their Ellence, and in
ing Grace their manner of Operation.
do differ.
Firſt, They differ in refpe&t of their ſubject. Reſtraining Grace is but com
Subje&t. 2
mon,

In their
of Preſumptuous Sins.
489

ska
upon
mon, and it works upon Wicked Men and Reprobates as well as others: But
Sanctifying Grace that is ſpecial, and belongs only to thoſe who belong them
ſelves to the Ele&tion of Grace. Efau whom the Scripture Notes as the great
inſtance of Reprobation, comes out againſt Facob with a Troop of Four Thou-
fand Ruffins, intending doubtleſs to Revenge him felf upon him for the loſs of
his Birth-right and Blefling, but at their firſt meeting God by a ſecret work fo
mollifies his Heart, that inſtead of falling upon him and killing him, he falls
his Neck and kiſſes him; here God reſtrains him from that Preſumpti-
ous Sin of Murder, not in a way of meer External Providence, but with his
own Hand immediately turns about his Heart, and by ſeeing ſuch a company of
Cattel bleating and bellowing, ſo many timorous Men and helpleſs Children all
bowing and ſupplicating unto him, he turns his Revenge into Compaſſion, and
with much urging receives a Preſent from him whom before he intended to
make a Prey. The fame Power of reſtraint God laid upon the Heart of Abi-
melech that Heathen King; you have it in Geneſes 20. 6. when he had taken
Sarah, Abraham's Wife, intending to make her his Wife or Concubine; God tells
him in a Dream, I with held thee from finning againſt me, therefore ſuffered I
thee not to touch her: Here was nothing viſible to hinder Abimelech from ſo great
a Wickedneſs, but God inviſibly wrought upon his Heart, and unhinged his wick-
ed Deſires; now from the inſtances of Efau and Abimelech, we may clearly collect
how Reſtraining Grace differs both from Reſtraining Providence, and alſo from
San&tifying Grace : From Providence it differs, becauſe uſually when God Pro-
videntially reſtrains from Sin, he doth it by ſome viſible apparent Means that
doth not work by bringing any change or alteration on the Heart, but only by
laying an External Check upon Men's Actions ; but now by Reſtraining Grace
God deals in a ſecret way with the very Heart of a Sinner; and though he doth not
change the nature of his Heart, yet he alters the preſent frame and diſpoſition
of it, and takes away the deſire of committing thoſe Sins that yet it doth noc
Mortifie; and from San&ifying Grace it differs alſo, in that God vouchſafes
Reſtraining Grace to Wicked Men, as you have heard, but none partake of Santi-
fying Grace beſides the Children of God, and the Remnant according to Election;
thoſe whom he predeſtinates them, he alſo calls; that is, them he San&tifics, as you
have it in Rom. 8. 30. Election and San&tification are of the ſelf ſame breadth; Éle-
&tion is the cauſe of San&tification, and San&tification is a ſign of Elečtion : Thoſe
whom God will bring to himſelf in Glory he cauſeth a double ſeparation to paſs up-
on them, the one from Eternity, when he calls them out from the Maſs of thoſe
that he leaves to periſh in their Sins; and the other in Time, when thoſe whom
he hath ſet apart for himſelf by Eleftion, he brings home to himſelf by Con-
verſion: And therefore whatever meaſure of Reſtraining Grace God may af-
ford to Wicked Men and Reprobates, yet Sanitifying Grace is the Fruit only of
Election, and the Portion only of thoſe who are Elected. And that is the firft
Difference.
Secondly, They differ alſo in their Nature and Eſſence. Santifying Grace In their
is a Habit wrought in the Soul by the Spirit of God, called therefore a writing Nature and
of the Law on the Heart, and a putting God's Fear into our inward Parts,
Elence.
Jer. 31. 33. And St. John terms it, a Seed that remains, John 1. 9. Theſe Ex-
preſſions clearly denote it to be an internal Principle, or Habit, deeply rooted
and fixed in the Soul, and whatever Holy Actions a Saint performs, as they are
cauſed by a Divine Influence without him, ſo they flow alſo from a Holy Prin-
ciple within him. Hence our Saviour tells us in Mark 12. 35. That a good Man
out of the good Treaſure of his Heart bringeth forth good Things; that is, out of
that inward Habit and Principle of Grace that the Holy Ghoſt hath wrought in
him in the Work of Regeneration. But Reſtraining Grace hath no ſuch Habit
and Principle implanted in the Soul, but is only a Merciful A&tual Influence
from God, hindring the commiſſion of thoſe Sins to which Men's Natural Cor-
ruptions make them enclined : In brief, Sanétifying Grace is
in us, but Reſiraining Grace is only an Action flowing from God.
Thirdly,


RII
490
The Nature, Danger, and Cure
ner of their
it.
Blow
In the man Thirdly, $anétifying and Reſtraining Grace differ in their manner of Working
and Operation*; and here we may obſerve a Four fold difference.
Operation.
San£tifying Firſt, San£tifying Grace keeps the Saul from Sin by deſtroying of it, but Re-
Grace de training Grace keeps the Soul from Sin oniy by impriſoning of it. God many
Stroys Sin, times ſhuts up the Sins of thoſe in Priſon, whom notwithſtanding he will at laſt
Geleceronis ſhut up in Hell: It is fanétifying Grace alone that can do execution upon them;
Impriſons Reſtraining Grace may debar them of their Liberty, but it is only Santifying
Grace can deprive them of their Life. There may appear but little difference be-
twixt the Converfation of a Child of God, whom Special Grace doth fanctifie, and
one in a ſtate of Nature whom common Grace doth only Reſtrain; doth the
one walk blamleſly without Offence? Doth he avoid the groffer Pollutions of
the World : fo doth the other : A Star is not more like a Star, than theſe Me-
teors may be like them : But now here lyes the difference, Reſtraining Grace on-
ly ties the Hands, but Sanétifying Grace ftabs the old Man to the Heart : It is
one thing to bind a Thief to a Tree, and another thing to nail him faft to
the Croſs
. Reſtraining Grace only binds Corruption faſt that it cannot ftir, not
outwardly, but ſtill it hath as much Strength as ever : But now Sanctifying
Grace that Crucifies it, and nails it to the Croſs of Chriſt, where it weakens
and languilheth, and hangs a dying Body of Death. The Earth is as dry and
hard in a froſty Winter as it is in a parching Summer ; yet there's a great
deal of difference in the cauſe of it; in Summer the Sun dries up the Moi-
fture, and in Winter the Froſt binds it in: Truly, Reſtraining and Sanctifying Grace
are for all the World like Froſt and Sun; the ways of thoſe who have only a Re-
ſtraint laid upon them, may be altogether as fair and clean as the ways of thoſe
that are fan&tified are but there's a great difference in the Cauſe, San&tifying
Grace dries up the Filth and Corruption in the Heart of the one, but Reſtraining
Grace only freezeth in, and binds up the Filth and Corruption of the other.
San£tifying Secondly, San£tifying Grace ſtrikes eſpecially at the Sins of the Heart, but
Reſtraining Grace uſually only hinders the Sins of the Life. An Ulnregenerate
firikes at
the ſins of
Man, though never fa Moral, hunts his Sins only in purlues; as ſoon as they are
the Heart, gotten within the Pale, he ceaſeth his purſuit. It is uſually the higheſt care
Reſtrain and upſhot of a Moral Man's Endeavours to keep his Luſts from boiling
ing Grace
over, and raiſing Smoak and Aſhes about him; and if he can but obtain this,
let the Heart be brim full of Sin, let the Thoughts ſoak and ſtew in Malici-
the Sins of
the Life. ous, Unclean, Coyetous, Deſigns and Contrivances, he never oppoſeth or la-
ments them; a meer Reſtraint walks only round about the outward Man, and
if it meets with any Luft ftrugling abroad, it drives it in again into the
Heart; but for thoſe Sins that lye pent up there, it feldom moleſts, and never
ſubdues them : The Heart may indulge it ſelf in vain, filthy, deftru&tive, and
pernicious Thoughts, it may ſet brooding over Cockatrice-Eggs till it hatch
tak them into Serpents, and in them be ftung to Death ; it may toſs a Sin to and
fro in the Fancy, and thereby make ſome kind of recompence to the Devil
en for not committing of it; and yet this Man be only under a powerful Reſtraint
from God's Reſtraining Grace. But now San&tifying Grace doth more eſpecially
oppoſe the Sins of the Heart and of the inward Man, for there is its Sear and Re-
fidence in the Heart: Reſtraining Grace watcheth without, but true Grace dwells
within And as Chriſt ſpeaks of the Church of Pergamos, it dwells there
where Satan's Seat is, it rules in the midſt of its Enemies, and it is engaged
ſo to do for its own Security, that it may ſtill cruſh them as they ariſe in the
Heart. Now from this particular we may be help'd in Judging, whether our
abſtaining from Sin be only from common Reſtraining Grace, or from Saniti-
fying and Renewing Grace : See what Sins they are that you moſt of all labour to
beat down; do you ſtrive only againſt the Sins of your Lives, and not againſt
the Sins of your Hearts that are the Spring and Fountain of the other? Are
you content when you have beaten your Corruptions from the Out-works, and
driven them in, where they do not rage ſo furiouſly as they have done ; whereas
before they fallied forth at pleaſure, and made havock of your Souls, and wound-
ed

Grace
only hinders
$of Preſumptuous Sins.
491


the Will do
the Conſci-
encente
ed your Conſciences, now they are pent up in a narrower room and com-
paſs? Doth this content you ; do you think it enough to lay cloſe Siege to
your Corruptions by Conviction and legal Terrours, and to ſhut them up, that
they may no more break forth as formerly they have done, to the groſs de-
filement of your Lives; if this be all, then know, this is no more than what a
meer common Reſtraint may effect upon you, without any work of Sanctifying
Grace upon the Heart. True Grace when it beats back Sin, it follows it, and
purſues it into the Heart, and there ſearcheth for it, and if it ſees it but breathe
in a Thought, or ſtir in a Deſire, preſently it falls upon it and deſtroys it.
Thirdly, Sanétifying Grace when it keeps a Soul from fin, it always engageth San£tifying
the Will againſt it; but common and reſtraining Grace only awakens and rouzeth Grace ſets
up the Conſcience againſt it; the Will and the Conſcience are two leading fa-
culties of the Soul; the one commands what ſhall be done, and the other in- Sut 're-
gainſt fin,
forms what ought to be done, and all the reſt of the Faculties and Affe&tions of ſtraining
the Soul take part and ſide with theſe two; now in a Godly Man theſe two are Grace only
at an agreement, what Conſcience prompts, the Will commands, and the in-
awakens
feriour Faculties are all ready to execute : San&tifying Grace, that works imme-
diately and ſpecially upon the Will, and makes a mighty change there; that
whereas before Converſion Man's Will is ſo utterly depraved, that it can like
nothing but fin, after Grace hath touched it, and mightily turn'd it about, it
cannot now any longer give its full and free conſent to the commiſſion of any
ſin; if ſuch a one fins, he doth it truly and properly againſt his Will, as the
Apoſtle ſpeaks in Romans 7. 15. What I do I allow not ; now a wicked Man Rom. 7.156
may fin againſt his Conſcience, but it is impoſſible that he ſhould ever ſin againſt
his Will, that is continually ſet upon fin, and were it not that God ſometimes rai-
ſeth up natural Conſcience in him to oppoſe his corrupt Will, he would every
moment ruſh into the moſt damning Impieties without any of the leaſt regret
or ſenſe of it; when the Devil preſents a fin to the Embraces of the Will, and
when the Will cloſeth with it, and all the Faculties of the Soul are ready to
commit it, God ſends in Conſcience among them; what, Conſcience art thou
aſleep! feeſt thou not how the Devil and thine own deviliſh Heart are now
plotting and contriving thine Eternal Ruin? Now this rouzeth Conſcience, and
makes it ſtorm, and threaten, and hurl Fire-brands into the face of fin, while
it lyes in the very Embraces of the Will; and though it cannot change the Will
from loving of it, yet it frights the Will from committing of it; this is the moſt
uſual way reſtraining Grace takes for the prevention of fin, by ſending in Con-
Science to make ſtrong and vigorous Oppoſitions againſt it; there are none of
us here, but through Divine Grace have been kept from many ſins, that we were
in great danger through the corruptions of our own Hearts to have committed
fin hath been conceived by us, but God hath ſtifled and ſtrangled it in the Womb
would
you know now whether this hath proceeded from God's Reſtraining of
from God's San&tifying Grace ? Why then make a judgment according to this Rule,
where reſtraining Grace only refifts and hinders ſin, it doth it by ſetting one Fa-
culty and Affection of the Soul againſt another ; but where San&tifying Grace
hinders it, it ſets the ſame Faculty and Affection of the Soul againſt it ſelf; Rea
ſtraining Grace fets one Affection againſt another, Conſcience againſt Will, the
fear of Hell againſt the love of Sin, helliſh Terrours againſt finful Pleaſures, God's
Threatnings againit the Devil's Flatteries; it martials up theſe, and ſo enters the
Combat ; here are bandyings of one Power of the Soul againſt another ; but
now the Will that is entirely on fins part, and if Conſcience prevails and pulls
away a beloved Luft from the embraces of the Will, the Sinner parts with it ve
ry heavily and unwillingly, following it as Phaltieſ did Michael weeping, tho
he durft not make Reſiſtance ; but now when San&tifying Grace oppoſeth and
hinders ſin, it fers the fame Faculty and Affection of the Soul againſt it felf, Will
againſt Will, and Love againſt Love, Deſire againſt Deſire; he wills the com-
miffion of ſin, it is true, but yet at the ſame time he wills the mortifica-
tion of it; he loves to gratifie his ſin, but yet at the ſame time he wills the
croſſing of it too; he deſires to enjoy that Pleaſure and Contentment, that he
fancies he may take in fin, and yet he deſires at the ſame time to deſtroy it ;
here





RII 2
492
The Nature, Danger, and Cure
ܪ
here is one and the ſame Faculty bandying againſt it felf, and the reaſon of this
is, becauſe a Child of God hath two Principles in every ſingle Faculty ; there
is in him a mixture of Fleſh and Spirit ; a carnal Part that ſides with ſin, and a
ſpiritual Part that always contradičts and oppoſeth it, and theſe two are ſpread
over his whole Soul, and are mingled with every Power and Faculty thereof;
ſo that he can neither do the evil nor do the good, that he would do, without
Contradi&tion, Strife, and Reluctancy; now try your ſelves by this when you
are tempted to fin, what is it that refifts it? Is it your Will, or is it only your
Conſcience? Are you only frighted from it? Doth the fear of Hell overcome the
love of fin? Why, all this may be from a meer Reſtraint in thoſe who are alto-
gether unacquainted with the Power of San&tifying Grace ; this is the Symptom
and Character of a gracious Soul, that when it is moſt inclinable unto fin, yet at
the ſame time is moſt averſe from it; when it moſt wiſheth the accompliſhment
of fin, yet even then it ſtrongly wiſhes the ſubduing and mortifying of that fin;
I know this appears a Riddle and a ſtrange Paradox to wicked Men, but
thoſe who have any true ſenſe of the Work of Grace upon their own Hearts,
know it to be a Truth, and rejoice in the Experiences that they have of it.
Fourthly and Laſtly, Reſtraining and San&tifying Grace differ in the Motives
and Arguments, that they make uſe of for the reſiſting of Sin; there are two gene-
ral Topicks or Common Places, whence all Arguments againſt Sin are drawn, and
thoſe are the Law and the Goſpel; both of theſe Adminiſter ſuch Weapons, that
if rightly uſed, are very effetual for the beating down of Sin; and commonly
Reſtraining Grace uſeth thoſe only that are borrowed from the Law ; it urgeth
the Command, it thunders the Curſe, it brandiſheth the Sword of Juſtice, and
makes reports of nothing but Hell and eternal Damnation, and fuch-like Argu-
ments that ſcare Men from the committing of their Sins, though ſtill they
love them; now San&tifying Grace though it alſo makes a moſt profitable uſe of
theſe very Arguments, yet it chiefly uſeth more mild and more ingenious
Motives drawn from the Love of God, from the Death of Chriſt, from the
Comforts of the Holy Ghoſt; and theſe though they ſtrike fofter, yet they
wound deeper ; now hereby alſo you may give a gueſs, whether your abſtain-
ing from Sin, be meerly from Reſtraining or from Sanétifying Grace, obſerve what
Weapons you uſe : What Confiderations do over-awe your Hearts ? Are they fuch
as are drawn only from the Law, and the fad Refle&tions of the end and iſſue
of Sin, that it brings Shame, and Death, and Hell ? Muſt you run down to Hell
every time a Temptation comes to fetch Arguments thence to oppoſe againſt your
Corruptions? Can you no where elſe quench the fiery Darts of the Devil
, un-
leſs it be in that Lake of Fire ? If this be all (though this too is well) yet
know if it be all, this is no more than what Reſtraint and Common Gracé may
perform ; it is the proper Character of Reſtraining Grace, to keep Men back
from the Commiſſion of Sin only by dread and fear of Puniſhment; but now
San&tifying Grace, that eſpecially betakes it ſelf to Goſpel Arguments, and confiders
how difingenious it is to fin againſt a reconciled and a gracious Father, againſt
a crucified and a bleeding Saviour, againſt a patient and long-ſuffering Spi-
rit, and heaps up many ſuch like ingenious Arguments that work kindly upon
the Heart; he leads every Temptation to the Croſs of Chriſt, and there ſhews
it his Saviour hanging and bleeding; and can I commit this Sin that hath
drawn y much Blood from my Saviour to expiate it, and would draw ſo much
Blood Irom my Conſcience to perpetrate it? Did he die to free me from the con-
demnation of it
, and ſhall I wilfully ruſh into the commiſſion of it? No, O Lord,
thy Love withholds me, I cannot do this thing and ſin againſt ſo rich, fo free,
and infinite Mercy and Goodneſs, that thou daily extendeſt towards me. Thus
true Grace uſually teacheth a Child of God to argue againſt his Sins; and
this keeps him from the commiſſion of thoſe Sins, that others riſing up a-
gainſt them, only from the Terrours and Threatnings of the Law, and other fuch
dreadful Conſiderations, fall into notwithſtanding ; a Wool-pack ſooner damps
a Bullet than a Stone-wall; and truly, Soft Arguments taken from the Go-
ſpel, from the Love of God, from the Death of Chriſt, from the Patience
and 'Long-ſuffering of the Spirit, theſe Soft Arguments ſooner damp a Tempta-




tion
sof Preſumptuous Sins. di
493
țion, and reſiſt a Corruption, than more rigid and ſevere ones will when a
lone uſed by themſelves.

Now having thus in general ſhewed you the difference betwixt Sanctifying
and Reſtraining Grace, I ſhall now deſcend to more particular Confiderations
of thoſe Ways and Methods that God uſethi in keeping Men back from Sin by
his ſpecial and fan&tifying Grace; and here I ſhall premiſe this, That whatever
Sin God dorh, I mean by this Sanétifying Grace, prevent his own Children from
the commiſſion of, he doth it by exciting the inward Principle of Grace, to
the actual uſe and exerciſe of it, there is a twofold Grace always neceſſary
to keep the beſt Chriſtians from Sin, Habitual and Exciting Grace'; and God
makes uſe of the one to quicken and ſtir up the other; he makes uſe of exciting
Grace to quicken habitual Grace, that elſe would lye fluggiſh and dormant in
the Soul. Habitual Grace that denominates the Soul alive unto God, but
yet it is no otherwiſe alive than a Man in a Swoon is, it is exciting Grace that
alone can enable it to perform the Funétions and Offices of Life ; in the deepeſt
Winter there is Life in the Seed that lyes buried under-ground, but yet it aets
not till the Sun's Influence draws it forth, and then it heaves and ſhoves away
the Earth that covered it, and ſpreads it ſelf into the Beauties of a Flower:
So is it here, inherent habitual Grace is an immortal Seed, and it is but a
Seed till the influences of the approaching and exciting Grace of God awaken
it, and chafe it's benumbed vertue, and then it ſtirs and thrufts away all that
dung and filth of Corruptions under which it lay buried, and then it flows forth
into actual Grace; habitual and exciting Grace muſt both concurr to the producing
of actual Grace, as neceſſarily as there muſt be the concurrence both of the heat
of the Sun, and of Life in the Seed, to produce a Flower ; now by God's exciting,
inherent, habitual Grace in the Soul, he keeps Men from finning two ways:
Firft, By prevention; and, Secondly, By ſuppreſfion of Sin. Firſt, Hereby he pre-
vents and excludes thoſe Sins, that were we not employed in the Exerciſe of Grace
we would commit ; when the Soul is conſtantly employed in holy and ſpiritual Af-
fairs, Sin hath then neither room nor opportunity to put forth it felf; it is
kept out from the Thoughts, when they are bufied in holy Meditation ; it is kept
out from the Affections, when they are ſet upon heavenly Objects; it is kept out
from the Life and Converſation, when the Duties both of the general and parti-
cular Calling are duly performed in their reſpective Seaſons: The Apoſtle ex-
horts us in Epheſians 4. 27. not to give place to the Devil; truly, when God's
exciting Grace quickens our inherent Grace into continual Exerciſe, when e-
very Faculty is filled with holy A&tings, and every Seaſon with holy Duties, the
Devil can have no place to tempt, nor corruption to ſtir; it is the beſt Security
God can give from the commillion of Sin, to quicken to the performance of
Duty; when we pray, or meditate, or attend upon publick Ordinances, we
ought to bleſs God for his exciting Grace, whereby we have not only per-
formed a Duty, but alſo eſcaped fome foul and notorious Sin, that we might
have committed had we not been ſo holily employed ; we who are here now
preſent before the Lord this day, had we negle&ted this preſent opportunity,
who of us knows what horrid Temptations and foul Sins we might have been
expoſed to in our own Houſes, which in the Houſe of God we have avoided ? Di-
vid when he walked idlely upon the roof of his Houſe, he lyes open to the Snares
of the Devil, and fins foully; had he then been at his Harp or Pſalms, he
might thereby have driven the Evil Spirit from himſelf, as formerly he did
from his Maſter Saul; Running Streams preſerve themſelves pure and clean,
when Standing Pools foon grow corrupt and noiſom, and venomous Creatures
breed in them; fo is it with the Heart, whilft God's exciting and quickning
Grace puts it upon continual Axt, it is preſerved from Corruption; but when
once it grows ſluggiſh, and doth not freely flow forth into the actings of
Grace, and performance of Duties, the ſpawn of all manner of Sin breeds there,
and filthy Lufts crawl to and fro in it without any diſturbance; and therefore
we fhould continually pray, that God would vouchſafe us the quickning Influi-
ence of his Spirit, that he would fill our Sails with that Wind that blows where




it
494
The Nature, Danger, and Cure
it lifteth; Ariſe, O North Wind, and come thou South Wind, and blow upon
our Gardens, that the Spices thereof may flow forth; for if the Spices do not,
the Stench will.

Secondly, As God by his exciting Grace hinders thoſe Sins that might ariſe
in the Heart, so he alſo ſuppreſſeth thoſe Sins that do ariſe. There is the greateſt
contrariety imaginable betwixt inherent Sin, and inherent Grace ; when the one
is vigorous, the other languiſheth ; when the one is acted, the other grows dull
and fluggiſh: Now both theſe oppoſite Principles have their ſeat and abode
in the fame Heart, and both of them are in continual expe&tation of exciting
Influence to call them forth into act. Indwelling Corruption that is uſually rou-
zed up by Temptation, when it ſtirs in the Heart, and is ready to break forth in
the Life; Habitual Grace, though it looks on, yet is of it ſelf fo feeble, that it can
make no oppoſition till a kindly Influence from the Spirit of God calls out
fome particular Grace that is directly contrary to that Sin that ſtirs, and this
refifts and ſubdues it. This Method God uſed in keeping the Apoſtle from
finning, 2 Cor. 12. He was there under a ſharp and pungent Temptation ; that
is therefore called a Thorn in the Fleſh, v. 7. Satan buffets, and the Apoſtle prays;
and God anſwers, My Grace is ſufficient for thee: My Grace is fufficient, not
thy Grace; that Grace that is in thee, is but weak and helpleſs; yea, a very no-
thing, if I withdraw my Influence from it; but that quickning Grace that Hows
from me, that alone is fufficient to remove the Temptation, and to prevent
the Sin. Why, now while God's exciting Grace work'd upon the Apoſtle's in-
herent Grace, this Temptation, this Thorn in the Fleſh only made him more
watchful, and more induſtrious againſt it ; but if God ſhould have fufpended this
his Influence, this Thorn in the Fleſh would immediately, notwithſtanding all
his Grace, fadly have wounded his Conſcience, by the commiſſion of ſome great
and foul Sin. Now, as all manner of Sin lyes couched in that Body of Sin that
we bear about with us; fo all manner of Grace lyes couched in that Principle
of Grace that God implants in his own Children. Now when the Devil by his
Temptations calls forth fome particular Sin, God alſo at the ſame time by his
exciting Grace, calls forth a particular Grace, to hinder the Commiſſion of that
Sin. Thus when they are tempted to Pride, God calls forth Humility to prick
that ſwelling, puffing Bladder ; when they are tempted to. Wrath and Pallion,
he ftirs up Meekneſs; when to Murmurring and Repining againſt the Diſpenſati-
ons of God, he puts Patience upon its perfe&t Work. Briefly, there is no Sin
whatever that the Devil can by his Temptation ſtir up in the Heart, but
God alſo can ftir up a contrary Grace to it, to quell and maſter it. This is the
Method of God's exciting Grace in the preventing of Sin, that when the Devil
calls forth a particular Corruption out of the Stock of Corruption, God calls
forth a particular Grace, contrary to it, from the Stock of Grace. But yet there
are ſome particular Graces that are more eſpecially employed about this Service,
and which God doth moſt frequently exerciſe, and ſet on work to keep his
Children from the commiſſion of Sin.
Firſt, God hinders the Commiſſion of Sin by keeping up the lively and vigorous
Attings of Faith. Indeed if Faith fail
, all other Graces muſt fail by conſequence.
Faith is the Soul's Steward, that fetcheth in Supplies of Grace from Chrift, in
whom is the Treaſure of it, and diſtributes them to all the other Graces of the
Soul. Therefore when Chriſt tells St. Peter, Satan had deſired to ſift him by his
Temptations, left he ſhould be thereby diſcouraged and dejected, preſently he
adds, in v. 32. But I have prayed for thee, that thy Faith fail not : And where-
fore his Faith, rather than any other Grace? But becauſe other Graces muſt take
their Lot with Faith, and muſt be ſtrong or weak, victorious or languiſhing,
as Faith is; and therefore it is called the Shield of Faith, Epheſ. 6. 6. Now
the Office of a Shield is to defend, not only the Body, but the reſt of the Ar-
mour alfo; and fo doth Faith, when it is dexterouſly managed, it keeps both
the Soul, and its Graces alſo, from the Attempts of the Devil. I might be large
here in ſhewing you how Faith preſerves from Sin; as, by deriving Vertue and
Strength from the Death and Blood of Chriſt ; by pleading God's Engagements
and
9 of Preſumptuous Sins...
595

910
VE bers
and Promiſes to tread Satan under our feet; by urging and importuning Chriſt
to fulfill in us the end of his coming into the World, which was to deſtroy the
Works of the Devil 3, and many ſuch Ways I might name, by which Faith
prevents Sin, and deſtroys it ; but waving them, I ſhall only mention two Particulars,
wherein this energy of Faith in keeping Men from Sin is the moſt conſpicuous.
angu .
Firſt, Faith preſerves from Sin, by bringing in, and preſenting to the Soul
eternal Rewards and Puniſhments; and that's the peculiar Office of Faith
Theſe indeed are future unto Senſe, but they are preſent unto Faith; for Faith is
the ſubſtance of things not ſeen, Heb. 11. 1. It gives them a Being before they
are; and what we hope for or fear, as to come, by Faith it is enjoyed, or felt,
as already preſent. Why now, what a mighty Advantage is this to preſerve
Men from finning? Would Sinners treat with the Devil, or hearken to a Tem-
ptation, if they ſhould now ſee the whole World on flame, Angels haftning them
to Judgment, and Chriſt upon his Throne; here Heaven, to receive and crown
them; there Hell, with all its Hortours, to torment them; would any of you
dare to fin, if all this were before your Eyes? Why, believe it, when Faith
aets lively, all this is as truly preſent to the Soul, as it is certain it ſhall once
be, and therefore no more than we would commit a Sin if Sentence were now
paffing upon us, either of Abſolution, or of eternal Damnation at the Judgment-
Seat of God, no more ſhall we fin while Faith ſets theſe things evidently be-
fore our Eyes, and makes them as real to us as they are ſure. 10 en
to buy
viss bus
10
Secondly, Faith preſerves from forening, by repreſenting that God, who muſt
hereafter be our Fudge, to be now our Spe&tator and Obſerver. It is only an
Eye of Faith that can diſcover things future as preſent, and things ſpiritual as
real : Why now, God he is a ſpiritual Being, and therefore is inviſible to the
dull Eyes of Fleſh ; but the quick Eye of Faith, that can ſee him who is inviſible;
as it was ſaid of Moſes, Heb. 11. 27. it fixeth its eye upon the all-ſeeing Eye of
God, and fills the Soul with awful Thoughts of God's Omnipreſence and Omniſci-
ency, that all things are naked and bare before him, in whole company we are
where-ever we are, and with whom we have to do whatever we are doing: Why
now, conſider with your ſelves, Would I commit ſuch or ſuch a Sin, to which
poſſibly you are tempted, if ſome grave perſon were in the room with you whom
you did much reſpect ? And what, ſhall the Preſence of a mortal Man keep you
from finning, and ſhall not the Preſence of the Great God much more ? Shall
wę dạre to lin, when God's Eye iş fixed upon us, when he views not only our out-
ward Aētions, but alſo our inward Thoughts, clearer than we can ſee the
faces one of another? It was the wiſe Counſel that à Heathen-Man gave to a
Scholar of his, That if he would preſerve himſelf from doing any thing that was
undecent, he ſhould ſuppoſe ſome ſober and reverend Man preſent with him;
and this would keep him from doing that which he would be aſhamed to do
before him. Truly, we need not make any ſuch Suppoſition; the great and holy
God is preſent with us in reality, and the Eye of Faith diſcovers him ſo to be; he is
always looking on us : yea, always looking into us; and certainly this, to one that
can exerciſe the diſcerning Eye of Faith, will be a more effectual means to keep
a Man from Sin, than if all the Eyes of Men and Angels were upon him.
Secondly, As the Exerciſe of Faith, ſo the ſprightly and vigorous Exerciſe of
Divine Love is an excellent Preſervative againſt Sin. Love will not willingly
do any thing that may offend and grieve the Object loved. Love, it is an affimi-
lating Affection, it is the yery Cement that joins God and the Soul together in
the fame Spirit, and makes them to be of one heart and of one mind; it is
the Load-ſtone of the Soul, that toucheth all other Affections, and makes them
ſtand heaven-ward : When once God hath wrought the Love of himſelf in our
Hearts, this will conſtrain us to love what he loves, and to hate what he hates
Sin is the only thing that God hates, and thoſe that love him will not, cannot
but hate Sin; their love to God will conſtrain them to do it, Pſalm 99.7. Te
that love the Lord hate evil. And certainly the hatred of Evil is the beſt' fecu-
rity againſt the committing of it; will any one take a Toad or Serpent into his
boſom
496
The Nature, Danger, and Cure

boſom to lodge it there ? Truly as utterly impoſſible it is while the Exciting
Grace of God, ftirs up and quickens our Love to him, that we ſhould ever
embrace a vile Luft, and lodge it in our Hearts, ſince our ſight of the Beauty
of Holineſs hath made it ugly, and our love to God hath made it hateful.
too lontaname moi si ani
eins
Thirdly, To mention no more, A Holy Fear and Caution left we ſhould fin,
is a moſt excellent preſervative againſt Sin. None are fo ſafe as thoſe that are
leaſt ſecure ; fear is the beſt preſervative of Grace; whereas thoſe that are raſh,
and venturous, and confident of their own Strength, run themſelves into many
Temptations, and come off with wounded and ſmarting Conſciences. Stand
in awe, ſays the Pſalmiſt, and Sin not, Pfalm. 4. 4. The timorous and trem-
bling Chriſtian ſtands firmeſt, becauſe fuch a one is apt upon every occa-
fion to ſuſpect his own Strength, and to call in God's. And indeed, when we
conſider the treachery of our own Hearts, and the ſubtilty of the Devil
, this
Holy Fear and Jealouſie is no more than is needful, and it is leſs than ſuffici-
A Man that is to wade thorough a deep River, will firſt try his Footing
before he takes his ſtep : Why, we are to wade thorough the depths of Satan,
as the Apoſtle calls them; and, certainly it is but a requiſite Caution firſt to try
our ground before we venture upon it, to look about and conſider, whether ſuch
and ſuch an Action be grounded upon a Command, and ſecured to us by a Pro-
miſe, whether if we do it we ſhall not lay our felves open to ſuch and ſuch
Temptations; or, if we do lye open to them, whether or not we are in God's
way, and may expect his Protection and Preſervation : Truly ſuch circumfpe-
&tion as this is, will prove our beſt Security; and though we are not able by all
our own Strength and Diligence to preſerve our ſelves, yet when God ſees us fo
induſtriouſly ſolicitous to avoid Sin, he will then come in by his Almighty Grace,
that helps not the Sloathful, but the Laborious, and he will keep us from thoſe
Sins that we cannot keep our ſelves from.
VALD
ent.
Now for the Application of this, if it be ſo that it is the Almighty Power of
God only that can keep us from Sin, This may then be Convi&tive of that Errour that
now a Days is very rife in the World, that aſcribes our preſervation in our ſtand-
ing, not ſo much to the Almighty Grace of God, as to the Liberty and Freedom of
our own Wills. Truly this is an Opinion that proceeds much from the Pride and
Stomach of ſuch who are loath to be too much beholding to the Grace of God
for their Salvation. It is true, no Man Sins, nor no Man abſtains from Sin, but
it is with his Will ; but yet ſtill there is an Almighty Influence from God, an
Influence of common Providence to the Wicked, without which they could
not ſo much as Will, and an Influence of Special Grace to the Godly, without
which they could not abſtain from Sin: It is God, faith the Apoſtle, what works
in us both to will and to do of his own good pleaſure ; it is not, whether or not
the Will be free in abſtaining from Sin that is acknowledged, but whether the
motion of the Will be principally and primarily from God, or from it ſelf; and
this the Apoſtle concludes to be from God. From him it is that we both will and
do; he gives the firſt Beginning, he adds the Progreſs, and he concludes. He firſt
begets Grace, then he encreaſeth it, and at laſt he crowns it. All is from God.
Secondly, This may inſtruct us to whom we ought to aſcribe the Praiſe and the
Glory of our Preſervation from thoſe foul and horrid Sins that we ſee others daily
fall into. Not unto us, O Lord, not unto us, but unto thy Name be all the
Praiſe and Glory. We have Natures as ſinful as the worſt of Men ever had, and
that ſuch ſinful Natures ſhould not produce as wicked Lives; whence proceeds
this, but only from the Miracle of God's Grace ; for it is a Miracle, that when
the Fountain is as bitter, when our Hearts are as bad as the Hearts of on
thers, yet the Streams ſhould not be fo? Whence is it, ſince we have the ſame
Corrupt Hearts with Cain and fudas, and all the wicked Rabble in the World ?
Whence is it that we have not committed the ſame Impieties with them, or
worſe than they have done? Why, God hath either Reſtrained or Sanétified us;
but San&tifying Grace is not enough ; for whence is it that we have not been
Drunken with Nogh, Adulterers or Murderers with David, Abjurers of Chriſt

with
of Preſumptuous Sins.
497

with Peter? Are we more Holy than they? Or are we more San&tified than
they? No, it is only our gracious God's vouchſafing to us a conſtant influence of
Exciting Grace, that hath thus kept us from thoſe Sins into which he ſuffers
Wicked Men to fall, and not only them, but ſometimes his own dear Children
too: It is not a difference in our Natures, it is not a difference from inhe-
rent Grace within us, that makes this difference in our Lives ; but it is only a
difference from the Unaccountable Exciting Influencing Grace of God, there
lyes the difference. Well then, let not the ſtrong Man glory in his ſtrength, but let
him tbat glorieth glory in the Lord, for he is our Strength and our Deliverer. Whar
have we that we have not received? And if we have received, why do we boaſt as
though we had not received? It is not what we have of our felves, but it is what
we have received from God, and what we do daily receive in a way of ſpecial in-
fluence, that makes us to differ from the Vileft and moſt Profligate Sinners in the
World; and therefore let us aſcribe the Glory of all to the Almighty Powerful
Grace of God.
Laſtly, To ſhut up all, If our preſervation from Sin be from God, beware then
how you provoke him to withdraw and ſuſpend the influence of his Grace, whereby
you have been preſerved, and ſtill are : Indeed if we belong to him, he will ne
ver ſo far depart from us as utterly to forſake us ; but yet he may ſo far depart
from us, as that we may have no comfortable ſenſe of his Preſence, nor no viſible
ſupports from his Grace; we may be left a naked and deftitute Prey to every
Temptation, and fall into the commiſſion of thoſe Sins out of which we may never
be able to recover our felves to our former Strength, Comfort, and Stability; we
may fall to the breaking of our Bones, and we may riſe again poffibly, but it will
be to the breaking of our Hearts. So much for this time, and for this Subjeét.
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1, even I am he that blotteth out thy Tranſgreſſions for my own
fake, and will not remember thy ſins.
I
introduction N the foregoing Verſes we have a heavy Charge drawn up againſt the People
of the Fews, in which they ſtand charged both with fins of Omiſſion and of
Commiſion: By the one, they ſhewed themſelves weary of God; and by the
other, God became weary of them. Thou haſt not called upon me, nor brought
me thy burnt-offerings, nor honoured me with thy Sacrifices, but thou haft been wea-
ty of me, o Ifrael
, as it is in Verſe 22, 23. Thou thoughtft my Commands grie-
vous, and my Service burthenſome; and though, as thou art my Sworn Servant,
I might compel thee to work; yet I have born with thy floth, and ſuffered my
Work to lye undone. I have not cauſed thee to ferve with Offerings, nor wearied
thee with incenſe, as it is in the 24th Verſe. Nay, as iffo be reječting my Service,
had not been Indignity enough, thou haſt even brought me into a kind of Servi-
tude, even me thy Lord and Maſter ; thou haſt wearied my Patience, thou haft
loaded my Omnipotency; thou haft made me ſerve with thy fins, thou haſi
wearied me with thine Iniquities, Ver. 24. And what could we now in reaſon ex-
pe&t ſhould be the cloſe of ſo heavy an Accufation, but only as heavy a Doom and
Sentence ? Thou haſt brought me no Sacrifices, therefore I will make thee a Sa-
crifice to my Wrath; thou haſt not called upon me, and when thou doft call, I
will not anſwer; thou haſt wearied me with thy Sins, and I will weary thee with
my Plagues. But there's no ſuch expected ſeverity follows hereupon; but 1, even
I am he that blotteth out thy Trangreſions for my own ſake, and will not remember
thy ſins. The like Parallel place we have concerning Ephraim, Ifa. 5 I. 17, 18.
He went on frowardly in the way of his own Heart. Well, (fays God ) I have ſeen
his ways, and what with the froward, ſhall I ſhew my ſelf froward ? No; but, I
have ſeen his ways, and I will heal him. Here's the Prerogative of free Grace ;
to inferr Pardon there where the guilty themſelves can inferr only their own
Execution and Puniſhment. It is the guiſe of Mercy, to make ſtrange and abrupt
Inferences from Sin to Pardon.
The



of Preſumptuous Sins.
499

,
The words are a Gracious Proclamation of Forgiveneſs, or an Act of Pardon
paſſed on the Sins of Men ; and contain in them three things.
Firſt, Here is the Perſon that gives out this Pardon, and that is God; accented
here by a vehement Ingemination, I, even I am be.
Secondly, Here is the Pardon it ſelf; which for the great Confirmation of
our Faith and Hope, is redoubled : I even I am he that blotteth out thy Tranſ-
greſſions, and will not remember thy ſins.
Thirdly, Here are the Motives, or impulſive cauſe that prevailed with God thus
to proclaim pardon unto guilty Malefactors, and that is for his own fake; I am he
that blotteth out thy Tranſgreſſions for my own ſake.
1. As for the firſt particular, I, even I am be ; we may obſerve, That God
ſeems more to triumph in the Glory of his pardoning Grace and Mercy, than
he doth in any other of his Attributes. I, even I am he: Such a ſtately Preface
muſt needs uſher in ſomewhat wherein God and his Honour is much advanced.
It is therefore, I am he that ſpread forth the Heavens, and martialld all their Hot,
that hang up the Earth in the midſt of the Air, that breath’dforth all the Creatures
upon the face of it, that poured out the great Deeps, and meaſured them all in the
hallow of my hand, that ride upon the wings of the Wind, and make the Clouds the
Duſt of my Feet. This though it might awe and amuſe the hearts of Men, yet
God counts it not his chiefeſt Glory; but, I, even I am be, that blotteth out
Tranſgreſhons, and forgive Iniquities. So we find, when God condeſcended to
ſhew Moſes his Glory, he proclaims, not the Lord Great and Terrible, that for-
med all things by the Word of his Mouth, and can deſtroy all things by
the Breath of his Noſtrils : No, but he paſſeth before him with a ftill voice,
and proclaims himſelf to be, The Lord, the Lord God gracious and merciful, longa
Suffering, and abundant in goodneſs and truth, forgiving iniquity, tranſgreſſion,
and fin. So that when God would be ſeen in his chiefeſt State and Glory, he reveals
himſelf to be a Sin-pardoning God ; I, even I am be that blotteth out thy Trans-
greſſions, and will not remember thy Sins.
2. As for the pardon it ſelf, that is expreſſed in two things, I am he that blot- Blotting
teth out, and will not remember. Blotting out implies,
out of fin,
implies
Firſt, That our Tranſgreſſions are written down, and written they are in a two- two things.
fold Book ; the one is in the Book of God's Remembrance, which he blots That Sin is
out when he juſtifies a finner : The other is the Book of our own Conſciences, wrtten.
which he blots out when he gives us peace and aſſurance; and oftentimes
theſe follow one upon the other : When God blots his Remembrance-Book in Hea-
ven, that blot diffuſeth and ſpreads it ſelf even to the Book of Conſcience, and
blots out all that is written there alſo. Man blots his Conſcience by commit-
ing fin, but God blots it by pardoning it: He lays a blot of Chriſt's Blood up-
on a blot of our Guilt, and this is ſuch a blot as leaves the Conſcience of a finner
purer and cleaner than it found it.
Secondly, Blotting out of Tranſgreſſion implies a legal diſcharge of the Debr.
A Book that is once blotted and croſſed, ftands void in Law ; whatever the Sum
and Debts were before, yet the croſſing of the Book fignifies the payment of the
Debt. So is it here, I will blot out thy Tranſgreſions ; that is, I will acquit thee
of all thy Debts, I will never charge them upon thee, I will daſh them all
out, I will not leave fo much as one Item, not one fin legible againſt thee.
This is the proper meaning of this Expreſfion and Notion of blotting out of
Tranſgreffion and Sin. And this is one thing that pardon of fin is expreſſed
by.
It follows in the next words, and I will not remember thy ſins. Not that there
is truly any forgetfulneſs in God; no, his Memory retains every ſin we have
committed ſurer and firmer than if all our fins were written in Leaves of Braſs ;
but God ſpeaks here as he doth elſewhere frequently in Scripture, by a gra-
cious Condeſcenſion, and after the manner of Men, and it is to be interpreted
only by the Effects, I will not remember their fins ; that is, I will deal fo merci-
fully with them, as if indeed I did not remember the leaſt of their Provocati-
tions, I will be to them as one that hath utterly forgotten all their injuries. So
that this, not remembring of fin, denies not the eminent A&t of God's Know-
ledge; but only the tranſient Act of his Juſtice, and is no more than his pro-
SSS 2
miſing


500
Of Pardon and Forgiveneſs of Sin.
miſing to puniſh fin; as if God had ſaid, I will not be avenged on them, nor pu-
niſh them for their fins.
And here we may ſee what abundant ſecurity God gives his People, that
they ſhall never be impleaded for thoſe fins which once they have attained the
pardon of; they are blotted out of his Book of Remembrance : And that they
may not fear he will accuſe them without Book, he tells them, That they are
utterly forgotten, and ſhall never be remembred by him againſt them any more.
Thirdly, Conſider the impulſive cauſe, that moves God's Hand, as it were, to
blot out our Tranſgreſons; and that is not any thing without himſelf, but
( ſays God ) I will do it for my own ſake. This admits of a twofold fence, effici-
ent and final.
Firſt, For my own fake : That is, becauſe it is my pleaſure : I will do it, be-
caufe I will do it. And indeed this is the Royal Prerogative of God alone,
to render his Will for his Reaſon; for becauſe his Will is altogether Soveraign,
and Independant, that muſt needs be moſt reaſonable that he wills. If any
ſhould queſtion, Why the Lord paſt by fallen Angels, and ſtoopt fo low as to
take up Fallen Man? And why among Men, he hath reje&ted many Wiſe and
Noble, and hath choſen thoſe that are mean and contemptible : Why he hath
gathered up, and lodged in his own Bofom, thoſe that wallowed in the
filth and defilement of the worſt fins, when others are left to periſh under far
leſs guilt ? The moſt reaſonable Anſwer that can be given of all, is this, I
have done it for my own fake ; I have done it becauſe it is my Will and Plea-
ſure to do it; even the ſame Reaſon that God gave unto Moſes: I will be gra-
cious, becauſe I will be gracious; and I will ſhew mercy, becauſe I will
ſhexo mercy,
Exod. 33. 19. Which was the ſame Anſwer our Saviour gave to himſelf, Luke 10.
21. Even ſo, Father, becauſe ſo it ſeemed Good in thy ſight.
Secondly, For my own fake, we may take it in a final ſenſe ; that is, I will
do it, becauſe of that great Honour and Glory that will accrue to my grear
Name by it. The ultimate, and chief end of God in all his Actions, is his
own Glory. God beſtows Pardon and Salvation upon us chiefly for the mani-
feſtation of his own Glory, even the Glory of his Mercy and free Grace.
Our Salvation is therefore accompliſhed, that it might be a means to declare
to the World how Merciful and Gracious God is ; not ſo much for our good,
as for his Glory; not for our fakes, but
for his own fake. Such a Parallel placé
we have in Ezek. 36. I 2. I do not ihis for your ſake, ſaith the Lord, but for my
Holy Name ſake, that you have profaned among the Heathen: I will ſhew mercy
unto you, not ſo much that you may be delivered, as that my Holy Name that
you have profaned, may be redeemed from that diſhonour that you have caſt
upon it, and may be Glorified among the Heathen.
And thus we have the full Interpretation of the words, and from them I
ſhall raiſe and profecute this Obſervation.
Do&trine. That the Grace of God, whereby he blots out and forgives ſin, is ab-
foliutely free, and infinitely Glorious.
I, even lam he that blotieth out thy Tranſgreſſions for my own ſake, and will not
remember thy ſins.
Now though this Do&trine of free Grace hath deſerved well of all, as be-
ing the beſt tenure of our preſent Enjoyment, and the beſt prop for our fu-
ture hopes; yet hath it in all Ages found bitter Enemies, and of old, like
the procurer of it, been Crucified between two Thieves, the Gnofticks and
the Pelagian Hereticks : The Pelagians deprive it of its freedom, and enſlave it
to the will of Man, affirming, That God therefore pardons and faves ſome,
becauſe they will by the power of their own Nature work Faith in themſelves
whereas the truth is, therefore God works Faith in them, becauſe he will
pardon and ſave them. Thus they make free Grace a Handmaid to wait upon
the motions of free Will. Now this is greatly derogatory to free Grace, for
Men to bottom their Faith and Pardon upon the Arbitrarineſs of free Will, and
not upon the Almighty Soveraign Grace of God, that firſt moves the Will to
believe, and then pardons it upon believing.
Now as theſe depreſs the free Grace of God, ſo there are others that afcribe too
much unto it: Of old Iſlebius, in Luther's time, who was the firft Ringleader: Of
latter

emo
Of Pardon and Forgiveneſs of Sin. 501

as to ex
clude the
latter days, the Antinomians; and theſe think the Grace of God is fo free as to
ſuperſede all neceſſity of working for it, or with it ; and that it is enough for
us to fit ſtill and admire it, and ſo to be hurried away to Heaven in a Dream.
Nay, ſome even in our days have upon this Principle arrived to that height of
Blaſphemy, as to affirm, That we never ſo much glorifie free Grace, as when
we make work for it by ſtout finning. Now therefore that we may avoid both
theſe extreams, it will be very neceſſary to ſtate aright, How the Grace of
God is free, and how it is not free.
Now there are many ſorts of Freedoms, a freedom from natural neceſſity,
a freedom from violent co-action, and from engaging promiſes, and the like;
but theſe are not pertinent to our preſent buſineſs. When Grace therefore is ſaid
to be free, it muſt be taken in a twofold ſenſe.
Firſt, Free from any procurement.
Secondly, Free from any limiting Conditions. And accordingly I ſhall pro.
pound the Reſolution of two Queſtions.
Firſt, Whether the Grace of God be ſo free, as to exclude all Merit and Deſert?
And then,
Secondly, Whether it be ſo free, as to require no Conditions?
Firſt, Whether the Grace of God be ſo free, as to exclude all Merit and Deſert?
Now in Anſwer unto this queſtion, Iſhall lay down three Propofitions.
Firſt
, That the pardoni ng Grace of God is not ſo freely vouchsafd to Maži
, aš to God's Grace
exclude all Merit and Deſert on Chriſt's part. There is not the leaſt fin par-
is not so free
don'd unto any, but it firſt coſt the price of Blood, even the precious Blood of
the Son of God. It is this Blood that croſſeth God's Debt-Book, and blots Merits of
out all thoſe liems that we ſtand indebted to him for. As Chriſt now fues Chriſt.
out our Pardon by his Interceſſion in Heaven; ſo he bought out our Pardon by
his Sufferings on the Croſs; for, without ſhedding of blood, there is no Re-
million, Hebr. 9. 22. And this is my blood, ſays our Saviour himſelf, which is ſhed
for the remiſſion of fins, Matth. 25. 28. And we are not our own, but we are bought
with a price, even with the precious blood of Feſus Chriſt
, as of a Lamb without ble-
miſh, and without ſpot, as the two great Apoſtles ſpeak, 1 Cor. 6. 14.
I Pet. 1.
21. Some have made bold, and poſſibly with no bad intention, 'to call Jeſus
Chriſt the greateſt finner in the World; becauſe the fins of all God's People
meet in him, and were imputed to him. They were his by a voluntary ſuſcepti-
on and undertaking : And if the foregoing expreſſion may be allowed, there
is one in Heaven, the higheſt in Glory, whoſe ſins were never pardoned; for
our Lord Chriſt paid down the utmoſt Farthing that either the Law or Fuſtice
of God could exaêt, as a ſatisfa&tion for thoſe fins that he voluntarily took upon
himſelf: And therefore by Law and Juſtice, and not by free Grace, he hath ta-
ken poffeffion of Heaven for himſelf, and is there preparing Manſions for us.
In reſpect of Chriſt we receive nothing of free Grace, or of free Gift, but all is
by purchace. And as we our felves are bought with a price ; fo is every
thing we enjoy ; even common and vulgar Mercies come flowing in upon us in
ſtreams of blood. Our Lives, and all the Comforts of them, much more our
future Life, and all the means tending to it, are paid for by the Blood of Chriſt.
So that the Grace of God is not ſo free, as to exclude all merit on Chriſt's part,
who hath purchaſed all we enjoy, or hope for, by paying a full and equita-
ble price to the Juſtice of God.
Secondly, The infinite Grace of God in giving Chriſt to us, and his Blood for God's
us, through which we have pardon merited, is abſolutely
free, and
falls not under Grace it
any merit, either of ours, or of his.
giring of
Firſt, It falls not under any Merit of ours; for certainly, could we have mie-
Chriſt to us
is free.
rited Chriſt out of Heaven, we might as well have merited Heaven without
Chriſt. When God in his infinite Wiſdom foreſaw how we would reject and
deſpiſe his Son ; firſt ſpill his Blood, and then trample upon it, he did not
account this Demeanour of ours to be meritorious of fo great a gift.
Secondly, Which is yet more to the Glory of God's free Grace, He beſtowed
Chriſt upon 145, not only without any merit of ours, but without any merit of his alſo.
It is free Grace that Pardons, that San&tifies, that ſaves us; yet all this Chriſt
purchaſed for us by a full price. God will have a price paid down for all other
things






502
The Nature, Danger, and Cure

Grace is
things of a leſs value, that ſo he might hereby ſet forth his own Bounty in part-
ing with his own Son for us without price.
Pardoning Thirdly, Pardon and Grace obtained through tbe Blood of Chriſt, in refpe&t of
Grace free
any Merit of ours, is altogether free and undeſerved. We cannot of our ſelves
in respect
of us.
ſcarce ſo much as ask forgiveneſs
, much leſs therefore can we do any thing that
may deſerve it. All that we can do, is either ſinful, or holy; if what we do be
ſinful, it only encreaſeth our Debts: If it be holy, it muſt proceed from God's
free Grace, thac enables us to do it ; and certainly it is free Grace to pardon
us upon the doing of that, which free Grace only enables us to do. Far be it
from us to affirm, as the Papiſts do, that good Works are meritorious of
pardon; what are our Prayers, our Sighs, our Tears? Yea, what are our Lives
and our Blood it ſelf, ſhould we ſhed it for Chriſt? All this cannot make one
blor in God's Remembrance-Book : Yea, it were fitter and more becoming the
infinite Bounty of God to give Pardon and Heaven freely, than to ſet them
to fale for ſuch inconſiderable things as theſe are.
Heaven needed not to have been ſo needleſly prodigal and laviſhing, as to
have ſent the Lord Jeſus Chriſt into the World to lead a miſerable Life, and die
a curſed Death, had it been poſſible for Man to have bought off his own guilt,
and to have quitted Scores with God by a lower price than what Chriſt himſelf
could do, or fuffer. And ſo much for the Reſolution of the firſt Queſtion:
God's pardoning Grace, though it be purchaſed in reſpect of Chriſt, yet is it ab-
ſolutely free in reſpect of any merit of ours.
The Second Queſtion is, Whether the Grace of God be ſo free as to require no
Conditions on our part. Of gifts ſome are beſtowed abſolutely without any
terms of Agreement. And ſome are Conditional upon the performance of
ſuch Stipulations and Conditions, without which they ſhall not be beſtowed
of which fort is this Grace of God.
San&tifying I Anſwer, Firſt, The San£tifying and Regenerating Grace of God, whereby the
great Change is wrought upon our Hearts, in our firſt Converſion and turning unio
given
abſolutely.
God, is given abſolutely, and depends not upon the performnace of any Conditions.
Indeed we are commanded to make uſe of means for the getting true and fa-
ving Grace wrought in us; but theſe means are not Conditions for the obtaining
of that Grace : For the Nature of Conditions are ſuch, that the benefits which
depend upon them are never beſtowed, but where the Conditions are firſt
performed. And therefore we call Faith and Repentance Conditions of
Eternal Life, becauſe eternal Life is never conferr'd upon any who did not
firſt believe and repent. But now certain it is, God hath converted fome with-
out the uſe of ordinary means, as St. Paul, and the Thief on the Crofs.
Therefore though we are commanded to uſe the means; yet the uſe of Means
and Ordinances cannot be called Conditions of our Regeneration. And in-
deed, if any thing could be ſuppoſed a Condition of obtaining Grace, it muſt
either be a work of Nature, or a work of Grace. Now a work of Grace it
cannot be till Grace be wrought ; and to go about to make a work of Nature
a Condition of Grace, it is to go about to revive that old Errour of the Pelagi-
ans, for which they ſtand Anathematized in Count Palleſtine many Years ſince.
Sanctifying Grace is given freely, excepted from any Conditions, though
nor excepted from the uſe of means.
Secondly, Fuſtifying and pardoning Grace, though it be free, yet is it limited
to the performance of certain Conditions, without which God
never beſtows it upon
any, and they are two, Faith and Repentance. And theſe Graces God beſtows
upon whom he pleaſeth, without any foregoing Conditions. Faith in Chrift
it is the freeſt gift that ever God beſtowed upon any, except that Chriſt on whom
we believe. But pardon of ſin is reſtrained to Faith and Repentance, as
the Conditions of it; nor is it ever obtained without them. Theſe two
things the Scripture doth abundantly confirm to us. Whoever believeth on him,
Shall obtain remiſion of ſins, AEts 10. 43. Repent, that your ſins may be blotted
out, Aēts 3. 19. Whoever believes on him, their Faith is made the
Condition of Pardon. Repent, that your fins may be blotted out there
Repentance is made the Condition of Pardon. Theſe two particulars corre-
ſpond with the twofold Covenant of Grace God made with Man : His abſo-
lute
Of Pardon and Forgiveneſs of Sin. 503

lute Covenant, wherein he promiſeth the firſt Converting Grace; this Covenant
now is independent from any Conditions, a Copy of which we have in
Ezek. 36. 26. A new heart alſo will I give you, and a new Spirit will. I put within
you, and I will cauſe you
to walk in my Statutes, and you ſhall keep my Fudgments,
and do them. And then there is God's Conditional Covenant of Grace, wherein he
promiſeth Salvation only upon the foregoing Conditions of Faith and Repen-
tance, this we have, Mark 16. 16. He that believeth ſhall be ſaved.
Thus I have ſtated the great Queſtion concerning the free Grace of God.
The firſt San&tifying Grace of God is ſo free as to exclude all Conditions; but
the Juſtifying and Pardoning Grace of God is limited to the Conditions of
Faith and Repentance ; and both Sanctifying and Juſtifying Grace are freely
beſtowed without any Merit of ours, but not without reſpect to the Merit of the
Lord Jeſus Chriſt, who hath purchaſed them at the higheſt rate, even with his
own moſt precious Blood.
In the next place I ſhall endeavour to ſet before you ſome particulars wherein
the Glory of God's free Grace in pardoniņg ſin may be more illuſtrated, that
it may appear God aflumes to himſelf this as the greateſt honour, to be a fin-pardon-
ing God. And,
Firſt, This highly commends the freeneſs of pardoning Grace, in that God de-
creed to beſtow it without any Requeſt, or Entreaties of ours. There was no Rhea
torick moved him beſides the Yearnings of his own Bowels. This was a Gra-
cious Reſolution ſprung up ſpontaneoully in the Heart of God from all eternity.
He ſaw thee wallowing in thy Blood, long before thou wert in thy Being : And this
time it was a time of Love ; even a time before all times: What Friend
could'ſt thou then make in Heaven ? What Interceffor hadft thou then,
when there was nothing but_God? When this deſign of Love was laid,
there was neither Prayers nor Tongues to utter them: Yea, Chriſt himſelf,
though now he interceeds for the Application of Pardon, did not then interceed
for the Decree of Pardon; he could not then urge his Blood and Merits as Mo-
tives for God to take up thoughts of forgiving us, for had not God done ſo be-
fore, Chriſt had never ſhed his Blood, nor wrought out Salvation for us. What
Arguments, what Advocates did then perſwade him? Truly the only Argu-
ment was our Miſery ; and the only Advocate was his own Mercy, and not
Jeſus Chrift. de alto
era
Secondly, God pardons fin, when yet be is infinitely able to deſtroy the finner ; God
and this greatly advanceth the Riches and Freeneſs of his Grace. The ſame breath dons fin
that pronounceth a finner Abfolved, might have pronounced him Damned. Mble to
The Angels that fell could not Atand before the power and force of his Wrath, ſtroy line
but like a mighty Torrent it ſwept them all into Perdition ; How much leſs then ners.
could we ſtand before him ? God could have blown away every finner in the
World as ſo much looſe Duſt into Hell
. It had been eaſie for his Power and Ju-
ftice, if he had fo pleaſed, to have triumph'd in the Deftruction of all Mankind,
but only that he intended a higher and more noble Victory, even that his
Mercy ſhould triumph and prevail over his Juſtice, in the pardoning and ſaving
of finners.
nod
Thirdly
, God perdons fin, though he might gain to himſelf a great Renown, as God para
he hath on the Damned. God might have written thy Name in Hell, as he hath dons fin,
written theirs, and might have let thee up a flaming Monument, and inſcribed though he
on thee Victory and Conqueſt to the Glory of his Everlaſting Vengeance. Renown, as
Both Books were open before him, both the Book of Life and of Death; and the on the
Contents of both ſhall be rehearſed to his infinite Glory at the laſt Day: Now Damned:
what was it di&tated thy Name to him, that guided his Hand to write thee down
rather in the Book of Life, than in the Book of Death; that ſet thee down a Saint,
and not a Sinner ; Pardon'd and not Condemn'd? What moved him to do
all this for thee? Why truly, the only Anſwer that God gives, and which
is the only Anfwer that can be given, is the ſame which Pilate gives concerning
our Saviour, What I have written, I have written.
Fourthly, Conſider the paucity and Smallneſs of the number of thoſe that
pardon’d. Profeſfors of Chriſtianity are calculated by ſome to poſſeſs not a-
bove the fixth part of the known World; and 'if among them we make
a pro-
para
Lare
504 Of Pardon and Forgiveneſs of Sin.

a proportionable abatement for thoſe that are profeſſed Idolaters, for the grofly
Ignorant, for the Prophane, and the Hypocritical : Certainly there will be but
à ſmall Flock remaining unto Jeſus Chrift; here and there one pick'd and
culld out of the Multitudes of the World, like the Olive-berries, the Pro-
phet Jeremiah ſpeaks of, left on the top of the uppermoſt Branches, when the De-
vil hath ſhaken down all the reſt into Hell. Now is it not infinite Mercy,
that thou ſhould'ſt be found among theſe Gleanings after Harveſt, that thou
ſhould'ſt be one of theſe few ? God might have left thee to periſh upon the ſame
Reaſon that he left others, but he gathered thee out of all Nations, Kin-
dreds, and Languages of the Earth, to make thee a VeJel of Mercy for himſelf.
Indeed thou canſt never enough admire the peculiar Love of God to thee herein,
till the laſt Day; when thou ſhalt ſee the ſmall number of thoſe that are fa-
ved, ſtanding on the Right Hand of Chriſt, compared with the vaſt num.
bers of thoſe that periſh ſtanding at the Left Hand of Chriſt, and ſeeft thy felf a-
mong the ſmall number of thoſe that are ſaved.
Fifthly, This alſo commends the freeneſs of pardoning Grace, that whereas the
failen Angels themſelves were abſolutely excepted out of God's A& of Indemnity
and Oblivion, yet fallen Man is again reſtored unto his Favour. Them God hath
reſerved in Chains of Darkneſs unto the Judgment of the great Day; us he hath
brought into glorious Light and Liberty: Our fins are blotted out of the Book of
God's Remembrance; whereas their Names are blotted out of the Muſter Roll of
God's Heavenly Hoſt. Now here there are four things that do greatly advance the
Glory of free Grace.
Firſt, Their Natures were more excellent than ours.
Secondly, Their Services would have been much more perfe&t than ours.
Thirdly, Their Sins were fewer than ours are. And,
Fourthly, Their Pardon might have been procured at as cheap a rate, and at au
little Experience as our s. And yet not them, but us God hath choſen to be Veſſels
of his Mercy.
Firſt, Their Natures were more excellent than ours. They were Glorious Spi-
rits, the Top and Cream of the Creation ; we Clods of Earth, the Lees and Dregs
of Nature, our Souls, the only part by which we claim Kin to Angels, even
they are of a younger Houſe, and of a more Ignoble Extract; how are they
debaſed by being confined to theſe Lumps of Fleſh, which, with much
ado, they make a ſhift to drag with them up and down the Earth, rather as
Fetters of their Bondage, than Inſtruments of their Service? Nay, fo low
ſunk are we in this ſlime of matter, that we have not Excellency enough fo
much as to conceive what a Pure Heavenly Orient Subſtance a Spirit is. And
yet ſuch as we are, Duft and Filth, hath God gathered up into his own Bofom,
though he hath disbanded whole Legions of Angels, and ſent them down into
Hell.
18**
In theſe Natures of ours hath the Son of God Revealed, or rather hid
himſelf: Even he who thought it no Robbery to be equal with God, thought
it no ſcorn to become lower than Angels. He took not on him the Nature of Angels,
but the Seed of Abraham.
Secondly, Their Services would have been more perfelt upon their reſtoration
than ours can be. Indeed when we arrive at Heaven, our Services, our Love,
our Joy, and our Praiſes, ſhall then attain to a perfe&tion excluſive of all
ſinful defeats: But even then muſt we give Place to the Angels, as in our Be-
ings, ſo in our A&tings alſo. Had. God reſtored them, and given them a Par-
don, Heaven would more have reſounded with the Shouts and Hallelujahs of
one fallen Angel, than it can now with a whole Confort of glorified Saints :
They would have burnt much more ardently in Love, who now muſt burn
much more fiercely in Torments. They would much more mightily and ſweet-
ly have ſung forth the Praiſes of God their Redeemer, who now curſe and
blaſpheme him more bitterly : And as far have out-ſtript a Saint in the work
of Heaven, as they ſhall do a finner in the Puniſhment of Hell. And yet free
Grace paſſeth by them, and elects and chuleth narrower Hearts to conceive,
and feebler Tongues to urter the Praiſes of their Redeemer; whoſe Praiſes
ought therefore to be the more, becauſe he chuſeth not them that may give him the
mnoft
Thirdly,


Of Pardon and Forgiveneſs of Sin.
505
Thirdly, Conſider this, their fins were fewer than ours are. We cannot exactly
determine what their fins were, only the Apoſtle gives us a hint, that it was
Pridegave them their fall, 1 Tim. 3. 6. Not a Novice, leſt being lifted up with
pride, he fall into the Condemnation of the Devil
. Whether it was Pride, in that
they affected to be God, or in that they ſcorn'd to be Guardians and Miniſtering
Spirits unto Man, or in that they refuſed to become ſubject unto the Son of God,
who was ſhortly to become Man, the Schools boldly enough diſpute, but no Man
can determine: But whatever it was, this is certain, God was ſpeedy in the exe-
cution of wrath upon them, tumbling them all down headlong into Hell upon
their firſt Rebellion : The time of their ſtanding in their Primitive State, is con-
ceived to be very ſhort; for their Creation, (though the Socinians hold it was
long before ) muſt fall within the compaſs of fix Days, for in that ſpace the Scrip-
ture tells us, God made Heaven and Earth, and all things therein: And therefore
within the ſpace of fix Days he created the Angels alſo. Some referr their Creation
to the firſt Day's Work, others to the fourth Day: And it's probably thought, That
Adam's continuance in Innocency was not much above one Day, and yet even
then there were fallen Angels to tempt him : So that their glorious and bleſſed
State could not, according to this Computation, laft above fix or ſeven Days,
ſuch a ſpeedy iſſue did God make with them upon their very firſt ſin. But now
how is his Patience and Forbearance extended towards ſinful Man ? Hedrives Adam
out of Paradiſe, but it was free Grace he did not drive him into Hell, where he
had but a little before plunged far more excellent Creatures than Adam was ;
his
Patience is prolonged to impenitent unbelieving Sinners, he bears with their proud
Affronts, waits their returns, and with a Miracle of Mercy reprieves them for a
much longer date than he did the Angels themſelves. How much more then
ought free Grace to be extolled by us, which did not ſo much as Reprieve the Ana
gels for one ſin, and yet every moment grants out a free and abſolute Pardon to
his Servants, not for one fin, but for reiterated Provocations ? They could not ob-
tain reſpite, and we obtain pardon. How many Leaves in God's Remembrance-
Book, Îtands written thick with multitudes of ſins? And yet no ſooner doth God
write down, but he alſo wipes out : His Penand his Spunge keep the ſame mea-
our ſins find conſtant Employment for the one, and God's free Grace and
Mercy finds conftant Employment for the other.
Fourthly, Add to this what ſome with great probability affirm, the ſame price
that bought out our Pardon, might have procured theirs alſo. By which it plainly
appears, that there is no other Reaſon, why our Eftate differs from theirs, but on-
ly God's free Soveraign Grace. Upon the fame Account God might have Damned
all Mankind that he Damned the Angels for ; and at the ſame Coft he might have
Saved all the fallen Angels; at which he Saved ſome of Mankind. The Merits of
Chriſt are the price of our Pardon and Redemption, and theſe have in them an
Infinite Worth, and an All-ſufficient Expiation, not for our fins only, but for the
fins of the whole World, both Men and Devils. The Streams of Chriſt's Blood
ſhed on the Croſs for us, was ſufficient to quench the flames of Hell
, and utterly
to have waſht away the Lake of Fire and Brimſtone. Hell might have been de-
populated, and thoſe black Manſions left void without Inhabitants for ever, and
the Devils and Men have been common ſharers in that ſame common Salvation :
For Chriſt having an infinite Dignity in his Perſon, being God as well as Man;
his Blood the Blood of God, his
Sufferings the Sufferings and Humiliation of a God,
inhanced his Merits to ſuch a redundancy, as neither fallen Angels, nor fallen
Men, were their Sins more, and their Miſeries greater, were ever able to drain
out: Not a drop more of Gall and Wormwood ſhould have been ſqueezed into the
Cup of Chriſt's Sufferings, though it had proved a Cup of Health and Salvation to
them, as well as to us : And yet ſuch was God's dreadful ſeverity, that he excluded
the Angels from the benefits of Chriſt's Death, though he had been at no more Ex-
pences to ſave them; the price of whoſe Pardon and Redemption would have been
the ſame : And yet we, ſuch is the infinite Riches of his Grace and Mercy, are
Redeemed by a price that infinitely exceeds the purchace. O the freeneſs and
riches of God's Grace, that he ſhould thus paſs by the Angels, and pitch upon and
chuſe ſuch vile wretched Creatures as we are.



ſure ;

Itt
Sixthly,
506
of Pardon and Forgiveneſs of Sin.

Sixthly, Conſider, Pardoning Grace is free, whether we conſider the generality
of its Deſignation, or the Speciality of its Application.
Pardoning Firſt, It is free in its general Deſignation, in that God hath deſign'd and
Grace is purpoſed to forgive the ſins of all the World, if they will believe and re-
free in its pent. It is the Univerſality of Grace, that mightily exalts its freeneſs; now
Deſignation. what can be more univerſal, than that Proclamation of Pardon that God makes
to poor finners, in A&ts 10.43. Whoſoever believes in him, ſhall receive remiſſion
of ſins. The whole World is under this Conditional Promiſe, not one Soul
of Man excepted : Be thy ſins more than the Sands, greater than Mountains,
though the cry of them reacheth up to Heaven, and the guilt of them reach-
eth down to Hell; yet thou haſt no Reaſon, O Sinner, to exclude thy ſelf
from Pardon, for God hath not; only believe and repent. But as general as
this pardon is, yet is there ſomewhat that is diſcriminating in it, that makes
it more illuſtrious ; for it is not tendred to Devils and Damned Spirits : Chriſt is
not appointed to be a Saviour unto them, nor is his Blood a propitiation for
their fins; they are not under any Covenant of Grace, nor have they any
promiſe of Mercy, no, not ſo much as Conditional : It is not ſaid unto them,
believe, and you ſhall be reſcued from the everlaſting reſidue of your Tor-
ments; believe, and thoſe unquenchable Flames, you are now burning in,
ſhall be put out: No, God requires no ſuch Duty from them, neither hath he
made any ſuch Promiſe to them; yea, ſhould it be ſuppoſed, that they could
believe, yet this their Faith would not at all avail them, becauſe God hath or-
dained no Ranſom for them, and reſolves to receive no other ſatisfaction to
his juſtice, than their perſonal Puniſhment. But while we are alive, we are
all the objects of God's free pardoning Grace. And for any Man that hears
the ſound of the Goſpel, and upon what terms God hath proclaimed forgiveneſs
of Sin; if any Man, notwithſtanding ſhall periſh in his fins, it is not becauſe
God hath excluded him from Pardon, which he doth ſeriouſly, and with vehe-
ment importunity, offer and urge upon him ; but becauſe he excludes himſelf by
his
own Impenitency and Unbelief, in not accepting of it.
Pardɔning
Secondly, Pardoning Grace is free in the Special Application of it. Now the
fire in its Application
of Pardon is not made unto any, till the Performance of thoſe Con-
Special Ap- ditions upon which Pardon is tendred, and they are Faith and Repentance.
plication. Now herein is God's Grace infinitely free, who firſt fulfils theſe Conditions
in his Children, that ſo he may fulfil his Gracious Promiſes unto them of Life
and Pardon. The Conditional Covenant of Grace, promiſes Pardon and
Remiſſion of Sins unto all that ſhall believe and repent. But notwithſtanding
all this, the whole World might perilh under a contracted Impotency, whereby
they could not believe nor repent, did not the Abſolute Covenant engage
God's Truth to work Faith and Repentance in the Hearts of his People: So
that one Covenant promiſeth Pardon if we believe and repent, and the other
Covenant beſtows this Faith and Repentance upon us. The Conditional
Covenant promifeth Pardon of ſin and Salvation, if we believe and repent;
and the Abſolute Covenant promiſeth Faith and Repentance to us, to inable
us to believe and repent. And what could God do more that might farther
expreſs the freeneſs of his Grace to us, than to pardon upon Condition of Faith
and Repentance? Which Faith and Repentance he works in us. This is to
pardon us as freely as if he had pardon'd us without any Faith and Repentance
at all.
Seventhly, God fometimes
ſelects out the greateſt and moſt notorious Sinners, to
finners, vouchſafe Grace and Pardon to them when he ſuffers others eternally to periſh under
and pasſeth far leſs guilt. He makes a difference in his Proceedings, quite contrary to the
by thoſe difference he finds in Mens Demerits. And wherefore is this, but only to fhew
guilty of
forth the abſolute freeneſs of his Grace? Greater Debts are blotted out, when
ſmaller ſtand ſtill upon the account, only that it may be known, that God is
free to do what he will with his own, and that he will ſhew mercy to whom he will
Shew mercy, and whom he will be pardons. How many Heathens, Men of impro-
ved Natural Endowments, and proportionable Virtues ; and yet not having
Faith in, and Knowledge of the Lord Jeſus Chrift, are excluded from pardon
and forgiveneſs
, whoſe fins rather ſhew them to be Men, than not to be Chriſtin

Grace is

God para

dons great
that are

lefs.

ans?
Of Pardon and Forgiveneſs of Sin.
507

God par-
ans? Whereas others under the Noon-tide of the Gospel, are guilty of ſuch
flagitious Crimes, that ſhew them to be Monfters, rather than Men; and yet
theſe upon their Faith and Repentance, obtain Pardon and Remiffion, as if it
were with God, as it is with Men, the more there is to be remembred, the
ſooner he forgets. It is theſe Riches of pardoning Grace that St. Paul admires
and adores, when he tells us concerning himſelf, I was a Blaſphemer, and a Per-
ſecutor, and Injurious, but Iobtained mercy, 1 Tim. 1. 13.
Eighthly, God decrees to pardon without foreſight of Merit, or Worth in us, God para
When we lay before him, as the objects of his Mercy, what was our poſture, dons witha
but weltering in our Blood ? And what promiſing Aſpect was ſuch a loathſome for the one
Object as this ? Divine Love did not foreſee any attra&tive Comlinefs in us, but Merit.
made it; when we were rolled up in our own Filth, caſt forth to the loathing of
our Fleſh ; yet then was it a time of Love, and even then when we were in our
Blood, God ſaid to us, Live ; when we were full of Wounds, Bruiſes, and pu-
trifying Sores, Divine Love condeſcended to bind them up and cure them;
ſuch miſerable deformed Creatures were we: And could there be any
thing amiable in ſuch an Objelt as this? Only hereby God puts an accent on the Riches
of his Love, laying it out upon ſuch as were not worthy, with a deſign to make
them worthy.
Ninthly, Conſider this, God pardons not only, though he saw no Merit in us,
but what is more to the Glory of his free Grace, though he forefaw many future dons fin;
wrongs and injuries would be added to thoſe we had already done. He forefaw all foresees we
our Provocations and Rebellions, how we would abuſe his Grace, and turn it will com-
into wantonnefs. He ſaw the Rebellions of our Unregeneracy, the Infirmi- mit more
ties of our Converted State; yet tho' he forefaw all before they were, yet he fin.
reſolved not to ſee them when they are, Numb. 23. 21. He hath not bebeld ini-
quity in Facob, nor preverſneſs in Iſrael. And this, though it ought not to encou-
fage us in fin; yet it may be a ſupport and comfort to us, when through weakneſs
and infirmity we have finned; that God who loved us, and decreed to pardon
us, when he foreſaw how ſinful we would be, will not certainly now ceaſe to love
us, and pardon us, when we are as vile and ſinful as he foreſaw we would be.
Tenthly, The Lord Jeſus Chriſt, by whom alone we are pardon’d, is freely given whoma.
Christ, by
to us by the Father. What price could we have offer’d, to have brought down lone we are
the Son of his Eternal Love from his Embraces? What was there in us to pardon’d,
draw a Saviour out of Heaven? Were we ſo amiable as to move him to diveſt is the Gift
himſelf of his Glory, and to Eclipſe his Deity in our Mortal Bodies, only
of God.
that he might become like ſuch poor Worms as we are, and take us unto
himſelf? Ask no more, but admire, God ſo loved the World, that he gave his only
begotten Son, that whoſoever believeth in him might not periſh, but have everlaſting
Life. Here's a Myſtery that the whole College of Angels can never comprehend!
What, God Condemn his Son, that he might pardon Rebels! The Son of God
blot his Deity in our Fleſh, only that he might blot out our Tranſgreſſions with
his Blood ! This is ſuch tranſcendent free Grace and Love, that in this we
have an Advantage above the Angels themſelves, ſtanding higher in the Favour of
God, upon this account, than they do.
Now compact all theſe Ten Particulars in your thoughts together, where-
in the freeneſs of pardoning Grace moſt illuſtrouſly appears, and you will find
there is good reaſon for God in the Text, triumphantly to aſcribe to himſelf, I, e-
den I am he that blotteth out your Tranſgreſſions.
The Application I ſhall make of this Truth, I ſhall only briefly mention.
Firſt, Is the Pardoning Grace of God thus free ? Take heed then that you do US E.
not abuſe, or turn it into Wantonneſs. Shall we continue in fin, becauſe God fo We muſt
freely pardons fin ? God forbid. Who would ever make fuch a curſed Infe- not fin bea
rence as this, that ever had the leaſt fenſe or touch of Divine Love upon his cauſe of
Heart ? Every one loves to have his Ears tickled with this foft, ſweet, downy Grace.
Doctrine of God's free Grace and Love; and when they hear it, they ſtretch
themſelves upon it, and lull themſelves faſt aſleep in ſin. But what ſays the wiſe
Man ? Prov. 25. 27. It is not good to eat much honey. No, there is no ſuch dan-
gerous Surfeit, as upon the ſweet and luſcious Truths of the Goſpel. This Ho-
Itt 2
ney




508
Of Pardon and Forgiveneſs of Sin.

Grace en-
ney leaves a deadly iting in Men that abuſe it to encourage themſelves in fin.
It is ſuch diſingenuity to argue from freeneſs of pardon, to freedom in fin-
ning, that I dare ſay, That no Heart that ever had a pardon fealed to it by
the Witneſs of the Spirit of God, but utterly abhorrs it. What therefore to
provoke God, becauſe he is ready to forgive? Whať to multiply fin, becauſe
God is ready to pardon? What is this, but to ſpurn at thoſe Bowels of Mercy
that yern towards us, and even to ſtrike at God with that Golden Scepter that
he holds out to us, as a Token of Love and Peace ? Certainly they who thus
argue, and who thus a&t, never knew what a ſweet and powerful Attractive-
neſs there is in the ſenſe of pardoning Grace and Love, to win over the Heart,
from the practice of thofe fins that God hath forgot to puniſh.
Pardoning
Secondly, This ſhould engage us to Love that God who fo loved w, as freely
gageth to
for his own ſake to forgive us ſuch vaſt Debts, and ſuch multiplied fins. This
Love God. is the import of that Speech of our Saviour, he loveth moſt, to whom moſt is
forgiven him. And hence it is, and you may commonly obſerve it, That none
are ſuch great Lovers and Admirers of free Grace, as thoſe who before Con-
verſion were the vileſt and moſt flagitious Sinners.
Pardoning
Thirdly, Since God doth ſo freely pardon us, let this teach us, and prevail
should
with us to pardon and forgive the offence of others. This is that the Scripture
teach us to doth urge as the moſt natural Inference of this Do&trine of God's pardoning
forgive on Grace. Thus the Apoſtle, Epheſ. 4. 32. Be ye kind to one another, tender-hearted,
thers.
forgiving one another, as God, for Chriſt's fake, hath forgiven you. And ſay not
as ignorant People are wont to do, I will forgive, but I will never forget for
God doth forgive and forget too. I will blot out your tranſgreſſions, and I will
remember your fins no more. Your fins againſt God are Talents, others Offences
againſt you are but Pence; and if for every trivial Provocation you are ready
to take your Brother by the Throat, and wreak your wrath and revenge upon
him, may you nct fear left your Lord and Maſter, to whom you ſtand deeply
indebted, ſhould alſo deal ſo with you for far greater Crimes, than others can
be guilty of againſt you, and caſt you into Priſon until you have paid the ut-
moſt Farthing; eſpecially conſidering that you pray for the forgiveneſs of
your own fins, as you do proportionably forgive the ſins of others ? Forgive us our
treſpaſes as we forgive them that treſpaſs againſt us.


Grace

And thus I have opened and demonſtrated unto you the former part of the Do-
&trine, That the Grace of God whereby he blots out and forgives fin, is abfo-
lutely free. I am now in the next place to prove, that it is infinitely glo-
rious.
Now this I ſhall endeavour to do by conſidering pardon of fin in the Nature
of it, in the Concomitants of it, and in the Effects and Conſequences of it :
From all which it will appear, both how great a Mercy it is to us, and how
great a Glory it is to God, that he blots out and forgets fin. And,
Firſt, Let us conſider the nature of pardon of fin, what it is. And this we
cannot better diſcover than by looking into the Nature of fin. Sin therefore,
as the Apoſtle deſcribes it, is a Tranſgreſſion of the Law. Now to the Vali-
dity of any Law, there are Penalties literally expreſſed, or tacitly implied,
which are altogether neceſſary. The guilt contra&ted by the tranſgreſſing of
the Law, is nothing but our liableneſs to undergo the Penalty threatned in the
Law, and thisguilt it is twofold ; the one is intrinſical and neceſſary, and that
is the deſert of puniſhment, which fin carries always in it. The other is ex-
trinſical and adventitious, by which fin is ordained to be puniſhed. Theſe two
things are in every ſin Every fin deſerves Death, and God hath in his Law or-
dain'd and threatned to infli&t Death for it.
Queſtion. Now it being clear, That Pardon and Remiſſion of Sin, is nothing
but the removal of the guilt of fin; the Queſtion is, Whether it removes that guilt
that conſiſts in the deſert of Puniſhment, or that which conſiſts in the voluntary
appointment of it unto Puniſhment, or both?
Anſwer. To this I anſwer, Pardon of ſin doth not remove the intrinſical deſert
of

Of Pardon and Forgiveneſs of Sin. 509

of puniſhment, but
only the adventitious appointment and ordination of it unto pu-
niſhment, flowing from the Will of God, who hath in his own Law threatned to
puniſh fin. Remiſion doth not make that the fins, even of Believers themſelves,
Ihould not deſerve Death ; for a liableneſs to the Penalty of the Law, in this fence
is a neceſſary conſequent upon the Tranfgreffion of the Law : But becauſe God, in
the Covenant of Grace, hath promiſed not to reward his Penitent Servants accord-
ing to the evil of their doings, therefore Pardoning Grace removes this guilt of
fin ariſing from God's Ordination of it unto puniſhment. As now ſuppoſe a Traya
tor ſhould accept of the proffer of a Pardon, the guilt of his Treaſon ceaſeth not
in the inward nature of it, but ſtill he deſerves to be puniſhed : But this Obnoxi-
ouſneſs of his through the Prince's Favour and Appointment is taken away, and ſo
that guilt ceaſeth. So the Repenting Sinner, every ſin he commits deſerves Death;
but upon his believing in the Lord Jeſus Chriſt
, this liableneſs unto Death ceaſeth,
being graciouſly remitted to them by God.
Now the Scripture ſets forth this Pardon of ſin, in very ſweet and full
Expreſſions. It is called a covering of fin, Pfal. 32. 1. Bleſſed is the Man,
whoſe tranſgreſfion is forgiven, and whoſe fin is covered. Though our covering
of our fins is no Security from the inſpection of God's Eye, who clearly
beholds the moſt hidden and ſecret things of Darkneſs; yet certainly thoſe
fins that God himſelf hath covered from himſelf, he will never again look
into, ſo as to puniſh for them. Nay, yet farther, as a ground of Comfort,
Pardon of fin is not only called a covering of our ſins from God's Sight,
but a covering of God's Face and Sight from them; ſo we have it,
Pfal. 51. 9. Hide thy face from my ſins, and blot out mine iniquities. It is a
caſting of our fins behind God's back, as a thing thar fhall never more be
regarded or look'd upon : So it is expreſſed to us, Iſaiah 38. 17. Thou haſt
in love to my ſoul, (ſays good Hezekiah, when a Meſſage of Death was
brought to him by the Prophet) caſt all my ſins behind thy back. It is a caft-
ing of them into the depth of the Sea, from whence they ſhall never
more ariſe, either in this World, to terrifie our Conſciences; or in the
World to come, to condemn- our Souls, ſo we have in Micah 1. 19. I will
caſt all their Iniquities, ſays God, into the depth of the Sea. It is a ſcattering
of them as a thick cloud; ſo it is called, Eſay 44. 22. I will ſcatter their fins
as a cloud, and their iniquities as a thick cloud. And in the Text, it is cal-
led a blotting out, and a forgetting of fin. I, even I am he that blotteth out
thy Tranſgreſſions for my own ſake, and will not remember thy Sins : A blotting
out, to ſhew, That God will never read his Debt-book againſt us; and a forget-
ting it, That we may not fear, that God will accuſe us Without-book.
Now theſe, and ſuch like Expreſſions, with which the Scripture doth a-
bound, do very much illuſtrate the Mercy of God, in pardoning of fin ; and I
ſhall unfold it in theſe following Particulars.
Firſt, Pardon and Remiſfion of ſin, is no A&t of ours, but an AE of God's on Pardon of
ly. It is nothing done by us, or in us, but an A&t of God's free Grace, meer-
ſin an Att
of God's ono
ly without us; and therefore God aſcribes it wholly unto himſelf, Í, even ly.
I am he. And when our Saviour cured the Paralytick, the Scribes ſtorm at
him as a Blaſphemer; thou blafphemeſt, ſay they to him, not knowing him to be
God; for who, ſay they, can forgive ſins but God only?
But be it an A&t of God's only, and not ours, and an A&t wholly without
us, what Comfort is there in this? Yes, much, and that upon theſe Grounds;
becauſe God's A&ts within us, are always imperfe&t in this Life, but God's
Acts without us, are always perfect and conſummate. San&tification is a
work of God's Grace within us : Now this becauſe it meets with much oppo-
ſition in every Faculty, from inherent fin, which ſpreads it ſelf over the
whole Soul; therefore this work is always in this Life kept low and weak.
But Pardon of Jin, is an Act without us, in the breaſt of God himſelf, where
it meets with no oppoſition nor alláy, nor doth it increaſe by ſmall degrees ;
but is at once as perfect and intire, as ever it ſhall be. I do not mean, as
ſome have thought and taught, That God at once pardons all the ſins of true
Believers, as well thoſe they do, or ſhall commit, as thoſe that they have already
committed : But only, That what fins God pardons, he doth not pardon them
gradu




510
Of Pardon and Forgiveneſs of Sin.
Sin more
can be.
gradually. There is nothing left of Guilt upon the Soul, when God par-
dons it ; but there is ſomething left of Filth upon the Soul, when God fan-
Etifies it. And therefore, as it is the grief of God's Children, That their
inherent Holineſs is ſo imperfect here, that they are ſo aſſaulted with Tem-
ptations, ſo dogg'd by Corruption, ſo oppreſſed and almoſt ſtifled to Death
by a body of fin that lyes heavy upon them; yet this, on the other fide,
may be for their Comfort and Encouragement, That God's pardoning Grace
is not as his fanctifying Grace is, nor is it granted to them by the ſame ſtint
and meaſure. A fin truly repented of, is not pardoned to us by halves, half the
Guilt remitted, and half retained, as the Papifts fancy to eſtabliſh their Do-
Etrine of Purgatory; but it is as fully pardon'd as it ſhall be in Heaven it
ſelf: And hence it follows,
Firſt, Though the Guilt of fin be removed, yet it is not our Repentance
that removes it : For then, as no Man's Repentance is abſolutely perfect, ſo no
Man's Sins ſhould be fully pardon'd; but ſtill there would be remainders of
Guilt left upon the Conſcience, as there is ſtill a mixture of Impenitency in the
beſt Chriſtians: But Pardon and Remiffion is not mingled with Guilt, as
Grace is with Sin; becauſe it is an Aet of Mercy wrought, not in our
breaft, but ariſing in God's only, where it meets with nothing to allay
or abate it, and it is infinitely more perfect than our Repentance can be.
Pardon of
Secondly, Hence we may inferr, That our Pardon is infinitely more ſure, than
our Aſurance of it in our own Conſciences can be ſatisfactory; for the ſenſe
Sure, than
our Agu- of Pardon is a work of God's Spirit within us, which commonly is mixed
rance of it with ſome Heſitations, Miſgivings, Doubts and Fears : And therefore tho
our Comforts be never fo ſtrong, tho' it be Spring-Tide with us; yet our
ground for Comfort is ſtill much more. Oh what rich and abundant Grace is
this in God towards us, that exceeds both our Grace and our Comfort !
And therefore though, ó Chriſtian, thy San&tification be the beſt E-
vidence of thy Juſtification and Pardon, yet is it not the beſt Meaſure of it,
for thou art juſtify'd and thou art pardon'd much more than thou art fan&tified
San&tifying Grace in thee indeed is in its firſt Rudiments and In-
choation; but Pardoning Grace in thy God is conſummate and perfect. And
that is the firſt thing.
Secondly, Remiſſion of Sin makes Sin to be as if it had never been com-
mitted. Things that are forgotten, are more to us than if they had
never had a being. Now God tells us, he forgets our fins, their fin's and
their iniquities will I remember no more. Nor is there any long Trait of Time
required, to wear the Idea of them out of his Memory, as is neceſſary, among
Men, to make them forget the Wrongs and Injuries done to them by their
fellow.Creatures ; for God forgets the fins of his Children, as ſoon as they
are repented of, yea, ſometimes ſooner than our Conſciences do : For many
Lo metimes a Chriſtian, after a heart-breaking Repentance for ſome great Sin,
lyes under the upbraidings of Conſcience, when God hath forgiven it; yea,
and forgotten it alſo. God's Officer is not ſo ready to acquit them, as God
himſelf is. He forgets as though no Provocation or Offence had ever been
committed. He retains not bis Anger for ever, ſays the Prophet Micah 7. 14.
Not for ever, but ſo ſoon as ever we grow diſpleaſed with our felves, he
begins to be well-pleaſed with us; no ſooner doth Sorrow and Grief over-
ſpread our Faces, but Favours and Smiles clear up his Face to us. See
this gracious Diſpoſition of God, in Ferem. 31. 20. Ephraim is there brought
in bewailing his fin : Surely, ſays he, after I was turned, I repented; after I was
inſtructed, ifmote upon my thigh; I was aſhamed, yea, even confounded, becauſe I
did bear the reproach of my youth: Now what doth God but preſently
embrace him, with moſt tender and moſt melting Expreſſions of Love, as
if he had never been angry, nor had any cauſe for it : Is Ephraim my dear
Son? Is he a pleaſant Child ? Since I paſs againſt him, I do earneſtly remember him
ſtillmy bowels are troubled
for him ; I will ſurely have mercy upon him, faith
the Lord. And therefore, O Chriſtian, thou who now perhaps crieſt out in
the bitterneſs of thy Soul, Oh, that I had never committed this or that ſin againſt
God! Oh, that Í had never offended him in this or that manner ! Why,
thou


no
Of Pardon and Forgiveneſs of Sin.
511

us, and
OUS
are
great as
thou haſt thy Wiſh, O Sinner, herein ; for God, when he pardons fin, makes
it as ifit had never been committed againſt him.
Thirdly, Hence it follows, That upon Remiſion of Sin, God no longer accounts Remifion
of us as Sinners, but as Fuft and Righteous. It is true, after a Pardon is re-
of Sin,
makes God
ceived, we ſtill retain finful Natures ; ſtill Original Corruption is in
account of
will never torally be diſ-lodged out of us in this Life : But when God par- us as juſt
dons us, he looks not upon us as Sinners, but as Juſt and Righteous. A and rightea
Malefactor, that is diſcharged, by fatisfying the Law, or by the Prince's
Favour to him, is no more look'd upon as a Malefattor, but as Juſt and
Righteous, as if he had never offended the Law at all; fo is it here; we
are both ways diſcharged from our Guilt, by Satisfaction unto the Penalty
of the Law in Chriſt our Surety, and by the free Grace and Mercy of God,
who hath made and ſealed to us à gracious Act of Pardon in Chriſt's
Blood ; and therefore we ſtand upright in Law, and as Juſt and
Righteous in God's fight, as if we had never finned againſt him. O how great
Confolation is here, unto the Children of God! They account themſelves
great Sinners, yea, the greateſt and worſt of Sinners; but God accounts
them Juſt and Righteous; they keep their fins in remembrance, as David
fpeaks, my fin is ever before me ; when God hath not only forgiven, but for-
gotten them; they write and ſpeak bitter things againſt themſelves, when
God is writing out their Pardon, and ſetting his Seal unto it.
Fourthly, Pardoning Grace can as eaſily triumph in the remitting of great God's Grace
and many Sins, as of few and ſmall Sins. What a great blot upon the as eaſily
Heavens is a thick Cloud, and yet the Beams of the Sun can pierce thorow
pardons
that, and ſcatter it eaſily? Why now God will blot out our Trangreſſions as ſmall finss
a thick Cloud; ſo himſelf tells us by the Prophet, Iſa. 44..12. I will blot out thy
tranſgreſſions as a cloud, and thine iniquities as a thick cloud. A great Debt may as
eaſily be blotted out as a ſmall one. Ten thouſand Talents is a great_Summ, yet
it is as eaſily and freely forgiven, by the great God, as a few Pence. God
proclaims himſelf to be a God pardoning Iniquity, Tranſgreſſion, and Sin;
that is, Sins of all ſorts and ſizes. The greateſt Sins repented of, are no more
without the Extent of Divine Grace and Mercy, than the leaſt Sins, unre-
pented of, are without the Cognizance of Divine Juſtice. Eſay 1. 18. Though
your fins be as Scarlet, yet shall they become as white as ſnow; though they be
red as crimfon, yet they ſhall be as wooll. And can there then be found a deſpair-
ing Soul in the World, when the great God hath thus magnified his Grace and.
Mercy above all his Works, yea, and above all ours alſo? Say not then, o
Sinner, my fins are greater than can be forgiven; this is to ſtint and limit the
Grace of God, which he hath made boundleſs and infinite : And thou mayeſt
with as much Truth and Reaſon fay, thou art greater than God, as thac
thy Sins are greater than his Mercy. Of all things in the World take heed that
you be not injurious to this rich Grace, to this free Love and Mercy, that par-
dons thee even for his own fake. God pardons thee for Himſelf, for his own
Sake, and doft thou fear, O Penitent believing Soul, that ever he will con-
demn thee for thy Sins ? No, but as much as God and his Mercy is greater than
our Sins, ſo much more Reaſon will he find in himſelf to Pardon the Repenting
Believing Sinner, than he can find Reaſon in his Sins to Condemn him.
Thus we ſee what cauſe of Comfort there is in this Pardoning Grace of God.
And thus alſo we have confider'd Pardon of Sin in its own Nature.
Secondly, We ſhall now conſider Pardon of Sin in its Concomitants and Ad-
of the Con
junéts, and ſo we ſhall take a view of thoſe things which do inſeparably ac-comitanes
company it ; and thereby alſo we may ſee, how great and unſpeakable a Mer- of Pardon
cy it is
. It is a Mercy that is never beſtowed upon the Soul fingly and a-
of fin.
Ione, but evermore comes environd with whole Troops and Aſſociate-Blef-
fings. As,
Firſt, Pardon of Sin is always conjoyn’d with the Acceptation of our Perſons. Pardon of
Indeed theſe two are the twin Parts of our Juſtification; and therefore Sin and
we have them coupled together, Ephef. 1. 6, 7. He hath made us accepted in the Acceptation
beloved ;
in whom we have Redemption thorovo his blood, even the Forgiveneſs of go together.

Sin.
512
Of Pardon and Forgiveneſs of Sin.
Sin. The whole Myſtery of our Juſtification ſtands in theſe two things, Remif-
fion and Acceptation. Remiſſion takes away our Liableneſs unto Death, and
Acceptation gives us a Right and Title unto Life : For to be accepted of God
in Chrift, is no other, than for God, through the Righteouſneſs and Obedi-
ence of Chriſt imputed to us, to own and acknowledge us, as having a Right
and Title unto Heaven: And therefore we have mention made of Pardon and
an Inheritance together, as the full ſumm of our Juſtification. Afts 11. 18. That
they may receive forgiveneſs of ſin, and an inheritance among thoſe that are fan&ti-
fied. It is not therefore, O Soul, a bare negative Mercy that God intends thee
in the Pardon of thy Sins : It is not meerly the removing of the Curſe and
the Wrath that thy fins have deſery'd, though that alone can never be ſuffici-
ently admired; but the ſame hand that plucks thee out of Hell, by pardoning
Grace and Mercy, lifts thee up to Heaven, by what it gives thee together
with thy Pardon, even a Right and Title to the glorious Inheritance of the
Saints above.
Pardoning Secondly, Another Concomitant is this, Whoever God pardons, he doth alſo in
and ſancti- fome meaſure Sancti fie. He fubdues our ſins, as well as blots them out; he a-
fying Grace bates their power, as well as removes their Guilt. And indeed it were no
go together.
better than loft labour, for God to pardon ſin, if he did not purifie the Sinner
alſo: For, were but the leaſt Sin and Corruption left to rule and reign in us,
we ſhould preſently run our ſelves as far into Debt and Arrears, as ever we
were. Indeed the beſt Chriſtian, in whom Grace is moſt prevailing, and
Corruption weakeſt, yet even he ſtands daily and hourly in need of pardoning
Mercy ; but yet withal
, his Sins are not of ſo high a Nature, nor ſo deep a
Stain, as uſually the Sins of wicked Men are. His Sins uſually are ſuch ra-
ther for the manner of them, than for the matter of them: God, by his par-
doning Grace, forgives Infirmities, Failings, and Defects; and, by his fan&ti-
fying Grace, ordinarily keeps him from tlie commiſſion of more groſs and ſcan-
dalous Sins. And how then can we enough admire the rich Grace of God,
that not only forgives us our Debts, but withal beſtows a new ſtock upon us,
to keep us from running into Debt again, in any great and deſperate
Summs.
Pardon of Thirdly, Pardon of ſin is always conjoyn’d with our Adoption into the Family
Sin and A-of Heaven. Herein is the Love of God greatly ſeen, not only to pardon Rebels,
doption, are but to make them his Children: Not only to forgive Debtors, but to
inſeparable. make them Heirs of his own Eſtate. The ſame precious Blood that blots out
our Sins, writes us down Heirs of Glory, and Co-heirs with Jeſus Chriſt him-
ſelf. O infinite and unſpeakable Mercy of God, thus richly and bountiful
to give, as well as freely to forgive ! That he ſhould thus inſtate us at preſent,
in his Love and Favour, and hereafter inſtate us in his Glory! This is not the
manner of Men, O Lord; but, as far as the Heavens are above the Earth, so
far are the Thoughts of God above our Thoughts, and his Ways above our Ways :
And therefore, as far as the Eaſt is from the Weſt, Sofar hath he removed our Sins
from us : And why ſo far; but only that he might make room for theſe
great and unſpeakable Mercies of Juftification, San&tification, and Adoption, to
intervene?
And ſo much for the Second thing propoſed, namely, the Concomitants and
Adjuncts of Pardon of Sin.
Of the Ef Thirdly, Let us now Conſider, Pardon of Sin, in the Effets and Conſe-
fects and quences of it, and from hence alſo it will appear, How tranſcendent a Mer-
cele cy it is, and how
juſt a Title God hath to glory in it, when he faith, 1, even I
den of sin, am he that blotteth out thy tranſgreſſions. Mercies temporal and ſpiritual,
the Bleſſings of this Life, and the Glory of a future ; whatever indeed can
be called a Mercy or good thing, doth acknowledge it ſelf a retainer to this
primitive and fountain-mercy of Pardon of Sin. Now in ſuch a heap of
them, I ſhall only cull out ſome few that are moſt conſpicuous.
Now Remiſſion of Sin may be conſider'd, either as it lyes in God's Eternal
Intention, or in the Spirit’s Temporal Application of it.
The one is God's purpoſe before all time, to forgive us ; the other is the
execution of that purpoſe in time. If we conſider Pardon of Sin in God's
Eternal


Of Pardon and Forgiveneſs of Sin. 513
Eternal purpoſe and intendment, ſo there are two bleſſed Effects flowing from it,
and they are theſe.
Firſt, The fending of Feſus Chriſt into the World.
Secondly, The great Gift of Faith.
Firſt, The ſending of Jeſus Chriſt into the World, who is the cauſe of all happi- The fending
neſs unto ſinful Man, wax it self the effect of this purpose of God, to pardon and Chriſt into
forgive Sinners. It is very difficult to trace out the Order of the Divine De-
the World,
the effe&t of
crees concerning the Salvation of Mankind, and to paſs from one of them to God'y pur
another, as they lye ranked and methodized in God's Breaſt: And divers that poſe to para
have attempted to ſearch out theſe Arcana Dei, this Art and Myſtery of Ju-don fina
ſtice and Mercy, have trodden in paths different from one another, and doubts
leſs many of them differing from the Truth alſo. I ſhall not ſtand to draw
a Scheme of theſe Decrees of God, let it now ſuffice us to know, that God, young me
from all Eternity, foreſeeing the Sin and Miſery, which Man would by his
permiſſion, and his own fin, involve himſelf in, did, for the manifeltation
of the Riches, both of his Mercy and Juſtice, enter into Counſel, how to para
don and ſave him. This was the end of God's deſign, even to reſtore again
to Happineſs ſome of Mankind; even as many as he ſhould ſelect out of the
Maſs and common Rubbiſh of Sin and Miſery, and ſet apart for himſelf
Well, but how ſhall this end be accompliſhed and brought about ? Juſtice
brandifheth its Sword in the Face of Sinners, and demands as great a ſhare
of Glory in puniſhment, as Mercy doth in pardoning; and God is reſolved to
glorifie both of theſe Attributes of his in their feveral demands: This now put
him upon ranſacking of the deepeſt Counſel that ever lodged in his Heart,
even of an Adored Mediator, in whom Fuſtice receives full ſatisfaction, and
Mercy triumphs in a full Pardon, and both are infinitely glorious. For this
end, God ſent down his Son from Heaven to Earth, to become a Propitiation
for us, and ſo through the ſhedding of his Blood to obtain remiffion and for-
giveneſs of fins for us. God's Mercy and his Beloved Son could not reft tege-
ther in his Boſom, and therefore his purpoſe of pardoning Sin was fo effica-
cious, that to make room for the diſplaying of his Mercy, he ſends his own
Son out of Heaven, never to enter again there, till by his Metit and Suffer-
ings he had procured Remiffion of Sins for all thoſe that believe in him. Hence
the Apoftle, Rom. 3. 26. tells us, That God ſent forth Chriſt to be a Propitiati-
on, through Faith in his Blood, to declare his Righteoufneſs for the Remiſſion of Sins
that are paſt, through God's forbearance, that he might be Fuft, and the Fuftifier of
them that believe in Jeſus. As if the Apoſtle had faid, God could not be Juft,
if he ſhould juſtifie Sinners that deſerve his Wrath, unleſs he had ſent forth Je-
ſus Chriſt into the World to become a Propitiation and Sacrifice to his Juſtice
for their Sins : For having threatned in his unalterable Word to infli& vengeance
upon all that are guilty, his Truth obliged him to this dreadful ſeverity upon
all
, ſince all are guilty. But that Chriſt taking on him the guilt of fin-
mers, by his own undergoing the Wrath of God, and the Curſe of the Law,
hath fo fully appeaſed Divine Juſtice, thar now God, though he doth not pu-
niſh Sinners in themſelves, can yet be Juft, and the juſtifier of Sinners, there-
fore he ſent forth Chriſt to be a Propitiation. God's Eternal Purpoſe to glo-
rifie his Juſtice in the puniſhing ſin, and yet to glorifie his Grace and Mercy in
pardoning Sinners, wrought this great effe&t of ſending Chriſt into the World,
whereby two ſuch different ends might with Infinite Wiſdom be accompliſhed.
So that Chriſt who is the cauſe of all our Happineſs and Mercy, is yet him.
ſelf the effect of God's Purpoſe and Intent to pardon fin. And what can be
faid more to advance the greatneſs of this Mercy? A Mercy ſo great, that one
of the Fathers, St. Gregory by Name, doubted whether it were more Miſery
or Happineſs that Adam fell, ſince his Sin and Fall occaſioned ſuch a wonder-
ful Redeemer, and ſuch a Glorious Salvation ; Fælix culpa, ſays he, O Happy
Fall, that obtained ſuch a Redeemer.
Secondly, Another bleſſed Effect of God's purpoſe in pardoning fin, is the Faith the
great gift of Faith. Indeed to give Jeſus Chriſt
, were utrérly in vain, did not effe&t of
God withal give Faith to accept him. To tender Chriſt to an Unbeliever, is Pardoning
to offer a Gift where there is no Hand to receive it. Hence that God's purpoſe
of
Mercy
մ մ 2

514
Of Pardon and Forgiveneſs of Sin.
relia that the Death
of giving pardon might not ſtand valid, that the Death of Chriſt might not be
fruitleſs, and that his Blood might not be like Water ſpilt on the ground, thar
cannot be gathered up again. God decreed to beſtow Faith upon them that
believe, that may convey to them the Benefits of Chriſt's Merits in their Par-
don and Remiſſion. Theſe two bleſſed Effets now follow in God's Purpoſe and
Intention of pardoning fin ; even the Gift of Chriſt to procure, and the Gift
and of Faith to apply Pardon unto the Soul.
Secondly, And more eſpecially, Let us conſider Pardon of Sin in its temporal
and real Application : And ſo the happy Effects of it are manifold, I ſhall only
inſtance in ſome at preſent.
Pardon of Firſt, Pardon of Sin gives an inviolable ſecurity againſt the purſuits of aveng-
fin gives ing Fuſtice. This is its formal and moſt immediate Effet. Juſtice follows
Security are guilty Sinners cloſe at the Heels, and ſhakes its flaming Sword over their
God's
Fuſtice.
Heads: Every Threatning contained in this Book of God, ſtands ready charged
againſt them, and their Sins make them fo fair a Mark that they cannot be
miſſed. Hence is that fad Complaint of Fob, Why haft thou ſet me up as a
Mark ? Into which he emptied his Arrows as into his Reins, Job 7. 20. Now
while Juſtice is driving the Sinner before him from Plague to Plague, reſol-
ving never to ſtop till he hath driven him into Hell, the great Aſſembly and
Meeting of all Plagues, Mercy interpoſeth and lays its Arreſt upon it; and
this Gracious A&t of Pardon reſcues us, though under the hands of the Execu-
tioner, and we ready to be turned into Hell. Here the Challenge that Juſtice
makes to us ceaſeth, and we are left to walk ſafely under the protection of
Mercy. For when God iſſues out a Pardon, he calls off Juſtice from its purſuit.
Thus you have the Pſalmiſt thankfully acknowledging, Pſalm 85. 2.
Thou haſt forgiven our Iniquities; and what follows now ? Thou haſt taken away
all thy Wrath, thou haſt turned thy ſelf from the fierceneſs of thine Anger. Nor
is it to be feared, O Soul, that thou ſhalt evermore be queſtioned for thoſe
fins that are once forgiven thee. God's Aits of Oblivion can never be repealed :
No, God ſets an everlaſting Sanction upon them, and Juſtice ſhall never again
moleft thee, Feremiah 34. I will forgive their iniquities, and will remember their
fins no more. And indeed, well may Divine Juſtice ceaſe its purſuit of
the guilty ſinner, for always when God pardons a finner, he turns his purſuit
after Chriſt, and ſatisfies all his juſt demands upon him: For though we are
the principals in the Debt, yet our Surety, who ſtands bound for us in the
Covenant of Redemption, is far the more able and abſolving Perſon.
Now is not this an unſpeakable mercy, that Juſtice and Vengeance, the
heavy ſtroaks of which many thouſand Wretches lye under, and which thy fins
have provoked and armed againſt thy own Soul, that might, every ſin thou
committeſt, that is every moment of thy Life, ftrike thee Dead in the place;
in the dread of which, if thou haſt any tenderneſs of Conſcience left in thee,
thou muſt needs live in continual fearful expectations of this Wrath of
God, to deſtroy thee as his Enemy. Is it not now Infinite Mercy that God
ſhould call in the Commiſſion given to his Juſtice, that Mercy might ſecure
thee from it : What is this but the effect of Pardoning Grace that gives this de-
Itroyer charge to paſs over all thoſe upon whoſe Conſciences the Blood of
Chriſt is ſprinkled for the removal of their guilt ?
Secondly, Another Bleſſed Effect of Pardon of Sin, is Peace and Reconcilia-
tion with God. And what happineſs can there be greater, than when the Quar-
rel betwixt Heaven and Earth, betwixt God and the Sinner, is taken up and
Effe&t of
Pardon of compounded. Open Wars have been long proclaimed, and long maintained
fin. on either part; ever fince the firſt great Rebellion, Man hath ftood in defiance
with, and exerciſed great Hoſtility againſt his Creator ; and God on the
other hand, hath thundred out whole Peals of Curſes againſt theſe Rebels,
and hath flain whole Generations of them eternally Dead upon the place.
God hath ſtill maintain’d his Cauſe with Victory, and Man his with Obſtinacy ;
and this War would never ceaſe, did not God proclaim Pardon and Forgive-
neſs to all that will lay down their Arms and ſubmit. Now hereupon Peace is
concluded fully : For, firſt, God's pardoning Sinners, manifeſts himſelf to be ful-
ly reconciled to them; fo the Apoſtle tells us, Rom. 5. 1. Being Juſtified by
1
Peace and
Reconcili-
stion an
Faith,
Of Pardon and Forgiveneſs of Sin. 515

Faith, we have peace with God through our Lord Feſus Chriſt. God is a ſworn
Enemy to all guilty ſinners, himſelf hath affixed this Title to the reſt of his
Name, That he will by no means clear the guilty. Guilt hath a malign influence,
not only on our Conſciences to diſcompoſe them with Terrors and Affright-
ments, but on God's Countenance alſo to ruffle it into Frowns and Diſpleaſure.
Now when God pardons fin, he wipes away this over-caſting Cloud ; and the
cauſe of Enmity being removed, his Face and Favour clears up to us. And
then,
Secondly, Pardon of Sin is a ſtrong Inducement to us to lay down the Weapons
of our Warfare, and be at peace with God. What Argument can be more prevail-
ing where there is any Principle of Ingenuity? When God thus proclaims
Peace, ſhall I continue War? He Pardons, and ſhall I Rebel ? He is Recon-
ciled, and ſhall I be Implacable? Shall I perfiſt in thoſe fins which he forgives ?
No, far be it from me: I ſubmit to that God, whoſe rich Grace conquers by
condeſcending, as well as his Power by cruſhing. And thus the Soul lays down
its Weapons at the Feet of God, and humbly embraceth the terms of Agreement
propounded by him in the Goſpel.
Thirdly, Pardon of Sin lays a good Foundation for the Souls near Acquain- Pardon of
tance and Communion with God. Guilt is the only thing that breeds Alienation. ſin lays a
Tour Iniquities, ſays the Prophet
, have ſeparated betwixt you and your God, Ifa. good foun-
59. 2. Nor indeed is it poſſible that a guilty Sinner ſhould any more delight Acquain-
in Converſing with God, than a guilty Malefactor delights in the preſence of tance and
his Fudge. And therefore we ſee when Adam had contracted guilt upon himſelf Communion
by eating the Forbidden Fruit, how childiſhly and fooliſhly doth he behave with God.
himſelf? God calls him, and he runs behind a Tree to hide himſelf; what a
ſuddain change was here? Adam, who but a little before was his Creator's Fa-
miliar, now dreads and ſhuns him; his guilt makes him apprehend God's Call
to be no other than a Summons to the Bar. Nor indeed can it be otherwiſe,
but tħat guilt fhould produce Alienation betwixt God and the Soul; for look
how diſtance grows between two familiar Friends, ſo doth it here: If a
Man be Conſcious to himſelf, that he hath done his Friend an Injury ; what
Influence hath this upon him? Why, preſently it makes him more ſhy and
reſerved to him than before. So is it here, Conſciouſneſs of guilt fills us
with a troubleſome ill natur'd ſhame; we are aſhamed to look God in the
Face, whom we have ſo much wronged by our fins. And, Secondly, this ſhame
is always joyned with a flaviſh and baſe fear of God, left he ſhould Re-
venge himſelf upon us, for thel Injuries that we have done to him; and
both this Shame and Fear, takes off from that holy freedom and boldneſs.
which reverently to uſe towards God, is the Guſt and Spirit of our Communion
and Fellowſhip with him ; and all
and all theſe leſſen that ſweet Delight in
God, that formerly we reliſht in the Intimacy of this Heavenly Fellow-
ſhip: And what can be the final product of all this, but a moſt fad Aſie-
nation and Eftrangement between God and the Soul? But now Pardon
of Sin removes theſe Obſtructions, and cauſeth the intercourſe betwixt God
and the Soul to paſs free, becauſe it gives the Soul a Holy, and yet Aweful
Boldneſs in Converſing with the Great and Terrible Majeſty of God. So
much fence of Pardon and Reconciliation as we have, ſo much Boldneſs
ſhall we have, ordinarily in our Addreſſes to God. What's the Reaſon the
Conſciences of Wicked Men drag them before God, and they come with ſo
much Diffidence, Dejectedneſs, and Jealouſie ? Why, it is becauſe they are
Conſcious to themſelves of guilt that lyes upon them, and this makes them
look on God rather under the Notion of a Judge than of a Friend or
Father; and this makes them perform their Duties ſo diſtruftfully, as if they
would not have God take any notice that they were in his preſence. But
when a Pardon'd finner makes his Addreſſes to God, he may do it with a
Holy freedom, the Face of his Soul looks cheerfully, and he Treats with
God with an open Heart : What ground is there now for ſuch a Con-
fidence as this is a For poor vile Duft and Aſhes to appear thus before the
great God of Heaven and Earth? Yes, there is ; for Guilt is removed, his
Peace is made in the Blood of Chriſt, all Enmity is aboliſhed, all Quarrels are
Uuu 2
decided

a

516
Of Pardon and Forgiveneſs of Sin.

eaſe was
decided ; and it becomes not him to ſerve God with ſuch Suſpiciouſneſs as
Guilty Sinners do. Hence we have that Expreſſion of the Apoſtle, Heb. 10. 22.
Let is draw near to him in full Aſſurance of Faith, having our Hearts Sprinkled
from an evil Conſcience, that is, from a Guilty and an Accuſing Conſcience :
Now when the Heart and Conſcience is ſprinkled with the Blood of Chrift,
whereby this Guilt is taken off, then hath a Man good ground to draw
near to God, in full Aſſurance of Faith.
Fourthly, Pardon of Sin lays a good ground for Peace in a Man's own Conſcience.
I do not ſay that Peace of Conſcience is always an inſeparable Attendant
upon Pardon of Sin: For doubtleſs there are many ſo unhappy as to
have a Wrangling Conſcience in their own Bofoms, when God is at Peace
with them: But this is certain, That Pardon of Sin lays a ſolid ground and
Foundation for Peace in a Man's own Conſcience, and were Chriſtians but as
induſtrious as they ſhould be in clearing up their Evidences for Heaven,
they might obtain Peace whenever they are pardon'd. What is there that
diſquiets Conſcience, but only Guilt ? Nothing but the Guilt of Sin doth it;
this is that which rageth and ſtormeth in Wicked Men, and is as a Tempeſt
within their Breafts; this is that unſeen Scourge that draws Blood and Groans
at every Laſh; this is that Worm that lyes perpetually gnawing at the Heart of a
Sinner , this is that Rack that breaks the Bones, and disjoynts the Soul it felf.
In a word, Guilt is the Fuel of Hell, and the Incendiary of Conſcience: Were
it not for Guilt, there were not a more pleaſant and peaceable thing in all the
World, than a Man's own Conſcience. Now Pardon of Sin removes
this Guilt, and thereby makes Reconciliation between us and our Conſciences;
and therefore ſays our Saviour, Matth. 9. 2. to the Paralytick Man, Son,
be of good cheer, thy Sins are forgiven thee; why might not ſome ſay, this is
an Impertinent Speech, to ſay to one that was brought to be cured of a
fad Infirmity of Body, That his Sins were forgiven him, whilft yet his Dif.
not cured ? Not but our Lörd Chriſt knew that there was
infinitely more cauſe of Joy and Cheerfulneſs to have Sin Pardon'd, than to
have Diſeaſes cured. To have all calm and ſerene within, nor to have a
Frown or Wrinkle upon the Face of the Soul, to have all ſmooth Thoughts
and peaceful Affections ; this is ſome faint reſemblance of Heaven it felf, and
is never vouchſaft unto any, but where Pardon and the fence of it is given to
the Soul.
Parden of Fifthly, He whoſe Sins are Pardon'd, may reſt aſſured, that whatever Calamities
Sin takes
Or Afflictions he may lye under, yet there is nothing in them of a Curſe or Puniſh-
Curſe of
ment. It is Guilt alone that diffuſeth Poyſon through the Veins, as of all our
every Af- Enjoyments, fo of all Afflictions alſo, and turns them all into Curſes. But
HiEtion.
Pardon of Şin takes away this Venom, and makes them all to be Medicinal
Corrections, good, profitable, and advantagious to the Soul. See how God
by the Prophet expreſſeth this, Iſa. 33. 24. The Inhabitants shall not ſay they are
ſick: Why fo ? For the People that dwell therein ſhall be forgiven their Iniquities.
When Sin is Pardon'd outward Ami&tions are not worth complaining of: The
Inhabitants ſhall not ſay, We are Sick: A Diſeaſe then becomes a Medicine,
when Pardon hath taken away the Curſe and Puniſhment of it. God hath two
ends with reſpect of himſelf for which he brings Puniſhments upon us,
the one is the Manifeſtation of his Holineſs, the other is for the Satisfa&tion of his
Juſtice. And accordingly, as any Afi&tion tends to either of theſe ends,
ſo is it properly a Puniſhment, or barely a Fatherly Chaſtiſement. If God in-
tends by the Afflictions he lays upon thee, the fatisfa&tion of his Juſtice, then
thy Affi&tions are properly Puniſhments, and they flow from the Curſe of the
Law; but if the manifeſtation of his Holineſs be all he intends by them,
then are they only Fatherly Corrections proceeding from Love and
Mercy.
Firſt, Thoſe whofe fins God hath pardon'd, he may afflit for the declaration
of his Holineſs, that they may ſee and know what a Holy God they have to
deal with ; who ſo perfectly hates fin, that he will follow it with Chaſtiſements,
even upon thoſe whom his free Grace hath pardon'd.
Secondly, God inflicts no Chaftiſements upon thoſe whom he bath pardon d, for the
away the
faril
Of Pardon and Forgiveneſs of Sin. 517
Satisfaction of his Fuſtice : And therefore they are not Curſes, nor properly
Puniſhments, but only Corrections and Fatherly Chaſtiſements
. Chrift hath
ſatisfied the demands of Juſtice for their Sins, and God is more juft, than to exa&t
double ſatisfaction for the ſame Offence, one in Chriſt's Puniſhment, and
another in theirs. The Apoſtle tells us, Gal. 3. 13. Chriſt hath Redeemed us from
the Curſe of the Law, being made a Curfe for us. It is not the Evils that we ſuffer,
that makes them Curſes, or Puniſhments, be they never fo great; but only the Or-
dination of theſe Evils to the ſatisfaction of Divine Juſtice upon us. And there .
fore Chriſt in Scripture is ſaid to be made a Curſe, not ſimply becauſe he ſuffered,
but becauſe he was adjudged to his Sufferings, that thereby ſatisfa&tion might
be made unto the Juſtice of God. Hence therefore with what calmneſs and peace
may a Pardoned Sinner look upon any Affli&tions ? Though they are fore and
heavy, tho' they feem to carry much of God's Anger in them; yet there is no
thing of a Curſe, or of the nature of a Puniſhment; the Sting was all of it
received into the Body of Chriſt, and now God's Righteouſneſs will not ſuffer
him to puniſh them again in their own Perſons whom he hath already puniſhat
in their Surety. Imagine whar Ami&tion thou canſt. Art thou pinched with
Want and Poverty? Doft thou fuſtain Loſſes in thy Eſtate, in thy Relations ?
Art thou tormented with Pains, weakned by Diſeaſes, and will all theſe bring
Death upon thee at the laft? Yet, O Soul, if thy Sins are Pardon'd, here is
nothing of a Curſe, or Puniſhment in all this, Juſtice is already fatisfied by
Chriſt's bearing the Curſe of the Law for thee; come what will come, it ſhall not
hurt thee , Affi&tions are all weak and weaponleſs; they are only the Correcti-
ons of a Loving Father, for the manifeſtation of his Holineſs, and for thy
Eternal Gain and Advantage. Very ſad is the Condition of Guilty Sinners;
for whether they know it or not, there is not the leaſt Affliction, not the leaſt
Gripe of Pain, not the leaſt Slight, or inconſiderable Croſs, but it is a Puniſh-
ment inflicted by God upon them, for the Guilt of their Sins; God is now a
beginning to ſatisfie his Juftice, and theſe are ſent by him to Arreſt and Seize on
them ; he now begins to take them by the Throat, and calls upon them to pay
him
what they owe him. Every Affli&tion to them is part of Payment, and is
exacted from them as part of Payment. O the vaſt and infinite Sums of Plagues
that God will moſt ſeverely exact from them in Hell, where they ſhall pay to
the utmoſt Farthing. There is not the
not the leaft Calamity that befalls Wicked and
Unpardon’d Sinners, but carries the Venom of a Gurſe in it, and is inflicted
by God upon them in order to the Satisfa&tion of his Juſtice on them: Which
Compleat Satisfaction he will work out upon them in their Complear Torments
in Hell. So much for this Time and Text.




toe vi och 151qadd into thg var
line Dieta udomasis
Hodnotenie volym okig en gastos a stro
Stofurhobor Boris nisu bretello Shule
Taip budliwe imeno
Soodustus est in this
Binula bio
STO
SAN
Coded
Bad baliw na loggia
mot
vratio non
bonos
Sitio SER.
dina od born
Hoon
518
THE
Nature and Neceffity
OF
REGENERATION:
OR, THE
New-Birth.
S E R M O N XI.
JOHN iii. 5.
Jeſus anſwered, verily, verily I ſay unto thee, except a Man be
born of Water, and of the Spirit, he cannot enter into the King-
dom of God.

How
T
HE former part of this Chapter, in which diviſion theſe words fall, re-
ports the Conference that paſſed betwixt Chriſt and Nicodemus: Their
Diſcourſe is concerning the great Myſtery of the New-Birth, of which
this Night-diſciple had but a dark and midnight conception. In the
third Verſe our Saviour ſtartles him, and aſſerts, as he doth again in the Text, the
abſolute neceſſity of this great change, Except a Man be born again he cannot en-
ter into the kingdom of God; in the Verſe following Nicodemus objects againſt
it, and thinks to refute the ſecond Birth by ſuch pitiful doting Arguments as might
alone prove him twice a Child, Can a Man, ſays he, be born when
he is old? Can be
enter the ſecond time into his mother's womb and be born? No doubt but this Lear-
ned Rabbị thought he brought a gravelling inſtance againſt this new Do&trine of the
New-Birth: Such ignorant pieces are the moſt wiſe and learned, when they at-
tempt by reaſon to ſearch out thoſe Myſterious Effets of God's Spirit, which can-
not be known otherwiſe than by Illumination and Experience; our Saviour there-
fore in the words of the Text takes off this groſs and ill-conceited Objection, and
tells him, that he ſpeaks not of a carnal, but of a ſpiritual Regeneration and Birth,
whereby we are begotten again to a lively hope, and are made the Children of
God, and ſo filenceth thoſe impertinent impoffibilities on which Nicodemus in-
fifted, Except a Man be born of Water, and of the Spirit, be can in no wiſe enter
into the kingdom of God.
Thefe

Or, The New-Birth.
519
I.
Water.
Theſe words are a deſcription of a Chriſtian's New-birth, which is here ſet
forth both by the efficient cauſe of it, Water and the Spirit ; and alſo by the abſolute
neceſſity of it unto Eternal Life, without this no Man can enter into the Kingdom of
God that is into Heaven, the place where the Throne of God's Kingdom is eſtabliſhed.
Why now to be Born of Water and of the Spirit may admit of a double interpre-
tation, for either,
Firſt
, By Water is meant Baptiſm, the Element being put for the Ordinance,
which is the Sacrament of our Regeneration ; and thus you have it in Eph. 5. 26. What is
where the Church is ſaid to be fančti fied and cleanſed, thorough the waſhing of water.
meant bij
There is indeed a Baptiſmal Regeneration, whereby all that are made partakers of
that Ordinance are according to Scripture language fančtified, renewed, and made
the Children of God, and brought within the Bond of the Covenant; but all this is
but after an external manner, as being in this Ordinance entred Members of the vi.
fible Church; now this external Regeneration by Water entitles none to Eternal
Life, but as the Spirit moves upon the face of theſe Waters, and doth ſometimes
ſecretly convey quickning vertue thorough them.
Why now if you take this being born of Water to fignifie exernal Regeneration
in the Ordinance of Baptiſm, the queſtion will be, how it can be verified, that
without this none can enter into the kingdom of God ? It was a miſtake of ſome of
the Fathers, and among them St. Auſtin, who excluded all, both Infants and Adult,
out of Heaven, that died without Baptiſm, although by no default of their own, but
by an inſuperable neceſſity, unleſs they were ſuch as died Martyrs, their being
Baptized with their own Blood, as St. Auſtin ſpeaks, ſerving them inſtead
of Baptiſm. by Water ; but this Opinion is unwarrantable, and contrary to the
moſt received Judgment of the Church in the Primitive Times, who if they had
thought this Baptiſmal Regeneration was indiſpenfibly neceſſary to Salvation, would
not certainly have ſtinted and confined the Adminiſtration of it only to two times of
the year, Eaſter and Pentecoſt, thereby to bring upon themſelves the Blood of
their Souls, that ſhould in that interim have died without Baptiſm ; therefore
that Opinion was rather private than the publick Judgment of the Church, though
learned Men were of it.
Therefore if you will underſtand Baptiſm by being Born of Water, if it be true What is
that none are ſaved that are not Botn of Water ; we muſt diſtinguiſh of being un-meant by
avoidably and inevitably deprived of the opportunity of Baptiſm, and a wilful being Borri
of Water.
contempt of it; and in this latter ſence muſt our Saviour's aſſertion be under-
ſtood, he that contemns being Born by Baptiſm, and out of that contempt fi-
nally neglects being Baptized, he ſhall never enter into the Kingdom of God;
but for others, whom not contempt, but neceſſity deprives of this Ordinance, the
want of it ſhall not in the leaſt prejudice their Salvation.
Secondly, To be Born of Water and the Spirit, may denote to us the manner
of the Spirit's proceeding in the work of Regeneration, Except a Man be born of
Water and of the Spirit ; that is, except he be renewed by the Holy Ghoſt working
as Water, leaving the ſame effećt upon the Souls, in cleanſing and purifying of it
from finful defilements, as Water doth upon the Body in waſhing off contracted
dirt and filth : Nor indeed is this manner of expreſſion ſtrange to the Holy Scrip-
ture ; for John Baptiſt, St. Mat. 3. 11. ſpeaking of Chriſt, tells them, that he
Should baptize them with the Holy Ghoſt, and witli Fire; that is, he ſhould
Baptize them with the Holy Ghoſt working as Fire; for as Fire eats out and con-
ſumes the ruſt and drofs of Metals, ſo thoſe that are Baptized with the Spirit, are
as it were plunged into that heavenly flame, whoſe fearching Energy devours all
their Droſs, Tin, and baſe Alloy. So then here alſo to be born of Water, and of
the Spirit, may be no more than to be Born of the Spirit, purify.ing the Soul,
even as Water purifies the Body, fo variouſly is the efficiency of the Holy Ghoſt
in the work of Regeneration expreſſed in Scripture language, it conſumes our
drofs as Fire, and waſheth off our filth as Water.
Theſe two Interpretations may be given of the Text, Except a Man be born of
Water, and of the Spirit; that is, except he be externally Regenerated by Baptiſm,
when he hath ſuch an opportunity to receive that Ordinance, that nothing but his
own wilful contempt of it can hinder it, and be alſo internally Regenerated by the
Spirit of God working a mighty thorough change upon his heart, he ſhall never
be

520
The Nature and Neceſſity of Regeneration :
What the
is not.
1.
It is not a-
ture.
2.
be ſaved. Or again it may be underſtood thus, Except a Man be renewed by the
efficacy of the Holy Ghoſt cleanſing the inward Man from fin, as Water cleanſeth
the outward Man from
filth, he ſhall never enter into Heaven; in either of which
fences
you take it, the words will well bare it.
Thus having given you this Explication of the words, for the more full and
clear proſecution of this Do&trine of Regeneration, it will be expedient to thew you,
Firſt, What this New-birth or Regeneration is, and that I ſhall do both nega-
atively and poſitively.
991
Firſt, Negatively, and here to be born again, or New-born.
Firſt, It is not to bave any eſſential change to paſs upon the eſſential parts of
New-birth humane Nature ; the eſſence parts of humane Nature I call the Soul and
Body, which remain the ſame for ſubſtance after Regeneration as they were before.
Indeed Flagicius Illiricis, that held Original Sin to be of the ſubſtance of the Soul,
ny Effen- was driven by force of conſequence alſo to affirm, that Regeneration made a change
tial change in the ſubſtance and eſſential of the Soul. And the Famaliſts of late have entertained
on the ES ſtrange and blafphemous Conceits concerning Regeneration, as ifit were a Metamor-
partesof hu-phoſis of the Creature
into the very being and Nature of God, making that change
mane Na- that is wrought, thereby to be not ſo much a new Creature, as a new Deity. But
theſe are wild and uncouth Fancies ; for if Regeneration wrought any ſuch change
upon Man, as that he is not now the ſame Perſon Regenerated, as he was Unre-
generated, how doth the Apoſtle fay, 1 Tim. 1. 13. I w.1s before a blafphemer, a per-
ſecutor and injurious? Then alſo Grace inſtead of converting deſtroyed the Sin-
ner, and conſequently no Sinner yet was or ſhall be faved; but enough of this :
Grace therefore makes no ſuch Phyſical change upon the natural Being or Eſſence
of Man, but the Underſtanding, Will and Affections are the ſame for Nature and
Eſſence in the Regenerate as in the Unregenerare, but only they are retified and
endowed with infuſed Habits.
Secondly, Regeneration is not a Converſion from an Idolatrous and an Erro-
It is not a neous way of Worſhip, to the Profeſſion and acknowledgment of the true Faith;
Converſion much leſs then is it not a Converſion from one Sect and Party of Chriſtians to
Erroneotes another, as many ignorant Perſons ſuppoſe, that when they are won over from
way of Wor- one Truth it may be to an Error, preſently they think they are converted by
Ship to the it, becauſe they join in with another Party of Chriſtians
. But there may be
Profeffion Profelytes gained over to the Church, either from Heatheniſm, or from Popiſh Ido-
of the true
latry, whoſe Souls notwithſtanding may never be gained over unto Chriſt. As Tra-
vellers that come into a Forreign Land ſtill remain Subjects to their Natural
ſo theſe may come in to the Church, which is the Kingdom of Chriſt upon
Earth, and yet ſtill remain Slaves to their Natural Lord the Devil. Indeed I find
in Scripture, that when Chriſt and his Apoſtles laboured to convert the Fews or
others unto the Profeflion and Acknowledgment of Chriſt
, and to bring them to
a thorough work of Regeneration, the chiefeſt thing that they inſiſted on was to
perſwade them to believe that Jeſus Chriſt is the Son of God, the Saviour of the
World : Why now though this dogmatical Faith is not Regeneration, yer it was
then almoſt an infallible Teſt of it; and to perſwade them to believe that Jeſus
was the Chriſt, was to prevail upon them to be truly and really converted ; it was
feldom ſeen among thoſe Primitive Chriſtians, where there was no carnal re-
fpe&ts, or outward advantage that could commend the Goſpel to the ſecular inte
reſts of Men; when the only reward of profeſſing of Chriſt, was Reproaches, Per-
ſecution, and Martyrdom : Seldom was it ſeen that any were won over from
Heatheniſm or Judaiſm, to make Profeſſion of the deſpiſed Name of Chriſt, but
ſuch who were inwardly renewed by that Almighty Grace that can conquer all the
Deſpites and Affronts of the World: Few were fo fooliſh as to profels Chriſt in
Hypocriſie, when that Hypocriſie would endanger their own Lives; and yet be-
cauſe it was but in Hypocriſie, it could gain them no benefit by his Death.
Therefore it is that the Scripture ſpeaks of thoſe thar made a Profeſfion of the
Name of Chriſt as if they were Regenerated, becauſe it was then almoſt an in-
fallible mark of it. Thus you have it in i John 4. 15. Whoſoever ſhall confefs
that Jeſus is the Son of God, God dwelleth in him, and he in God So again in
Chap. 5. He that believeth that Jeſus is the Chriſt is born of God. But now when
the very Name of a Chriſtian is become a Title of Honour, and the fame Puniſh-
Faith.
Lord;
ments

e movies route Or, Tbe New-Birther edT
521
3.
و
ments do row attend the denying of Chriſt, that then attended the acknowledg-
ment of him ; Men may indeed be called by his Name, that never were effe&tual-
ly called by his Grace, and may make a Profeſſion of the true Faith, and yet re-
main Chriſtian Infidels.
Thirdly, The Reformation of a diſolute and debauched Life, falls ſhort of this
Spiritual Nero-birth. This is that with which many do ſooth up themſelves It is not
when they reflet_back upon the wild extravagances of their former times, mation of a
how outragiouſly wicked they were, Drunkards, Unclean, Riotous, Blaſphe- disſolute
mers, Swearers, and the very worſt of Sinners, and now they find themſelves and de-
deadend to theſe things, and they are grown Men of ftayed and ſober Lives bauched
Life;
and Converſations, ſtrait they conclude that certainly ſuch a great charge as this
for that
is could never be made on them otherwiſe than by a renewing work of the may be
Spirit ; and yet this amendment there may be where there is no Regeneration, from two
Men may gather up their looſe and diſſolute Lives within the compaſs of Civi-Cauſes:
lity and Moral Honeſty, and yet they may be utter ſtrangers to a work of true
and ſaving Grace; and this may be aſcribed to two Grounds, partly to the
Convictions of God's Spirit awakening natural Conſcience to ſee the horrour,
and to foreſee the danger that is in ſuch infamous ſins, and partly to Prudence,
that they have gained from the frequent Experiences that they have had of the
manifold Inconveniences that they have brought upon themſelves by ſuch fins
formerly. Theſe two may make a great amendment in Mens Lives and Conver-
ſations, and yet both theſe Convictions and Prudence fall far fhort of true Rege-
nerating Grace : All the ſeeming amendment of ſuch Mens Lives may be effected
two ways, either by changing their Sins, or by tiring out of the Sinner.
Firſt
, The Life may ſeem to be refarmed, when Men only change their rude and
boiſterous fins, for ſuch as are demure and sober. When Men from Riotous When Meni
grow Worldly; from Profane and Irreligious they grow Superſtitious and Hy-
change
pocritical ; from Atheiſts to be Hereticks s when Men make this change of for another.
boiſterous and roaring fins for thoſe that are more demure and ſober, they are. Oi,
apt to think that this change muſt be a change of their natures, whereas indeed
it is but only a changing and bartering of their fins ; and uſually it is ſuch a
change too, that though it render the Life more inoffenſive, yet it makes the
Soul more incurable. St. Auffin long ſince hath told us, That Vices may give
place, when yet no Vertue takes it ; but one Vice gives place to another.
Secondly, The Life may ſeem to be reformed, when as Men are only tired out
with their fins, or when Men bave outgrown their finsə There are ſíns that are When. Men
proper and peculiar to ſuch a ſtate and ſeaſon of a Man's Life, upon the altering are tired
of which they vaniſh and diſappear : The fins of Youth drops off in declining in or have
Age, being then incongruous. This is that which deceives many, when they
look back upon thoſe numberlefs Vanities that they have forſaken and ſhaken their fons.
off, and find how deadend their Hearts are to thoſe finful ways which before
they delighted in ; they conclude that certainly this great change muſt needs
proceed from true Grace, whereas indeed they do not leave their fins, but
their fins leave them, and drop off from them as rotten fruit from a Tree: The obvious
Faculties of their Souls, and the Members of their Bodies, that before were in
ſtruments of fin unto righteouſneſs,are, it may be,blunted and become unſerviceable;
this Maim of Nature is far from Regenerating Grace that doth not diſable a Man
from the ſervice of fin, but only fets him free from it. o
ub
Fourthly, To be endowed wiih eminent Gifts, and with the common Graces of the
Spirit, is not to be Regenerated. Theſe may be beſtowed upon the worſt of It is not to
Men : There is Grace that renders a Man lovely in God's Eyes, and there is be endowed
Grace that renders a Man lovely only in Mens Eyes, of both thefe one and the
nent Gifts,
ſame Spirit is the Author ; in ſome the Spirit fan&tifies the Heart, and in others and with
it only illuminates the Head. Balaam was irradiated with the fupernatural the common
Light of Prophecy. Fudas was dignified with the extraordinary Office of the Graces of
the Spirit.
Apoſtleſhip, and ſent out to work Miracles together with the reſt of the Apo-
fles: Yea, ſo much are the Gifts of the Spirit, the Operations of the Spirit, that
they are in a peculiar manner called the Holy Ghoſt himſelf: See this in Ads Afts 1: as
1.4. Chriſt commands his Diſciples there to wait at Jeruſalem for the Promiſe of
the Father, that is, for the Gifts of the Spirit, for that was the Promiſe of the
2.
outgrown
4.
with Emia
Xxx
Father,
522
The Nature and Neceſſity of Regeneration :

Ver. 15.
ز
Father ; and he tells them in the eighth Verſe, That they ſhould receive power af-
ter that the Holy Ghost was come upon them: Certain it is that they had alrea-
dy received the Holy Ghoſt in the ſanctifying Graces of it; we cannot think that
they were in an unregenerate, unconverted Eſtate after Chriſt's Death; but
they had not as yet received the plentiful Effuſion of the extraordinary Gifts of
the Holy Ghost, of ſpeaking with Tongues, of a bold and ready Utterance, of work-
ing of Miracles, and the like, which were then neceſſary to qualifie them for
Acts 8. 12. the ſucceſsful ſpreading of a new Doctrine; and this is more clear in Afs. 8.
when Philip had preached at Samaria, it is ſaid he converted many, in Verfe 12.
ſo that doubtleſs many of them had received the Spirit already in its ſaving
Graces; and yet it is ſaid in Verſe 15. that the Holy Ghoſt was not yet fallen up-
on any of them ; that is, though they were converted, yet they were not en-
dowed with thoſe wonderful Gifts of the Spirit before-mentioned, which after-
wards they received. Now had we been among them, and heard them fpeak of
Chriſt and Goſpel-Myſteries with Affections and Convictions beyond natural Ca-
pacities ; had we heard them ſpeak unſtudied Languages, and ſeen them work-
ing Miracles, healing the Sick, raiſing the Dead, could we a thought that it
was poſſible for any of thoſe who were ſo favoured and filled by the Holy Ghoſt,
to be yet in an Unregenerate ſtate, in a ſtate of Wrath and Damnation? Yet
that there might ſome of them be fo is clear, for the Apoſtle ſpeaks of the like,
ſuch who had taſted the heavenly Gift were made partakers of the Holy Ghoſt,
Heb. 6. 4. and yet they might fall away, Heb.6.4. That is, there were them in thoſe Pri-
mitive Times that had an Effuſion of the extraordinary Gifts of the Holy Ghoſt
poured out upon them ; of ſpeaking with Tongues, of a bold and ready ut-
terance, of working of Miracles, and the like ; and yet ſuch as theſe that had
taſted of theſe heavenly Gifts, and were
made partakers of the Holy Ghoft, fell a-
way ; that is, they were never truly Regenerate. And certainly if theſe ex-
traordinary Gifts might be found ſeperate from true Grace, much more may thoſe
inferior Gifts that the Spirit now diſpenceth among Chriſtians be without
true Regenerating Grace. À Man may diſcourſe of Spiritual Myſteries copiouſly
and clearly; he may have Gifts of Knowledge and Utterance, he may
Preach with Evidence and Demonſtration, and Pray with Enlargement and Af-
fection, and yet notwithſtanding all this be an utter ſtranger to a faving work of
Grace. Gifts prove nothing; theſe Gifts may be but the gilding of a rotten
Poſt, the varniſh of a corrupt Heart. As it was a cuſtom of old to crown
thoſé Beaſts Heads with Garlands of Flowers, that were ordained to be a Sa-
crifice : So God may ſometimes crown the Heads of wicked Men with flowry
Parts and Gifts, whom yet he intends to make a Sacrifice of to his Wrath and
Juſtice.
5. Fifthly and laſtly, Acivil and harmleſs demeanour is not this ſtate of Regenera-
A Civil tion. There are many that are of a good nature, that live blameleſly as to the
World, and that nearly reſemble Grace; ſuch as St. Paul was, who ſpeaking of
meanour is himſelf faith, Touching the Law he was blameleſs. And ſuch was the young
not Regene- Man in the Goſpel, that came to Chriſt and demanded what further Leſſon he
ſhould take out, having obeyed all the commands as he thought ; and yet this
alſo is ſhort of the Regenerating Grace of the Spirit, and argues only a ſweet Dif-
poſition, not a gracious Heart.
And 'thus you ſee how eaſily Men may miſtake themſelves in the great
work of Regeneration, upon which depends their Eternal Happineſs; for ex-
cept a Man be born again he ſhall never ſee the kingdom of God; and yet it is too too
much to be feared, that many, yea, very many reſt upon theſe things, and
think the great determining change is certainly wrought upon them only be-
cauſe they are morally honeſt, or eminently gifted, or much reformed, or
gained over to the Profeifion of the Truth with ſuch a Sector Party of Profeffórs;
whereas indeed the New-birth conſiſts in none of all theſe things.
Briefly therefore to inform you what it is; and you may take it thus.
Regeneration is a change of the whole Man in every part and faculty thereof,
generation
from a ſtate of finful nature, to a ſtate of ſupernatural grace, whereby the Image of
God that we defaced and loſt by our firſt tranſgreſion, is again in ſome good mea-
ſure reſtored. Now as every Science hath its proper terms that are as ſo many
Keys
and Harm-
lefs de
ration,
eine
What Re-
is.

Die ,
Or, The New-Birtb.
523
Keys to unlock the Myſteries contained-in it: So eſpecially Divinity abounds
with terms that are peculiar to its own Doctrine, and in no one point more than
in this of the great change that a Sinner undergoes, when he is tranſlated from
a ſtate of Nature to a ſtate of Grace. That Grace that concurrs now unto this
great change, it is of two forts.
Either ſuch as alters the Relations wherein we ſtand unto God, or ſuch as
alters diſpoſitions and habit of our Souls. Of the former fort are Election,
which is Antecedent to our Faith, and Reconciliation, Juſtification, Adoption,
and Myſtical Union, which are conſequents unto it; of theſe Graces it is not
my buſineſs now to treat, becauſe they lodge only in the Breaſt of God, and
their formal effe&t is not a ſupernatural infuſion of any new habits or principles,
but only of new Relations : When we ſpeak of a Perſon juſtified and adopted,
the true adequate Notions of theſe terms doth not declare how his heart is chang-
ed towards God, but, if I may ſo ſpeak, how God's heart is changed towards
him; not that he ſtands otherwiſe affected unto God, but otherwiſe related
to God than formerly: Ofa guilty Malefactor he becomes acquitted and accep-
ted by the Grace of Juſtification, and of an Alien he becomes a Son and Heir by
the Grace of Adoption. But then there are other Graces that are inherent in usa
and work a mighty change in our moral habits and principles, and whereby we
alſo, though not ſo properly, are denominated gracious : God is denominated gra-
cious by the Grace of Juſtification, Adoption, Myſtical Union, and Election, and
we are denominated gracious by the habitual Graces that this Spirit infuſeth into
us, and works in us, and theſe are every where beſparkled up and down in the
Scripture, where it ſpeaks of Faith, Love, Patience, Self-denial, Meekneſs, Know-
ledge, Temperance, and the reſt of them Theſe, as ſo many Stars, ought continually
to ſhine forth in a Chriftian's Life; and though they may appear very different.
ly, fome obſcure and cloudy, and others bright and glittering ; ſome at one ſea-
fon ſetting, and others at another ſeaſon riſing, yet they all make up but one
Conſtellation, whereby we are tranſlated as the Scripture ſpeaks, out of darkneſs
into marvellous light. Now the framing of this Complexion or Body of Grace in
the heart, is that which we call Regeneration, it being a fixed Conſtellation of
all the ſeveral Graces of the Spirit in the heart. The Scripture gives it divers o-
ther Appellations ; it is called the new Man in Eph. 4. 24. The new creature,
Gal. 6.15. A transformation into the image of God, 2 Cor. 12. 3, 8, 18. A parti-
cipation of the Divine Nature, 2 Pet. 1.4. and in other places, too long to be in-
filted on now, it is called Converſion, Effettual Calling, Sancti fication and Re-
novation; and ſometimes too it is termed by the Name of two principal Graces,
the two greateſt Limbs of the new Man, and they are Faith and Repentance that
are often put for the whole work of Regeneration. All theſe expreſſions ſer
forth the fame work of Grace upon the heart, though they may be underſtood
under different Notions : The New Man that denotes the greatneſs and entireneſs
of the change: The New Creature that denotes that Almighty power whereby
that entire change is wrought : The Image of God and the Divine Nature de
note that Conformity that is thereby made in us to the holy Will and Nature
of God: Effectual Calling and Converſion denote our returning to God after
our wandring and ſtraying from him: San&tification denotes that influence that
this great change hath to ſet us apart for God from common uſes; for Sanctifica-
tion in propriety of Speech fignifies a ſeparation of a Perſon or Thing from pro
fane and ordinary uſes to the Service and Glory of God. Indeed San&tification
doth in ftritneſs of Speech differ from Regeneration, though commonly we
uſe them promiſcuouſly; for Regeneration is the implanting of the habits and
principles of Grace, but San&tification is properly the ſtrengthning and encreaſing
of them, it is the progrefs that a holy Soul makes when ite padleche con from
tion, but Sanctification follows it: And hence we may obſerve the order in
which the Apoſtle rangerh them in that famous place, that climaxe in Rom. 8. Rom. 8.
29, 30. where every Grace is a round of the Scala Cæli, that Jacob's Ladder 29, 36.
whereby we aſcend up to Heaven; it is a place, if any in the Book of God, that opened,
deſerves our moſt ferious thoughts, fays the Apoſtle, Whom he did foreknow, them
alſo he did predeſtinate : If you ask wherein God's Preſcience and Fore-
XXX 2
knowledge
524
The Nature and Neceſſity of Regeneration :

knowledge differ from Predeſtination, a queſtion that hath cauſed much ſtrife, I
anſwer, Preſcience here reſpects the end, Predeſtination reſpects the means how to
obtain it; ſo that the ſence is this, whom God foreknew that he would ſave, them
he did Predeſtinate to the means of Salvation ; He hath predeſtinated us, ſays
the Apoſtle, that we might be conformed to the Image of his Son, that is, he pre-
deſtinated them to Grace, that is, the way and means to Glory: So then
where it is ſaid, whom God foreknew, that fignifies God's purpoſe and intention
of ſaving ſome ; where it is ſaid, thoſe he did predeſtinate, that fignifies God's
purpoſe of calling thoſe whom he did intend to ſave unto the knowledge of his
Son, and to the means whereby he might ſave them. It follows, Whom he
predeftinated them be alſo called; that is, with an Effectual Call, which is the
ſame with Regeneration, whom he Predeftinated them he Regenerated, and
whom he thus Called or Regenerated them he juſti fied. Here you ſee Juftifi-
cation is put after Regeneration, though indeed in order of Nature it follows Re-
generation, for we are Juſtified by Faith ; now Faith is part of that new Nature
that is beſtowed upon us in Regeneration; we are Juſtified by Faith, wherefore
Faith is before our Juſtification, and is part of our Regeneration. The Apoſtle now
proceeds to the laſt link of this golded Chain, Whom he juſtifies, them be al-
ſo glorifies ; where we may obſerve that it is at leaſt probable, that the glorifica-
tion that the Apoſtle here ſpeaks of, may not be the Glory of Heaven, becauſe he
ſpeaks of it as a thing already paſt and done, whom he hath Juſtified he hath
Glorified ; we may without offering violence to the words interpret it of Santti-
fication; whom he hath Juſtified them he hath Glorified, that is, San&tified; fo
that glorification here is no more than ſan&tification, for fan&tification is alſo called
glory in 2 Cor. 3. 18. We alſo beholding the glory of the Lord, are changed into
the ſame image from glory unto glory, as by the Spirit of the Lord; from glory to
glory, that is, from one degree of San&tification to another ; for indeed Holi-
neſs; that is our Sanétification, and the Glory of Heaven, are but one and the
ſame thing for ſubſtance, differing in degrees and circumſtances. So much now
for the names whereby this great change is called ; let us now proceed to conſider
the nature of it, which becauſe it is a mutation of the whole Man, we cannot
better do it than by conſidering the terms both from which and to which this mu-
tation or change paſſeth. Let us therefore firſt take a view what Man is in his
unregenerate ſtate, and then behold him as he is new, and as he bears the glori-
ous Lineaments of God's Image upon his Soul.
In his unregenerate ſtate, firſt, I ſhall not conſider him as he is obnoxious to
Divine Wrath and Vengeance, for fo he is a Child of Wrath, and Heir of Hell and
Perdition. But I ſhall conſider him as he ſtands alienated from the Divine Holi-
neſs and Purity, and as he is deſpoiled of all thoſe choice perfections wherewith
his nature was at firſt endowed. And here give me leave to repreſent to your
Eyes a wretched and ſad ſpectacle, whoſe Bowels cannot but yern to read that de-
ſcription which the Prophet makes, Ezek. 16.15, 16. of a poor forſaken Infant,
ſwathed in its own clotted Blood, all raw and ulcerated, caſt out into the open
Field, helpleſs for its weakneſs, and loathſome for its deformity, whoſe cries
were choaked by the filth in which it wallowed. This is the very Emblem of
Wherein what we our felves are in our unregeneracy, caſt out to the loathing of our
the corrup- Perſons, rowling our felves in our own filth, impotent that we cannot help our
ſelves, and ſo choaked up with our own Blood that we cannot ask it of God. A
rate State Leprous Perſon that fucks his own Sores, and hath nothing to feed on but
and condi- the Corruption that iſſues from thence, is not a more loathſome ſpectacle, than
tion doth Man in his ſtate of unregeneracy, whoſe Soul is all Puſtulent, full of Wounds,
Bruiſes, and putrified Sores, whoſe Food is nothing elſe but the ſtench and puru-
lency that breaks out from thence; but I ſhall not ſtand to repreſent it to you in
generals, to come therefore to particulars; I ſhall give you theſe following
Poſitions, which may clear up both, wherein conſiſts the ſtate of unregeneracy,
and alſo the miſery of ſuch a ſtate.
In the blot- Firſt, The corruption of an unregenerate ſtate conſiſts in blotting out the Divine
ing and de- Image that reſemblance of God which was ſtampt upon our Souls in our firſt Creation.
facing of What the Image of God is, I ſhall more clearly ſhew you afterwards, and how it
is again reſtored to us in Regeneration; in the mean time it may ſuffice, that by
the
unregene-
I.
I-
mage on
the Soul.
Or, The New-Birth.
525

2.
to the Credo
ture.
the Image of God, I mean thoſe ſpiritual habits of Knowledge and Holineſs that
were conferred on Adam in his firſt Creation, and on us in him; theſe habits were
natural to him, and concreated with him, whereby his underſtanding was rai-
ſed to a clear and ſatisfying knowledge of Divine Truths, and his will enclined
to a free and unforced performance of Divine and Spiritual Actions ; in this
conſiſted a great part of the Image of God: It conſiſted alſo in the harmonious
ſubordination of the inferior Faculties to the ſuperior, the Will being ſubject to
the dictates of the Underſtanding, and the Affections ſubject to the commands
and foveraignty of the Will. But now all this is loft, in our unregenerate ſtate
we are deprived of it, and there is nothing but ruin and an undigefted Chaos
left in an unregenerate Soul: Darkneſs covers the face of the Underſtanding,
that great deep, and diſorders and tumults fway his Affections contrary to
the guidance of his Will, and theſe ſway his Will contrary to the di&tates of
Reaſon; ſo that it is a ſtate of meer confufion, diſorder and rebellion, as of
Man againſt God, fo alſo of Man againſt himſelf: Ít is a ſtate of utter blindneſs
and impotency, When we were weak, then God ſent his Son in the likeneſs of
fleſh. Yea, it is not only a ſtate of weakneſs, but it is alſo a ſtate of ſpiritual
death, You hath he quickned who were dend in treſpaſſes and ſins, Eph. 2. 1.
Secondly, The corruption of an unregenerate fiate, conſiſts in our averſion from
God, and in our inordinate converſion to the Creature ; and this neceſſarily fol In cur
lows upon the loſs of God's Image. The Soul of Man is ftill an active, bufie from God;
Creature, and muſt ſtill be putting it ſelfforth in actions ſuitable to its own na- and in our
ture, why now while it did enjoy God's Image, it had power to point every mo- inordinate
tion of the Soul to God, and to fix upon God both as the Object and End of all Converſion
its actions, and that made them all to be Holy and Divine; but being now de-
prived of the Image of God, the Soul grubbles here below, and infiead of a-
ſpiring unto God, pitcheth its Affections and Thoughts only upon the Creature,
and this becomes fin and miſery to it, not becauſe it affe&ts the Creature ſim-
ply, but becauſe it affe£ts the Creature in an inord inate manner, that is, with-
out affecting God the Creator. Briefly and plainly, the Soul muſt have an inclina-
tion and propenſion one way or other, to incline to the obeying and loving of
God, it cannot now without the Image of God, that ſhould raiſe up the Affecti-
ons of the Soul to a ſpiritual pitch; now this Image of God we are deprived of,
and that juftly too, by our fall; and therefore now the whole bent and incli-
nation of the Soul, that ought to be carried out to God, but cannot, pitcheth
upon what it can, and that is upon the Creature ; thoſe things that pleaſeth the
carnal ſenſual Appetite, and that in an inordinate manner, to the negle&t and
ſlighting, yea, to the contempt and hating of God. And this is the ſtate of the
Soul in its unregeneracy.
3.
Thirdly, This corruption of an unregenerate ſtate is ſpread over every power This Cora
and faculty of the Soul, not one eſcaping the contagion of it. But yet as the Sea ruption
is called by divers names, according to the divers Countries and Shores that it flows it felis portret
along by ; ſo alſo this corruption of our nature is termed diverfly, according to every Pow-
the divers Faculties and Powers of the Soul that it hath depraved: In the Un- er and
derſtanding it is called blindneſs and darkneſs, in the Will ſtubbornneſs and Faculty of
perverſeneſs, in the Affections it is called diſorder, ſenſuality and irregularity,
the Soul.
and yet ſtill it is the ſame corruption of unregeneracy in every one of them, the
4.
This Cor-
ſame body of Sin and Death, though ſtiled thus diverſly, according to the divers ruption is
Faculties that it doth infe&t.
Fourthly, This corruption of an unregenerate ſtate, is unweariedly working out ly working
it ſelf in every aft and motion of our Souls; not ſo much as one good thought could out it self
ever yet eſcape to Heaven free from it: It is as a corrupt Fountain continually aft and mo-
ſending forth corrupt and bitter ſtreams ; and though theſe ſtreams take ſeveral tion of our
courſes, and wander ſeverally into ſeveral ways and channels, yet they all taſte Souls.
of the ſame brackiſhneſs. So though the Soul is various in its actions, yet all its
5.
a&tions have a taint and reliſh from the ſame corruption, that corruption that hath follovos,
tainted the Fountain.
that what
Fifthly, Hence it follows, that what
ſoever an unregenerate Man doth it becomes ever an una
ſin to him. And that whether you conſider his Religious, or his Civil and Or-regenerate
dinary A&tions. If you take the moſt ſplendid and gorgeous Duty of an unre- becomes fir
generate to him.
unwearied

Hence it
526
The Nature and Neceſſity of Regeneration :

generate Man, when it is performed with the moſt Pomp, when his Affecti-
ons are moſt upon the wing, when he is in the higheſt Elevation of Soul; yet
this glittering Duty is nothing elſe but the ſteem and reaking of corruption, and fo
becomes offenſive unto God, there being nothing of Grace in it to perfume it.
Hence the Pſalmiſt ſpeaks in Pfal. 109; 7. Let his prayer become fin. And ſays the
Wife Man, The prayers of the wicked is an abomination to the Lord. The beft
Duties of unregenerate. Men are no better in God's account and acceptance than
abomination, the cutting off a Dog's neck, or as the offering up of Swines
blood, or whatever elſe the Soul of God doth moſt abhorr; and how then might
ſuch unregenerate Men wiſh themſelves rather Stocks or Stones, fenſleſs and un-
acted things, than ſuch as they are, Men of vigorous and active Principles, fince
every imagination of their Hearts, and every motion of their Souls, is only evil
before God? There is nothing that ſuch Men do in the whole Courſe of their
Lives, but at the laſt day it will be found in God's Regiſter-book among the Cata-
logue of their fins, yea, even their commendable and neceſſary Actions. The
plowing of the wicked, fays the wiſe Man, is an abomination to the Lord : This Man
eats and drinks, plows and fleeps, and hath done ſo many thouſands of ſuch and
ſuch natural actions; but he hath done them in a ſtate of unregeneracy, and
therefore they ſtand all upon the account for ſo many thouſand fins : Nay, he
hath pray'd ſo often, and heard ſo often, made ſo many Prayers, and heard ſo man
ny Sermons, and doile many good Works, but yer all this while he was in
an unconverted Eftate, theſe therefore are ſet down in God's Day book in black,
and they are Regiſtred among thoſe fins that he muſt give an account for ; not
for the ſubſtance of the Actions themſelves, but becauſe they come from rot-
ten Principles that defile the beſt actions he can perform. His Eating, as well as
his Glutronny, his Drinking, as well as his Drunkenneſs, his Converſe, Nego-
tiation, and Trafficking, as well as his Covetouſneſs, and inordinate Love of the
World, are all fer down, and reckoned by God for fins, and ſuch fins as he muſt
reckon for with God.
Now I ſpeak not theſe things to diſcourage any that may ſuſpect them-
ſelves to be in an unconverted Eſtate, from the performance either of the Du-
ties of Religion, or the neceſſary and civil Affairs of this Life ; you cannot poffi-
bly fit ſtill and do nothing, your thoughts will be working; or if you do
ſit ſtill and do nothing, yet your idleneſs will be a ſin; but I ſpeak this only
to ſhew the abſolute neceſſity of Regeneration ; for without this inward Princi-
ple of Grace, no action, how moral, how ſpecious, how religious or neceſſary foever,
but will be Catalogued down in God's Day-book among the number of Mens
fins.
3. Having now conſidered the terminum a quo, from which we paſs to this
The image
great change, let us now conſider what it is that we acquire by the term to
Ehe inage which we paſs, and that I told you when I gave you the deſcription of Regenera-
Ken in two tion, is the Image of God; of this Iſpake ſomewhat before, but ſhall now do it more
Jences in fully. The Image of God now in Scripture is taken in two fences.
Scripture.
Firſt, For the Eſential and Coeternal Image of God the Faiber. And fo Chriſt
is called the Image of God in 1 Col. 15. He is the Image of the Inviſible God, ſays
For the Ef- the Apoſtle there. So alſo Heb. 1. 3. He is the brightneſs of his glory, that is,
mage of of God's Glory, and he is the expreſs Image of his Perſon. Indeed it is infinite-
God, and ly paft our reach to conceive what a wonderful impreſſion that was that
ſo Chriſt
ſtampt the Image of the Father upon the Son in ſuch a fort as to be the ſame in fub-
the image
ftance and duration with the Original it felf.
of God,
Secondly, Therefore to come nearer to our purpoſe, The Image of God is taken
Sometimes in Scripture for that reſemblance of God that is upon the Soul of Man;
It is taken and ſo it is ſaid in Gen. 1. 27. That God created Man in his own Image. Now to
for that re- be this Image implies two things. Firſt, A likeneſs and fimilitude that Man bears
of God that unto God. Secondly, It implies that God made himſelf the Pattern and Examplar,
is upon the when he drew this likeneſs of himſelf upon Man. Two things or two Perſons may
Soul of
be like each to other, which yet properly are not ſaid to be the one the Image
of the other, unleſs the one be made purpoſely to reſemble and repreſent the o
ther, as Milk is ſaid to be like Milk, but yet one part is not faid to be the Image
of the other : So then when it is faid, God made Man after his own Image, it
implies
1.
is called
2.
Man.
Motion Or, The New-Birth.
527

the Image
which
Created.
blance or
implies a likeneſs in him unto God ; and it implies alſo, that this likeneſs is
wrought in him by God, purpoſely to reſemble him. Now here to clear our paf-
fage, I ſhall conſider three things.
Firſt, Wherein the Image of God conſiſted in which Man was in his primitive Wherein
ſtate created.
Secondly, What parts of that Image are loſt and defaced by the fall, and what of of God.com-
Siſted in
it ſtill remains upon the Soul. And,
Thirdly, What of that Image is again renewed and reſtored in our Regenera- Men was
tion.
Firſt, What the primitive Image of God was in which he created Man. I anſwer
Negatively and Poſitively.
Firſt, Negatively. The Image of God doth not conſiſt in any Corporeal Refem- Not in an
blance of him, or Bodily Similitude to him. For our Bodies, though they are of an corporeal
admirable compoſure, yet they carry in them ro reſemblance of God, who is a
reſem-
Spirit, and who is the God of the Spirits of all Fleſh. The Learned do well di-
fimilitude.
ſtinguiſh betwixt Imagoand Veſtigium Dei; there are quædam veſtigia Dei, cer-
tain Footſteps of God printed upon every Creature, by the tracing of which Foot-
ſteps we may find out his infinite Power and Godhead, as the Apoſtle ſpeaks:
Thus there is not the leaſt pile of Graſs but points upwards to God, as its Wiſe
and Powerful Maker ; there is not the leaſt Leaf but hath written upon it the
Wiſdom and Power of God ; every Creature-brute and inanimate bears the print
of God's footſteps upon it and of this rank are our Bodies bearing upon them,
quædam veſtigia, fome Footſteps and Tracks of God; and by how much the more
wonderfully they are framed and organized, in which reſpect the Pſalmiſt faith, I
am wonderfully and fearfully made, by ſo much the more diſcernable are the Foot-
ſteps of God ſeen in our Bodies, than in the Bodies of other Creatures; but yet this
is not ſufficient to make them Images of God, for they have not in themſelves a-
ny reſemblance of the Divine Nature ; neither are they Spirits nor Intelle&tual
Subſtances as God is; and therefore though they are ſaid to bear the print of
God's Footſteps, yet they are not ſaid to bear God's Image. Indeed there were
ſome that were called Anthropomorphites that fancied God to be Corporeal, and
that aſcribed to him all Members in propriety, that the Scripture afcribed to
him in condeſcention, as Hands, Head, Eyes, and Feet, and the like, and con-
ſequently thought that God framed Man's Body according to the Image of
his own; but this is a ſtupid Error ; and a Heathen Orator had more true in-
formation in this point, when he tells us, That the Vertues of Man make him to be
more like 10 God than his Shape doth; ſo then it is not the Body of Man that is the
Image of God.
Secondly, Poſitively. And ſo we may take notice that the Image of God con- But it con-
fiſts. The
Siſted,
Firſt, In ſuch perfe&tions as are ſpiritual, I ſay, in ſuch ſpiritual perfeltions
as are eſſential and neceſſary to Man as Man; fuch as the rational Soul it felf, First
, in
together with thoſe Powers and Faculties that are neceſſarily ſubjected and feated
thoſe Spi-
in it, as the Underſtanding, Will and Affections ; for by theſe Man may be fections
faid to bear the Image of God, becauſe theſe have in them ſome faint glimpſes that
and ſhadows of the Divine Eſſence. The Soul is a Spirit, and ſo is God; the Soul were neces-
is an intelle&tual and free Agent, and fo is God; indeed the reſemblance betwixt Sary to
God and us, even in this very thing in which we bear ſome reſemblance of God, Man ; as
is infinitely unſearchable and great. Mark that place for the confirmation of the Soul
this in Gen. 9. 6. He that ſheddeth Man's blood, by Man ſhall his blood be shed, for with all
in the image of God made he Man. Why wherein lyes the force of this reaſon
thoſe Powe
Do not all affirm that Man loſt the Image of God by his fin and fall? Or did God culties
hereby intend to ſecure the Lives of the Regenerate that have this Image again that were
reſtored to them ? No, but the weight of the reaſon lyes in this, that every
Man, whether Regenerate or Wicked, ſtill bears the Image of God even in this,
that he hath a ſpiritual Soul, and that he hath an intelle&tual Mind, that he
hath a free and felf-determining Will; and therefore whoſoever Murders Man
deſerves Death, becauſe he Murders God in Effigies, he Murders the Image
of God. This now is one part of the Image of God, the ſpiritual Soul, and the
rational Powers and Faculties of it.
Secondly, i bavili
I.
ritual Per-
ers and Fa-
reated in
528
The Nature and Necefſity of Regeneration :

2.
habitual
Nature
mentive
1.
He had a
clear and
exa Et
and
3
2.
was en-
Good.
3.
Secondly, Anoiber part of God'si Image confifts in theſe babitual perfe&tions of
In all thofe Man's humane nature that were not Efential to him, but rather Ornamentive and
perfections
Neceſſary, not ſimply to his Being, but rather to his Well-being. To make Man a
of Man's rational Creature, it was fimply neceffary to breathe into him a rational Soul,
and it was alſo neceſſary that that rational Soul ſhould be endowed with Facul-
that were, ties, with Underſtanding, Will and Affections : But now over and above theſe
al
, but ra- neceſſary things, God gave him righteous habits that might re&tifie thoſe Facul-
ther Orna- ties, and theſe are three. bus Bonamas seis
brid
Firſt
, God daried into his Underſtanding a clear and exact Knowledge, not only of
unto him. thoſe things that are Natural, but of thoſe things that are Divine alſo : Of his
knowledge in things that are natural, we have a clear inſtance, when as all Crea-
tures paſſed before Adam as Servants to do homage to their Lord, he was able
by a tranſient view and intuition of them to give them all Names according to
knowledge their ſeveral Natures. And of his knowledge of the Divine Nature appear-
both of Na-ed hence, becauſe his Love of him was perfe&tar and how could he love God, if
of Divine
he had not known him? Now in this particular of knowledge, Man nearly
Things.
reſembled God in his firſt eſtare; for God's infinite delight is in the Knowledge
and Contemplations of himſelf, and of his Works, and ſo alſo was Man's but
yet this Knowledge was not Omniſciency; for there were many things doubtleſs
that Man was then ignorant of; but he knew whatever was neceſſary and expe-
dient for him to know, and that was ſufficient for the happineſs of his eſtate,
and for the end for which he was Created. it to be di nogu
Em ji noqg, 20 tool bolo
97. Secondly, Man's Will was endowed with an habitual proneneſs and inclination to
His Will all good; there was then no ſuch bandowings in his Will, as now the holieſt Saints
dowed with
complain of, but the Will claſpt about every good and holy Object that was
an inclina- preſented to its choice, and that it did freely and fully with entireneſs and de-
tion unto all light.
Jonsved voru o boa
zo bob to engad mart som
toga
Thirdly, His Affe&tions alſo were all holy, and all of them Subject to his holy
Will. Now the beſt complain, it is feldom that they Will what is good zi cand
His Af when they have a Will to it, yet they cannot do what they would ; the good
were all which they would do they cannot do, but in our firſt bleſſed eſtate, there was
Holy, and an harmonious obedience in all the Paſſions, and in all the Faculties of the Soul,
fubje&t to unto the command of the Will, without the leaſt tumult or diſorder; there were
his Holy
indeed motions of the Affe&tions and Paſſions in Adam, as of Love, Hope, Joy,
Will. And
that both, and the like, but it was, as ſome Divines expreſs it, as the bubbling of clean Wa-
ter in a clear Cryſtal Vial that raiſed no defilement ; whereas now it is in us
like the working of the Sea that caſteth out mire and filth. Now thefe Affecti-
ons were under the command of the Will then, and that both unto the continuance,
and unto the degrees of them. ito isaw a DOA
vibero
Firſt, As to the continuance of them : The Will might command them on and
To the con- off at its pleaſure ; they fixed upon nothing but what Holineſs directed them to,
tinuance of and they made their ſtay no longer than the ſame Holineſs commanded; like the
them; and
Centurion Servants, they went and came at the word of their Superior. udzor
alſo,
Secondly, As to the degrees of them. Now we find it a hard task to ſet bounds
To the de- to our Love, Fear, Joy, and the like; we cannot give way to them without
grees of running into ſtrange Exceſſes and Intemperance: Our Love is become Fondneſs,
our Joy is become Wantonneſs, our Fear is turned into a chilling Ague, and our
Anger into a burning Feavor. But in our firſt bleſſed eſtate all theſé Paffions
were guided by holy Reaſon, both for their Objects upon which they ought to
fix, and alſo for their Meaſures how far they ought to let forth themſelves. And
thus I have open'd the firſt Propoſal, delineating to you obſcurely the Divine
Image ; for the beſt and moſt comprehenſive Notions and Words of Men can
but obſcurely trace out the tracks, lines, and figures of the glorious Image of God,
which the Creating Finger of the Almighty at firſt drew upon the Soul of Man,
What parts which when we compare with the ruins and rubbiſh of our preſent ſtate of Miſe-
mage of ry, may adminifter juſt cauſe of ſhame, grief, and forrow.
God is loft Secondly, Let us now conſider what parts of this Image is loſt and defaced by
by the fall
, our fall, and what of it ſtill remains in every Man, as well unregenerate as regene-
rate. And here,
a WOOD
of it ſtill
zaisluonteenweg
remains in buona
Firſt
I.
them.
2.
and what
all Mena
Or, The New-Birth.
529
I
it that con-
2.
Some unye
generate
natural
2.
3
Firit, It is that; That part of the Image of God that conſiſted in thoſe things
that are Eſential to Man v. not lost; as the Soul, and its Faculties of Underſtanding, That part of
Will and Affe&tions, theſe ſtill remain the ſame for ſubſtance as they did before.
Secondly, Some unregenerate Men retain many rare natural perfections of these fifts in those
Faculties ; ſome of them grow up in all ornamentive, excellent Parts, ſearching are eſſential
Judgments, deep Knowledge, when others are born Fools and Idiots, and are to Man are
deprived of the uſe of common Reaſon. Now though Reaſon and Knowledge, not loft.
even in natural things, be ſome part of God's Image, that all Men have equally
forfeited, yet God is pleaſed to reſtore this in a great meaſure ſometimes, to
fome unregenerare Men, when he denied it to others ; yea, it may be his own Men retain
Children do not enjoy it in the ſame degree ; this part of God's Image is diſpen- many rare
ced in common both to good and bad; and many times the wicked have a grea-
Perfe&tions.
ter ſhare in it than the holy: Theſe Gifts though they bear ſome weak and obſcure
reſemblance of God, he keeps in the hands of his common Providence, and
ſcatters them upon the generality of Men in ſome meaſure; unto theſe we have all
loft a Right and Title, but we have not all loſt the actual poffeffion of them, but
God reſtores them to unregenerate Men as he pleaſeth.
Secondly, As for that part of the Image of God that conſiſts in holy habits; in
Spiritual Knowledge and Righteouſneſs, theſe we have utterly loſt and defaced. As for that
The Mind is become palpable dark, muffled up in Error and Ignorance, the part of the
Will and Affections are violently and unweariedly bent upon the purſuit only God that
of what is evil, and this is the miſery of our fall, thus is our glory ſtained, and conſiſts in
our Silver is become Droſs.
holy habits,
Thirdly, Let us now conſider what of the Image of God is again reſtored to us in in ſpiritual
knowledge
our Regeneration?
and righte
To this I anſwer briefly, Regeneration reſtores to us that part of God's Image ouſneſs
,
that conſiſts in holy and ſpiritual habits, that refli fie the operations of our natural theſe are
Faculties and Powers." The Mind is illuminated with true Knowledge
, the latter det hele
Will is made compliant to God's Will, and the Affections are called off from the
purſuit of Vanity, and ſet upon ſpiritual and heavenly Objects, and this is that what of the
Image of God that is drawn upon our Souls in our Regeneration, whereby we Image of
are made like to God, yea, ſo like to him, that the Apoſtle in 1 Pet. 2. 4. calls God is re-
ſtored in
it, a participation of the Divine Nature. There are indeed ſome ſtri&tures and
Regeneras
beams of the Holineſs of God himſelf ſhining in a Regenerate Soul, though in- tion ?
finitely more weak and wateriſh than thoſe in God's infinitely holy Eſſence. Anſwer,
And here obſerve two things.
Regeneratic
Firſt, That in that very inftant of our Regeneration, all the Graces of the Holy ende pares of
Spirit are implanted in us at once, for they are all linked together, and whoever re- God's image
ceives any one Grace receives them all. There's Faith and Love, and the Fear that con-
of God, and Patience, and Humility, and Self-denial, and the reſt of the train fifts in hoe
of glorious Graces, for each of theſe is a Lineament and Feature of the Divine I- ly habits,
mage, without which it were not compleat. And therefore that Chriſtian that the operatia
can but find any one Grace wrought and a{ted in him by the Spirit of God, may ons of our
comfortably conclude that he hath all other Graces at leaſt in the habits and natural
principles of them; they may all be weak indeed, but yet not any one of Faculties
them is wanting, And it may alſo ſerve to ſtir us up, ſince we have Graces of
In Regene-
all ſorts, that lye latent within us, not to yeild to any corruption or temptation, ration all
as ſuch with which we cannot grapple ſo as to come off with Victory and the Graces
Conqueſt ; for our Regeneration furniſhes us with all Grace, and there is no
of the Spirit
particular
ſin, but we may within our felves find a particular Grace, oppofite to planted in
it, if we would but ftir up and rouze it.
Secondly, Obſerve alſo, That the Holy Ghoſt is in a peculiar way the Author of
this our Conformity and Similitude unto God; for he it is that according to the The Holy
Oeconomy and Diſpenſation of the Bleſſed Trinity that begets us after the Image and Ghoftius
Likeneſs of God, and therefore the Text ſpeaks of being Born of the Spirit. And of our core
ſo in Scripture we have frequent mention made of the Seal of the Spirit, 2 Cor. 1. formity
22. and Eph. 1. I; 13. Now a Seal doth two things, it not only confirms the and Similie
Deed to which it is annexed, but it alſo conforms the Wax upon which the Seal tude unte
is imprinted to receive its own ſtamp and image. Why ſo when the Spirit of
God doth incubare anime, when it refts upon the Soul, it caſts and moulds it into
its





and Powersa
are im-
us at once.
2.
Хуу
530 The Nature and Neceſity of Regeneration, &c.
that in
which we
ated.
I.
its own image and ſhape, and of a fleſhly carnal Soul, it makes it become ſpiritual
like to it ſelf; and therefore fays our Saviour in Fohn 3. 6. That which is born of
the Spirit is Spirit, becauſe the Spirit of God begets in its own likeneſs. It is
like the Seal on the Wax that leaves its ſtamp upon it; ſo the Soul being fealed
by the Spirit, it leaves its own ſtamp and impreſſion upon it.
Two diffe But now betwixt that Image of God which the Spirit ftamps upon us in our
rences the Regeneration, and that Image of God in which we were Created, there is a twofold
difference obſervable.
Image of
God reſtored Firſt, That Image of God which is reſtored to us in our Regeneration, though
by Regene, it hath a perfection of Parts, yet it hath not a perfe&tion of Degrees. The Image
ration, and of God in which Man was at firſt Created had them both, it included all Graces,
and it included them all in their height and in their glory. Now though the
were Cre- Regenerate are as extenſively holy as Adam was, and have as many Graces,
yea, more too, as ſome think, than ever Adam had, yet they are not in-
tenſively fo holy as he was, but their Graces are allayed with a mixture of
The Image Sin and Corruption; their knowledge is not ſo comprehenſive, but it is ſubject
of God re-
ſtored by
to Ignorance and Errours; their Will is not ſo perfe&tly guided by the Will of
Regenera- God, but ſometimes it hath excentrical motions of their own; and their Affecti-
tion hath a ons are not fo refined, but that ſometimes they are inordinate and earthly;
perfeétion
yea, and every Faculty and every Action is interwoven and interchecker'd
,
but not of with Grace and Sin; ſo that at once the Soul, though it be Regenerate, yet it
Degrees;
bears a double Image, God's, and Sathan's; it bears God's Image in its rege-
nerate part, and the Devil's in its unregenerate part. The beſt Men are like
Image of
your pleated Pi&tures, wherein if you look on one fide you may ſee an Angel,
and if you look on the other ſide of the light you may ſee a Devil; fo truly if
were Crea- you look upon the renewed and regenerate part of a Child of God that is An-
gelical
, and bears ſome glimmerings and reſemblances of the Image of God upon
them both.
it ; but if you turn your Eyes on the corrupt and unregenerate part, what ap-
pears there but blackneſs and deformity that ſhadows out the very Image of Sa-
than?
Secondly, The Image of God reſtored to us in our Regeneration, differs from that
The Image wherein we were firſt created in this
, that it ſhall never be totally loſt and effaced as
of colores the other was, and herein it excels the other. You ſee how foon Adam loft his
,
ſtored to us
by Regene-
one ſin brought ſuch a great blot upon it, that it was no longer diſcernable for
ration Ahall the Image of God; but now though this Image ſhine not in ſuch bright and orient
never be to- Colours as that did, yet are they more laſting and durable Colours than the for-
tally loſt
and defa-
mer Image had : Yea, though the Regenerate commit many fins that ſtain
ced, as that and fully it, yet the Spirit of God ſtill refreſheth it by the continual influences
in which we of his Grace, and will preſerve it entire, that in that great day when God fhall
were Crea- come to examine every Soul whoſe Image and Superſcription do you bear, it may
ted was. indeed be ſeen we bear the Image of God, and may be owned by him as his
Children, and as thoſe that belong to him. The forming now of this Image of God
on the Soul, is the product of the New-birth.
but the
God in
which we
ted had
2.
THE
531
THE
Nature and Neceſhity
OF
REGENERATION:
OR, THE
New-Birth.
SERMON XII.
JOHN iii. 5.
Jeſus anſwered, verily, verily I ſay unto thee, except a Man be
born of Water, and of the Spirit, he cannot enter into the King-
dom of God.
N
twixt a na
tural and
1.
OW in that the Scripture calls the reſtoring of this Image of
God, a new Birth ; it will be expedient to conſider what this
Metaphor to be Born again doth import. And here I ſhall touch upon Reſema
ſome remarkable reſemblances that are betwixt a natural and a ſpiritual blances be-
Birth, between our firſt and our ſecond Birth.
Firſt, Then to be born again implies, that as no Man can beſtow upon himſelf a this Spiritus
natural Being, ſo much leſs can any Man beſtow upon himſelf a ſupernatural Being. al Birth.
What! where were all of us a hundred years fince ? All in that vaſt wild Wila
derneſs of nothing, all ſleeping in our own Cauſes, we our felves not having As no Mati
then ſo much Exiſtence as our very Dreams have now; and could we awake can beſtom
our felves out of that ſleep, could we procure our own Being, could we fetch Beine, so no
from Heaven thoſe Sparks of Divine Fire, thoſe Souls of ours which are now kin- Man can
dled in our Breaſts, could we our felves tye that Vital Knot betwixt our Souls beſtom a
Spiritual
and Bodies ? No more certainly can any carnal natural Man, that is as much no-
Being uport
thing in Grace, as we before we were born were meer nothings in Nature, call
himſelf
down into his Soul from Heaven that living and active Principle of Grace,
that ſhould make him a new Man and a new Creature. And therefore the Scripa
ture chuſeth to expreſs this New birth by ſuch terms as do import in us an utter im-
poſſibility and impotency to effect it by our own power : It is called the quicka
ning of the dead in Eph. 2. 1. You hath he quickned, ſays the Apoſtle, who were
Yyy 2
dead

532
The Nature and Neceſſity of Regeneration :
Eph. 4.
24.
dead in treſpaſſes and ſins. Look how impoſſible it is for a dead Man that is ſhut
down under the Barrs of the Grave, that is crumbled away into Duft and Aſhes,
to pick up again every ſcattered Duft, and form them again into the fame
Members, and how impoſſible it is for him to breathe without a Soul, or to
breathe that Soul into himſelf. Why a like impoſſible is it for a natural Man
who hath lain many years ſtinking and rotting in the death of fin, to ſhake off
from himſelf that ſpiritual death, or breathe into himſelf that ſpiritual and
heavenly Life that may make him a living Soul before God. Moreover the
Grace of Regeneration is ſaid to be created in us, in Eph. 4. 24. Put on the new
man, which after God is created in righteouſneſs and true holineſs. In Creation the
Creature is formed out of nothing, and what can nothing contribute to Being ?
Why ſuch is every natural Man, he is meer nothing in reſpect of Grace, and
therefore can work nothing of Grace in himſelf. Thus you ſee the Scripture
carries it, that no more than a Child can beget it felf, or a dead Man quicken
himſelf, or a non-entity create it ſelf; no more can any carnal Man regenerate
himſelf
, or work true ſaving Grace in his own Soul. Indeed there are a grow-
ing number of Men who think that Regeneration is the effect of Free-will, and
that it is in our own power to convert and renew our ſelves, though it be a-
bundant confutation of this ſpreading Error, that it is againſt the common
ſenſe and experience of true Chriſtians, who as they ſadly complain of the averſe-
neſs of their Wills to what is good, even after Regeneration, ſo they have found
that before their Regeneration the greateſt Obſtacle to it was the ſtubbornneſs
and refractorineſs of their own Wills, that would never be brought to any terms of
compliance with Divine Grace, had not the Spirit of God by a ſweet and irreſiſti-
ble Efficacy, at once both perſwaded and ſubdued them. Though this rìow were
ſufficient, yet let me add one Argument which I think is unanſwerable
. If an
Unregenerate Man can by his own power regenerate himſelf, then one of theſe
two abſurdities muſt neceſſarily follow, either that there are ſtill left fome holy
habits and principles in the Will that were never loft by the Fall; or elſe
that Man may make himſelf truly holy by a Will that is totally corrupt and fin-
ful; but it is very groſs to admit either of theſe.
Firſt
, There are no holy habits or principles left in a carnal man whereby he
should be able to convert and regenerate himſelf. For what holy habits can there
be in the Will of a corrupt Man, unleſs they are true Graces? And to affirm that
Man in a ſtate of nature hath true Grace inherent in him, whereby he is able to
convert and regenerate himſelf, is dull nonſenſe, and a flat contradi&tion, for
it is to affirm that he hath Grace before he hath Grace.
Secondly, A corrupt Will cannot make a holy Man; if there be no fuch habits
and principles left in the Will ſince the Fall, then the Will muſt be totally corrupt,
and a corrupt Will cannot make a holy Man, Grace is above and beyond its
Sphere; yea, an unregenerate Will in all its Inclinations is utterly contrary
unto Grace; there is not any one act of the Will but it is evil and ſinful; and it is
ſtrange Divinity to affirm that gracious habits may be wrought in us by ſinful
a&ts, as ſoon may a Man become juft by Couzenage, and merciful by Oppref-
fion, fober by Drunkenneſs, and liberal by Griping, as any Man becomes holy
by aĉts of his own Will, ſince every act of his Will is before Converſion finful
and unholy: Beſides, the Will of Man by the Fall is become a fleſhly Will, but
in Regeneration it is made a ſpiritual Will; now it is a moſt ſtrange kind of
production that a fleſhly Will ſhould beget a ſpiritual Will; nor would that
which our Saviour affirms, any longer hold true, in John 3. 6. That which is
born of the fleſh is fleſh, if a fefhly Will could beget a ſpiritual Will? So then
you ſee by this, that no Man by the power and freedom of his own Will can
regenerate himſelf
. As for previous Diſpoſitions, and preparatory Works, I
deny not but that an unregenerate Man may by the common affiſtance of the
Spirit, and by the induſtrious and careful improvement of his own power, pro-
ceed very far in them, ſo as not to be far off from the Kingdom of God; but
ſtill the great change of Regeneration it ſelf is not wrought by our own Power,
or by our own Will; fo faith St. John, ſpeaking of Believers, and he affirms it
in as expreſs terms as may be, in Fohn 1. 13. Which were born not of blood, nor
of the will of the fleſh, nor of the will of man, but of God. A plain and undenia-
ble






Of, The New-Birth
533

2.
Father of
and that is
ble proof that our own Will. is not the efficient cauſe of our New-birth.
Secondly, In that it is called a being born again, it is implied, that there muſt
be a Father of this Divine and Heavenly, as well as of the Natural Birth. Now There is d.
God himſelf is this Father, and hence is it the Saints are ſaid to be born of God,
this ſpiri-
and to be the Children of God; this is their Parentage, their high Original tual Birth
and Extraction, in which, though they are poor, deſpiſed and diſtreſſed, they as well as
may more truly glory than the great Ones of the Earth in the paint and empty
of the
natural,
glittering of a Noble or Honourable Title. But concerning the Duty and
Dignity of a Child under this confideration of being Born again, I may have God,
occafion to ſpeak of when I come to the Application, and fo I ſhall reſerve it till
then ; I am yet on the Doctrinal part. God is now under a different Notion a
Father to his Children by Regeneration, and Adoption ; by Adoption we receive
the priviledges of Children, and are numbred among the Family of Heaven, made
Heirs of Glory, and Coheirs with Jeſus Chriſt our Elder Brother: By Regene:
ration we receive the Divine Nature, are made partakers of it: And as natural
Children often bear ſuch lively repreſentations and reſemblances of their Pa-
rents, that we may know by their very Countenances whoſe they are: So in the
New-birth there is ſuch a reſemblance of God ſtamped upon the Soul, that by
the conformity of our Wills and Affections to his, it may well be difcerned that he
is our Father; in Regeneration we receive his Nature in Adoption, we receive the
priviledges of his Children, we are made Sons by both. It is true, God is the
Author of all other things, as well as of the Grace of Regeneration; by him doth
the whole frame of Nature ſubſiſt, and all Men owe their Beings to his power and
Goodneſs, but yet the endearing and ſweet Name of Father he appropriates to
himſelf; not becauſe he gives natural Beings to his Creatures, although in that
reſpect too he is parens rerum, the Parent of all things, but becauſe alſo he
gives ſupernatural Grace to his own Children, which indeed is a giving them
of his own Nature: To give them natural Beings, is but to communicate to
them the effe&ts of his Power and Providence, but to give them fupernatural
Grace, is to communicate to them of his own Nature, and therefore more eſpeci-
ally is he called their Father, the Father of thoſe that he doth regenerate; the
reſt of his works are but the effects of his common Goodneſs and Bounty, but this
is the effect of his ſpecial Grace, wherein God doth more ſhew forth the effects
of a Father than in the production of all the World.
Thirdly, The ſeminal Vertue or Means by which this New-birth is effeited, is the 3.
Word of God. So you have it exprefly in James 1. 18. Of his own good will begat The Means
he us with the Word of Truth. In Ezek. 37. you read there the Prophet is com- this Nem
manded to propheſie over a heap of dry bones ; ſuch an Almighty power was in birth is
his words, that it is ſaid in Ver. 7, 8. As he propheſied there was a great noiſe effe&ted is
and ſhaking among the bones, and ſinews and fleſh came upon them. An Almighty the Word of
Power indeed that could ſpeak dry Bones into living Men. The ſame that Jam. 1.18.
the Prophet did only in a Viſion, the Word of God preached doth in a reality :
We are all of us dry Bones till this Almighty Word breathe life and quickning
into us. The preaching of the Word is the great means God hath appointed for
Regeneration in Rom. 10. 17. Faith comes by bearing, and hearing by the Word of Rom. 10.
God. When God firſt Created Man, it is ſaid, that he breathed into his Noſtrils
the breath of Life : But when God new Creates Man, he breathes into his Ears,
this is that Word that raiſeth the dead, calling them out of the Grave, this is
that Word that opens the Eyes of the Blind, that turns the Hearts of the Diſo-
bedient and Rebellious: And though wicked and prophane Men ſcoff at preach-
ing, and count all Miniſters Words and God's Word too but fo much Wind, yet
they are ſuch Wind, believe it, as is able to tear Rocks, and to rend Moun-
tains, ſuch Wind, as if ever they are ſaved, muſt ſhake and overturn the Foun-
dations of all their carnal Confidences and Preſumptions. Be exhorted therefore
more to prize, and more to frequent the preaching of the Word : How knoweſt
thou, O finner, but whilſt thou art flothfully abſenting thy ſelf from the pub-
lick Ordinances, that Word is then fpoken that might a been thy Converſion ?
How knoweſt thou but that whilſt thou art ſleeping in the Congregation, that
Word is then ſpoken that poſſibly if thou hadſt attended to, might have awakened
thee from the dead ſleep of fin and ſecurity ; ſuch an energy is there in the
Word

17.

534
The Nature and Neceſſity of Regeneration :
there are
throws that
accompany
birth as
natural
Birth.
Word of God, when the Spirit of God cloaths it with power, that it breaks in
upon the Conſcience, ruinates and demoliſheth the frame of finful Nature,
and in an inſtant conveys ſpiritual light, warmth and quickning into the Soul.
4.
Fourthly, There are pangs and throws that do accompany this New-birth as well
as the natural Birth; and theſe are Convictions and Humiliations, when
rangs and the Soul is bowed down under the inſupportable burthen of its own Guilt,
and the ſence of God's Wrath, when it lyes grubbling in Prayer, rending it felf,
this Nem- and Heaven too, with its cries; in the midſt of all theſe Agonies Chriſt Jeſus
tecomes formed in the Soul, and the work of Grace is accompliſhed, which is
well as the the true ground of Joy and Comfort for ever after. Indeed theſe travelling pangs
are not alike ſtrong in all Men ; in ſome they are diſtracting Terrors, Terrors
that break their Bones, and drink up their Spirits, and ſuch uſually they are in
old and cuſtomary, finners, that will not be won by more gentle and mild
courſes; with ſuch knotty pieces as theſe are, the Spirit of God deals terribly, and
in their New-birth cuts them out of the Womb, and ſaves them after ſuch a man-
ner, that to their preſent apprehenfions he could not deal more dreadfully with
them if he had deſtroyed them: But thoſe that are Converted in their Youth,
before cuſtomarineſs in Sin and hardneſs of Heart had made them impenetrable to
the ordinary works of the Spirit of God, with theſe God deals more mildly, and
melts them down by ſoft and ſweet relentings of Soul, and delivers them into
the glorious liberty of the Children of God, without thoſe violent Pangs and
Convulſions that others do undergo ; yet in all that are ſanctified and regenerated,
after they arrive at the uſe of Reaſon, it holds true in the New-birth as well as
in the natural Birth, they do all of them bring forth in ſorrow.
Thus now you ſee what this work of Regeneration is, without which, our
Saviour tells us, that no Man ſhall enter into the Kingdom of Heaven; and to
ſhew both the certainty and weight of this truth he doth twice affert it; once
in the third Verſe, and then again in the Text, this is that very firſt Doctrine in
which our Saviour inſtructs his Novice-diſciple; Nicodemus being convinced of
Chriſt's extraordinary Miſſion by the Miracles that he wrought, courts him
with terms full of humble reſpect, Rabbi, ſays he, thou art a Teacher come from
God, for no Man can do theſe Miracles that thou doſt, except God be with him; to
this our Saviour anſwers more pertinent to his Salvation than to his Chareſis, Except
a man be born again he cannot enter into the kingdom of God: As if he ſhould ſay,
The Miracles that I do prove my Miſſion that I am ſent of God, but I do greater
Miracles than any thou haſt ſeen or heard of; thou haſt heard perhaps that I
reſtore light to thoſe that are Blind; and life to thoſe that are Dead; but I am
come to give Eyes to thoſe that do already ſee, and to give Life to thoſe that do
already live; I am come to cauſe thoſe that are already Born to be Born again,
and this is a Miracle that muſt be wrought upon thee, and upon all that
ſhall be ſaved, to turn Fleſh into Spirit, to faſhion lumps of Clay into the glo-
rious ſimilitude of the Image of God; this is the greateſt of all Miracles, and
this great Miracle muſt be wrought upon all; for except this be done, ſays
our Saviour, no Man can enter into Heaven.
The Words contain in them, firſt, A general Propoſition, A man cannot enter
into the kingdom of heaven.
Secondly, An exceptive limitation added to this general Propoſition, Except
a man be born again. And both theſe do deliver to us this Propofition, or Do-
&trinal Obſervation.



Docta.
That Regeneration, or the New-birth, is of abſolute neceſſity unto Eter-
nal Life.
There is no other change ſimply neceſſary but only this, if thou art Poor,
thou maiſt ſo continue, and yet be ſaved ; if thou art Deſpiſed, thou maiſt fo con-
tinue, and yet be ſaved ; if thou art Unlearned, thou maiſt continue fo, and yet
be ſaved; only one change is neceſſary, if thou art Wicked and Ulngodly, and con-
tinueſt ſo, Chriſt who hath the Keys of Heaven, who ſhutteth and no Man o-
peneth, hath himſelf doomed thee, that thou ſhalt in no wiſe enter into the King-
dom of Heaven. This is alſo definitively pronounced by the Apoſtle, Heb. 12. 14.
Without holineſs no man ſhall ſee the Lord.
In

Or, The New-Birth.
535

neration is
Grace and
In the proſecuting of this Do&trine, I ſhall firſt give you fome Demonſtrations
ofit, and then apply it.
Very difficult it is to perſwade Men againſt the prejudices of their corrupt
Hearts ; this great change, ſay they, is more than needs : Regeneration begins
now to be decried by as great Maſters in Iſrael as ever Nicodemus was; many un-
derſtand not to what end the Fabrick of corrupt nature ſhould be demoliſhed,
and Men as it were turned out of themſelves ; they think, if they are but Bap-
tized, whereby, as they fuppoſe, the guilt of Original Sin is waſhed away, and
that a fober Religious Life, keeping from groſs Actual Sins, is ſufficient for the
obtaining of Heaven, without thoſe hard and inexplicable Nations of Regeneration,
and the New-birth. I ſhall therefore endeavour to convince you of the indiſpen-
fible neceſſity that there is of being born again, that ſo when you are perſwaded
of it, you may give no reſt to your felves, nor unto God, till he cauſe his
Spirit, which is that Wind that bloweth where it liſteft, to breathe ſpiritual Life
into you, without which it is impoſſible that you ſhould inherit Eternal
Life.
Firſt, Therefore conſider, There is an identity or Sameneſs betwixt Grace and Reaſons
Glory, and therefore it is that Regeneration is ſo neceſſary unto Salvation. What why Rege-
is that illuſtrious thing that we call the Glory of Heaven? Is it that we ſhall
neceſary
outſhine the brightneſs of the Sun? Or that we ſhall tread on a Pavement of unto salva-
Stars? Is it a freedom from Diſeaſes, Pains, and Death ? Is it that we ſhall tion.
hear the Melody and Songs of Saints and Angels? Theſe things indeed, and what-
ever the Heart of Men can deſire or imagine to be excellent, do fill up this Becauſe
bleſſed eſtate; but yet that which chiefly conſtitutes Heaven is holineſs
, that ve-
Glory are
ry holineſs that wicked Men, who yet preſumptuouſly hope to inherit Heaven, the ſame.
do yet deſpiſe and hate on Earth. We ſhall there be united to God by Love,
depend on him by Faith, obey him with Delight, and that with the very fame
Love, Faith, and Delight, as we do here on Earth, only theſe Graces ſhall
then be exalted above all imperfections and frailties, this is the Glory of Heaven.
The Glory of God himſelf conſiſts eſpecially in his infinite holineſs, and there-
fore in that moft triumphant Song of Moſes in Exod. 15. 11. God is ſtiled glo- Exod. 154
rious in holineſs, fearful in praiſes; but glorious in holineſs, why now the glory "I.
of the Saints in Heaven is but a refle&tion caſt upon them from the glory of
God, and therefore as he is eſpecially glorious in his holineſs, ſo are they alſo
glorious in their holineſs. Why now if Grace and Glory be the very fame thing,
canſt thou, O ſinner, ever hope for Glory without Grace? Or is not this the
Heaven that thou doſt defire and hope for ? Is it a place of eaſe and pleaſure
only that thou wiſheſt, where thou maiſt be free from cares and fears, from
ſorrows and fad hours ? Why this is impoſſible; ſuch a Heaven God never made,
nor canſt thou in reaſon expect; for God hath ſo linked Sin and the Curſe toge-
ther, that Heaven it ſelf would be no Sanctuary to thee from the regrets and
ftingings of Conſcience, nor from the horrour and ghaftly fear of wrath, if ſin
and guilt ſhould enter there with thee.
Secondly, Unregenerate Men are utterly unſuitable to this ſtate of glory, and
therefore there muſt neceſſarily intervene this great change of Regeneration. All Because
true pleaſure and delight ſprings from the ſuitableneſs of the Object to the
power or faculty that receives it. Thus Solomon tell us, It is a pleaſani thing for are unſui-
the eye to behold the Sun or the Light; it is pleaſant alſo for the Ear to hear Melo table io
dy, becauſe theſe Objects are attempered and proportioned to the ſences; why
now as Light brings no pleaſure to a Blind Man, nor Muſick to a Deaf Man;
why ſo there would be nothing pleaſing in Heaven to us, but that God doth be-
forehand by his Grace temper and proportion our Souls to that Glory that he
will then reveal upon us. Hence it is that the Apoſtle in Col. 1. 12. Gives thanks
unto God that hath made us meet to be partakers of the inheritance of the Saints in globin
light. But now wicked unregenerate Men are altogether unſuitable both to the
Work, and alſo to the Reward of Heaven.
Firſt, They are unſuitable to the work of Heaven. And what is the work of Unregenea
Heaven, but the adoring, admiring, bleſſing, praiſing, loving, and ſerving of rate Men
God for ever and ever ? This is that work wherein Saints and Angels ſpend are un-
Suitable to
an Eternity; and doſt thou, O prophane Wretch, think to croud in among that
the Work of




2.
unregene-
rate Men
Heaveus
1.
bleſſed Heaven
536
The Nature and Neceſſity of Regeneration :
bleſſed Company, and join with them in this bleſſed Work? What muſt that
Heart of thąt which here on Earth was uſed only as the Devil's Pot to feeth and
ſtew wicked thoughts in, be now on a ſudden filled with the ſpiritual praiſes of
the great God, is this thinkeſt thou fit or likely? Is it fit that that Tongue of
thine which hath even been bliſtered again with horrid Oaths, curſed Revi-
lings, and Reproaches of God and Godlineſs, ſhould firſt in Heaven begin to
ſet forth the high Praiſes of God? There are none admitted to be free Citizens
of the New Feruſalem, but only ſuch who have firſt ſerved out their time of
holineſs, ſome more, ſome fewer years here on Earth; the work of Heaven
muſt be learned in the time of our Apprenticeſhip on Earth. And tell me now
what delight do you take in Holineſs ? Is it not a task and burden to you (I will
not ſay always to keep alive in your thoughts conſtant Meditations of holy
Things, and vigorous Affections towards them) but is it not a task and burden to
you to be ſometimes drawn to the external performance of holy Duties? Why
elſe do you engage ſo ſeldom, and ſo ſlightly in them? What makes it thus
your task , but an unholy and an unchanged Heart ? And what think you
would it be, a Heaven, or a Hell, a Happineſs, or a Torment to you, to ſpend
an Eternity in the moſt fixed Contemplations, and in a moſt ardent Love of
God? You who cannot bear the imperfect Holineſs of God's Children, but rail
at it as unneceſſary, and a puniſh preciſeneſs, how will you be able to bear the
moſt conſummate Holineſs of Heaven? Now wicked Men, though they vex at
the Purity of the Saints, and laugh at it at once, yet is it to fome; though it is a
deviliſh contentment to them, that they can reproach their defeEts; ſhould thefe
Men enter into Heaven with unchanged Hearts, Heaven would be a place of exact
Torture to them, to find nothing there but that Purity which they hate, and
that perfect Purity which hath no defeats for them to abuſe. Behold then the cer-
tain and unavoidable Miſery of unregenerate Men, that even Heaven it felf
cannot make them happy, nor is it ſcarce in the power of the Almighty to bleſs
them: Tell me, thou that in holy Duties grudgeſt at every Word that is fpo-
ken, and at every Sand that runs, that thinkeſt every Summons to the Publick
Worſhip as unpleaſant as the found of thy Paſſing-bell, that ſay ft when will the Sabu
bath be gone, and the Ordinances be over, what wilt thou do in Heaven?
What ſhall ſuch an unholy Heart do there, where a Sabbath ſhall be as long
as Eternity it ſelf, where there ſhall be nothing but holy Duties, and where
there ſhall not be a ſpare Minute ſo much as for a vain thought or an idle word?
What wilt thou do in Heaven, where whatſoever thou ſhalt hear, ſee, or con-
verſe with, is all holy? And by how much more perfect the Holineſs of Hea-
ven is than that of the Saints on Earth, by ſo much the more irkſome and into
lerable would it be to wicked Men; for if they cannot endure the weak light of a
Star, how will they be able to bear the dazling light of the Sun it ſelf. I ſpeak
all this to convince wicked Men how weak, vain, and fooliſh a thing it is for
them to hope for happineſs without endeavouring after this great change ? Mi-
2.
ſery purſues them even to Heaven it felf, and they would not be happy even there.
Unregene
rate men Certain it is God never beſtows Heaven upon any, but beforehand he makes them
agreeable to its Holineſs by their own : As for Swines and Dogs, filthy and im-
ſuitable to
pure Sinners, God will never puniſh them with the Purity of Heaven, no, he hath
the Reward
provided another place for their Torment, where they ſhall eternally and un-
of Heaven,
which con- ceſſantly Hate and Blaſpheme God, as the Saints in Glory Love and Praiſe God.
fifts in the It is therefore neceſſary, that as Muſicians tune their Inſtruments before they
Viſion of
enter into the preſence of any ; ſo our Hearts ſhould be tuned to the Songs and
God, and in
Praiſes of Heaven, before we enter into the glorious preſence of God, to be made
with him, his Muſick for ever.
both which Secondly, Unregenerate Men are unſuitable to the Reward of Heaven. As the
4 wicked work there is ſpiritual work, ſo the reward is a ſpiritual reward ; and it con-
Man cannot fifts eſpecially in two things, both of them unſuitable to a carnal Heart. In a
clear Viſion of God, and an unimaginable entireneſs of Communion with him
The Sight in Heaven; and theſe two things of all things unholy Perſons cannot bear.
of God to a Firft, The fight of God to a ſinner is infinitely full of dread and terror. You read
Sinner is in Scripture what dreadful apprehenſions even God's own Children have had after
dread and Tome, though but reſtrained and reſerved diſcoveries of himſelf to them, and
that


gre un-
Communion
.
1.

terror
: bois Or, The New-Birth. to ad
537

21
hate Com-
munion
with Godt
that becauſe they had ſtill ſome remainders of Corruption in them that Grace
in this Life could not deſtroy ; thus the Prophet Eſay cries out, Woe is me for I
am undone, becauſe I am a Man of unclean lips, and mine eyes have ſeen the King,
the Lord of Hoft. And ſo when Chriſt put forth his Divine Power in working
of a Miracle, the Glory of it was ſo terrible, and ſo unſupportable, even to ho-
ly Peter, that he cries out, St. Luke 6. Depart from me, O Lord, for I am a fina
ful Man. And if theſe faint diſcoveries of God, even to holy Men themſelves,
were fo aſtoniſhing and unſupportable, what a confounding fight then will it be
to have all the glorious Attributes of God break forth in a full Haſh upon the Faces
of wicked Men, when among the reſt of thoſe Attributes they ſhall behold the
dread Wrath and ſevere Juſtice of God to be ſworn and armed againſt Sin and
Sinners? Is this a fight that will make Heaven deſirable to a wicked Man: How
doſt thou think to endure the Rays of that excellent Glory and Majeſty, which
makes even the Eyes of the Angels themſelves to twinkle with the dazling brightneſs
of it.
Secondly, As for that near Boſom Communion with God, wherein ſtands another
part of the Reward of Heaven; this is that which wicked Men hate, yea, they Wicked Mert
bate that any should pretend to it. Thoſe ſweet endearing intercourſes that paſs
betwixt God and the Soul in ways of Worſhip, of Love for Love, and of 0.
bedience for Mercies received, they never knew them on Earth, and how then
ſhall they be fit for them in Heaven ? Certainly to be for ever ty ed up to ſuch
Spiritualities as theſe, will make Heaven but an uncomfortable place to an un-
godly unchanged Heart.
Now tell me, after this repreſentation made unto you, both of the Work and
of the Reward of Heaven, whether you are indeed willing to be in this Eternal
ſtate or no ? A ſtrange Queſtion you may think ; what! To ask Men whether
they are willing to go to Heaven, and to be poſſeſſed of Glory? But let me tell
you, it is an impoffible thing for an unſan&tified Heart really to wiſh to be in
Heaven, conſidering it under that perfect Purity and Notion of true Holineſs,
which hath now been laid before you ; do you wiſh to be for ever employed in
the Loving, Praiſing, Serving, and Enjoying of God, without interruption
or ceſſation, why then do you not endeavour to fit your ſelves for it a-
gainſt the time of your Appearing in Glory? Why do you not labour af-
ter true Grace that alone can fit you for that holy and bleſſed work? That
Idea and Notion that wicked Men frame to themſelves of Heaven only
as a place of Eaſe , Reſt, and all Bleſſedneſs, makes them to believe that
they do really wiſh themſelves poſſeſſed of it; but yet if it could be
ſuppoſed that ſuch a Perſon were taken up into Heaven, he would find it a place
ſo contrary to his Fancy and corrupt Inclinations, that he would ſoon wiſh rather
to be on Earth again in the purſuit of his more ſenſible and ſuitable Pleaſures. I
have the longer inſiſted on this particular Demonſtration, becauſe I look upon
this as a moſt convincing Argument to make every wicked Man ſee how unfir
he is in a ſtate of unregeneracy for the ſtate of Glory. Well therefore, as ever
you hope for Heaven ; and I dare affure my ſelf that this is the hope of all of you,
make ſure then to your ſelves this great change; it is no Notion that I have now
preached unto you ; your Natures and your Lives muſt be changed, or believe
it, you will be found at the laſt Day under the Wrath of God, for God will not
change or alter the Word that is gone out of his Mouth; he hath ſaid it, Chriſt
who is the Truth and Word of God hath pronounced it, that without this New-
birth or Regeneration, no Man ſhall inherit the Kingdom of God.
30
Thirdly, What foever a Man doth in a ſtate of Unregeneracy is Sin, and therefore whatever
the change of Regeneration is abſolutely neceſſary unto Eternal Life. Whatever it is that
ſuch a man's whole Life is, it is nothing elſe but a continued courſe of fin without Men do
in a ſtate
either interruption or ceſſation ; and in this one Particular lyes a main difference
of Unrege's
betwixt a Regenerate and an Unregenerate Man ; the Regenerate Man, tho-
rough that Corruption that is remaining in him, fins in every thing that he Sin.
doth, but whatever an Unregenerate Man doth is fin, there's the difference; the
one doth as it were tread awry in a right path, and the other runs out into a
crooked and perverſe one; and how then is it poſſible for ſuch Men ever to
arrive at Heaven, fince every ſtep they take leads down to the Chambers of
Death


neracy is
Zzz .
538
The Nature and Neceſſity of Regeneration :

the A&tions
1.
God.
Death and Deſtruction. I ſpake ſomewhat to this before, in opening to you
the miſery of an unregenerate ſtate and condition, and ſhewed you then that
the Scripture every where ſpeaks of the Civil Actions and the Religious Duties
of wicked Men as ſins; their Plowing is fin, and ſo alſo is their Praying; yea,
whatever they do is fin ; they fin in doing evil, and they ſin in doing good;
but I ſhall paſs by that, and briefly enquire what it is that makes all the Acti-
Two things ons, and all the Duties that wicked Men perform, to be thus finful, and this may
make all be reduced to two Particulars ; and that is the Principle from which, and the
End to which his Actions are done.
of Wicked
Men finful. Firſt, The Principle from whence all the Actions of an unregenerate Man flows is
corrupt, and when the Fountain is corrupt, the Streams alſo that iſſue from thence
Want of muſt needs be tainted. That Principle that is neceſſarily required to make our A&ti-
Love into ons to be truly good and holy is the ſincere and ſuperlative Love of God. What
we do becomes then a good action when we do it from the commanding Motive
of Divine Love ; and therefore our Saviour faith in Fohn 14. 24. He that loveth
me not keepeth not my Sayings. Our whole Duty conſiſteth either in that
which immediately reſpects God, or in that which immediately reſpe&ts Man;
and accordingly God hath comprized the whole Law in Two Tables, in the one he
A preſcribes the Services due to himſelf, and in the other he requires from us
what is due to Men, and both theſe are fulfilled by Love ; fo faith the Apoſtle,
Rom. 13. 10. Love is the fulfilling of the Law; and therefore our Saviour redu-
ceth all the Ten Commandments into Two, in Mat. 23. 37, 38, 39. Thou ſhalt
love the Lord thy God with all thy heart, and with all thy ſoul, and with all thy
might, this is the firſt Commandment, and the ſecond is like unto it, thou ſhalt love
thy neighbour as thy ſelf. Our Saviour reduceth all into two, and theſe two
ſpeak but one and the ſame thing Love, which is the fulfilling of the Command-
ment. Now this teacheth us, that whatever external conformity our actions
may carry in them to the Letter of the Law, yet are they not true obedience to
God's Commandments, if they flow not from a Principle of Love. Though you
may perform each particular Duty required in each particular Command, yet
this is not fulfilling but tranſgreſſing of the Law, if what we do is nor done out
of a Principle of Divine Love; this is that univerſal qualification that can alone
make our Duties truly good and acceptable unto God; to that either to do con-
trary to the Law, or to do actions that the Law requires without Love to God,
are both of them fins, the one againſt the expreſs Letter, and the other againſt
the true fence of the Law. Now no unregenerate Man can a&t any thing from
this Divine Principle of the Love of God, for this is implanted in us only by Re-
generation, and therefore it is ſaid, 1 John 4. 7. Every one that loveth is born of
God. The great moving Principle in a carnal Man, that ſets him on to work
every thing that he doth, is Love indeed, but it is only felf-love, not love to God,
but love to ſelf; a love that is enmity and hatred againſt God, and therefore
whatever he doth is fin.
Secondly, As all unregenerate Men fail in the Principle, ſo they alſo fail in the
An aiming End of all their A&tions. For ſuch as a Man's Principle is, ſuch alſo will be the
End that he propounds. Water will naturally riſe no higher than the Spring-
felves in all
that they head from whence it flows; fo neither can any Man's Principles carry him out
to act above themſelves. Why now as the love of God is the moving Principle
to a Regenerate Man, ſo the Glory of God in his determining End. And ſo on
the contrary, felf-love being the only Principle of an Unregenerate Man's
Actions, Self preſervation muſt be his utmoſt End into which he reſolves all.
And becauſe God hath in his Word of Truth threatned deftru&tion to thoſe
that perſevere in fin, and promiſed an unconceiveable reward of Glory to obe-
dience; ſelf-love here interpoſeth, and excites to the external Duties of Religion,
that thereby it may eſcape the one and obtain the other. Now herein ſelf-love
is very kind, for by propounding himſelf as his end, he loſeth the reward
fought for, and all his ſervices become only ſins. I would not be thought to
condemn this kind of ſelf-ſeeking in Religion, for I know 'tis one of the greateſt
Incentives to Obedience. Moſes had refpe&t to the recompence of reward, and en-
couraged himſelf by it'; yea, Chriſt, a greater than Moſes, the Apoſtle faith, He
had an eye upon the glory ſet before him, to encourage him to undergo thoſe Hu-
miliations



2.
at them-
do.

Or, The New-Birth.
539

miliations and Abafements that he was ſent into the World for ; only when a
Man's ſelf-concernments ſtand ſo full in his Eye that he cannot look either bea
fides them, or above them, then doth ſuch felf ends become ſinful in them-
ſelves, and turn alſo every action that is directed by them into fin. Now here
then let every carnal unchanged finner ſee the ſad and deplorable condition he is
in, what little ground he hath to hope for Heaven and Salvation : Alas, finners,
how do you hope to be ſaved ? The only way that leads to Heaven and Happineſs
is Faith and good Works ; not ſuch equivocal good Works as moſt Men rely
upon, but ſuch genuine ones as have the love of God for their Principle, and the
glory of God for their End; and ſuch no unregenerate Man can produce, all the
reft are but traſh and lumber, and ſuch as will rather burthen than crown your
Souls at the laſt Day. Think of it ſeriouſly, unleſs the Foundation be laid in a
real change of Grace wrought upon your Souls, all that afterwards you build is
but Hay and Stubble, ſuch as will only add Fuel to your unquenchable Fire;
think not therefore as many ignorant, ſottiſh People do, of ballancing your
evil deeds by your good ; for if you are in an unregenerate, in a natural ſtate and
condition, if the ſame that you came into the World, there is nothing but what
is evil and ſinful. And it is very ſad to conſider, that when God and your own
Conſciences ſhall come at the laſt Day to take a review of our Lives; thoſe Lives
that have been full of A&tions; perhaps for Forty, Fifty, or Threeſcore years to-
gether, and they ſhall be found to be but one continued Series of wickedneſs,
one fin ſucceeding another without the leaſt gap made in it by one good and ho-
ly work. This is the condition of every unregenerate Sinner; and therefore if
ever you hope for Heaven endeavour for Regeneration, for this change is abſolute-
ly neceſſary for the raiſing of any of your Aétions from being ſinful to be holy.
Fourthly, Heaven in Scripture is promiſed to be given by way of Inheritance, 4.
and no otherwiſe : Soyou have it in Acts 20. 32. and in Atts 26. 18. and in ma- Heaven is
ny other places. Now an Inheritance denotes Sonſhip; God will not give that promiſed
only by
Inheritance unto any but to thoſe that are his own Children. We are all of us
naturally Strangers to God, and before we can become his Children we muſt be heritances
New-born, and by this New-birth it is that we are made Heirs of Glory, and
Coheirs with Jeſus Chriſt our Elder Brother, and therefore Regeneration is ab-
ſolutely neceſſary unto Eternal Salvation.
Fifthly, It is not for the honour of God to beſtow Heaven and Happineſs upon
5.
finful Men without they are changed. The Glory of God is chiefly manifeſted in It is not
our Regeneration : Should he admit Sinners into Heaven, many of his Attributes for the Ho-
would ſuffer thereby ; his Truth would ſuffer in ſaving thoſe whom in his Word nour of God?
he had doomed to Damnation : His Juſtice wonld ſuffer ; for if he ſhould ſave Heaven
all wicked Men, and leave none as Veffels of Wrath, what would become of the upon Men
Glory of his Juſtice and Severity? If he ſhould ſave ſome, and not all, this would without a
be partiality, ſeeing all according to the terms of the Goſpel are equally liable change.
to Damnation. His Holineſs would ſuffer alſo, in the admitting of unholy and
impure Men to inhabit for ever before him, who is of purer Eyes than to be-
hold Sin on Earth with approbation, and therefore certainly will not behold Sin in
Heaven with countenance.
Sixthly and laſtly, Both the Perfons and the Performances of Unregenerate
6.
Men, while they are ſuch, are diſpleaſing unto God, and therefore this change is ne-
The Perſons
ceſſary in order unto Salvation. Certainly if God neither love what they are, nor and the
what they do, it will be impoſſible for them to enter into Heaven, while God Perfora
keeps it Garriſon'd againſt them, unleſs they can break down the Eternal Fence, mances of
and take it by another force, than ever John Baptiſt's Hearers did. Now that unregene
God neither loves unregenerate Mens Perſons nor Performances, neither what they are dis-
are nor what they do, is clear.
pleaſing unta
Firſt, He loves not what they are, their perſons are diſpleaſing to him: Nei-to God
while they
ther is this diſpleafure founded upon a ſmall diſlike, but upon that moſt bitter
are ſuch.
and implacable Paſſion of Hatred in Pſal. 5: 5. Thou hateſt all workers of iniquity.
And this hatred is reciprocal, for as wicked Men are hated by God, ſo they God loves
are haters of God, Rom. 1. 23. Haters of God. Hence the Apoſtle tells us ex- their Pera
prefly, they that are in the fleſh, that is, in their unregenerate ſtate, cannot pleaſe fons.
God, in Rom. 8. 8, and he gives the reaſon of it in Verſe 8. Becauſe, ſays he, the
carnal

Way of Ins

1.
Z z z 2
540
The Nature and Neceſſity of Regeneration :
carnal mind is enmity againſt God. Thus you ſee the oppoſition is mutual, and
amounts to no leſs than a hatred on both parts, both on God's and on the Sin-
ners. Why now, though Anger be for the preſent a ſharp and eager Paſſion, yet
is it ſoon pacified by a retribution of wrong for wrong, but Hatred is irre-
concileable, and reſts ſatisfied in nothing leſs than in the utter deſtruction of its
Obje&t. And thus wicked Men hate God, and wiſh at leaſt there were none,
and do what they can to dethrone him : And God again fo hates them that he re-
ſolves he will have no peace with them. There is no peace, faith my God, to the
wicked, but will purſue them to deſtruction. Why now let Sinners ſeriouſly
conſider that they are mortally hated by that God who is of Infinite Power,
and can when he pleaſeth bring upon them the dreadful effects of his hatred.
And is it like that ſuch Men ſhall ever enter into Heaven, where there is ſuch
an hatred armed with power to their juſt and eternal perdition ? Are you ſtronger
than God, or are you more mighty than the Almighty ? Can you reverſe
his Decree, whereby he hath doomed all the wicked unto Hell ? Or can you
compel him to make other terms with you than he hath already propounded in
his unalterable Word? Can you diſtreſs him to ſurrender Heaven to you? Or
can you break down the Walls and Ramparts of Heaven, and burſt open thoſe
Everlaſting Gates that he hath ſhut and fealed againſt you. Alas! Then what
are all your hopes? Whereto is it that you truſt ? Do you think at laſt to enter
Heaven as Friends, who now daily affault the God of Heaven as Enemies? Affure
your felves, as long as God is able to hold it out againſt you, not one wicked
Wretch fhall ever enter there. When the Angels rebelled God chaſed whole
Millions of them out of Heaven, and do you think that ever he will admit rebelli-
ous Men into Heaven : No, doubtleſs the fame hatred that caſt them out head-
long, and purſues them down to the Pit of Hell, will alſo purſue all the wick-
ed of the World thither, who are as well Enemies to God as to the Devils them-
ſelves. Let all unrenewed Sinners therefore fadly and ſeriouſly conſider with them-
felves what hopes they have of Heaven, fince God counts them for Enemies, and
profeſſeth that he hates them, nay, not only hates them, but hates the very places
where they are for their fakes ; ſo you have it in Amos 6. 8. The Lord hath ſworn
by himſelf, I abhorr the excellency of Jacob, and I hate his Palaces. And
ſhould wicked Men come into Heaven, Heaven would become a hateful Seat un-
to God.
Secondly, As their Perſons are hateful, so alſo all their Performances are diſ-
God hates pleaſing unto God. This follows upon the former, for where the Perſons is not ac-
the Perfor. cepted the Services cannot, and therefore it is ſaid, Gen. 4. 4. The Lord had reſpect
mances of
to Abel, and to his Offering ; firſt to his Perſon, and then to his Service ; if your
wicked
Perſons be hateful to God, never expect that your Performances ſhould be accep-
table; and the reaſon is clear, becauſe there is but one way of acceptance for
our Selves, and for our Duties, and that is thorough Chriſt. As the beſt are not
in this Life free from the remainders of fin, ſo neither are their beſt Duries free
from the mixtures of fin; now theſe ſinful mixtures are ſo manifeſt unto God,
that he muſt needs reject and abominate them, were it not that Chriſt, into whoſe
Hands they are firſt delivered, ſeparates thoſe mixtures, and fills up all their de-
fects by the redundancy of his own Merits. But the Duties of wicked Men are
not ſo accepted in Chriſt; audacious and bold are they as to come before God
without a Mediator to preſent them; and that God who is pleaſed with nothing
but what is abſolutely perfect, if not ſo in it felf, yet at leaſt in the Mediation
of his Son, ſeeing ſo many faults and flaws in the ſervices of wicked Men, can-
not but caſt them back as dung and filth in their faces; for God accepting of no-
thing but what is perfect, and the ſervices of wicked Men wanting the Merits
of Jeſus Chriſt, they come up before God as unfavoury ftenches inſtead of
ſweet ſmells. This is the fruitleſs iſſue of all wicked Mens Duties, and therefore
the Apoſtle tells us in Heb. 11. That without Faith it is impoſſible to pleaſe God,
becauſe Faith is that Grace that unites and makes us one with Chriſt, and gives
us an Intereſt in thoſe Merits that alone can procure acceptance for our ſelves,
and for our ſervices; but now wicked and unregenerate Men have not this
Faith, and therefore nothing that they do is well pleaſing unto God; they may
for the good works that they do be rewarded poſſibly with Temporal Bleſſings,
and

2.
Men.
Or, The New-Birth.
541
many Duties upon the File in Heaven, as ſo many Evidences of your Right and
and certainly with the mitigation of future Puniſhments, but the Reward of
Eternal Life belongs to none but to thoſe whoſe ſervices are accepted thorough
him to whom their Perſons are united. See here then the miſerable Shipwrack
of all the hopes of carnal Men, who regard not what they are, but look only,
and that too with a too favourable Eye upon what they do, and with the boat-
ing Phariſee make large Inventories of their good Works ; they Faſt twice a
Week, and give Alms often, they are frequent in Prayer, and conſtant at the
Ordinances, and therefore they think certainly they ſhall enter into Heaven with the
forwardeft; but alas, what is all this ? God reſpects what thou art as well as what
thou doſt; and if all your Duties proceed from an unchanged unrenewed Heart,
he neither accepts them, nor regards them: Thou perhaps thinkeſt thou haſt laid
up a great Maſs of Treaſure for thy Soul againſt the time to come, whereas at the
laſt day it will be found to be but great heaps of dung and filth ; nay, let me tell
you ſhould you pray till your Knees took root in the Earth,could you nail your Eyes
to Heaven, could you melt your Hearts into Tears, and vaniſh away into fight,
yea, and ſpend every moment of your Lives far better than ever you ſpent the beſt,
and yet ſhould you remain unſan&tified and unchanged, all this would be of no
account with God, but inſtead of an Euge, Well done good and faithful Servant, you
would meet with that unexpected demand, Who hath required theſe things at
your hands? Conſider ſeriouſly and fadly of this, you who think that you have
Title unto Heaven; why now as you would not have all theſe to be loft, and ut-
terly in vain, fo look to it that they proceed from Hearts that are truly fančtified
and renewed, without which they will be of no avail at all in God's eſteem. And ſo
much for the Demonſtrations of this point.



no Maa
THE
542
THE
Nature and Neceſſity
OF
REGENERATION:
den som
ou to ed
es
DOVIMO
OR, THE
DO 1807
bus srigid more
bus doo
New-Birth.
ya
SERMON XIII,
JOHN iii. 5.
Jeſus anſwered, verily, verily I ſay unto thee, except a Man be
born of Water, and of the Spirit, he cannot enter into the King-
dom of God.
I
1.
tion.
Come now to make ſome Uſe and Application of what hath been ſpo-
ken concerning this great and neceffary Doctrine of Regeneration; it is
not a particular Do&trine that concerns fome Perſons, and not others; upon
this lyes the Eternal Salvation of the whole World.
And therefore in the firſt place, Seeing it is impoſſible ever to obtain Life Eter-
Vſe is for nal without Regeneration, or the New-birth, let us then by this try our Title to
Examina- Heaven. Put it ſeriouſly to the queſtion, Are we indeed Born again? Are we be-
come the Children of God, ſuch as have a Right and Title to the purchaſed Inhe-
ritance ? The queſtion is of vaft concernment, and a miſtake in this, either ha-
zards our Souls by preſumptuous Conceits that we are the Children of God,
when yet we are Strangers and Enemies to him, or deſtroys our comfort by fi-
niſter Apprehenſions that we are Aliens and Outcaſts, when yet we are begotten
again by his Spirit, at leaſt to the grounds of a lively hope. I ſhall endeavour to
manage this uſe of Trial;
Firſt, By laying down ſome particular Atttainments of Carnal Men that poſibly
they may miſtake for Evidences of their Regeneration.
Secondly, By laying down fome Particulars that the Scripture hath made infallible
Marks and Teſts of ă Regenerate Perſon.
As to the firſt of theſe, the uſual miſtakes of fuch whoſe Convictions ever a
wakened them to a Self-examination, are in that they rely upon works prepa-
ratory

I.
2.
I
tejett Or, The New-Birthsch
543

I.
2
in zu
I.
which may
carnal Men.
ܘ
ratory to Regeneration for the work of Regeneration it felf; for as in natural Ge-
neration there is ſome previous diſpoſition of Matter before there is the Exiſtence
of a Form; ſo in Regeneration, commonly, though not always, there are
Miſtakes
fome preparations of Soul by the common works of the Spirit before the New about Reges
Creature is formed in it. Why now by Regeneration there is a Fivefold Change neration
wrought.
diſcovered.
Firit, Upon the Underſtanding or Fudgment, by Enlightning of it.
Secondly, Upon the Conſcience, by Awakening and Pacifying it.
Thirdly, Upon the Affections, by Spiritualizing them.
3
Fourthly, Upon the Will, by Converting it.
Laſtly, Upon the Life and Converſation, by Reforming of it.
.
Why now from each of theſe Particulars carnal Men may collect miſtaking
Evidences for their Regeneration ; and theſe I ſhall endeavour to diſcover to
you,
Firſt, Touching the Mind or Underſtanding that may be greatly irradiated
with a clear and ſparkling knowledge of Spiritual Objects, when yet the Soul is not in the Una
truly Regenerated. It is true, as in the Creation of the World, light was num
derſtanding,
bred amongſt the firſt of God's works; ſo in this New Creation, the firſt work be enligh-
of the Spirit of God is to ſhed abroad a heavenly light into the Underſtanding. tened in
And therefore we have this firſt in order in the Commiſſion that Chrift gives unto wicked and
St. Paul, Aits 26.18. I ſend thee to the Gentiles to open their Eyes, and to turn
Acts 26.18.
them from darkneſs to light, and then it follows, from the power of Satan unto
God. But yet notwithſtanding there is an illumination about ſpiritual things
that may gild and beautifie the Underſtandings of unregenerate Men, who like the
Toad may be full of Poyſon, though ſhe hath a precious Stone in her Head. The
Apoſtle lays down this as one of the firft Attainments that unregenerate Men
may have, and yet be Apoftates. Heb. 6. 4. For it is impoſſible for thoſe who were Heb. 6.4.
once enlightned, if they fall away to renew them again by Repentance. They may
not only have a deep knowledge of Goſpel Myſteries, ſo as to ſee the whole
Compages and Concatenation of the Doctrine of Chriſt, and be able to unfold
them alſo unto others; but alſo have particular Diſcoveries of the glory and
beauty that is in thoſe things. See it in Balaam's Extafie, Numb. 24. 6. How Numb. 24,
amiable are thy Tents, O Jacob, and thy Tabernacles, O Iſrael! Where beſides 6.
that Prophetical Illumination which was darted into him immediately by the
Spirit of God, he had alſo a glorious diſcovery made to him of the beauty and
excellency of the ſpiritual ſtate of the Church, it was not only a view of the
Order and Diſcipline of the Iſraelitiſh Camp, that made him break forth into
high Admirations, but alſo a ſeeing them ranged under Jeſus Chriſt the Captain of
their Salvation, which was an extraordinary Illumination to ſuch an unregene-
rate wretched Man as Balaam was. Such diſcoveries of the moſt ſpiritual Obje&ts
carnal Hearts may have made unto them; they may ſee their loft Eſtate
by Nature, the way of Recovery by Grace, the Suitableneſs of Chriſt to their
Souls, the Riches of his Grace, the Freeneſs of his Love, the Readineſs of his
Heart to Save them, the Deſireableneſs of Happineſs, and the Beauties of Holineſs;
and yet for all this remain ſtill in a carnaland unregenerate ſtate. Now ſuch The Illumi-
Illumination of carnal Men falls ſhort of being a good evidence of Regeneration in nation of
two Particulars.
is not Rege
Firſt, Becauſe it is a barren light. That Illumination that is ſaving is not only neration.
light but influence alſo. As the light of the Sun doth not only ſerve to paint the
World, and varniſh over the variety and beauty of the ſeveral Creatures that are Becauſe it
in it, but by the graceful heat that its influences infinuates and ſoaks into them
is a barren
light.
doth alſo refreſh them ; and as its light diſcovers their Beauty, ſo its influences
encreaſeth them. So faving Illumination not only illuſtrates the Soul by its
light, but by its congealing influences nouriſherh it, draws Sap into it, and
Fruit from it, but the illumination of wicked Men is but a barren light, and
hath no influences in it to make the Soul to grow and bring forth the Fruits of Ho-
linefs.
Secondly, It is an ineffe&tual idle light. The Illumination that is Saving is
alſo Transforming, in 2 Cor. 3. 18. We all with open face beholding as in a glaſs Becauſe it
the glory of the Lord, are changed into the ſame image from glory unto glory. If that feetual idle


carnal Men

2.
a Beam light.
544
The Nature and Neceſſity of Regeneration :

2.
a Beam of the Sun fall upon a Looking-glaſs, it not only makes the Glaſs have a
greater and a more glorious light, but it repreſents the image of the Sun in it; but
Down let it beat never ſo clearly againſt a Mud wall, though it doth enlighten it
,
on yet it leaves no Image upon it: So truly the Illumination that is ſaving, not only
irradiates but transforms. If you look upon the Sun when it is in its full ſtrength,
the light thereof will imprint the ſhape and image on the Eye, fo that look where
you will ſtill the appearance of the Sun is viſibly before you ; fo every fight that
a true Chriſtian hath of the Sun of Righteouſneſs makes a parallel, another Sun
in his Soul. But the Illumination of wicked Men only enlightens, but doth
not change them; their underſtandings may he irradiated with glorious diſcove-
ries of God, and Chriſt, and the Things of another World, but this doth not
transform them into the Image and Likeneſs of theſe Things. The Illumination
of a Regenerate Perſon is like light that breaks thorough the Air in an inſtant,
and turns all the vaft Body thoroughout into light : But in a carnal Heart it is
but like light falling upon fet or Ebony, that makes it ſhining, but changeth not
its hue and blackneſs; yea, it is with them as it is with Men that lye long
tanning in the Sun, who though they are enlightned by the Sun, yet they are alſo
made black and ſwarthy by it; why ſo, though Men may have the light of the
the knowledge of Jeſus Chriſt ihining ſtrongly upon them, yet that very light tanns
Bartheir Souls, makes them more black and deformed, and aggravates their fins :
La So then thou mayeſt have as much notional knowledge of God, and of the
Myſteries of the Goſpel, as any Regenerate Perſon whatever, yea, and much
more ; and yet for all this have no good Evidence of thy Regeneration ; for this
knowledge is not therefore ſaving becauſe it is clear, but becauſe it is influen-
tial and transforming, and that is the firſt thing which many miſtake for Re-
generation, becauſe they are enlightned. Oro titi od
Secondly, As to the Conſcience, neither the Peace, nor yet the trouble of Con-
ſcience, are good evidences of a Man's Regeneration.
Firſt, Not the Peace of Conſcience : For though where this peace is true, it is al-
Peace of ways an effect of Grace, and therefore we have them ſo often coupled together,
Conſcience is
as Rom. 1. 3. and 1 Cor. 1. 3. Grace be to you, and peace from God the Father.
no good Yet there is that which looks very like Peace of Conſcience, though it is not ſo
Regenera- in reality, and that is a ſupine prefumption, a carnal ſtupidity and offitancy of
Conſcience in Men that never have been troubled with the fight of fin, or the
ſence of wrath, nor ever had any ſerious thoughts of their vileneſs by it, but it is
with them as it was with thoſe preſumptuous finners in Deut. 29. 19. Bleſs
themſelves in their hearts, Saying, they ſhall have peace, though they walk on in
the imaginations of their hearts, adding drunkenneſs unto thirſt. Now this Peace
is founded only upon a bold and confident perſwafion without any Examina-
tion of their intereſt in God, and of his love and favour to them: God is infi-
nitely Merciful and Gracious, and he will exalt his Mercy above all his Name,
and therefore as he hath exalted his power in creating and ſuſtaining of us,
will he not alſo much more exalt his Mercy in faving of us ? Thus as Mad-
men often fancy themſelves to be Kings, or ſome great Perſons, when indeed they
are wretched and miſerable Spectacles ; fo do theſe ſpiritually Mad-men, they
to doba not only with the Devil look upon the glory of this world, and fay, All is mine,
but they look upon the glory of Heaven it felf, and ſay preſumptuouſly, all this
is theirs, this is a ſpiritual Frenzy that makes them ſpeak great matters, of
which they have no intereft in at all; yea, this prefumption is often accompa-
nied with a fiducial, or rather a confidential Application to themſelves in par-
ticular of the Love of God, and of the Merit of Jeſus Chriſt, ſo as to appropri-
ate them unto themſelves as their own : Why now this is the higheſt act Faith
when it flowers up into Aſſurance, to ſay with St. Thomas, My Lord and my
God, yet thorough a meer wretchleſs ſecurity Sinners take it for granted that
God is theirs, though they never examined their Evidences, and ſcarce know
upon what terms God hath promiſed to become ours; to fuch I may ſay as our
Saviour doth, God is not the God of the dead, but of the living; he is not the Fa-
ther of ſuch who live in and love their wickedneſs; it were a diſhonour to him
ng to be a Father to ſuch Children. As we muſt not diſcourage the broken and con-
trite Spirit, but embolden him to appropriate Chriſt to himſelf in particular; fo


tion,



we
Sort Or, The New-Birth. til
545

2.
we muſt let wicked Men know withal, that they call God their God and Father
in preſumption, and in the ſecurity of their Hearts only; and their diſappoint-
ment will be ſad, when inſtead of finding him their God and Father, they ſhall on-
ly find him their Judge. Now it appears that this Peace of a carnal Man's
Conſcience is only from a deep ſpiritual ſecurity, becauſe if you come to exa-
mine the grounds of it, what is it that ſuch plead, only the goodneſs of their
Hearts; they bleſs God their Hearts are good, and in this they truft, and of this
they boaſt and glory; though they live in the conſtant neglešt of holy Duties,
and though they wallow in the filth of cuſtomary ſins, yet ſtill they boaſt of
this that they have good Hearts : But this is a meer ſelf-deluſion, for it is as ut-
terly impoſſible that the Heart ſhould be good where the Life is wicked and pro-
phane, as that a good Root ſhould bring forth evil Fruit. Such a ſecure Peace is
no good Evidence that this great change is wrought upon the Heart by Regene-
ration, but is only founded upon meer obſtinacy and careleſneſs of the great
Concernments of Mens Everlaſting Salvation.
Secondly, As Peace of Conſcience is not, so neither is the Trouble of Conſcience a
good evidence of a Man's Regeneration. A dull Lethargick Conſcience that hath Trouble of
lain long inſenſible under the commiſſion of grofs fins, may at length by ſtrong conſcience
is no good
Convictions be ſtartled, awakened, and troubled with the ſence of ſin, and
evidence of
frighted with the fight of wrath, and yet all this while remain an impure and Regener da
polluted Conſcience. God may ſet an unregenerate Man upon the wrack, tion.
break all his Bones, and give him ſome foretaftes of that Cup of trembling that
he muſt for ever drink of; and as he made himſelf a Devil Incarnate by his
ſins, ſo God may make his Conſcience an Hell Incarnate with his Torments.
You hear Cain that Primitive Reprobate crying out, My puniſhment is greater than
I can bear. Nor could Judas find any other way to choak his Conſcience than
with a Halter. Though in a courſe of finning Conſcience may be dead and fear-
ed, yet God will awaken this ſleepy Conſcience, and when it ſhall then ſee
that it hath ſlept only on the top of a Mask, and on the brink of Hell, and
that it is falling into it irrecoverably, what fears and terrors will this cramp it
with ? And yet it may leave it ſhort of true Grace; under the horrors of Sin,
and yet ſhort of Grace , torment it here, and yet poſſibly be for ever tormented
hereafter. Take heed therefore of collecting evidences of Regeneration only
from the trouble of your Conſciences, which deceives many who take up with
preparatory Conviétions, which do often vaniſh away without leaving any
faving effe&ts of true Grace. Many if their Conſciences are awakened to admo-
niſh, reprove, and threaten them, they think this a good Argument of the good
neſs of their conditions. St. Paul faith of himſelf in his unregenerate ftate,
Touching the righteouſneſs which is of the law he was blameleſs; ſo ſtrict and rigid
an obſerver was he of the Law that his Conſcience had little to accuſe him of;
and will you build your hopes upon a worſe Foundation than he did in his un-
regeneracy ? Not that Conſcience hath nothing to accuſe you of, but that it
doth accuſe you ; not that you are not guilty, but that you are ſenſible of
your
guilt: What is this more than Sinners ſhall find in Hell? It is a great and an in-
ſufferable part of thoſe Torments to be purſued with the ſtinging regret of an en-
raged Conſcience, which is that Worm that never dies; and will you take that
for an evidence of Grace that muſt be for ever the puniſhment of Sin? And
yet do not many of us reft only on this that Conſcience is awakened, frighting
us in ſin, and deterring us from ſin? Thoſe fins that before we could ſwallow down
without ſtraining at, and digeſt without nauceating, now Conſcience riſeth at
them, and we dare not commit them for a World, and thoſe Duties that for-
merly we lived in the neglect of, Conſcience now ftraitly enjoyns, and we dare
not for a World neglect them ; thoſe fins that heretofore we committed quietly,
Conſcience now returns upon us with torment, and is not this a work of
Grace? Is not this Regeneration : No, it is not, if there be no more; all this
only proves Conſcience to be awakened, but not to be fan&tified; Conſcience may
be defiled, though it be not feared. A filthy puddle may be ſtirred and trou-
bled as well as a clear ſtream ; and Conſcience may work horrors and terrors in
that Soul where the Spirit of God never yet wrought Grace; ſo that you fee we
cannot argue from the Peace of Conſcience, nor yet from the Trouble of Con-
Аааа града
ſcience,



546
The Nature and Neceſſity of Regeneration :
3.
no evi-
Mat. 27. 3.
I.
And thus God tells the
ſcience, that we are in a ſtate of Regeneration, which is of abſolute neceſſity to
obtain Heaven. I basta
Thirdly, As to the Affe&tions, thoſe ſweet motions of the Heart, though they
Affe&tions, are uſually much relied on, yet even theſe Affečtions unto holy and heavenly Objects
to holy and
are not always infallible evidences of a Man's Regeneration. In Mat. 13.20.
heavenly
there are ſome faid there to receive the Word with joy; and yet that they were
Obje&ts are
unregenerate is clear, for it is faid they had no Root. And ſo Fohn 5:35. Chrift
dences of tells the Jews that they did rejoice for a ſeaſon in the light of Fokon Baptiſt, that
Regenera- is, in his Doctrine and Preaching; and Herod alſo is ſaid to hear him gladly :
tion. For, So that you ſee theſe Affections of delight in holy Duties and Ordinances,
they may be in thoſe that are yet without a ſaving work of Grace. And as
there may be theſe Affections of joy and delight, fo alſo of ſorrow for fin: Thus
it is ſaid expreſly of Judas, that he repented himſelf; and Ahab's hu-
miliation was ſo great that God took ſpecial notice of it, 1 Kings 2. 21. Why
now all theſe Affections are but Temporary and Vaniſhing, and they may be
excited from ſeveral advantages that holy things have in them to commend them
to the hearts of carnal and unregenerate Men.
Firſt, Sometimes the very Novelty and Strangeneſs of them may affe& them. No-
Sometimes velty uſually breeds delight, which longer cuſtom and acquaintance ſomewhat
may affect. abates : And this may be given as a true reaſon why foon after Converſion
new Converts Affections are more ſtrongly drawn out in the ways of God
than afterwards when he is a grown and ſettled Chriſtian; his Affećtions then
may not have that full Spring-tide as when he was but a Novice in Chriſtiani-
ty, the reaſon is becauſe Novelty in that way and courſe that he is entred upon
doth naturally affe&t him, beſide the real defireableneſs of the things themſelves;
and this alſo may ſatisfie us, though many have turned aſide from the Truth
as it is in Jefus, and from the ways of his Worſhip that he hath appointed, do
yet boaſt that they have in thoſe new ways found more new Comfort and
fweet Affections than they did before; yet is not this becauſe that thoſe ways
have any thing in them that really yeilds more comfort and Delight, but only
becauſe they are new ways, and new things will for the preſent affe&t; after
fome continuance in thoſe ways, they find that joy and delight that they fpake
of to flag, and then they ſeek out other new ways, and commend them as much,
having as great delight in them; and it is no wonder, for new ways will ftir up
new Affections. And thus may the Affections of carnal unregenerate Men be
ftirred up by their entring upon the Profeffion and external Practice of Religion,
becauſe of the Novelty of it to them.
Secondly, Good Affections may be ſtirred in us from the affečting nature of Spiri-
Good Affe- tual Objects, for Spiritual Objet's may affect us in a natural way. Who can read
{tions may the Hiſtory of Chriſt's Paſſion without being affected with fórrow for all that
from the forrow that he underwent for us? He hath a Heart certainly harder than a Rock
affe&ting that can think of the Agonies, Reproaches, cruel Scourgings, and curſed
natnre of Death, that fo Innocent and fo Excellent a Perſon as Chriſt was underwent,
Spiritual
and that for Sirners alſo, and not be moved and affected with grief and com-
Obje&ts.
paſſion to him: And yet it is poffible theſe Affections may be deceivable, and
move no other ways than they would do in the reading of ſome Tragical Story
in a Romance ; to read ſome ſad and diſmal Story will naturally affect the Heart
with grief and forrow : And ſo it may be with the Truths revealed in the Go
ſpel, upon thy reading of them they may affect thee according as thoſe Truths
are if they promiſe Bleſſings, they may affect thee with joy ; if they threaten,
and thou readeft fad and diſmal Events, they may affe& thee with forrow, and
yet all this may be only from the nature of the Objects, and not from any
Divine Affections that are in thy Soul.
Thirdly, The Affe&tions may be ſtirred from or by the Artificial Rhetorick of
ons may be Prophet, Ezek. 33. 32. Thou art unto them as a lovely ſong, as one that båth a
Artificial pleaſant voice, and canſt play well upon an inſtrument. They may have their
Rhetorick
, Judgments pleaſed with the Learning ſhewed in a Sermon, and with the well me-
or by the thodizing of it, and their Affections may be pleaſed with the Oratory, and power-
Miniſters ful Utterance of it. Now though theſe are good helps to ſpiritual Affections,
yet are they not good tryals of them.
Fourthly

2.
3.
Abilities.
Or, The New-Birth.
547

Duties may
40
Fourthly, Pride and ſelf-Seeking may in the performance of Duties excite good
4.
Affections. And Men may be much deceived in this particular, as in Prayer Pride and
they may think they are affe&ted with the things that they pray for, when as
Self-ſeeking
poſſibly their Affe&tions are moved only with the manner of their Prayer, excite good
with their Words, with that copious, free and admirable Gift they have of ex- Affections.
preſſion; whereas a contrite Heart that is moved with true ſpiritual Affections,
may not be ſo adorned with ſuch an admirable Gift of expreſſion. As the
ground that is fulleſt of precious Mines hath leaſt Graſs growing upon it, fo is it
many times with the Children of God in holy Duties, where the Heart is moſt
full of Grace, and where there are many precious Affections ſtirring in it towards
God, yet there are the leaſt flouriſhings of expreſſions in their words ; ſo that
you ſee you cannot gather the truth of Regenerating Grace from the ſtrong
workings of your Affections, which are very deceitful, even about ſpiritual
things.
Fourthly, Every change wrought upon the Will, is not an infallible evidence of
Regeneration. It is indeed the thorough change of the Will in which this great Every
work principally doth conſiſt. This is the firſt Principle of Spiritual Life, with-change of
out which whatſoever other change is wrought upon us, is no more than to is not this
ſet the Hand of the Watch right to the Hour when the Spring is broken. The Regenera-
Will is by the Philosopher called the commanding and ſwaying Faculty of the tion.
Soul, which controuls the Affections and inferiour Faculties, and makes them o-
bey its Inclination ; ſo that ſuch as the Will is ſuch is the Man. And therefore
the Scripture in ſetting forth the twofold eſtate of Man, of Nature, and of Grace,
doth it by ſhewing the temper of their Wills, what their Wills are. Unregene-
rate Men are deſcribed by their wilfulneſs, Fohn 5. 40. Te will not come unto
me, ſays our Saviour, that you might have life. And the Regenerate Men are
deſcribed by their willingneſs, Pſalm 110. 3. Thy people ſhall be a willing people
in the day of thy power. Now here I ſhall endeavour two things.
Firſt, To Mew you after what manner the Spirit of God works this renewing
change upon the Will.
Secondly, To Shew you what other changes may be wrought upon it that are
not good evidences of a Man's Renovation.
For the firſt, After what manner the Spirit of God works this renewing change After what
on the Will.
You muſt know there are two ways whereby God doth effeétually manner the
change the Heart of a Sinner, and they are Moral Perſwafions, and Phyſi- God worke
cal Determinations, or real Efficiency, which is nothing elſe but God's All-eth this
powerful Grace, whereby he doth immediately turn the bent and inclination renewing
of the Will towards himſelf. And both theſe always concurr in this great change change on
of the Will.
Firſt, God doth convincingly perſwade us of our own vileneſs, and of the empti-
neſs of all thoſe vain things that our Deſires are ſo eagerly purſuing. And on the
other hand, he clearly repreſents to us the great excellency of himſelf and of
his ways; that he is the greateſt good we can enjoy, and that there is no other
way of enjoying, but by loving and ſerving of him; to do this he makes uſe
of Moral perſwaſions working upon our Reaſon by cogent and prevailing Argu-
ments, and then diffuſeth ſuch a heavenly ſweetneſs thorough the Heart as
makes it difreliſh all thoſe fulſome delights of Sin, that would ſeparate us from
that Infinite Good with which they can hold no compariſon : So that find-
ing more true Delight in God and his ways, more charming and alluring Joy
than ever before we did in ſenſual pleaſures, we are thereby carried forth to
them by an infallible, yet altogether a free, voluntary, and amorous Motion,
and this is done by the real and immediate Efficiency of the Spirit of God up-
on the Will it ſelf; and this operation of the Spirit of God upon the Will is fo
ſweetly attempted to the native liberty of the Will, that it would be a pain
and torment to the Soul to be ſeparated from that God whom now its under-
ſtanding apprehends, and its will claſps about as its chief and only good. Here
you ſee is both a Moral ſwafion, and a Real determination of the will in the work
of Regeneration; God really terminates it by the efficacious touch of his
own Grace, whereby he powerfully turns the bent and inclination of it to
himſelf, which before ſtood to Sin and Vanity; and that this might be no in-
Аааа 2
fringement
548
The Nature and Neceſſity of Regeneration :

2
fringenient upon the Will's Prerogative in acting freely, at the ſame time he mo-
ja rally perſwades it, repreſenting himſelf as the beſt and moſt fatisfying Obje&t for
all its inclinations to center in. And thus the efficacy of Divine Grace, and
the liberty of Man's Will, do fully accord in this work of Regeneration, which
ſome have thought to ſtand at an irreconcileable diſtance one from another ;
for the freedom of the Will doth not confift in its indifferency to act or not to
act, either to love and fear God, or not to love and fear him; for otherwiſe the
Saints and Angels in Heaven that are under that bleſſed neceſſity that they can-
not but love God, ſhould not then love him freely: But the liberty of the Will
conſiſts in the Will's acting upon rational grounds, which by how much the more
ſtrong the grounds and reaſons are that the Will acts by, ſo much the more do
they in a fort neceſſitate the Will to act, and yet by ſo much the more free is the
Willin its actings; ſo that here that the liberty of the Will may not violate
the certainty of God's Purpoſe and Decree, he changeth it by the power of his
irreſiſtible Grace, and yet that this irreſiſtible Grace may not violate the liber-
ty of the Will, he perſwades it by ſuch powerful and rational Arguments that it
ſhould not act freely if it ſhould diſſent from it. Though God uſeth an Infinite
mida on Power in Regenerating and Converting of a Soul, yet he uſeth no violence, he
fubdues the Will, but he doth not compel it: This is that victorious Grace,
that doth not more overcome a Sinner's reſiſtances than it doth his prejudices; it
overcomes all oppoſitions by its own irreſiſtible power, and it overcomes all
prejudices by its attracting ſweetneſs; and when it brings a Sinner to ſubmit
to God, it makes him apprehend alſo that it is his chiefeſt happineſs and joy
ſo to do. This is the ſweet nature of Regenerating Grace, and it is the ſame
winning ſweetneſs that afterwards preſerves the Regenerate from a total Apoſtacy
from Grace ; for though there is a conſtant ſupply of Grace to keep them
that they ſhall never certainly draw back to perdition, yet withal their own
freedom is ſuch that they may if they will; but how can they will it, ſince the
Will never inclines but to that which moſt pleaſeth it, and nothing pleaſeth a
Regenerate and San&tified Will ſo much as that Soveraign Good that compre-
hends in it all other good, and that is God himſelf? And thus you ſee how
God diſpoſeth of the Will of Man in changing of it to himſelf, without con-
ſtraining ofit, turning it, as unforcibly ſo infallibly to himſelf, when he draws it
i by the ſweetneſs of his own Efficacious Inſpirations. And thus I have diſpatch-
ed the firſt particular, in ſhewing you after what manner the Spirit of God
works this change on the Will, by perſwading it with rational Arguments that
it cannot gainſay, and by overcoming it by his irreſiſtible Grace that it cannot
oppoſe.
The Second particular is to ſhew you, What other changes may be wrought upon
the Will that are no good evidences of a Man's Renovation and Regeneration.
changes
And firſt, An Unregenerate Man may have many faint vellieties and wiſhes after
they are
Grace: When he hears ſo much ſpoken of the Beauty and Excellency of Holi-
wrought on neſs, he is convinced in his Judgment that theſe things are true, that without
the Will holineſs no Man ſhall ſee the Lord ; and though now whilſt he is carnal, ſpiritual
that are no Duties are tedious and burdenſom to him, yet were he himſelf but ſpiritual,
of Regene- they would be pleaſing and delightful to him, that thoſe very pleaſures of fin
that now keep him off from cloſing with Grace, were he but renewed they would
all be but an unfavoury thing to him; that that which he is afraid to loſe ſhould
Unregene- he turn to Chriſt, he would not value the loſs of were he but in Chrift: When
an unregenerate Man is fully convinced of this, it makes him break out into
many faint pangs of Affectionate wiſhes for Grace, Oh that I were holy and gracious! Oh that
vellieties my Heart were changed and renewed! Oh that I were better, and could do better!
and wiſhes Let every Man appeal to his own Conſcience, whether when he hath been
after
convinced of the Excellency and Deſireableneſs of Holineſs, he hath not breath-
ed forth ſuch wiſhes as theſe are ? When you have ſeen a Chriſtian Eminent and
Exemplary for Piety, have you not wiſhed your ſelf in his condition, not on-
ly in reſpect of his future Reward and Glory, but alſo in reſpect of his preſent
Grace and Holineſs, and wiſh not only with Balaam, to die the death of the righ-
teous, and that your latter end may be like his, but alſo to live the life of the
Righteous? And yet ſtill you continue, notwithſtanding theſe wiſhes, in the fame
2.
What
that
may
be
Yation.
I:
nate Men
may have
Grace.


finful
Or, The New-Birth. to st
549

2.
rate Men
may have
US,
ſinful courſe and ſtate as formerly you did: Now ſuch as theſe are, are but
empty vellieties, and idle wiſhings and wouldings. An unregenerate Man may
poſlībly wiſh he were a Saint, as a Man may wiſh he were an Angel
, but ſuch a
Man's wiſhes put him not upon any ſerious and conſtant attempting of the
means whereby he may become ſo; no Man that wiſhes he were an Angel is
thereby put upon the means of making himſelf an Angel; ſo many wiſh they
were Saints, but never put themſelves upon the uſe of thoſe means that might
make them ſuch ; generally their wiſhes and fighs vaniſh away together, and the
one leaves no more impreſſions on their Hearts, than the other doth in the Air ;
they run to the commiſſion of fin even with a wiſh in their Months that they
might not commit it, and they negle&t Duty, and yet at the ſame time with
they were a performing of it, ſuch contradi&tory wiſhes have they; they wiſh
themſelves holy, and yet they are willingly finful; they wiſh themſelves bet-
ter, but yer they never endeavour and ſtrive after their own amendment; theſe
are idle and empty wiſhes and vellieties, and are no good evidences of a Man's Re-
generation
Secondly, An Unregenerate Man may not reſt in theſe flight wiſhes, but he may
riſe up to reſolutions. He may be reſolved Luft ſhall no longer enſlave him, Unregene-
that the pleaſures of the World ſhall no longer bewitch him, that the difficulties
of Religion ſhall no longer fright him, but that he will break thorough all, and Reſolutions
that he will aĉt like a Man, and like a Chriſtian : Such generous Reſolutions as of amend-
theſe, Men that are in a ſinful eſtate may fortifie themſelves with; Grace they ment, and
know they muſt have, or they muſt Eternally periſh ; and they know withal, in a fimful
that God doth not uſe to be wanting to Mens endeavours, and they are peremp- unrenewed
torily reſolved therefore that they will not be wanting to themſelves. See the ſtate and
fame ſtrong reſolutions in thoſe that came to enquire of the Prophet Jeremy, condition.
in fer. 5. 6. The Lord, fay they, be a true and faithful witneſs betwixt that
we will do according to all things, for which the Lord thy God shall send thee
to us, whether it be good or evil, we will obey the voice of the Lord our God: And
yet in the next Chapter you find none ſo rebellious againſt God as theſe Men that
had formerly made this Remonſtrance.
But yet notwithſtanding theſe wiſhes and reſolutions, the Will of an unrege- The Corrupa
nerate Man falls ſhort of a faving change uſually in ſome of theſe Particulars. tion of an
Firſt, In that it is fickle and unconftant. Their deſires may ſometimes be violent Waregemea
and eager as if they would take Heaven by force, and wreft Mercy out of the Will
Hands of God; their Prayers may be ſo importunate and earneſt as if they appears.
would take no denial from God : But yet this Vollitable Spirit is foon fpent,
and this full bent of their Souls foon flugs, and they return to the road of as It is a
dull and formal a Profeffion as ever, and it may be to the commiſſion of the fame fickle Wills
foul groſs fins as before. Such a Will as this, though at firſt it ſeems to hurry
Men on apace, yet it ſoon tires and leaves Men far ſhort of Grace. A Chri-
ftian's Race is not run at ſo many heats, but by a conſtant courſe and progreſs.
ftill getting ground upon Luft
, and approaching daily nearer to the Kingdom
of God. It is with ſuch Men as I have ſometimes told you it is with the Sed,
which when it is Spring-tide covers all its Shores, but when it Ebbs it diſcovers
there is nothing but Sand, where it ſeemed to be a deep Sea before: So
theſe ebbing and flowing Chriſtians diſcover plainly that there is nothing but a
barren Sand at the bottom, they are unſtable as water, and cannot excel, as
Facob fpeaks of Reuben, Gen. 49.4. A Chriſtian is not made in a fit, nor is Re-
generation wrought in a Paffion, but it is a ſetled, ſolid and conſtant frame of
Heart that brings a Man unto Chriſt, and makes him perſevere to be a New
Creature.
BU BOB
Secondly, The Will of an Unregenerate Man is never univerſally changed,
but he reſerves ſtill to himſelf fome Luſt or other that he will not part with. His re- It is never
folutions
are fuch as were the reſolutions of Naaman the Syrian, 2 Kings 5. 8. Thy univerſally
changed
ſervant, ſays he, will henceforth offer neither burnt offerings nor ſacri fices to any ó-
ther God but to the Lord, but in this thing the Lord pardon thy ſervant, that voben
my maſter goeth to worſhip in the houſe of Rimmon, and I bow my ſelf in the houſe
pla
of Rimmon, the Lord pardon thy ſervant in this thing. So many peremptorily re-
folve to forſake their fins, but yet ſtill there is fome one dear Lult or other that
Costa they

I
2.
550
The Nature and Neceſſity of Regeneration :

irrational
It is a gene-
they cry out with Naaman, the Lord pardon thy ſervant in this thing ; all
their other fins they will willingly ſacrifice to Chriſt may they but be allowed
to retain this one fin. Why now that thin partition that any one fin makes be-
twixt the Soul and Chriſt will keep it from ever cloſing with Chriſt; as if
there be but a thin film betwixt the Cyence and the Stork, they can never be
engrafted and grow together.
3. Thirdly, The Will of an Unregenerate Man uſually it is very irrational. He
It is very would obtain the end, but yet he will not uſe the means ; Grace he would wil-
lingly have, but you cannot bring his averſe Will to cloſe with the performance
of thoſe unpleaſing and irkſom Duties wherein God uſually beſtows Grace.
Could they be holy with a wiſh, and ſuddenly metamorphoſed to other Men,
none ſhould be better Chriſtians than themſelves; could they enter into Hea-
ven by being willing to have it, none ſhould ſhine higher in Glory than they ;
but when ſo much hard and unpleaſing work muſt be done firſt that they may
be Regenerate, and then after that they are Regenerate to perfect them for Glo-
ry, they look upon theſe things at a great diſtance and afar off, and ſo they
ſit down with idle wiſhes, far ſhort of Grace and Glory.
4.
Fourthly, The Will of an Unregenerate Man uſually it is a general not a particu-
ral will.lar Will. If God ſhould ask them, Sinners, what would you do to be ſaved
O any
thing, every thing, ſay they ; why leave off fuch and fuch a fin, per-
form fuch and ſuch Duties, why, yes, Lord, they will do any thing but this
hun e Duty, or leave any thing but that fin; juſt ſo is it with many Men, they will
do any thing, every thing in general, but bring it down to particulars, to the
hos doing of this or that Duty, or to the leaving of this or that Sin, and then
hing they are willing to do juſt nothing. And thus you ſee how far the Will it
south ſelf may be wrought upon in Unregenerate Men, and what it is that uſually hinders
this change from being a thorough work of Regeneration.
5. Fifthly and laſtly, There may be alſo a great and wonderful change wrought in
Zbere may their lives, and yet they may continue in their former Unregenerate ſtate. They
in the Life may have eſcaped, as the Apoſtle ſpeaks, the pollutions of the world thorough the
without Re- knowledge of Chriſt, and yet be again entangled, which ſhews them to be unrege-
nerate, as it is 2 Pet
. 2. 20. To eſcape the pollutions of the World is no Argu-
ment of the truth of Grace, unleſs your ſelves alſo are cleanſed from the pollutions
of your own Hearts ; for ſins may be left meerly from external forced prin-
ciples, ſuch as are the terrours of Conſcience, or the heavy Judgments of
God; when God ſets a flaming Sword betwixt a Sinner and thoſe fins that he
counted his Delight and Paradiſe; to leave ſin upon ſuch conſtraints as theſe,
is to leave fin with a great deal of reluctancy and unwillingneſs ; as a Mariner
in a Storm cafts his Goods over-board, he doth it indeed with a kind of Will,
but it is with an unwilling willingneſs, he is frighted and terrified to it, for fear
he and they ſhould ſink together ; fo when a Soul is toſſed in a Tempeſt of
Divine Wrath, ready to ſplit againſt the Rock of Ages, and to ſink and be ſwal-
lowed up in a Sea of Fire and Brimſtone, it is forced to lighten it ſelf, and to caſt
this and that dear Luſt over-board, and this it doth from a Will, but yet it is
with ſuch a forced Will as the Mariner throws his Goods into the Sea in a
Storm;
and as ſoon as the Tempeſt is allayed the one gathers up his Wrack, and
the other gathers up his fins again. Theſe Men leave their fins as Lot's Wife
left Sodom, they dare not longer continue in them for fear Fire and Brimſtone
ſhould rain down upon them, and yet in leaving them they give many a look
back towards them, and at laſt they return again to them. I have ſpoken to
this formerly on this ſubject, I ſhall not therefore inſiſt on it longer now, only
be ſure you rely not upon theſe broken Reeds as evidences of Eternal Life and
Glory, for theſe things are deceitful, and have deceived many, at leaſt, for
a time, and ſo much for the firſt Branch of this Uſe of Trial, which was to ſhew
you what changes may be wrought upon carnal Men, which they may miſtake
for evidences of their Regeneration.
The ſecond Branch of this Uſe of Trial, is to lay down ſome particulars that
tenis het of the Scripture hath made infallible Marks and Teſts of a Regenerate Perſon. But
before I come to mention theſe in their particular order, it will be expedient
briefly to premiſe ſomething concerning the manner of obtaining aſſurance of
Grace, by the Signs and Characters of Grace.
In
generation.
2.
Trial.

Or, The New-Birth.
551
attained
In the firſt place therefore, It is poſſible for a Chriſtian to attain ax aſſured Aſurance of
knowledge of his Regeneration, I ſay, an aftured knowledge, to carry it higher Regenera
tion may be
than the Papiſts do, that allow no more than a conjectural probability, which
may well enough preſerve from deſpair but yet doth not exclude all fears and in this Lifes
doubtings : But it is no wonder that they that will not truſt their natural ſenſes in
the Doctrine of Tranſubſtantiation, ſhould not much leſs truſt their ſpiritual
ſenſes in the Doctrine of Aſſurance. A Chriſtian's Aſſurance is many degrees a-
bove theſe weak gueſſes, and arrives at a far greater certainty than any demona
ſtration can be, for the evidence of ſenſe and reaſon is not ſo clear as that of Affu-
rance is ; the teſtimony that ſenſe and reaſon gives is but Humane, but the
teſtimony given in a Chriſtian's Aſſurance is Divine, and therefore is far
more certain, and more infallible. The Apoſtle groundeth the evidence of Allua
rance upon the Divinity of the Witneſs, in Rom. 8. 16. The Spirit it ſelf (mark
that) beareth witneſs with our Spirits that we are the children of God; what
greater ground for Aflurance can there be than this? The Spirit iť ſelf beareth
witneſs
, and what God ſpeaks is infinitely more certain than that which our
very Eyes ſees; and therefore it is very injurious to his Truth and Veracity,
when he by the ſecret and ſweet whiſperings of his Spirit informs the Soul
that it is in a ſtate of Grace, to think that this teſtimony only gives probable
gueſſes, and conjetures. The witneſs that the Spirit gives is ſuch a full aflu-
rance as removes all doubts and fears, for it is the witneſs of God himſelf.
Now ſuch a witneſs as this is a Chriſtian may have, and therefore it is poſſible,
and it neceſſarily follows alſo that he may have a full aſſurance beyond all
doubts and fears; nor is this poſſible by way of Revelation, as a ſpecial privi-
ledge indulged only to ſome few, and them the choiceſt of God's Servants,
for in 2 Pet. 1. 10. the Apoſtle exhorts all Chriſtians, to give diligence to make
their callings and elections ſure, which he would never do were it an impoffibility,
and could not be obtained with our diligence; ſo in 2 Cor. 13. 5. Examine your
felves, ſays the Apoſtle, whether you be in the faith, prove your ſelves, know you
not that Jeſus Chriſt is in you, except you be reprobates? Reprobation in this place
by the way doth not ſtand oppoſed to the Decree of Election, as if none were
Elected but thoſe that were already actually in Chriſt, but it ſtands oppoſed to
Approbation, for God doth not approve of any in whom Chriſt is not
formed; now, ſays the Apoſtle, fince you know this, try and prove your
ſelves whether Chriſt be in you : But it were a vain thing to put a Chriſtian up-
on Self-examination and Trial, if there were no ordinary means to attain to the
knowledge of it, but he muſt expect and depend upon ſome extraordinary Reve-
lation from Heaven, a thing that is never but rarely given unto ſome few. It
is true, among Chriſtians fome may not have this Aſfurance at all, and none
have it at all times. As in a Walk that is ſhaded with Trees, and checkered
with light and ſhadow, ſome tracks and paths in it are dark, and others are fun-
ſhine : Such is uſually the Life of the moſt Allured Chriſtian, ſometimes he
walks in the light of God's Countenance, and rejoices in the ſmiles of his Favour,
and at other times he walks in darkneſs, and can fee no light ; he ſteps out of the
bright manifeſtations of God's Love, into the umbrages of fad and cloudy appre-
henfions concerning his preſent ſtate of Grace and his future ſtate of Glory; fo
that ſome Chriſtians never have any full Aflurance at all, and no Chriſtian hath
this full Aſſurance at all times. Now this inequality of Aſurance proceeds Why it is
from a double cauſe.
Wor
that though
Firſt, Sometimes from the free and various Diſpenſations of the Spirit who is ar- Aſurance,
Some have
bitrary in his workings, who is that TVind that bloweth when and where be pleaſeth. yet others
For the Treaſures as well of Comfort as of Grace are in his Hand. As the have not.
Sun diſpoſeth to the Soul its Summer and Winter Days according to its approaches
to, or receffes from it.
Becauſe of
Secondly, Sometimes it ariſeth from new contraited guilt that blots our evi-
dences, and makes them illegible till it be taken off again. It is frequent with ons of the
diſpenſati-
Chriſtians when they have done ſinfully or hypocritically in one particular in- Spirit.
ſtance, then they begin to queſtion all their fincerity, and upon the prevalen-
cy of one corruption, to doubt of the truth of all their Graces. We do not By reaſon of
therefore affirm that there is in all, or inay be in any at all times this full af fion of forme
ſurance, Sin.
I.
tha various
2.
552
The Nature and Neceſſity of Regeneration :
2.
Grace with-
out the
ܪ
ſurance, but in ſome there is, and in all there is ground for it, and a poſſibility
by diligence to attain it; give diligence to make your Callings and Elections
ſure, that's the firſt thing.
Secondly, The warks and ſigns of our Regeneration in which the Scripture a-
Signs of., bounds, are of themſelves inſufficient to raiſe us to a full aſſurance without the
teſtimony of the Holy Spirit of God. This I doubt not but appears very clear to
Teſtimony thoſe who have taken pains to ſearch out their ſpiritual eſtate by marks and ſigns ;
of the if the Spirit comes not in to ſatisfie them, by his own witneſs they may foon run
Spirit can- themſelves to a loſs, and at the end ſet down as doubtful and perplexed as when
not work
Aſſurance.
they firſt begun: As for inſtance, if a gracious Soul ſhould call into queſtion
the Truth and Sincerity of his Love to God, and ſhould begin to examine him-
ſelf, how ſhall I know whether I do indeed love God? Why the Scripture tells
me, by keeping his Commandments, by obeying him ſincerely; yea, but the
Sincerity of our Obedience is as difficult to be known as the Sincerity of our
Love, and how ſhall I know whether my Obedience be fincere ? Now here, tho'
many ſigns might be given as evidences of this, yet ſtill the doubting Soul will
be driving of it ſelf from one ſign to another, and never find fatisfaction in a-
any of them, unleſs the Spirit of God comes in by its undeniable witneſs to fi-
lence all its Obječtions, and to reſolve all its Doubts by a kind of peremptory and
diſcuſſive voice that it is ſo, otherwiſe there is no end of looking after ſigns,
for they will ftill leave the Soul full of perplexities; unleſs the Spirit of God
comes in as a ſatisfactory Witneſs, we may run from one fign to another fign
to enquire after Grace whether it be there and there, and when all is done,
we may be as much at a loſs concerning that fign as we were at firſt concerning
the Grace which we enquired after. And there are two reaſons why ſigns of
Grace without the teſtimony of the Spirit cannot work in us a full and abſolute
Affurance.
Firſt, Becauſe uſually one Grace is the ſign of another. Signs of Grace are Graces
Becauſe one themſelves
, and therefore ſtand in need to be evidenced by other figns; and
Grace is the them figns being Graces too do ſtand in need to be evidenced by others, and ſo
Sign of ano- we ſhould run to an infinitum, unleſs the Spirit of God by his Witneſs puts a ſtop
to this ſearch.
Secondly, Becauſe moſt of the ſigns and evidences of true Grace may be fo exaftly
Because
counterfeited by Hypocrites, that the judgment that we paſs upon our ſelves by theſe
molt ſigns alone, will ſtill leave place for perplexing doubts and fears, left all our Graces,
of Grace and all our ſigns of them too,
ſhould be but Hypocritical Deluſions. So then unto a
full Aſſurance there is neceſſarily required an inward peremptory witneſs of the
counterfei-
Holy Ghoſt; ſigns and marks without his infallible Teſtimony are inſignificant
and unſatisfactory things.
Thirdly, That Aſſurance that Chriſtians have of their Regeneration, is not
Asurance wrought in them meerly by the Teſtimony of the Spirit withort the help of ſigns and
marks. As marks and figns cannot raiſe up to a full Aſſurance without the Spi-
wrought rit of God, fo neither do we obtain a full Aſſurance meerly by the Teſtimony
of the Spirit without the help of ſigns and marks; for to what end doth the
Spirit
Scripture ſo much abound in giving Characters of Men's Eftates, which is the
ſigns and main ſcope and drift of the whole firſt Epiſtle of St. John? Theſe were all fuper-
marks. fluous, if the uſual way of the Spirit's evidencing were without them. I am
Regenerated, but how come 1 to be aſſured of this ? Not barely becauſe the Spirit
teſtifies to me that I am ſo, that looks too much like Enthuſiaſm, and a wild
and groundleſs Deluſion, but the Spirit proceeds in a more rational way, I am
a Chriſtian and Regenerated becauſe I find thoſe marks upon me that can belong
to none but to ſuch who are ſo. Indeed all our Aſſurance muſt be inti-
mately reſolved into the alone verdict of the Spirit of God, and that without the
help of further ſigns and marks; for when a Chriſtian gains Aſſurance, he
doth not with the Sun run thorough all the ſigns of the Zodiack to know if he
be a Chriſtian by this and this fign, and then to try the truth of that fign by ano-
ther, and that other by a third, and ſo onward, that were endleſs and unſatiſ
factory ; but when he is brought to ſigns that lye a remove or two off from the
Grace that he enquires after, he doth not uſually make a farther ſearch whether
they be truly in him or not, but the Spirit darts in a clear and heavenly light that
diſcovers

ther

2.
may be
ted.
is not
by the
without
conis Or, The New-Birtha una
553

diſcovers them to him not diſcourſorily only but intuitively, ſo as that he is able
to ſay they are in me beyond all deceit.
Fourthỉy, The uſual way whereby Chriſtians come to be Aſſured of their Regene-
4.
ration, is by the joint Teſtimony both of marks and ſigns of Grace, and alſo by the is obtained
Aſſurance
Spirit's witneſſing to us that theſe marks and ſigns are in us. The Word and the by the Te-
Spirit are the Twin-lights that diſcover to us our condition. And as Mariners ſtimony of
preſage to themſelves a proſperous Voyage when two lights, Caſtor and Pollux, by the white
appear, but a dangerous Voyage if only one appears: So here it is unſafe in the ness of the
trial of our Regeneration to take up with one ſingle ſolitary light; but when Spirit.
both the light of Scripture marks and ſigns, and alſo of the Spirit's witneſſing
appear together, we may then proſperouſly and happily proceed to a diſcovery
of our felves. So in Rom. 8. 16. The Spirit beareth witneſs with our Spirits that
we are children of God. To evidence that we are born again there comes in a
twofold Witneſs, the Witneſs of our Spirits, and the Witneſs of God's Spirit;
our Spirit depofeth that we are ſo, that we are born again, and become the
Children of God, and this it doth by obſerving the proper Marks and Characters
that the Scripture gives of a Child of God ; and the Spirit of God comes in as
another Witneſs, that in the Mouth of two Witneſſes this may be eſtabliſhed,
and by his immediate light clears up the truth of that Atteſtation that Con-
ſcience did make, which takes away all Doubtings and Heſitances, and fills us
with a full Aſſurance, yea, gives us a Plerothy; ſo that ſtill marks and ſigns
are of great uſe for the diſcovery of the truth of Grace. In i Fohn 2. 3. By this
we know that we know him if we keep his commandments: But ſtill we may be puz-
zled to know whether our keeping of God's Commandments be ſuch a ground
for our Comfort, therefore the Witneſs of the Spirit is here required to ſeal and
confirm this unto us, without which ſtill we ſhall be to ſeek Affurance for all the
marks that the Scripture lays down for evidences of our Graces.
Theſe things I thought fit to premiſe before I give you any ſigns and marks
of Regeneration, that ſo you may be exhorted and moved when you hear thoſe
ſigns that the Scripture gives to examine your Hearts whether they are tranſcribed
within you, and alſo to lift up your Hearts unto God, that his Spirit may
dart into you ſuch a ſpiritual Light and clear Illumination, as may infallibly de-
monſtrate to you that theſe marks are indeed in you; it being the proper
work of one and the fame Spirit to work Grace in us, and to manifeſt it to
us;
it
is he alone that can draw that Curtain that hangs before it, and give us a view
of it. As it is the light of the Sun only by which we can ſee the Sun, ſo is it the
light of the Spirit only by which we can know the Spirit to be only in us. Let
us therefore in the trial of our felves look to marks and ſigns for a Teſtimony in
our own Conſciences, without which all our Aſſurance may be well ſuſpected
for Enthuſiaſm ; and let us alſo beg the Teſtimony of the Spirit, without which
all marks and ſigns will be but vain and unſatisfactory.
Now to give you ſome ſigns of the Truth of Grace, I ſhall not inſiſt upon
all that might be mentioned, for they are very numerous, ſince there is no
one Grace but is the ſign of another Grace, yea, the ſign of all other, for all
Graces are Concomitant ; I ſhall only therefore ſelect out a few.
1.
Grace.
And the firſt is this, It is a good ſign of Grace when a Man is willing to ſearch
and examine himſelf whether he be gracious or not. There is a certain kind of willingneſs
Inſtinct in a Child of God, whereby he naturally deſires to have the Title of his to be tried
Legitimation tried, whereas a Hypocrite dreads nothing more than to have his a ſign of
rottenneſs ſearcht' into. David therefore prays, Pſal. 26. 2. Examine me, ſays
he, O Lord, and prove me, try, my reins and my heart. God indeed hath many
ways of trying of us, but eſpecially by the Word and Miniſtry. The Scripture
is the great Treaſury of all ſpiritual light. God hath amaſſed and ſtored it up all
there, and whatever comes with ſpiritual Illumination upon the Conſci-
ence muſt borrow it from thence ; the preaching of the Word that is the dart-
ing abroad of thoſe beams that makes them pierce into the very Intrails of Sin-
ners, and diſcovers the ſecret Thoughts and Intents of their Hearts. Now try
Bbbb
your

554
The Nature and Necefſity of Regeneration :

20.
your ſelves by this, do you love the Word of God becauſe it is a ſearching
Word, becauſe it brings home Convictions to you, and ſhakes your carnal Con-
fidences and Preſumptions ? Do you love a Soul-ſearching Miniſtry that
ſpeaks as cloſely and particularly to you as if it were another Conſcience without
you, a Miniftry that ranſacks your very Souls, and tells you all that ever you
did? Do you delight in a Miniſtry that forceth you to turn inward upon your
ſelves, that makes you tremble and look pale at every word for fear it ſhould be
the ſentence of your Damnation ? This is a ſign that your condition is good,
becauſe you are ſo willing to be ſearched. He that doth evil
, faith our Saviour,
John 3. John 3. 20. hateth the light, neither cometh be to it left his deeds ſhould be re-
proved. But if you are pleaſed only with a formal, general Miniſtry, and
fuch Prophets as fing only pleaſant Songs to you, ſuch as never toucht the Con-
ſcience to the quick, that keep aloof off
, and inſtead of brandiſhing the Word
that is ſharper than a two-edged ſword reaving the Heart with it, they only
make a flourith of it ; if you can brook no other but ſuch a quiet unconcerning
Miniſtry as this is, this is a bad ſign that yet you are unfound. A thief ha-
teth the light ſays our Saviour, left he ſhould be detected and diſcovered; fo a
Hypocritical Profeſſor hateth that a beam of ſpiritual light by the Miniſtry
of the Word ſhould break in upon his Conſcience to fhew how rotten and un-
ſound he is; and that's he firſt trial : It is a ſign of a good eſtate when a Man is
willing to put himſelfon the trial.
Secondly, Love to thoſe who are truly godly is a certain and infallible ſign of Re-
generation. 1 John 3. 18. We know that we are paſſed from death to life becauſe we
the Godly love the brethren. This is a certain ſign a mighty change is wrought on the
a ſign of Heart; for naturally we are inclined to hate the Children of God upon that ve-
Regenerd-
ry account becauſe they are godly. It is a true rule of the Schoolmen borrowed
out of Ariſtotle, that the Affections of the Soul are the ſame towards the Image
things. of a thing as they are towards the thing it felf. If we love or hate any Perſon
we ſhall accordingly love or hate his Picture and Reſemblance. Now all
wicked Men naturally hate God becauſe he is a holy God, and thereby is con-
trary to their very natures that are corrupt and finful; and ſo they alſo hate
the Children of God becauſe they are living Pictures of God, and bear his I-
mage upon them, being made conformable to him by a work of Regeneration.
He that is born of the fleſh, ſays the Apoſtle, will perſécute and hate him that is
born after the Spirit, becauſe he is the Copy of that Original betwixt whom
and then there is an Antipathy founded in their very Natures. Now when a
Man who before did thus hate, ſcorn, and deſpiſe the people of God as a Com-
pany of affected and turbulent Hypocrites, ſhall find in himſelf a love and
eſteem for them, and ſhall ſee the Beauty and Glory of that Holineſs that before
rendred them odious to him; this is a ſign that certainly a mighty change is
wrought upon that Man, and that he himſelf is transformed into the Image of
God, becauſe he loves that Image in others. Now this trial will proceed upon
theſe two or three Particulars.




2.
Love to
tion in
three

1.
Firſt, That this love be to them becauſe they are godly. We may poſſibly love
If it be to godly Men for other reſpects, becauſe they are wiſe or learned, or becauſe pof-
them be- liblythey love us, or are related to us; bun theſe are but by reſpects, and Grace
cauſe they hath no Intereſt at all in them. That love to the godly that can aſſure us of be-
are godly. ing godly and regenerate, muſt be a love to the Children of God meerly becauſe
they are godly.
Secondly, As we muſt love them becauſe they are godly, ſo the more godly they
If the more are, the more we ſhould love them. My delight, ſays David, is in the ſaints, and
Godly they in the excellent ones of the earth. The more holy a Child of God is, if we
love him aright, the more we ſhall love him.
2.
dre, the
more we
Love them.
3.
Thirdly, If we love all that are godly ; not only thoſe of our Temper, Conſti-
If we love tution, and Opinion in all things, but all of them, with a valuation and eſteem
for them, with a prizing love, which the Image of God upon their Souls, and
Godly.
all the
their
Or, The New-Birth.
555

their fimilitude to him challengeth ; indeed our familiarity and intimacy may
be with fome of them more than with others, but our high and cordial eſteem
muſt be of all of them. Now try your ſelves by this, do you love the Bre-
thren? And ſo little truly is this love to be found, that the name of Brethren is
become a Mock and a Jeſt by many ; but is your delight in the Saints ? Do you
account them the excellent ones of the Earth? How few are there that love
them that love God? Or if they do love them, it is poffibly for other reſpets
and reaſons ; could you not love them better if they were not ſo rigid, ſtriet, and
preciſe as they are ? Let ſuch know, as St. John ſpeaks in 1 John 5. 1. He that
loveth him that begetteth, loveth him alſo that is begotten. It is in vain to think
that we are Born of God, if we have not a fincere and cordial Affe&tion for all
thoſe that are the Children of God, and our Brethren.

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REGENERATION:
OR, THE
New-Birth.
SE R M O N XIV.
JOHN iii. 5.
Jeſus anſwered, verily, verily I ſay unto thee, except a Man be
born of Water, and of the Spirit, he cannot enter into the King-
dom of God.
T
Obedience
to all God's
Command-
ments amb
(Hirdly, Another ſign of Regeneration, is a univerſal reſpect and
3.
obedience unto all God's Commandments. This St. John exprefly gives
Univerſal
us in his firſt Epiſtle, chap. 2. ver. 3. Hereby, ſays he, we know that we
know him if we keep his commandments. And ſo in ver. 3. Whoſo keepeth
his word in bim, verily is the love of God perfected, hereby we know that we are in
fien of Re. him. It is obſervable that the work of Regeneration is it ſelf called the writing of
generation, the Law in our Hearts. In fer. 31. 33. I will put my law into their inward parts,
and write it in their hearts. God hath written his Law three ſeveral ways; when
he firſt Created Man he wrote it then upon his Heart by his Creating Finger, Man
was the Tranſcript of God; as he was his handy-work, ſo he was his Hand-wri-
ting alſo; Man was then the only Copy of the Law extant in the World : This
Copy it was perfect, but yet it was ſuch as might be blotted and torn. Next
God wrote his Law in his Word, the Holy Scriptures exhibite to us an entire
Syſtem both of Commands and Duties; and this Copy is both perfect and dura-
ble, ſuch as neither hath, neither can it ſuffer any decays from length of time,
or from the rage and malice of Men or Devils. And laſtly, God hath again
wrote his Law upon the Heart of Man in his new Creation, and this Copy is E-
ternally durable, but yet it is but as a writing upon finking and leaky Paper,
which in this Life is very obſcure and full of blots. Now this writing of the Law
upon our Hearts is a figurative Expreſſion, and denotes nothing elſe but an In-
clination
GrottOr, The New-Birth.
557

cere.
ut molt la.
Cont-
with the
clination joined with ſome ability to fulfil the Commands of God contained in
his Word, a Conformity betwixt the Commands of the Law and the Affecti-
ons of the Heart, that whatever the Law enjoined, the Heart alſo deſired and
delights in. Thus David explains it, Pfal. 40. 8. I delight to do thy will, O
God, thy law is within my heart. So that the Heart of a Regenerate Perſon
anſwers to every tittle in the Law with ſincere deſires at leaſt to perform it.
And as betwixt an Indenture and the Counterpane of it, there is an exact Cor-
reſpondency word for word ; ſuch an exact Correſpondency is there betwixt
the Law of God and the Heart, whatever the Law commands, the Heart rea-
dily embraceth, and endeavours to fulfil. This Harmony is expreſſed by David in
Pfal. 27. 8. When thou faidſt, ſeek my face, my heart ſaid, thy face, Lord, will I ſeek.
This is to have the Law of God written on the Heart, which is the proper Work
of Regeneration.
Let us now therefore try whether our Conformity and Obedience to the Law Obedience
and Will of God written in his Word, be fuch as may give us good ground to Twofold,
hope that his Law is alſo written in our Hearts in our Regeneration.
Perfest, or
There is therefore a Twofold Obedience to God's Commandments; firſt, Perfeft; but Sint-
Imperfet
ſecondly, Imperfelt, but yet Sincere.
Firſt, There is a perfeit Obedience, ſuch as carries in it an abſolute Perfe£tion Perfect O-
both of Parts and Degrees. To make up this two things are required.
bedience
confifts in
Firſt, That it be ſuch an Obedience as is ſtretched forth to the utmoſt latitude of a Confor-
all God's Commands, ſuch as is fully commenſurate to the fulleſt bounds of Dit- mity to the
1y, ſo as to leave nothing undone that the Lawrequires.
Secondly, That it be ſuch an Obedience as is wound up to the greateſt intenſneſs of all goods
titude of
Spiritual Love and Delight in the performance of it, inſomuch as not to permit in the
leaſt any carnal ends, anyſtragling thoughts, or any wavering and unfixed Affections mands
, and
at all ſo much as to breathe upon it. And this the Scripture calls a ſerving God our Duiy,
with all our þearts, and minds, and ſouls, Deut. 10. 12. This is Obedience that
is abſolutely perfect and univerſal
, both in reſpect of the Object, and alſo in re- intenſneſs
fpe&t of the Subject. Now here as to this I ſhall lay down two Particulars. of fpiritual
Firft, That in the examining of our Regeneration we muſt not proceed by this Love in
the perfor-
abſolute and perfect Obedience, ſo as to conclude we have no Grace, becauſe we have
mance of
ſome remaining fin. Obedience to God's Commandments is a ſign of Regenerati- them.
on, where it is not thus confummate and blameleſs; nay, indeed never any Man
fince the fall did or can keep God's Commandments in this abſolute and perfect We muſt
manner, Chriſt only excepted : There is no man that lives and fins not, in i Kings not conclude
8. 46. It is true we are commanded in Mat. 5.48. To be perfect, even as our bea-
venly Father is perfect; but as ſoon may a clod of Earth (hine as bright as the Sun, cauſe
as we who have ſinful Natures ever attain to a finleſs ftare in this Life ; and we have
yet ſuch an exceſs of Commands as theſe are, though they are impoſſible, yer are ſome re-
they not unjuſt, nor unuſeful , they are not unjuſt
, becauſe God commands no- maining Lilla
thing that is ſimply in it ſelf impoſſible, but is equally proportioned to that
ſtrength which he at firſt gave us; and if we have wilfully loſt our power of o-
beying, we have no reaſon to complain of God as rigid and ſevere becauſe he
will not alſo loſe his Prerogative of commanding. Neither are they uſeleſs, be-
cauſe to command beyond what we are able to perform, proves a means to ex-
cite us to perform ſo much at leaſt as God will be pleaſed to accept of, who always
accepts of fincerity in the deſires and endeavours, where abſolute Perfection is
wanting and unattainable. If there be a willing mind, ſays the Apoſtle, 2 Cor.
8. 12. it is accepted according to what a Man baib, and not according to what be
Let none therefore conclude they have no Grace, becauſe they have
many imperfe&tions in their Obedience. A weak Child is not therefore a Baſtard. It is a fign
or Illegitimate; ſo thy Grace may be very weak and imperfect, and yet thou of Grace,
mayelt be truly Born again to God, and be a genuine Son and Heir of Hea-when
ven.
Thce thom
though out
Secondly, It is a good evidence of the work of Grace in our Obedience, when tho'
be imper-
our Obedience be very imperfe&t, yet we reſtleſly aſpire both in fervent Prayer, and felt, "yet
in earneſt Endeavours after the moſt abſolute degree of Perfeétion : Both of theſe we ſtrive
muit be concerned, for Prayers without Endeavours are but Hypocritical ; and after the
Endeavours will never be without Prayers, or at leaſt they will never be fuc- utmoſ de
gree
1.fetion,
I.
Grace be-
bath not.
2.
Obedience
ceſsful, free of Pero
558
The Nature and Neceſſity of Regeneration :
2.
Grace.
1.
When it is
1.
Man.
ceſsful. If we pray with unfeigned deſires that God's Will may be done by us
on Earth with the ſame fixedneſs, delight, conſtancy, and perfeverance, as
it is done by the Saints and Angels in Heaven, if we reſt not in our preſent
attainments, and ſet down contented with what we have already, thinking
that ſufficient to defray our Charges, and to bring us ſafe to Heaven at laſt, if
we think we have attained nothing, while there is any thing defe&tive in us,
if we ſtrain every Sinew, and bend every Faculty of our Souls, preſfing forward
to the Mark for the Prize of our high calling, and with a holy impatience breathe
after farther meaſures of Grace, ſtill ſtrengthening our felves againſt Lufts and
Temptations, and ſtriving after the ſpiritual performance of Duties : While we
thus endeavour and ſtrive, it may be a good Evidence to us of our fincerity;
and in God's account ſincerity paſſeth for perfection. Thus much concerning
the firſt ſort of Obedience which is abſolutely perfe&t; it is not attainable by
Chriſtians in this Life, and therefore the want of it ſhould not deject us with a
fufpiciency of the want of Grace; yer muſt we pray for it, and aim at it, and
if we do ſo, it may be a good evidence of Sincerity, which is Evangelical Per-
fe
Secondły, As for that Obedience that is attainable in this Life in imperfe& mea-
Imperfet
Sures and degrees, it becomed an evidence to us of our Regeneration in theſe fol-
Obedience is lowing Particulars.
& fign of Firſt, When it is Univerſal in reſpect of the ſubject; that is, there muſt be an
obedient frame and re&titude of the whole Man, both inward and outward.
Firſt, Sincere and evidencing Obedience muſt be internal of the inward Man, fuch
univerſal
as may regulate the Heart and Conſcience it ſelf. The Law is Spiritual, ſays the
in reſpect of Apoſtle, and reacheth the Soul and Spirit of a Man; and hence, ſays St. Paul,
the ſubječt. I delight in the law of God after the inward Man. There is a ſpiritual force in
the Law of God, that in a true Regenerate Soul checks all finful thoughts, and
In the nint quenches and damps the flames of ſenſual Affections and Deſires ; it judgetik
thoſe ſecret and retired motions of the Soul, over which humane Laws have no
Command or Prerogative.
Now examine your ſelves by this : Do the Commands of God pierce and inſi-
nuate into your inward Man? Do they conform that to Obedience ? Dare you
nor cheriſh thoſe fins in your Souls that poſſibly you dare not commit in your
Praĉtices ? Do you not dandle them in your Thoughts, and hover and flutter
over them in your Affe&tions ? Are you not content with a fair and plauſible ap-
pearance towards Man? But do you labour alſo to approve your Hearts unto
- God, and to bring every Thought unto Obedience to Jeſus Chrift? This inter-
* nal Obedience is a good evidence of the truth of that Grace which always begins
with the Heart, and from thence influenceth the Life.
Secondly, Sincere Obedience muſt be external
. It is a vain plea to pretend, as
ward Man. many ignorant People do, that their Hearts are good, when their Lives a-
bound with ungodly Practices ? The Life is the Index of the Heart ; and as
the Hand of a Dial never goes amiſs but the fault is in the Wheels that moves it ;
ſo the Life would never be diſorderly, but the fault lyes in the Heart and in the
Affe&tions that are the Wheels and Spring that move it. An evil Man, faith our
Saviour, out of the evil treaſure of his heart bringeth forth evil things. True
Grace ſeaſoneth the whole Man, and makes a thorough change both in the in-
ward Diſpoſition, and alſo in the outward Deportment : As it makes the
Thoughts holy, ſo it alſo makes the Diſcourſes favoury, and the Affe&tions and
Converſation heavenly; both muſt be conjoined in a Regenerate Perſon; for in
the tendring unto God only an external conformity of the Life, when the Heart
is required, is but only to mock God, and to think that we pleaſe God with good
Affections, when we take no care of our Lives and Practices, is but to mock our
Now try your felves by this; Is your whole Man, both Soul and Body, form-
ed to the Will of God ? Do you ſerve him with your inward, and with your
outward Man ? Chriſt calls his Law a Yoke, and certainly it is a Yoke where-
in both muſt be coupled : Do you defire and endeavour to yield the Obedience of
the Heart, and the Obedience of the Life alſo, as he requires, neither contenting
your felves with a flight and overly performance of Duties, where the Lips out-





In the out-

La felves.
run
6 Or, The New-Birth.
559

run the Heart, and the Heart gives the Lie to the Lips; nor yet ſlighting that
outward reverence that is neceffary to teſtifie the due ſence you have of his glo-
rious preſence, and that care you have to ſerve him both in Soul and in Body
that are his ; Do you ſo live as not to defraud God of any part of his Service,
or of his Servant, but Sacrifice your ſelves- entirely unto him, your Bodies
upon the Altar of your Soul and Affections, and both Soul and Body upon that
Altar that alone can make both acceptable, even the Lord Jeſus Chriſt? This
is a good evidence that you do fo keep the Commandments of God, as that it
may be a ground of Aflurance to you that you do know him, and are in him;
and ſo much for the firſt Branch.
Secondly, Obedience is a good and infallible ſign of our Regeneration, when it Obedience
is univerſal
, as in reſpect of the
ſubje&t, the whole Man, Soul and Body, ſo alſo in muſt be u
reſpect of the Object, that is, the whole Law in every particular command of it. The niverſal in
whole Law is contained in two things, in thoſe Duties that immediately concern the whole
God, and in thoſe Duties that do immediately concern Men. Now ifthy Obedience Lam of
be ſincere thou wilt have a general reſpect unto all God's Commands; to thoſe that God.
concern thy Lord and Maſter, and to thoſe alſo that concern thy Fellow-ſervants.
Bring this alſo to the Trial; art thou juſt and upright in thy dealing with Men ? Art
thou loving and helpful to thy Neighbours ? It is well : But what then is thy
Religion to God? Is not that a dull and formal thing? Is not this the beſt Cha-
ra&ter that can be given of thee, that thou art a good Neighbour, better to
Men than thou art to God? Again, if thou haſt taken up a glorious Profeffion
of Religion, and art frequent in thoſe Duties of it that concern God, what art
thou then as to Men? Religion hath of late ſuffered upon this very account,
while the Profeſſors of it have acted high things in a way of Duty, and pre-
tended to high things in a way of Enjoyment, but yet have been as unjuſt, oppreſ-
five, ſelf-ſeeking, covetous, and over-reaching, as if their only reward were to live
upon the ſpoil of others. Thy Religion to God certainly is no ſign of Grace if
thou art not alſo conſcionable in thy Dealings towards Men Herein do I
exerciſe my ſelf, ſays the Apoſtle, to keep in all things a Conſcience void of offence
both to God and Men: But more particularly the Duties that reſpects others are
either general, as thou art a Man to Men, or particular, as thy Relation in
which thou ſtandeſt, Relative Duties. Now how is it that you perform theſe
Duties that belong to thy ſpecial Relation, for herein the Life of Chriſtianity
is ſeen? How doft thou demean thy ſelf in the place were thou liveſt as a Ma-
giſtrate in checking of Sin, and in puniſhing of Vice? How as a Miniſter ?
How as a Parent? How as a Yoke-fellow? How as a Child, and how as a
Servant ? Whatever a Man doth as to the general Duties of Chriſtianity, yet
if he be negligent and careleſs in theſe particular Relative Duties, he hath great
cauſe to ſuſpect himſelf; it argues truth of Grace when we are careful in the ful-
filling theſe particular Relations and Stations that we ſtand in towards others.
I ſhall cloſe up this note of Trial with that of the Apoſtle, in fames 2. 10, 11.
He that offendeth in one he is guilty of all: If there be a willing and indulging ſloth
in the neglecting of any one Duty that God hath commanded, how difficult,
and how oppoſite ſoever it be unto Fleſh and Blood, that Man hath ground to
ſuſpect that whatever other Duties he performs, be they never ſo many, and
never ſo admirable, yet they are not ſuch as manifeft ſincerity, and may give him
a good evidence of a good eſtate
..
UN
Fourthly, Another ſign of Regeneration, which is the laſt that I ſhall mention,
is that which St. John Speaks of in his firſt Epiſtle, chap. 3. ver. 9, 10. Whoſo- Not to
4.0
ever is born of God doth not commit fin, for his feed remaineth in him, and be can- commit
not fin becauſe he his born of God; in this the Children of God are manifeſt, and Sin a fign
the children of the Devil. This place may perhaps be among the number of thoſe
of Regene-
that had been more clear if they had been leſs expounded. I ſhall only give you
the genuine native ſence of the words, and then proceed to manage them to
my preſent purpoſe. Whofo is born of God finneth not; ſome from hence have
concluded a poffibility at leaſt of a finleſs ſtate in this Life, others the infalli-
ble certainty of it, not only that a Child of God might attain to ſuch a Perfe&tion
as is excluſive of all Sin, but that whoever is a Child of God cannot upon that
very account be guilty of any ſin; fo like are Errors to Precipicés, that if a Man
loſe
ration.
560
The Nature and Neceſſity of Regeneration :

loſe his firm footing uſually he falls headlong, nor doth he ftop till he daſh him-
felf againſt the bottom and foundation of all Religion and Piety. Had theſe Men
but ſeriouſly pondered what the ſame Apoſtle faith in his firſt Chapter, ver. 7.
8, 10. If we ſay we have no ſin we deceive our ſelves, and the truth is not in us;
and if we ſay we have not ſinned we make God a Liar. Had they but pondered
this they would not have entertained ſuch an over-weaning conceit of a ſpot-
leſs perfection of Life here, whereof the greateſt part is no better than fin, and
the beſt of it but too too much defiled with it. Others interpret it thus, ſo
long as we are the Children of God, ſo long we cannot fin, and ſo the Papiſts
go, but theſe go upon an erroneous ſuppoſition, that every mortal fin, as they
call them, makes an intercefſion of juſtifying Grace, and doth as it were, an-
nihilate the new Creature ; others interpret it thus, in quantum fumus Dei Filii,
we cannot fin under that reſpect and notion as we are the Children of God, but
even ſo far as we are the beſt of us in the moſt part unrenewed : Though this
is a certain truth, yet it is but a dilute and wateriſh Expoſition of this place,
and it amounts to no more than this, that a Regenerate Man fins not as he is
Regenerate, that the Principle of Grace in him is not that Principle from whence
ſinful Actions proceed : And certainly no Man that conſiders the weight of this
Scripture expreſſion, will think that the Apoſtle by ſuch an inſtance and ingemi-
nation would preſs ſo thin a meaning as this is. The Interpretation therefore
that I judge to be the moſt natural and unforced is this: He that is Born of
God finnneth not, that is, he doth not fin in that malignant manner as the
Children of the Devil do, he doth not make a trade of fin, nor live in the con-
ſtant and allowed practice of it; neither can be thus fin becauſe his ſeed remai neth
in him; that is, either the Energy of the Word of God whereby he is begotten a-
gain to a ſpiritual Life, or the complexion of the Graces of the Spirit that are as
it were the Seminary and Seed-plot of Glory : Nor he cannot fin becauſe his seed
remainethin him: This Seed remaineth and keeps him that he cannot fin, either
as Apoftates do, who totally forſake the ways of God, or as profane Perſons do,
who never embraced them. There is a great difference betwixt Regenerate and
Unregenerate Perſons in the very fins that they commit ; all indeed ſin, but a
Child of God cannot fin ; that is, though he doth fin, yet he cannot fin after ſuch
a manner as wicked and unregenerate Men do ; there is a vaſt difference be-
twixt them even in that wherein they do moſt of all agree ; ſee that place
Deut. 38. in Deut. 32. 3. Their Spot is not the Spot of bis Children. Even deformities them-
ſelves are Characteriſtical, and a true Chriſtian may come to know by his fins
that he is not a finner ; and as they differ in the committing of fin, ſo much
more in the oppoſing of it. Let us therefore examine our felves what evidences
we have in reſpect of the keeping of ourſelves from fin, that we are Regenerated
and Born again.
Firſt therefore, It is a good evidence of the Work of Grace when our oppoſition a-
A hatred gainſt ſin is univerſal
. When we do, as David ſpeaks of himſelf, hate every falſe
of all fin a way. The reſervation, indulgence or allowance granted to anyone known
ſign of Luft is utterly inconſiſtent with a ſtate of Grace. One Luſt that hath obtained
your Paſs to go to and fro unmoleſted, and to Traffick with the Heart undi-
ſturbed, whatever oppoſition you may make againſt other fins, is a certain fign
of a corrupt Heart; one Luft will ſerve as a Spy to hold Intelligence with the
Devil. A Cion can never be incorporated into the Stock while there is the leaſt
Skin or Film betwixt them ; no more can we ever be incorporated into Jeſus
Chriſt if there be but the ſeparation of any of the leaſt allowed fin to interpoſe
betwixt him and us. Our Oppoſition therefore muſt be againſt all ſin : Itis
true, in our Bodies there are ſuch parts, that if we were wounded in them there
needs no other Wounds to diſpatch us, but the Wound is inſtantly Mortal; as if
a Man be wounded in the Heart you need not ſtrike him on the Head : But
in the body of Sin and Death there is no fuch wound; it is not ſufficient to de-
ſtroy the old Man, that we wound him in any one part, but he muſt be made
as our natural ſtate is deſcribed to be by the Prophet, From the crown of the head
to the ſole of the foot, all full of wounds and bruiſes. Let us now try our ſelves
by this, is there no Luſt that your Eye ſpares, nor that your Heart pities ? Doth
the Sword of Mortification draw the Heart-blood of every fin? When they
fly
ܪ
3.
he
1.
Grace.


a di un tes Or, The New-Birthe ta od
561
2.
fly for ſhelter into your Boſom can you rend them from thence, and ſlay them
before the Lord ? When they plead profit or pleaſure, can you with a holy diſ-
dain deſtroy them with ſuch Arguments in their Mouths? Canſt thou then cut
off a right Hand when it is lifted up to plead for Mercy? Can you then pluck
out a right Eye when it ſheds Tears to move you to compaffion to it? If ſo,
this is a good evidence of Regenerating Grace, whoſe proper effect it is to beget
an Antipathy and Hatred in the Heart againſt all ſin. But if there be any one
ſin that you allow and indulge in your ſelf, whatever other fins you may ab-avogo
ftain from, aſſure your ſelf that the greateſt change that is wrought upon
you is only fome external change of the Life, but no change of the Heart or
State ; ftill you are in your fins if you allow your ſelf but in one of them. One
allowed fin is vent enough for the old Man to take breath at; and while it
hath a breathing place allowed it, it is in vain to think that you have mortified
and deſtroyed it. odwo
Secondly, As this oppoſition muſt be univerſal againſt every ſin in general,
So it muſt be more eſpecially againſt the fins of the Heart. He that will de- A ſiriving
ftroy a Toad crawling on the ground, will much more deſtroy it ſhould it againft fins
crawl in his Boſom. Why now theſe fins they are the bubblings up of evil a ſign of
Thoughts and Motions of evil Affections and Deſires; thoſe lurking and invi- Grace.
fible Luſts that Hypocrites may foſter, and yet have a large Teſtimonial of their
Saintſhip, to which all the World almoſt will be ready to ſet their Hands.
But this now doth one that is truly Born of God moſt of all complain of and
ftrive againſt, in this indeed lyes the moſt unerring Teſt and Trial of true
Grace. What the Apoſtle tells us in Rom. 2. 28. That is not circumciſion that
is out ward in the fleſh, but that which is inward in ihe heart and Spirit, the ſame
may I ſay, it is not ſtriving and ſtrugling againſt fins, that are outward in the
fleſh, but againft fins in the Heart. There may be a numbneſs ſeize on the
outward Members of the Body owhen yet the Heart bears ſtrong and quick,
and the Brain work in fprightful and vigorous Motions; ſo truly is it in this
caſe, the old Man may ſometimes be benumb'd in its outward Limbs, and de
ny'd it its executive part, when yet the Head may work buſily in building and
ihaping ſinful Objects, and the Heart eagerly beat and pant after them. It is
uſually the only care of a wicked Man to keep his Luſts from raging and breakinghe
ing forth into outward Axt, though his Heart ſeeth and ſtew in malicious, un-
clean, worldly Thoughts, yet theſe he regards, laments not, nor ſuppreſſeth,
ſo long as he can but keep them from boyling over, and from raiſing Aſhes
and Smoke about him. But here lyes the chief task of a Regenerate Perſon ; for
though it ſeem poffibly an eafie thing to deſtroy ſuch little naked Infant things
as Thoughts are, that flutter up and down in the Soul, and that light ſtrokes
would lay them dead ; yet certainly a true Chriſtian, who by Experience knows
what it is to deal with his own Heart, finds it infinitely more difficult to beat
down one ſinful Thought from rifing up in him, than to keep a Thouſand finful
Thoughts from breaking forth into open A&t : Here lyes his chief labour, to fight
againſt Phantiſms and airy Apparitions, ſuch as Thoughts are; he fets himfelf
chiefly againſt theſe Heart-fins, becauſe he knows theſe are fins that are moſt of
all contrary to Grace, and do moſt of all weaken and waſte Grace: Outward
fins are but like ſo many Caterpillars that devour the verdure and flouriſhing of
Grace, but Heart-fins are like ſo many Worms that gnaw the very Root of this
Grace. And therefore God calls upon Jeruſalem in fer. 4.14. O Jeruſalem, waſh
thine heart from wickedneſs, how long ſhall vain thoughts lodge within thee uitos
Now try your felves by this, in the oppoſition that you make againſt finguh
what is it that you chiefly reſiſt ? Do you not content your felves that
you
have beaten corruption from the outward Works into the very Fort; that
whereas it fallied forth before at its pleaſure, and wounded your Conſci-
ences, now it is pent up in a narrower room and compaſs? Do you not content
your felves with this
, but ſtill you oppofe it
, and follow it into the Heart,
and when it hides itſelf in a finful Thought, do you ſtifle and kill it there?
2011 okt
If ſo, this is ſuch an oppoſition that proceeds from true Grace, which works in
you an Antipathy againſt all ſin: But when a fwarm of Lufts is
up, which are
perhaps fome external Principles only may keep from flying abroad ; if they
Сccc
cluſter
.
562
The Nature and Neceſſity of Regeneration :

gi
cluſter in thy Heart, and thou hiveft them there ; and if thou canſt for the ſa-
tisfying of Conſcience abſtain from the outward Acts of fins, and yet for the ſa-
tisfying of thy Corruptions, canſt alſo tolerate and allow the inward motions
of fin; it is a ſign thou never kneweſt the power of Regenerating Grace, which
firſt begins to cleanſe the Heart, as being the moſt compendious way and method
to reform the Life.
3: Thirdly, Look how you oppoſe thoſe Sins that are more ſpiritual Sins, ſuch as
of ſpiritual reſide in the refined and exalted part of a Man his Mind, but have little Traffick
Sins a ſign or Commerce with the dreggy part of his Body : Such as are Pride, Envy, Unbelief,
of Grace. Hypocriſie, Hardneſs of Heart, Slighting of Jeſus Chriſt, and the like, theſe are
ſpiritual wickedneſſes; and if thou art truly Regenerate, thy chiefeſt endeavours
will be bent againſt thefe ; for theſe are fins of the deepeſt and blackeſt guilt in
themſelves, though they are not branded ſo in the account of the World ; and
therefore when our Saviour rakes up the bottom of Hell, who do you find lyes
there? Is it the Drunkard, the Unclean Perſon, ſuch Sottiſh and Swiniſh Sin-
ama tuners ? No, but it is the Hypocrite, the ſpiritual and refined Sinner, Mat. 24. 51.
Theſe are thoſe fins that are lo inconſiſtent with the Image of God upon the
Soul, that of all other fins they make Men neareſt to reſemble the Devil; to
be guilty of theſe fins is to be a Sinner like him: Thoſe brutiſh Luſts wherein
Senſualiſts wallow are not the proper ſins of the Devil; no, they are Intellectual
Sins clarified from ſuch dregs, ſuch as Pride, Malice, Hatred of God and Good.
neſs, and the like.
?
od vlot get to the
nije bi won til og
Now try your felves by this; you ruſh not poſſibly into the fame exceſs of Riot
with others, you reſiſt and refrain from outward groſs ſelf-condemning, fins ;
but do you ſtrive againſt Pride, Hypocrifie, Unbelief, and Hardneſs of Heart
If fo, this is a good ſign that you are the Children of God, unto whoſe ſpiri-
tual Nature, and unto yours alſo, theſe ſpiritual fins are moſt of all contrary;
but if you are only cleanſed from the pollutions of the Fleſh, and not alſo from the
pollutions of the Spirit ; if you indulge your felves in Pride, Malice, in Murdering
and Revengeful Thoughts, and the like, know aſſuredly you do not bear the I-
mage of God, but the Image of the Devil, whoſe peculiar fins theſe are.
Fourthly, 'A Regenerate Perſon bends his oppoſition as againſt Heart Sins, and
An oppoſing Spiritual Wickedneſs, ſo alſo againſt his own iniquity in a peculiar manner. Da-
vid produceth this as a clear evidence of his Integrity in Pſal. 18. 23. I was alſo
ſign of
upright before him, and I kept my ſelf from mine iniquity. Indeed a Child of
God can have no fin his own by any deliberate Choice and Approbation of it,
as one culled and choſen out from the reſt, and reſerved for him to commit
thus to have any ſin a Man's own is inconhſtent with true Grace; but ſin may
be called a Man's own by a too frequent practice of it, and by a too violent In-
clination of his Heart unto it. Every one of us hath his peculiar ſin that we may
call our own, that is more deeply rooted in us than others are, whether it a-
riſeth from the Temper of our Nature, or from Cuſtom that is a ſecond Nature,
or from the verge and tendency of our Callings and Employments, or from
what account foever they proceeds yet there are ſome Sins that a Child of God
may call his own, and againſt theſe doth he more particularly bend himſelf, and
fingle them out unto the Combate. Is to tomo bus
100
5. Fifthly, A truly Regenerate Perſon will be careful to avoid all Temptations unto,
An avoid- and all occaſions of fin. And therefore in that Prayer that Chriſt
hach taught us,
Temptati-
we firſt pray, That we may not be led into Temptation, and next, That we may be
ons to, and delivered from evil. So is it the firſt care of a Child of God that he be not
all occafions tempted, and his next care, how he may eſcape when he is tempted. It is a ſign
of Sin, a ſign of a Heart wofully entangled with the love of fin when Men chuſe to walk upon
of Grace.
the very Borders of Sin and Temptation, and when they are under ſtrong Tempta-
tions ſecretly pleaſe themſelves with it, becauſe now they think they have ſome
excuſe if they yield. entgoo bra moore WORST IS A gumama
Sixthly and laſtly, Our oppoſition againſt Sin is a good ſign of the Truth of
An opposi, Grace, when it is not only univerſal againſt all Sin, but univerſal from our whole
whole Man mån; when it is not only from our Reaſon and Conſcience, but alſo from our Will and
againſt all Affections. For in Regeneration there is a Principle diffuſed thorough the whole
fin a ſign Man that is contrary to fin, and deſtructive of it in every Faculty; as it was
of Grace.
with
& Man's
own Sin a
Grace.
ing all
6.
Or, The Ném-Birtb.
563

I.
with Eliſha when he ſtretched himſelf over the Shunamite's Child, his eyes were
againſt the child's eyes, and his mouth
againſt the child's, yea, every Limb in him
correſponding to every Limb in the Child; fo is it in a Regenerate Man, the
new Man that is ſpread all over, and covers as it were the whole old Man,
Limb for Limb, it is ſpread over every Faculty of the Soul and Body alſo. It is
not enough that our Conſciences check us for fin, but the Will and the Affe&ti-
ons muſt be bent againſt ſin; the oppoſition muſt be from the whole Soul, of
it is not an evidence of the Truth of Grace.
Why now be exhorted to deal impartially with your own Souls, look into
your own ſtate, examine your felves; try whether Jeſus Chriſt be formed in
you. If your ſtate be good, ſearching into it will give you the comfort of it ; if
your ftate be bad, ſearching into it cannot make it worſe, nay, it is the only
way to make it better, for Converſion begins with Convi&tion. Now if you
have tried your felves by any of theſe Marks, either you find that you are ſuch
as afe already paſſed from Death to Life, or that you are ſtill in a ftate of finful
Nature; accordingly I ſhall direct to you a word of Exhortation, and ſo ſhut up
the whole Subject.
Firſt, If you have a comfortable evidence of your Regeneration, that the ha-
bit of Grace is indeed wrought in you, be exhorted to draw it forth into AE : If
you are Born of God, live then as thoſe that are the Children of God. This Ex-
hortation I ſhall branch out into two Particulars.
Firſt, Endeavour that the Graces of the Spirit be fruitful in good Works: Your
Corruptions are always vigorous and operative, and why ſhould not your have rate
They that
Graces be ſo much more? Grace is in you that ruling and prevailing Principle, mujt be
why ſhould it not alſo be moſt active in you? Yet ſo it is, as it was with Sarah fruitful in
and Hagar, Sarah the Free-both Miſtreſs is barren, but Hagar the Bond-woman good Works:
is fruitful; fo is it even in the Children of God themſelves, the noble, ſpiritual,
and free-born part that uſually is barren and unfruitful, when the carnal and ſer-
vile part is too too fruitful, ſtill conceiving, and ſtill bringing forth. What's
the reaſon that corruption that is conquered ſhould have a more numerous
Of-ſpring than Grace that is triumphant? Your Grace is no ſluggiſh unacted
Principle, no, it is Etherial, it carries a Divine and Heavenly Fire in it,
and tends as naturally to what is good, as the Corrupt part doth to what is fin-
ful; it hath a natural propenſion to breathe it ſelf forth into holy Thoughts,
holy Affections and Defites, do not you then be wanting to it, but ſtir up the
Grace of God that is in you; think how becoming a thing it is when God hath
framed you according to his Image and Likeneſs, that you alſo ſhould frame ho-
ly Thoughts, and heavenly Affections, according to God's Likeneſs, and have a
numerous Progeny like unto him : But alas the Children of God are much want-
ing to themſelves in this particular : If the Spirit at any time is impregnant
upon their Hearts with holy motions ; how do they negle&t and ſtifle them fo
that there are but very few of them but prove meer Abortives ? Our Hearts at
laſt will be found to have been the Graves and Sepulchres of Thoufands of holy
Thoughts and Motions, which we have ſtarved in their very Infancy.
Secondly, Oppoſe indwelling Grace againſt the prevalency and power of indwel 3.
ling Sin. Grace it is an Immortal Seed that will certainly ſprout up and flouriſh Indwelling
into Glory; it is a Living Fountain that will certainly ſpring up unto Eternal Life, to be oppoſed
a Ray of heavenly Light that will wax brighter and brighter to a heavenly Day; againſt in-
it is Immortal in its Seed, Vi&torious in a Spark, Triumphant in its Dawn; yea,dwelling
take it when it is weakeſt, when this Dawn is clouded, when this Spark twin-Sin.
kles, when this Seed is unſpirited, yet even then is it mighty through God, and
is ſtill an over-match for Sin; to fet Grace againſt Sin, is to fet God againſt
Sathan, Heaven againſt Hell, the Spirit againft the Fleſh, and what odds can a-
ny Chriſtian defire more ? Have we a Principle of Grace in us which will go
forth Conquering unto Conquer, and will aſſuredly Crown us with Vi&tory,
and ſhall we not bring it to the Trial? Yea, let me tell you, you muſt detain
Grace in unrighteouſneſs, and depreſs, and keep it under by violence ; if you
do not prevail with it, if you do not ftrive againſt your Sins, you muſt ſtrive
againft your Graces; and therefore it is the greateſt ſhame in the World for you
that

564
The Nature and Neceſſity of Regeneration :

God.
Duties
are the
God. As,
.
that have a Principle of Grace in you, that Principle that ſhall never totally be
overcome, baſely to yield to any Temptation or Luſt whatſoever.
3. Thirdly, Be exhorted alſo, ſince you are born of God, to live as becomes the Chil-
Thoſe that dren of God, and to expreſs your heavenly Parentage by your heavenly Converſation.
are Born of I have formerly in the handling of this Subject told you that we are the Chil-
live as the dren of God two ways, by Regeneration, and by Adoption; Adoption gives
Children of us the Inheritance of Children, and Regeneration gives us the Nature of our
Heavenly Father: As we then bare the Relation of Children, fo let us have the
Affections of Children.
required of
thoſe that
Firſt, Let us poſſeſs our Hearts with a Filial Fear and Reverence of God. God
calls for this in Mal. 1.6. If I be a Father, where is mine honour ! And ſo the A-
Children of poſtle, 1 Pet. 1. 17. If you call God Father, paſs the time of your ſojourning here
with fear. This holy awe and fear of God will be a great check upon us when
That they
we are apt to grow wanton and extravagant. Children whatſoever they do at
fear God. other times, yet they will ſtrive to deport themſelves reſpe&tfully in the preſence
Mal. 1.6. of their Father. Why conſider, you are always in the preſence of your
Heavenly Father who is Omnipotent, he is with you where-ever you are, his
Eye is upon you whatever you are doing; Oh, therefore behave your felves
with that holy Reverence and Compoſedneſs as becomes ſo aweful a preſence
as his is: Thou who wouldſt abſtain from any lewd and unbecoming Action
before the reverent Face of thy earthly Parents, wilt thou not much more reverence
the all-controuling looks of thy heavenly Father? There is not a thought
in thy Heart, nor a word upon thy, Tongue, but God knows it altogether,
and 'if this be not a moſt powerful reſtraint to keep thee from evil, know
this, that the very immodefty of thy ſinning is a clear proof that thou art no
Child. When Foſeph's Brethren committed that horrid Fact of ſelling of him,
they contrive how they may hide it from the knowledge of their Father
doubtleſs if the Authority of Jacob's preſence had been with them it would á
over-awed them from that wickedneſs: Why, behold a more aweful and dread
Father than Jacob was is always with you: And therefore ſince you can hide
none of your Sins from your dread Father's fight, be careful that you commit none
in his fight.
Secondly, Imitate your Heavenly Father in his Goodneſs and Bounty unto all.
That they i- He is kind to the froward, and to the diſobedient; He caufeth his Sun to shine
azpon the good and upon the bad, and doth good both to the juſt and to the unjuſt;
their Father ſhould God have avenged all thoſe petulant Wrongs, and thoſe arrogant Affronts
Bounty and that Sinners have done againſt him, the whole World e're this time would a
Goodneſs. been utterly deſtroyed ; but he hath not left himſelf without Witneſs ; it is the
Witneſs of his patience and forbearance that the Sun yet ſhines upon us, that the
Air ſupports us, that the Heavens give forth their cheriſhing influences to us.
Now here is a pattern for you to imitate; alas, you cannot be ſo much injured
by Men, or ſo beneficial to Men, as God is; they depend no more upon you
than you do upon them, but we all depend upon a patient and forbearing God
and yet we are apt upon every flight provocation to break forth into Fire and
Fury ; this is not the Diſpoſition of God, neither ſhould it be the Diſpoſition of his
Children : The Divine Nature, whereof we are made partakers, prompts usi
to be Long-ſuffering, and full of Bowels of Mercy and Compaſſion, and is pleaſed
when it can like God forgive others. Jeſus Chriſt who had all the Hoft of Hea-
ven and Earth in pay under him, and could have commanded whole Legions
to have ſecured and revenged himſelf; yet when he was under his Sufferings,
hanging upon the Croſs, how patiently did he indure the Scoffings, Shoutings
and Mockings of Men, and opens not his Mouth otherwiſe than in Prayer for
them, Father, forgive them, for they know not what they do; when he was reviled
he reviled not again? Imitate now your Lord and Maſter, your God and Father,
and when the World reproaches you, and perſecutes you, ſhew that you have
learned one thing that nothing but true godlineſs can teach you, to wit, that you
3. are able and willing to forgive them.
Thirdly, If you are the Children of God be patient and ſubmiſſive under his
tient under corretting Hand; is it not thy Father that afflicts thee? The Apoſtle argues this
ing Hand. Arongly, Heb. 12. 9. If we fuffer our earthly Parents to chaſtiſe us for their plea-

2.
mitate

;
To be pao
Heb. 120 €
Jure;
Or, The New-Birtb.
565

2.
tation to
rate.
I.
ſure, how much more ſhould we ſuffer patiently the Chaſtiſements of our Hea-
venly Father, who doth it only for our good, and if need be. Nothing puts a
ſharper ſting into Ami&tion, and makes them more intolerable, than to look upon
them as Puniſhments inflicted by an Avenging God; the Soul is not able to
bear up under ſuch Affii&tions, becauſe then it looks upon the lighteſt and ſmall
.
eſt evil that befalls it to be but as it were the Pledge and Earneſt of a far greater
that is to enſue. But now when we can look upon Affli&tions as the Chaſtiſe-
ments of a gracious Father, this will enable us to bear them not only patiently,
but thankfully alſo, as being the Teſtimonies and Effects of his ſpecial Love
unto us; for ſays the Apoſtle, He chaſtiſeth every ſon whoni be receiveth. The
end why God caſts thee into the Furnace of Affli&tion is to purifie thee from thy
droſs, not to conſume thee; he knows what Afflictions, and the Meaſures of
them, will beſt conduce to this end, for he is a Wiſe God, and hewill bring no
other AmiEtion upon thee than what ſhall accompliſh this end, for he is alto a
gracious Father.
Theſe Three Exhortations belong to thoſe who by the ſigns before-named, or
any other; have attained to ſome Aſſurance that they are Renewed and Born
again.
In the ſecond place, Let me ſpeak to fuch as are yet in a natural and ſinful E-
ſtate, in the ſame deplorable ſtate of Sin and Miſery in which they came into the An Exhora
World. Unto theſe now I ſhall only direct a Twofold Exhortation, and ſo con-
clude the whole Subject.
Unregene
Firſt, Beware that you do not flatter your ſelves with any déluding Hopes of
Heaven, you are as yet without any right to it. This is indeed a dreadful Cauti- Not to dem
on, what, to beat Men off from their hopes of Heaven ? And commonly, it proveś lude them-
as fruitleſs as it is dreadful; Mens Hopes of all things frequently deceive felves with
them, they maintain themſelves with little, eſpecially the hopes they have of falle hopes
Heaven, and they live either upon weak probabilities, or upon ſtrong fancies ;
and hence the Scripture compares the Hope of a Hypocrite to a Spider's Web,
Fob 8.4. Men ſpin out their hopes out of their own Bowels, and ſettle them
ſelves in the midſt of them, and doubt not but they ſhall catch Heaven it ſelf in
their fooliſh Cobwebs. Should I come and ask you all one by one, do you and
you Hope to be ſaved? Where is the Perſon that would not by his diſdain at
the very queſtion teſtifie how high and how great his Hopes are ? Would not the
Drunkard, the Swearer, the prophane Perſon, and the whole Rabble of wicked and
ungodly Wretches, ſpeak as confidently of their Salvation as if they were Born
with fure proofs of Heaven in their Hands? What are theſe Men regenerate ?
Or is the price of Heaven fallen, and God become willing to part with it up-
on lower terms than the New-birth ? Art thou Regenerated that hateſt God
and Godlinefs, and all thoſe that bear the leaſt reſemblance to the Divine Purity
Art thou Regenerated that makeſt an impudent fcoff at the Name, and de-
rideſt the very Title that fallen Man hath unto Happineſs? Is it likely that
the New Nature ſhould be hid under an Old Life. Regeneration is the ranſack-
ing of the Soul, the turning of a Man out of himſelf, the crumbling to pieces
of the old Man, and the new moulding of it into another ſhape ; it is the turning
of Stones into Children, and a drawing of the lively Pourtraicture of Jeſus Chrift
upon that very Table that before repreſented only the very image of the
Devil : This mighty change is wrought by Regeneration; Man's partaking of the
Divine Nature is the greateſt change that ever was wrought in Heaven or in
Earth, unleſs it were God's partaking of the Humane Nature. Why now art thou
thus changed ? Are all old things done away, and all things in thee become
new? Haſt thou a new Heart and renewed Affections? And doft thou ſerve
God in newneſs of Life and Converſation? If not, what haft thou to do with
Hopes of Heaven? Thou art yet without Chriſt, and ſo confequently without
Hope : Sinners, what is it that you truſt to ? Is it your own good Works?
This indeed is the common Refuge of thoſe that have feweſt good Works to
produce; but alas, What confidence canſt thou repoſe in theſe, when the very
Prayers of the wicked is an abomination unto the Lord? Is it the Merit of
Chriſt that you rely upon ? Why Chriſt becomes a Saviour to none but to theſe
in whoſe hearts he is firſt formed : Is it fome flight and general Notions of
God's

566
The Nature and Neceſſity of Regeneration :
2.
rate Men
Labour to be
God's Mercy that you truſt to? It is true, God is infinitely merciful, though
he hath already damned Thouſands for their Sins; and he will remain for ever
infinitely merciful, when thou alſo art damned among them: It is in vain to
preſs the Mercy of God to ſerve your fooliſh hopes, againſt that inviolable
Truth of his, that hath excluded you out of Heaven ; except you be Born
again, you can in no wiſe enter into the Kingdom of God. This is that irreverſi-
ble Sentence that is written on Heaven Gates, no entring there, but by paſſing
firſt through the New-birth; no Dogs nor Swines muſt come into that Holy
City; and ſuch are all unrenewed Perſons ; yea, the Scripture calls them
the Children of the Devil, 8 Fohn 40. Te are of your Father the Devil. And
certainly, that God who hắth chaſed Devils out of Heaven, will never ad-
mit any of his rude Off-ſpring into it. And therefore let me in the firſt place
exhort you not to flatter your ſelves into Hell and Deſtruction with falſe and
deluding hopes of Heaven.
Secondly, Give no reſt either to God, or to your ſelves, till ihis thorough change
Vnregene- be wrought upon you in your Regeneration.
It is, as you have heard, of abfolute neceſſity unto Eternal Salvation ; and
ought to
unleſs you think that Salvation it ſelf is not of abſolute neceſſity, what can be
the Reaſon that you trifle and dally in that which is of fo vaſt a Concernment ?
Regenerate.
What is it that you can plead for your ſelves? Is it that it is not within the com-
paſs of your power to Regenerate your ſelves? It is true, but although you cannot
form this New Nature in you, why do you not yet do your utmoſt to prepare and
diſpoſe your felves to receive it? Though we are all lamed and crippled by our Fall
which we took in Adam, yet ſuch Cripples as we are may notwithſtanding
make ſhift to get into that way by which Chriſt uſeth to paſs, and may poſſibly be
healed by him. It is a fure Rule, Though God is not bound to give Grace
upon Mens Endeavours, yet neither is he wont to deny it. Do you ex-
pect that this change, like that of the ſurviving Saints at the laſt Day, ſhould
paſs upon you e're you are aware of it, in a Moment, in the twinkling of
an Eye? It is true, Man's change of Heart is the greateſt Miracle that
God works in the World, but yet he works it in an ordinary way, by our own
Endeavours as well as by his own irreſiſtible and victorious Grace; and
Ezek, 18. therefore God calls upon us, Ezek. 18. 31. Make you a new heart, and a
new Spirit, for why will you die ? Do not therefore cheat your Souls into
Eternal Perdition by ſuch lazy Conceits of your own weakneſs and im-
potency;d
do not content your ſelves with a few yawning drowſie Wiſhes,
expecting till Divine Grace doth of its own ſelf drop down out of Hea-
ven, and of its own accord change your Hearts, poffibly before that time you
your felves may irrecoverably drop into Hell; will you lofe your
Souls for ever only out of a wretched floth? Doth one end of them lye burn-
ing as a Brand in Hell Fire, and will you not ſtretch out your Hand
to pluck it thence ? Believe it, as long as you continue in a finful ftate you
are wrapt about with Ten Thouſand Curſes, the Wrath of God is conti-
nually making its approaches unto you, and there is only a thin Mud Wall of
Fleſh to fence it out, which is ſtill mouldring and falling away, and whe-
ther it will be able to hold out one day longer you know not; you hang
over the bottomleſs Pit only by the weak Thread of a frail Life, which is
ready to be ſnapt afunder every moment; and if ſome conſuming Sick-
neſs ihould fret this Thread, or ſome fore-unſeen Caſualty ſhould break it off
ſuddenly; if Death work a change upon you before Grace works a change
in you, of all God's Creation you are the moſt miſerable; better that you had
been the moſt loathſome Creature that crawls upon God's Earth, yea, better
that you had never been, than that you ſhould forget and negleét this
great
work of Renovation
moment too long; therefore uſe
no delay; every moment that is not this preſent is too long a delay
while you are dreaming of Repentance and Converting fome Months,
or poſſibly fome Years hence, God may ſnatch you away before the next
Sand in run in Times's Glafs, and where are you then? Now is the accepted
time, now is the day of ſalvation; whatever is not now may be too late,
and 'e're that times comes that you have prefixed to your ſelves, God may
ſet


31.


one
3
Or, The New-Birth.
567
Two Dires
stions home
we may
1.
2.
provement
ſet up your Souls as flaming Monuments of his Diſpleaſure, Juſtice, and Severity,
in Hell for ever.
If you ask me what you ſhall do to be Renewed ? I anſwer, the Directions are
not many ; take only theſe two.
Firſt, Be inſtant with God by Prayer, that he would by bis Omnipotent be Regene-
Grace new create you to himſelf, and ſtamp again upon you his effaced Image. rated, and
There is a prevalency in the Prayer of a meer natural Man when he prays
Born agains
for Grace, elfe St. Peter would never have exhorted Şimon Magus, who was
Prayer.
in the gall of bitterneſs, and in the bond of iniquity, to pray that ſo the thought
of his heart might be forgiven him.
Secondly, Improve diligently all the Means of Regeneration, whereof the
Word is the chief. Of his own will begat be us by the Word of Truth, A diligent
ſays the Apoſtle, James 1. 18. Attend it conſtantly, meditate upon it frequently, andisha
endeavour faithfully to practice it ; this hath been the way in all
Ages that hath proved ſucceſsful for the bringing in of Sinners unto of all the
God; Heaven is full of happy Souls that hath been fitted for that glori- means of
ous Éſtate, by ſuch very Ordinances as theſe are that now you ſet under. Grace.
It is true, theſe are not of themſelves a ſufficient means; alas, what
is the weak Breath of a poor Man to make impreſſions upon Hearts that
are harder than the nether Milſtones? What can we do to give Sight to
the Blind, and Life to the Dead, but only God who demoliſhed the Walls
of Jericho by the ſound of a few Rams. Horns, doth likewiſe make uſe of the
preaching of the Goſpel to demoliſh the ſtrong holds of Satan, which
would have been as impertinent and as inſignificant a found as that was,
had not God put his Inſtitution upon it, and his Spirit into it? Wait up-
on the Ordinances therefore, that that happy. Soul-ſaving Word may at length
be ſpoken that may cauſe thee to ariſe,
and to ſtand up from the Dead;
endeavour to do whatever lyes in thy power in order to thy Regeneration
it is true, it is not in our power to make ourſelves New Creatures ; but
when God ſees thee Conſcienciouſly improving that power that thou haſt,
he will then give thee that power that thou wanteft ; never yet was
there an inſtance of any that did vigorouſly to their utmoſt labour after Grace,
that did not alſo leave ſome good Evidences behind them that they did obtain it;
and certainly thou haſt no reaſon to think that God will make thee the firſt inſtance
and preſident. So much for this time, and for this ſubject.



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All-ſufficiency
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TUO TI Joewel mei

Prevalency of His Interceſſion.
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Akta TOOTON IRITTOTI
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S E R M O N XV.
H EB. vii. 25.
Wherefore he is able alſo to ſave them to the uttermoſt that come
unto God by him, ſeeing he ever liveth to make Interceſſion
for them.
T
THE general deſign of the Apoſtle in this Epiftle, is to ſhew the Dignity
of Chriſt, above the Levitical Prieſthood, which he doth, as by many
other deep and accurate Arguments; fo likewiſe by affirming him to be
a Prieſt after the order of Melchiſedeck, in the laſt Verſe of the forego-
ing Chapter. In this Chapter he proſecutes the Argument by drawing a long pa-
rallel between the Prieſthood according to Melchiſedeck's Order, and the Prieſt-
hood according to Aaron's Order; and in every Compariſon he gives the prehe-
minence to the former above the latter ; and thereby proves that Chriſt, who was a
Prieſt after the Order of Mechi ſedeck, obtained a more excellent Prieſthood than
they who were Prieſts according to the Order of Aaron.
Now
to Save Sinners, &c.
569

Now bccauſe in this parallel there are many things hard to be underſtood, I
ſhall give you a brief Explication of them, and thereby bring you to the Text.
Now concerning this Melchiſedeck there is much enquiry who he was
ſome think him to be Jeſus Chriſt the Son of God, the Second Perſon in the
Bleſſed Trinity, who aſſumed Humane Shape then when Abraham returned
from purſuing of the Four Kings; but this is altogether impoſſible, becauſe the
Scripture makes him to be the King of Salem, a Viſible and a Temporal King
over Jeruſalem ; for by Salem that muſt be implied, as is clear from Pfal. 76.2.
Others conjecture this Melchiſedeck the ſame with Shem the Son of Noah; but
whether it was him or no it is not much materal, this is certain, that he was
appointed and raiſed up by God to be an Eminent and Illuſtrious Type of our High-
Prieſt Jeſus Chriſt. Now though the Levitical Prieſthood was a clear Type of
Chriſt's Prieſthood, yet this Melchiſedeck, who lived Four Hundred Years before
the Inſtitution of that Order, was a more cloſe, adequate Type, and far ſuperior to
them, and this is here expreſſed.
Firſt, In that he was King of Salem, as well as Prieſt of the moſt High God,
ver. 4. Now the Levitical Prieſts were not Kings as he was; as in thoſe
firſt Ages of the World, it was an uſual Cuſtom for the ſame Perſon that was
King to exerciſe the Prieſtly Office, and therefore he was a more expreſs Reſem-
blance of Chriſt than the Aaronical Prieſts were.
Secondly, In that he was deſcribed to be firſt King of Righteouſneſs, and then
King of Salem, ver. 2. that is, the King of Peace; herein alſo he is a moft lively
Type of Chriſt, who obſerved the ſame Order. Chriſt was. King of Righteouſ-
neſs
, to ſubdue our Sins, fan&tifie our Natures : And he was King of Peace, to
pacífie our Conſciences through the Aſſurance of Pardon and Acceptance, for
this Peace he doth uſually beſtow upon us as the Fruits of Righteouſneſs formerly
communicated to us.
Thirdly, In that he was without Father or Mother, without Deſcent, having
neither beginning of Days, nor end of Life, as Melchifedeck is deſcribed in the
third Verſe. And herein he outvies the Aaronical Prieſthood, for their Birth and
Death the Scripture Records, but of Melchifedeck it witneſſeth he lives, ver. 8.
Now herein he is a nearer Reſemblance to Chriſt than
they, for Chriſt as God
was without Mother, and as Man he was without a Father ; as God he hath
not beginning of Days, as God and Man he is without end of Life.
Fourthly, He excels them in that Aaron, who was the Father of all the Aaro-
nical Prieſts, did pay Tythe to him ; ſo ver. 4. And he received them from
him, ver. 6. which denotes that Abraham himſelf was Inferior to him, as
ver. 7. and much more the Children of Levi, the Off-ſpring of Aaron, who
themſelves are ſaid to páy Tythes to Melchiſedeck, being in the Loyns of their
Father Abraham, as we have it in the 9th and 10th Verſes. As the publick
Acts of the Parent are interpretively the Áæts of a Child, ſo likewiſe Abraham's
paying Tythes to Melchifedeck is Recorded by
Recorded by God, as Levi his paying
Tythes in Abraham's Loyns, and thereupon they were profeſſedly Inferior to
him. Now that this compariſon may be the more clear and evident, we muſt
conſider that Melchifedeck was a Type of Chriſt under a Twofold reſpect.
Firſt, As he was in his own Perſonal Capacity.
Secondly, As deſcribed to us in the Scripture ; for there is a great difference,
as we ſhall ſee anon.

Firſt, If we conſider his Perſonal Capacity, ſo he was King and Prieſt ; he
was really in himſelf fo; he met Abraham, received Tythes from him, and
conferred a Bleſſing upon him: But there are other things ſpoken of this
Melchifedeck in the ſixth Chapter, which to underſtand as really agreeing to the
Perſon of Melchiſedeck, were utterly impoſſible, as that he was without Father or
Mother, or without Deſcent, or beginning or end of Life, as we have it in the third
and eighth Verſes; and therefore ſome conſidering that this deſcription could
not agree to any Man, have fondly fancied that this Melchifedeck was not true
Man, but was either Chriſt, or the Holy Ghoſt, or ſome Angel.
Secondly, Therefore we note that theſe things were ſpoken of Melchi-
Jedeck, not as really he was in himſelf, but as he is repreſented to us in the
Dddd
Scriptures
572
The All-Sufficiency of Chriſt

ter
>
Scripture, ther efore he is ſaid to be without Father or Mother, becuaſe the
Scripture mentioneth nothing of them, Records nothing of his Parentage or Pe-
digree, nothing of his Birth or Death, but is purpoſely filent in theſe things,
ver. 3. That he might be made like the Son of God, the Scripture is pur-
pofely ſilent concerning the Pedigree of Melchifedeck, and the beginning and
ending of his Days ; that he might be a more lively Type of the Son of God,
who himſelf in his Divine Nature was without beginning or end of Days; ſo
that though truly and really Melchiſedeck was a Man Born of Parents by a
long Deſcent from Adam, whoſe Life had a date both when it begun, and
when it ended; yet it is truly ſaid that he was without theſe, becauſe they are
not mentioned and recorded in the Scripture. Now among theſe high Privi-
ledges and Prerogatives, Melchiſedeck doth Typiſie the Prieſthood of Chriſt bet-
r than the Aaroni cal Prieſts could Typifie him, for he is one that abides and
continues a Prieſt, ver. 3. And he lives, as in the nineteenth Verſe. The Scrip-
ture ſpeaks nothing either of his laying down his Office or his Life. Now in
this he is an Eminent and Conſpicuous Type of Chriſt our High-Prieſt. For,
Firſt, He hath not laid down his Life ſo as to loſe it, for he was made after the
power of the endleſs life, as ver. 16. Nor,
Secondly, Hath he laid down his Prieſthood ſo as not to exerciſe it, for he
is a Prieſt for ever, and becauſe he continues for ever, therefore he hath an un-
changeable Prieſthood, as in ver. 20. Now the words of the Text are a moſt
comfortable Inference drawn from all this Diſcourſe concerning the Eternity
of Melchifedeck's Prieſthood: The Eternity of it (I fay) becauſe the Scripture
ſpeaks nothing of the ceſſation of it, ſo that my Text is a comfortable Inference.
Chriſt is able to ſave to the uttermoſt them that come to God by him, ſeeing he
ever liveth to make intercellion for them. Doth Chriſt for ever live, and for ever
ſit at the Right Hand of God ? Doth he continually lay open his 'Wounds, re-
peat over his Sufferings, plead his Death and Merits, claim a right to a ſure pur-
chaſe? Is he continually perfuming Heaven with the Odour of that ſweet In-
cenſe, which he daily offers up with Prayers for all the Saints ? Believe it, ſuch a
Sacrifice muſt needs be acceptable, ſuch an Advocate muſt needs be prevalent,
ſuch a Saviour muſt needs be All-fufficient. Wherefore he is able to ſave them
to the uttermoſt that come unto God by him, ſeeing he ever liveth to make Inter-
ceffion for them.
In theſe words we have,
Firſt, A Poſition couched under a Suppoſition : The Suppoſition is this, If ſo
be Chriſt ſhall ever live to make Interceſſion for the Saints : The Poſition is,
That Chriſt doth live for ever to make Interceſſion, &c. which the Apoſtle be-
fore proves, he is a High-Prieſt for ever.
Secondly, There is an Inference or Corollary drawn from it, Therefore he is a-
ble to ſave to the uttermoſť, &c.
In the Poſition obſerve theſe two things
1. The Eternity of the Life of Chriſt in the higheſt Heaven.
2. The Eternity of his Prieſtly Office : The former is this, He lives for ever :
The latter is, And he lives for this very end, to make Interceſſion for us.
In the Inference we may obſerve,
1. The Truth inferred and afferted, He is able to ſave.
bodi
2. The meaſure and degree of this Salvation, and that is, to the uttermoſt,
to all ends and perfections; he is able to ſave to all perfections, ( that is ) alto-
gether.
3. Conſider the Perſons whom he is able thus perfectly to ſave, and they are
thoſe only that come unto God by him ; and theſe are deſcribed,
1. By their Obedience, they come unto God, that is, they perform Service, O-
bedience and Duty to God.
2. They are deſcribed by their Faith, they come to God by him, that is, by
Chriſt.
All the Duties and Services which they perform they tender them up by
Faith in Chriſt, and by Chriſt to God, they come unto God by him. And be-
fides all theſe, here is a Connexion of the Inference and the Poſition together by the
word, Wherefore he is able to ſave, &c. In the Connexion we have alſo the num-
ber
3
, He is able to five.

to ſave Sinners, &c. od 1
571
Heb. 10. 7.
ber of thoſe whom Chriſt makes Interceffion; not for all Men, but for thoſe
that come to God through him. Oh what a rich Vein of Scripture is before our
Eyes, which lyes as an ineſtimable and unſearchable Treaſure in Golden Mines !
Though I may ſeem to have but broken and crumbled the words, yet there is a-
bundance of preciouſneſs in every part and parcel of them: I ſhall not now
Itand to raiſe and inſiſt upon all thoſe Obſervations that might pertinently and
properly be made from the words thus divided, but ſhall briefly ſpeak to ſome
few.
1. From the Truth inferred, He is able to ſave to the uttermoſt. Obſerve,
Doct. I. That Jeſus Chriſt is an Almighty and an All-ſufficient Saviour.
He is an High-Prieſt and a Saviour All-ſufficient.
Firſt, By his Father's Eternal Deſignation, Pſal. 89.19. I have laid help upon
one that is mighty, &c.
Secondly, He is an All-fufficient Saviour by his own voluntary ſuſception and
undertaking for us, Pſal. 40.7. Then ſaid I, lo, I come in the volume of thy
book, it is written of me, to do thy Will, O God. And the Apoſtle quotes it in
Thirdly, By the Infinite Glory and Excellency of the Divine Nature, which
hath a double Influence to make him an All-fufficient Saviour.
1. It puts an infinite worth and value upon his Sacrifice, and ſo hath made his
Offering acceptable, and a full Price and Ranſom for Sinners. It is called the
Blood of God, Aats 20. 28. Feed the flock of God which he hath purchaſed with
bis
own Blood : And certainly the Blood of God muſt needs be an All-fufficient Ex-
piation for the Sin of Man.
2. The Divine Nature gave Chriſt a Power, and an Ability to appeaſe and fa-
tisfie Infinite Juſtice and Wrath, and break the Chains of Death, and the Barrs
of the Grave, under which he had been detained, elfe our Salvation had been a
thing deſperate and deplorable; but herein is he manifeſted to be the Son of God,
and Saviour of the World, even with power, in that he died and roſe again.
Fourthly, He is an All-fufficient Saviour by his Humane Capacity: As he
would not have been able to ſave us, unleſs he had been God, fo he would not
have been capable to ſave us, unleſs he had been Man. Now Chriſt's Humani-
ty hath a Twofold Influence into the Work of our Redemption.
1. In that thereby that Perſon who is God became Paſſive, and a fit Subject to
receive and bear the Wrath of God.
2. Hereby ſatisfaction is made to offended Juſtice in the ſame nature which
tranſgreſſed and offended : By Man came death, and by the Man Feſus Chriſt came
the reſurrection from the dead, 1 Cor. 15. 2. And therefore Chrift faith, A body
haft thou prepared me, Heb. 10. 5. To what end? The Apoſtle tells us, That
through death he might deſtroy him that had power of Death, that is, the Devil.
Both Natures are here required, his Humane Nature, without which he could
not fuffer Death, and the Divine Nature, without which he could not deſtroy him
who had power of Death.
Fifthly, He became an All-Sufficient Saviour by the overflowing and unmeaſu-
rable Unition of the Holy Ghoſt. Thus Iſa. 6. 1. The Spirit of the Lord is upon
me, becauſe the Lord hath anointed me to preach good-tydings, &c. John 3, 34.
God gave not his Spirit in meaſure to him, yea, the fulneſs of the Godhead dwelt bodi-
ly in him, Col. 2.9. and all this was on purpoſe to furniſh him with Gifts and
Graces fuitable to the diſcharge of the great work of his Mediatorſhip. Now
certainly ſince he was by God the Father deſigned, and of his own Self ready
and willing, by his Humanity capacitated, by his Divinity fortified, and by
Un&tion of the Holy Spirit furniſhed to the Work of our Salvation, he must
needs be an All-ſufficient Saviour, able to ſave to the uttermoſt thoſe that come to
God by him.
In the next place for the Perſons whom Chriſt is thus enabled to ſave they
are deſcribed by their Faith and Obedience; they come to God by Chriff.
Obſerve,
Dddd 2
Doct. II.


572
The All-fufficiency of Chriſt
Doct. II. That Chriſt himſelf, although he is an All-ſufficient Saviour, able
to ſave to the uttermoft, yet he is not able to ſave the Diſobedient, and Unbe-
lievers.
He only faves thoſe that come unto God by him. Now this,
Firſt, Is not for want of Merit or Vertue in that Sacrifice which our High-
Prieſt hath once offered up; not for want of any Value or Preciouſneſs in his
Blood, or Sufficiency in his Price, for there is Intrinſick Vertue enough in the
Blood of Chriſt to ſave the whole World. Nor,
Secondly, Is it from any natural dependance that Salvation hath upon Faith
and Obedience, for God was free, and might have diſpoſed of the Erernal In-
heritance upon other terms. But,
Thirdly, It was only upon the Ordination and Appointment of God, who
hath inſtituted the way of Salvation to be by the Death of Chriſt, who hath
appointed the vertue of his Death to be applied to us only by the Grace of Faith,
which Faith without Obedience and good Works is in it ſelf dead, and can
neither juſtifie nor fave us ; ſo then without Faith and Obedience Chriſt can-
not fave us, becauſe that Vertue whereby he ſhould fave us, cannot without
theſe reach us. Faith being the conveyance of the Vertue of Chriſt's Merits to
the Soul, that is the ſecond Propoſition. The third and laſt ſhall be raiſed from
the Connexion of both parts of the Text put together. Therefore he is able to
Save to the uttermot thoſe that come to God by him, becauſe he ever liveth to make
intercellion for them. Obſerve from hence, son
Do&t. III. That the true ground and reafon of Chriſt's All-fufficiency to
Save Sinners, is laid upon ihe prevalency of his Interceſſion for its.
And this becauſe it is the moſt comprehenſive Point, taking in both the
former, is that which I chuſe to inſiſt upon.
DIEG
In the proſecution of which Do&trine, I ſhall,
Firſt, Speak of Chriſt's Interceſhon.
Concerning his All-fufficiency to Save, which depends upon, and
flows from it.
And concerning Chriſt's Interceffion,
I ſhall enquire into Three Things.
1. What it is, and wherein it doth confift.
2. What are the Benefits that do redound to Believers by it.
3. What the Extent and Latitude of it is.
Firſt, For the opening what it is, we muſt know that Interceſſion is a Law-
term borrowed from Courts of Fudicature, and ſignifies the A&tion of a Proxy or
Attorney, either in fuing out the Pights of his Client, or anſwering the Cavils
and Objections brought againſt him by the Plantiff. Thus doth Chriſt for Be-
lievers, he appears for them. Heb. 9 24. He is entred into heaven appearing in the
preſence of God for us. Nay, he doth in ſome ſenſe carry Believers into Heaven
with him and there ſets them before his Father's Throne, as we have it, Eph.
2. 6. And bath raiſed us up together, and made us ſet together in heavenly places in
Chriſt Jesus. Even as the High-Prieſt did bear the Names of the Twelve Tribes
upon his Breaſt when he entered into the Holy of Holies; fo Chriſt when he
entered into Heaven he bears upon his Heart the Names and Perſons of all his,
and preſents them before his Father; he hath taken their Cauſe, and pleads it with
God his Father, as the Apoſtle ſpeaks, We have an Advocate with the Father,
Feſus Chriſt the Righteous, 1 John 2. 1.
This Intercellion is of three forts.
Firſt, Charitative Interceſion: And thus one Man is bound by the Duty of
Charity and Conſcience to pray and intercede for another. And of this kind of
Interceffyon we have mention made, 1 Tim. 2. 1. I exhort therefore that firſt
of all ſupplications, prayers, interceſſions, and giving of thanks be made for all
Men; that is, Interceſſion of Mutual Charity one for another.
Secondly, There is an Adjutory Interceſſion, a helping Interceſſion ; and thus
the Holy Spirit makes Interceſſion for Believers, Rom. 8. 26, 27. Likewiſe the
Spirit alſo helpeth our infirmities, for we know not what we ſhould pray for as we
ought


>
to Save Sinners, &c.
573

ought, but the Spirit it ſelf maketh interceſſion for us with groanings which cannot
be uttered, &c. He makes Interceſfion for us, becauſe by his holy Inſpirations
he makes thoſe Prayers and Interceffions for us, which we make for our felves;
and this is an Adjutory Interceſſion; we are indigent, and ſee not our own wants,
nor have we Tongues to expreſs them ; and withal, we are dull and heavy, and
make not importunate Supplications, and therefore God ſends his Spirit into
our Hearts to diſcover our neceffities to us, to raiſe deſires in us, and put words
into our Mouths, and teach us what to pray for, and how to pray as we ought.
Thirdly, There is an Official and an Authoritative Interceſion, and this pro-
perly belongs to Chrift; and this may be conſidered under a Twofold Refpe&t.
Firſt, His
Interceſſion in his ſtate of Humiliation, and this is in a Congruity
to that debafed ftate, wherein with ſtrong cries, and tears, and groans, he made
fupplications to God, Heb. 5: 7. Yea, when he was under the ſharpeft Agonies,
when he was bruiſed by God, and broken by Men, ſuffering the wrath of the one,
and the wrongs of the other. When his own Pains might have made his Prayers
Selfiſh, or his Enemies Malice might have made him Revengeful, yet even
then he forgets not to intercede for them, Luke 23. 34. Father, forgive them, for
they know not what they do. Although he was made in the form of a fervant, de-
Spiſed and rejected of Men, Ifa. 63. 3. Accurſed of God, Gal
. 3. 13. expoſed to re-
proach and injuries, devoted to Death, notwithſtanding all this his Interceſſion
was not at all regarded the leſs, or the lefs prevalent, but even in this low eſtate
and vile appearance, he prayed with Majeſty and Authority, Father, I will that
thoſe whom thou haſt given me may be with me where I am, John 17. 24. I am that
they may behold my glory, &c.
Secondly, His Interceſſion may be conſidered as performed on our behalf
in his ſtate of Glory and Exaltation ; after his offering up himſelf here upon Earth
as a Sacrifice upon the Croſs, he entered into the moſt Holy Place, and there
he proſecutes the fame Suit which he here commenced, Rom. 8. 34. It is Chriſt
that died, yea, rather that is riſen again, who is aſcended into heaven, where he
continually maketh Interceſſion for us.
Now this Glorious Interceſſion of Chriſt doth principally conſiſt in theſe follow-
ing Particulars, which I ſhall endeavour to illuſtrate and open.
Firſt, In his appearing in the Court of Heaven in both Natures, as our Mediator
and Advocate, ready to anſwer any Charge laid in againſt us, or ſuing out a-
ny good thing that belongs to us. Thus when Foſhua the High-Prieſt ſtood be-
fore the Angel in filthy Garments, Zach. 12. 1. Sathan ſtood at bis right hand to
accuſe him. The Accufation was true, the Crime was manifeft: Now here the
Angel (that is Jeſus Chriſt) interpoſeth, he appears for us, ſaying, The
Lord rebuke thee Sathan ; what though the Garments be filthy, I will take them
away, I have cauſed their iniquity to paſs from them; and thls may be for our
abundant Conſolation, though Sathan by his Accuſations and Temptation ſtand
continually at our Right Hand to reſiſt us, yet Chriſt in Heaven always ſtands
at the Right Hand of God to plead for us, and filence Sathan: And this was typi-
fied to us by the High-Prieſt entring into the Holy of Holies, to make Interceſſion
for the People.
Secondly, Chriſt preſents as his own Perſon, fo likewiſe the Perſons of all his
Bleſſed Ones throughout the World of all Believers, and the Ele&t Ones, to God the
Father, and that not only in the general or total Sum, that they are ſo many Thou-
ſands, for whom he obtained Mercy, for whom he muſt obtain Salvation, not only
as the High-Prieſts among the Fews, who only had the Names of the Twelve
Tribes engraven upon their Breaft-plates, but not the Name of every particular
Perſon of thoſe Tribes; but Chriſt hath every particular Saint's Name ingraven
upon his Breaſt, and makes mention of every particular Saint in his Interceffion
to his Father ; He is the good ſhepherd, John 10. 3. that knows every one of his
Meep by Name. Let the meaneſt Chriſtian who is ſo obfcure that his Name
ſtands unknown upon Earth, let him take comfort, and rejoice in this, that
his Name is well known in Heaven; Chrift hath often ſpoken, and God hath
often heard it; yea, though Chriſt hath ſo many to hear, fo many to relieve and
gratifie, yet let not the meaneſt, the moſt inconſiderable Saint on Earth, think
that

574
The All-ſufficiency of Chriſt

that he forgets him, for he knows him by Name, and takes as much care and
ſolicitouſneſs for thy Salvation, as if there were not a Soul in the World to
ſave beſides thee, making Prayers for thee that thy Faith fail not, as Chriſt
ſaid to St. Peter ; and what is ſaid of him may be applied in truth to every
Believer, Luke 2 2. 37.
3. Thirdly, Chriſt's Interceſſion conſiſts in preſenting the performances of
his people unto God.
All the Duties and Services of all the Saints on Earth, they do only aſcend
to God, when as they preſented to him by Chriſt; for he is that Angel
mentioned in Rev. 8. 3. having a Golden Cenſor with much Incenſe, which he
offers up with the Prayer of all Saints on the Golden Altar, &c. It was a true
Speech of him, John 9. 31. God heareth not ſinners, and therefore he never
heareth us becauſe we are Sinners ; but he always heareth his Son, who ſpeaks
over for us the ſame Prayers that we have before ſpoken, and fo he hears us
ſpeaking by him, and he is well-pleaſed with thoſe Duties that otherwiſe would
be an abomination to him.
Fourthly, Chriſt preſents to God as our Services, fo alſo his own Merits,
and that as the full and the equitable price of all the Mercies for which he in-
tercedes; for Chriſt's Interceſion is not a bare begging of bleſſings to be beſtowed
gratis upon us, but all his Tranſactions in the Court of Heaven are in a way of
Satisfa&tion and Purchaſe. Is Sin to be pardoned ? Lo here is the Blood of Pro-
pitiation and Atonement. Is Mercy to be procured ? Lo here is the price of the
Purchaſe, all that we receive through the Interceſſion of Chriſt ; it is at once both
the Effect of Free Grace and Bounty, and yet likewiſe the Purchaſe of All-
ſufficiency, and of a Meritorious price in reſpect of us; all is free in reſpect of
Chriſt's undertaking, without our Pre-ordination, free as to performance with-
out our Premotion, free in the effectual Application of it to us; but though all
this is free Grace in reſpect of us, yet in reſpect of Chriſt it is the Purchaſe of a
full price, and coſt him the laying aſide of his own Glory, the obſcuring of him-
ſelf in a Vail of Fleſh, aſſuming a Body to prepare him for the Work of our Re-
demption. It coſt him the loſing of his Life, the ſhedding of his moſt precious
Blood to accompliſh that Redemption, I Cor. 6. 20. I Cor. 7. 27. Ye" are all
bought with a price, &c. We are not redeemed with corruptible things, as ſilver
and gold, but with the precious blood of Chriſt, 1 Pet. 1. 18. Now as Chriſt
once offered upon himſelf up the Croſs, ſo he continually offers up himſelf in In-
terceflion, and preſents that Blood to his Father that he formerly ſhed for Sin-
ners; and therefore it is remarkable, that where Chriſt is called our Advocate,
he is called likewiſe our Propitiation, 1 John 2. I, 2. If any Man ſin, we have
an Advocate with the Father, Jeſus Chriſt the Righteous, and he is alſo the Propitia-
tion for our ſins. Noting to us that the validity of the Interceſſion of Chriſt con-
ſiſts in the Merits of his Death and Sufferings, which price offered up as a Pro-
pitiation unto God in his Interceffion is for the Sins of all thoſe that believe.
Fifthly, Chriſt alſo preſents his Will and Deſire to his Father in his Interceſſion.
Which by vertue of his Merits is always heard and granted ; and this he doth not
in a fupplicatory manner, but by Authority, by his abſolute Dominion which
he hath over thoſe Mercies he intercedes for; Father, I will that thoſe whom thou
haft given nie may be with me, &c. All Authority is given to the Son, John. 5. 22.
Therefore it is ſaid, Rom. 8. 34. That he is at the right hand of God making inter-
ceſion for us ; which Phraſes imports, that all Power both in Heaven and Earth is
conſigned over to Chriſt, and therefore his Interceſſion at the Right Hand of God
is an interceſſion with Authority, ſuch an Interceſſion as cannot, as ſhall not be de-
nied ; ſo then in theſe Five Particulars we may fee wherein the Interceſſion of
Chriſt conſiſts in preſenting his own Perſon, and appearing in the Court of Hea-
ven for us, in offering up our Duties and Services, in preſenting his own Me-
rits, and likewiſe his Soveraign and Llncontroulable Will to his Father ; by all
which we may reſt abundantly ſecured, that all the good things which we ask
in his Name, and that he asks on our behalf, ſhall be certainly conferred upon us.
So much for the firſt thing propounded, what the Interceſon of Chriſt is, and
wherein it doth confift.
Secondly, Let us conſider ( according to the Method propounded ) this
Interceſſion
A to Save Sinners, &c.IT
573

Interceſſion of Chriſt in the latitude and extent of it; I ſhall do this under a Two
fold Reſpect
coós o
guda per
1. In reſpect of the Time wherein it is made.itiw site 10
Bisis toimus
2. In reſpect of the Perſons for whom it is prevalent. Insa 1870 sne
1. Conſider the Interceſſion of Chriſt in reſpe&t of the Time ; and ſo we may
take notice too how he performed it before his Affumption of Fleſh, and like-
wiſe how it ſhall be performed after the Conſummation of all things to all Eterni-
ty: As to the former obſerve, that though it be moſt eminently performed
ſince the Hypoſtatical Union of both Natures in the Perſon of Chriſt, yet it was
alſo effe&tually performed before his taking of our Fleſh upon him. For as
now Chriſt intercedes upon the account of thoſe Sufferings he hath undergone in
his Body, fo he interceded, and his Interceſſion was prevalent before he was
made Fleſh, though the Merit which made that Interceffion prevalent was
wrought out in the Fleſh; therefore we find in the Old Teſtament Chriſt inter-
ceding before he was God-Man actually, but as the Second Perſon of the Bleſſed
Trinity, he was afterwards to be made God-Man, Zach. 1. I 2. The Angel of the
Lord ( that is Jeſus Chriſt) anſwered and ſaid, O Lord of Hofts, how long wilt thout
not have mercy on Jeruſalem, and in the Cities of Judah ? &c. Yea, the Saints
then alive made uſe of the Name of Chriſt in their Prayers to God the Father; ſo
you have it, Dan. 9. 17. Now therefore, O our God, hear the prayer of thy ſer:
vant, &c. and cauſe thy face to ſhine upon thy Sanktuary that is deſolate for the
Lord's ſake : So that hence you ſee that Chriſt's Intercefon begun in Heaven long
before his abode here upon Earth, yea, it was the very firſt part of the Office of
his Mediatorſhip that he entered upon ; Chriſt did nothing as Mediator till after
the Fall; and the firſt thing he did as in that relation it was interceding for fal-
len Man, to keep him from Death threatened, and to reſtore him to Life which he
had forfeited.
VISTIOT
AR
2. Conſider Chriſt's Interceffion, not only as performed from all Eternity,
but after the conſummation of all things. He intercedes for his Church, not only
while Militant on Earth, but when Triumphant in Glory, He ever lives 10
make Interceſſion for us. Chriſt is ſaid to be a Prieſt for ever, Heb. 6. 20. and to
have an unchangeable Prieſthood in the Verſe before the Text. Now the Prieſt-
hood of Chriſt hath two parts, Oblation and Interceſon ; his Oblation was when
he made his Soul an Offering for Sin, and offered up himſelf as a Sacrifice to
God upon the Altar of the Croſs : Now this part of his Prieſthood is ceaſed, Heb.
10. 14. By once offering up himſelf, he hath for ever perfe&ted them that are fan-
&tified, &c. Heb. 9. 25. Chrift being a Prieſt for ever, and not being a Prieſt
any longer in reſpect of his Oblation, it remains that the Eternity of his Prieſt-
hood deſcends upon his Interceſſion only, and therefore his Interceſſion is Eternal.
But you may ask me, what need ſhall we ſtand in of the Interceſſion of Chriſt,
when we are glorified with him, and what then ſhall he intercede for? To
this I anſwer, The Interceſſion of Chriſt is Twofold, Conciliatory and Reconciliato-
ry; the firſt is, That whereby Mercy and all good Things, both Temporal,
Spiritual and Eternal are effectually procured for us, and beſtowed upon us. The
other is, That whereby Pardon, Juſtification and Atonement are freely
ferred upon us.
While we are upon the Earth, we ſtand in need to receive
the Benefit of both theſe Interceſſions, for they are aptly ſuited to our Twofold
ftate of Wants and Miſeries. Our ſtate of Sin and Imperfection. Our
Wants are ſupplied by his Conciliatory Interceſſion, and our Sins pardoned by his
Reconciliatory Interceſſion, and both theſe we have abfolute need of while we live
here in this vale of Tears: But accordingly as the Church and People of God
do out-grow the ſtate of Want and Sin, ſo alſo theſe Interceſſions of Chriſt our
High-Prieſt ceaſe.
1. Chriſt's Reconciliatory Interceffion that ever ceaſeth in Heaven when he
hath gathered together the number of his Elect into one, for then they ſhall all be
in a full, perfect and finleſs condition ; we ſhall then never more offend God,
never more be alienated and eſtranged from God by fin ; and when we are poſ-
ſeſſed of ſuch a bleſſed ſtate as this is, there ſhall be no more need of a Days-
man for to make Interceſſion and Reconciliation for all diſtances, and enmity
ſhall be utterly aboliſhed ; therefore Chriſt's Interceffion doth not laſt for ever as
to this part which is Reconciliatory.
con-
1
2. As
576
The All-Jufficiency of Chriſt

ven.
2. As for his Conciliatory Interceffion, whereby he obtains for us Mercy and all
good Things, that is, thoſe good Things that are either Temporal or Spiritual,
that reſpect this Life, or elſe which reſpect the future ſtate of Glory in Hea-
The former part of this Interceſſion of Chriſt that ſhall likewiſe ſhortly
ceaſe, becauſe this Life it ſelf ſhall ſhortly ceaſe, and the Saints themſelves alſo; for
when all that have been tranſlated, or that have died, ſhall be raiſed to a better Life,
all the wants which they do now ſuſtain on the account of Grace, or a want of
Peace, or a want of Prote&tion, or a want of Proviſion, inward wants, or
outward worldly wants or evils, ſhall all ceaſe there, and therefore the Interceffi-
on of Chriſt, as it reſpects the Mercies of this Life, ſhall ſhortly ceaſe. Now
Chriſt's Interceſſion for future Glory, that is, either for the ſubſtance of it, or for
the continuance of it; as for the ſubſtance of their Glory Chriſt intercedes
for that before he Crowns them with it, John 17. 24. Father, I will that thoſe
whom thou haſt given me may be with me where I am, that they may behold my glory
which thou haft given me. The Beatifical Viſion is the very Glory and Happi-
neſs of the Saints in Heaven, and when they are brought to behold this Glory
of Chriſt this Interceſſion ceaſeth. But then,
Laſtly, There is Chriſt's Interceſſion for the continuance of their Glory, and this
is that Interceſſion which is Everlaſting, that Interceſſion which he ever lives to
make; as our Saviour Chriſt ever lives, ſo he ever makes Interceffion for the
Saints, that they may never be cut off from God's preſence, nor fall from their
Happineſs, nor forfeit their Glorious Inheritance ; for in Heaven it felf, though
we be there in a moſt perfe&t and finleſs ſtate, yet were it not for the Interceffion
of Chriſt, whereby every moment he procures us a confirmation of that eſtate,
we ſhould have no more ſecurity of our continuance than the Angels which fell,
who were more holy and happy than ever we were; we ſhould have no more
confirmation than Adam had in Paradiſe, who forfeited his Happineſs by the mu-
tability of his own Will. Therefore I ſay, the continuance of the Saints now in
Heaven depends upon the Everlaſting Interceſſion, of Jeſus Chriſt
. Thus we have
conſidered the extent of Chriſt's Interceffion, as to the time where he makes it,
and that before his Incarnation, and likewiſe after the Conſummation of all
things.
2. Let us now conſider the extent of Chriſt's Interceſſion as to the Reaſons
for whom he intercedes, and that is for all his in oppoſition to the World; we
have this plain in Chriſt's Prayer on Earth, which is the pattern and draught
of his Interceſſion in Heaven, John 17: 9. I pray not for the world, but for thoſe
thou haſt given me out of the World. I pray for them, thofe that thou defigneſt
ſhall be brought to Glory by my Merits. Now for theſe fome are yet in a
ftate of Nature, diſobedient, impenitent, Unbelievers, others are in a ſtate of
Grace actually converted and regenerated; Chriſt intercedes for both; for
theſe latter he intercedes thoroughout the whole Chapter, Fohn 17. 20. Nei-
ther pray Ifor theſe alone, but for all thofe that Mall believe on me thorough
their word. And many which were then living, and received the Benefits of
Chriſt's Interceſion in their Effe£tual Vocation and Converſion for Unbelievers
Chriſt prays that they may obtain Grace, for Believers that they may ob-
tain more Grace, and through it be brought to Glory, and that is the ſecond
Conſideration in reſpect of the Interceffion of Chriſt, as to the latitude and ex-
tent of it, both as to the Time and Perſons.
3. Another thing propounded, is to conſider the Interceſon of Chriſt in reſpe&
of the Benefits that flow from it, and thoſe are very great and manifold Bleſſings,
worthy to be obtained by ſo great an Advocate.
Now there are but two things wherein the Office of an Advocate properly con-
ſiſts. The
Firſt, Is to defend his Client from Wrongs and Injuries.
Secondly, Another is to procure good things for him.
The Firſt he doth by anſwering the Accuſations and Exceptions that are
brought againſt him, and the Latter he doth by, ſuing out his Right and Title ;
both theſe the Lord Jeſus Chriſt our Advocate doth for us.
1. He defends us from thoſe evils that our Adverſaries by their Accuſations
bring againſt us ; as we are Sinners, God's Juſtice, our own Conſciences, and Sa-
than's
to Save Sinners, &c.
2
577
than's Malice come in as our Adverſaries, and all laying their ſeveral Charges a-
gainſt us; Juſtice that calls for Vengeance, Conſcience thunders, Sathan rageth,
and all accufe us. God calls to the Bar, Sinner, ſuch and ſuch a Sin thou art
guilty of that deſerves Eternal Damnation; true, Lord, ſaith Conſcience, I will
witneſs the ſame againſt him, having warned him of it, and checked him for
it, but he hath fallen upon me, and wounded me, while I in thy Name, I
have given him theſe Admonitions. True, Lord, ſaith the Devil too, all this
he did upon my Suggeſtions and Temptations, therefore reſign him over to me
for Puniſhment. Now when the poor Sinner ſtands mute and rrembling, his
Mighty Advocate pleads his Cauſe, and filenceth all theſe Accuſations that are
brought againſt him, and ſets him right ; and this he doth two ways.
I He doth it by Reconciling God and Conſcience through his own Blood,
which Blood, as it is the Blood of Atonement, ſo it reconciles God and us; and
as it is the Blood of Sprinkling, ſo it reconciles our own Conſciences to us. As
it is the Blood of Atonement, ſo we are reconciled to God, and God to us, Rom.
5. 10. We are reconciled to God by the death of his Son, and it is that blood which
Speaks better things for us than the blood of Abel ; for as that cries to God
for Vengeance, fo this cries louder for Mercy and Forgiveneſs. As it is the Blood of
Sprinkling, ſo it reconciles our own Conſciences to us, and makes them at peace
with us, Heb. 10. 22. Let us draw near with a true heart, in full aſſurance of faith,
having our hearts Sprinkled from an evil Conſcience, &c. An evil Conſcience, that
is, an accuſing and an affrighting Conſcience ; it is ſaid to be ſprinkled, becauſe
the Blood of Chriſt muſt firſt produce purity in our Souls before it can procure any
well-grounded peace, that
is the firſt Particular, how Chriſt defends us from the
Accuſations of our Adverſaries, by reconciling the Juſtice of God, and our own
Conſciences to us.
2. Our Advocate defends us as by reconciling God and our own Conſciences to us,
ſo by gagging the Mouth of the Devil, who becauſe he can never be reconciled,
therefore he muſt be filenced ; ſo we find that Chriſt ſtopt the Mouth of that great
Accuſer, Zach. 3. 2. The Lord rebuke thee, O Sathan, even the Lord that hath
chofer Jeruſalem, rebuke thee, &c. Thus our Lord Jeſus Chriſt by his powerful
Interceſſion filenceth all the Accuſations that are brought againſt us, by the Juſtice
of God and our own Conſciences,reconciling them unto us, and ſtopping the Mouth
of our implacable Adverſary the Devil ; ſo that none of their Accuſations, though
preferred againſt us, can prevail to our detriment or diſadvantage. All this we have
ſummarily collected together in Rom. 8. 33, 34. Who Shall lay any thing to the
charge of God's Ele&? It is God that juſtifieth, who is be that condemneth? It is
Chriſt that died, yea, rather that is riſen again, who is even at the right hand of
God making interceſſion for us. This is the firit Great Benefit which we receive
from the Interceſſion of Chriſt, he defends us from thoſe Evils which our Adverſa-
ries through their Accuſations endeavour to bring upon us, and preferr againſt us.


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SERMON XVI.
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Wherefore he is able alſo to ſave them to the uttermoſt that come
unto God by him, ſeeing he ever liveth to make Interceſſion
for them.
I
anſwer,
Now come to ſpeak of thoſe good things which by Chriſt's Merits we
have a Right and Title to, and innumerable are the Benefits that redound to
Believers by the Interceſſion of Chriſt, if you enquire what they are, I
I. In General, the whole Work of our Salvation depends as well upon the
Life and Interceſſion of Chriſt as upon his Death and Sufferings; this, though it
may ſeem ſtrange poſſibly to thoſe who are wont to hear our Salvation aſcribed
only to the Death and Sufferings of Chriſt's, but yet it evidently appears from
Scripture, that our Salvation, and all the Benefits we are to receive and expect, do
as much flow from the Vertues of his Glorious Life and Interceſſion, as from the
Merits of his Death and Paſſion. There are two things requiſite before any good
thing can become ours,
1. A
to Save Sinners, &c.
579

1. A Meritorious Procurement or Purchaſe of the thing it ſelf.
2. An A&tual and Effe&tual Application of it to us. Now the Purchaſe is
made by his Death and Sufferings, but the Effe&tual Application of them, that
is, by his Life and Interceſſion; by the former the Mercies are purchaſed, by
the latter the Purchaſe is enjoyed ; therefore if Chriſt had only died, and not
rifen again, and overcome and triumphed over Death in his own Empire,
and triumphed over the Grave as in his own Territories, his undertakings had
redounded to his own diſappointment, but not at all to our Salvation : But
herein, faith the Apoſtle, doth he declare himſelf to be the Son of God with power by
bis Reſurrection from the dead, Rom. 1. 4. Our hopes of Salvation had been all bu-
ried in the íame Grave with him, but that what he died to purchaſe he lives to
beſtow, for be ever liveth to make Interceſſion. There was no one prejudice that
hindered the Goſpel ſo much from taking place in the Hearts of the Heathens in
the Primitive Times as the Death and Croſs of Chriſt, for they believed he was
lift up upon the Croſs, but would not believe he was raiſed from the Grave:
Their natural Reaſon herein taught them this Inference, that to expect Life from
Chriſt was to hope for it from him that could not preſerve his own, or reſtore
it again after the loſs of it. It is true, it ſeems to natural Reaſon to be Folly thus
to hope for Life from a dead Perſon: Were it not that his Life applied what his
Death purchaſed, and our Salvation which was begun on the Croſs is perfect-
ed on the Throne ; and therefore we have it in dits 7: 24. God raiſed him from the
Grave, becauſe it was impoſſible that he ſhould be held of it; why ſo? Was it not
poſſible that Chriſt ſhould be held of the Grave ? I anſwer, upon theſe two oc-
counts, one impoffibility was in regard of his Perſon, another in regard of his
Office for as he was Man, fo he abhorred Death, and a ſeparation from his Bo-
dy; and as he was God, ſó he was able to reunite them, to overcome Death,
and burſt afunder the Barrs of the Grave; ſo that as Man having a deſire to live,
and as God having power to live, it was impoſſible for him to be detained
Priſoner in the Grave ; but this is not all, there is another impoſſibility in regard
of his Office, he was appointed to redeem loft Man, to reſcue him from Eternal
Death, and therefore it was impoffible for him to be kept under the power of
any Temporal Death, becauſe this could not be done while he lay under a re-
ſtraint of the Grave, his.Death would have been but a dead thing to us with-
out his Reſurrection. It was his Life that put vertue into his Death for the Obedi-
once of Chriſt ; it hath a Twofold Vertue.
1. As it is a Satisfa&tion to Offended Fuſtice.
2. As it is a Purchaſe of Forfeited Mercy.
Now both theſe become Benefits to us by Chriſt's Life and Interceſſion.
1. His Satisfaction to Offended Fuſtice, whereby we are reconciled to God, and
God to us; that ſatisfaction which was purchaſed and procured by his Death
becomes beneficial to us by his Life; fo we have it, Rom. 5. 10. For if when we
were enemies we were reconciled to God by the Death of his Son, much more being
reconciled we ſhall be ſaved by his Life. But the A&tual Application of this is by
his Life, therefore it follows in the ſame place, much more we ſhall be ſaved by his
Life. We were fully reconciled by his Death in refpe&t of Merit, but we are
much more reconciled by his Life in reſpect of the effe&ual Application of that
Merit to us.
2. Chriſt purchaſed thoſe Bleſſings and Mercies which we had forfeited,
and they are made effectual and beneficial to us by his Life. There are three great
and principal Mercies which Chriſt purchaſed for us, Fuſtification and Pardon,
Sancti fication or Holineſs, and the future Inheritance of Life and Glory. Now
theſe three become effeštual to us by Chriſt's Life.
1. Juſtification and the Pardon of our Sins that becomes effectual and beneficial
to us by the Life of Chriſt, Rom. 4. 25. He was delivered for our Offences, and was
raiſed again for our Juſtification. If he had not riſen from the dead, he himſelf
could not be juſtified, much leſs could we be juſtified by him. And therefore,
faith the Apoſtle, 1 Tim. 3. 16. And without controverſie great is the myſtery of
godlineſs, God manifeſt in the Fleſh, juſtified in the Spirit, Seen of Angels, &c.
That is, he was manifeſted in the Fleſh in his Incarnation. He was ſeen of An-
gels in his Glorious Aſcention ; but he was juſtified in the Spirit in his Refurre&ion;
Eeee 2
had
580
The All-fufficiency of Chriſt

gora
had he never been raiſed from the dead by his Spirit, that is, by the Almigh-
ty Power of the Divine Nature, he had not been declared juſt, nor could he ever
SHIDO
have juſtified us.
2. San&tification and Holineſs is the powerful effect of the Life of Chriſt,
though it was the purchaſe of his Death, therefore faith the Apoſtle, Phil. 3. 10.
That ye may know him, and the power of his Reſurrection ; that is, that power
that through his Reſurrection he doth apply to us, and raiſeth us up alſo to
newneſs of Life, and this he calls our being planted together into the likeneſs of bis
Reſurrection, Rom 5.5. For if we have been planted together in the likeneſs of his
death, we ſhall be alſo in the likeneſs of his Reſurrection.
3. Our future Inheritance of Life and Glory is likewiſe aſcribed to the Life of
Chriſt, though it was purchaſed by his Death, John 14. Becauſe I live ye Mall
live alſo ; that is, becauſe I live Eternally in Heaven, ye ſhall live Eternally in
Heaven alſo. So then in the General, you ſee that there is no Benefit redound-
ing to Believers by the Death of Chriſt, but the fame doth redound to them like-
wife by the Life of Chriſt, which Life is ever imployed in the Work of Inter-
ceffon, He ever liveth to make Interceſfion for us. See what the Apoſtle faith,
Whether we live, we live unto the Lord, or whether we die, we die unto the Lord,
or whether we live or die, we are the Lord's. It might happily be inverted to us, whe-
ther the Lord lives, he lives for us, or whether he dies, he dies for us, and whe-
ther the Lord lives or dies, it is for our Advantage ; but this is only in the Ge-
neral; and therefore,
2. To come and deſcend to Particulars, there are very many great Benefits
that do redound to Believers by the Life and Interceſſion of Chriſt.
Benefit 1. Hence we obtain the Myſtical Union both to God and one ano-
ther, John 17. 21. Chriſt prays that his Saints may be all one, (as thou Father
art in me, and I in thee, and from this Union flows all that Fellowſhip and
Communion which they have either with God, or one another ; their Com-
munion with God depends upon their Union to him in the ſameneſs of Spirit,
and their Communion among themſelves depends upon their Mutual Union to the
ſame Body, and both depend upon this Prayer of Chriſt.
Ben. 2. The ineſtimable Gift of the Holy Ghoſt, likewiſe is the benefit of Chriſt's
Interceffion. John 16. 17. If I go not away the Comforter will not come unto you,
but if i depart I will ſend him to you; fo John 14. 16, 17. I will pray the Faiher,
and he shall give you another Comforter, that he may be with you for ever. All
the Motions, Breathings, Evidences and Supports of the Holy Spirit you enjoy
as they were the Purchaſe of Chriſt's Death, ſo alſo are they Benefits obtained
by his Life and Interceſſion for us; hence alſo was it that in the firſt Age of the
Church there were thoſe extraordinary and miraculous Gifts of the Holy Ghoſt,
the Gifts of Tongues and Healing, 8c. Ats 3. 35.
Ben. 3. Through this Interceſſion we have boldneſs and confidence at the Throne
of Grace, Heb. 4. 14, 15. Seeing then that we have a great High Prieſt that is
paſſed into the heavens, Feſus the Son of God; let us therefore come boldly unto
the Throne of Grace, that we may obtain Mercy, and find Grace to help in time of
need. Eph. 3. 12. In whom we have boldneſs and acceſs with confidence thorough the
faith of him. Who would not be encouraged to go boldly to God, that hath ſuch
an Advocate to plead for him that never yet had the leaſt denial.
Ben. 4. Hence alſo we receive all our ſtrength and growth in Grace, John. 17.
17. Sancti fie them through thy truth, thy word is truth. Grace, together with all
the meaſures and degrees of it, they are derived to us as from Chriſt's fulneſs, fo
by his Interceffion, they are received by our Prayers, and conveyed to us by his
Prayer.
Ben. 5. Hence we obtain likewiſe Perſeverance and Continuance in Grace, John
17. 11. Holy Father, keep thorough thine own Name thoſe whom thou haſt given me.
I have prayed, faith Chriſt to Peter, that thy faith fail not, and upon this Incenſe
of Chriſt's Prayer is Built the Perſeverance of the Saints in Grace.
Ben. 6. Hence likewiſe we are preſerved both againſt Temptation, and from Sin.
When under Temptation, John 17. 15. I pray that thou Shouldeſt keep them
from the evil; that is, from the evil of Temptation, ſo that Sathan never came
near us, nor the evil which he tempts us to, ſo that though he aſſault us he may
never
to Save Sinners, &c.
581

never prevail; that we may be either free from Temptation, or at leaſt vi&orious
over it. So Luke 17. 21.
The Devil he is bound up by this Almighty Prayer; and though there be
no Saint on Earth that enjoys perfect freedom either from Sin, or Temptati-
ons to Sin, yet theſe Temptations would be much more frequent, and always pre-
valent over us, were not Chriſt's Prayer interpoſed by mighty force and ſtrength,
and beat back Sathan's fiery Darts that they cannot reach us, or rebate their
force and ſharpneſs that they cannot hurt us.
Ben. 7. From Chriſt's Interceſſion we likewiſe do obtain acceptation of all our
Duties. He ſees the iniquity of our holy things, and cleanſeth us from all Im-
perfection, Corruption and Sinfulneſs that adheres to them, even by that In-
cenfe that he offers up, with the Prayers of all the Saints, he makes them accep-
table and a ſweet favour to God the Father. Not that the Incenſe of the In-
terceſſion of Chriſt cafts a Miſt before God, that he ſhould not diſcern the faults and
infirmites of our beſt Services, yea, he clearly ſees them, and fully knows them,
yet thoſe performances which in themſelves were abominable and ſinful, through
the perfume of his Incenſe they become a ſweet ſavour to God, and he accepts of
them with as much complacency and delight as he doth of the perfect Services of
the Angels themſelves.
Ben. 8. From the Interceſſion of Chriſt we receive the Benefit of the Spirit's making
Interceſſion for us in our Hearts, with Prayer for us that we through the Spirit
may be inabled to pray again. All our Prayers are indeed but the ecchoing back
of his own Spirit, Gal. 4. 6. Becauſe ye are ſons, God hath ſent forth ihe
Spirit of his Son into your hearts, crying, Abba, Father. The Holy Ghoſt is here
called the Spirit of his Son, becauſe Chriſt hath purchaſed him for his by his
Death, and ſent him into the Hearts of his by his Authority and Commiſſion.
Thus you ſee there are ſundry great Benefits and Priviledges which we receive
by the Life and Interceſſion of Chriſt in Heaven.
But you may ſay, Doth Chriſt's Interceſſion always prevail ? Is he never denia
ed? And may we be certain to obtain all theſe Benefits by bim?
I anſwer, We may, and this certainty is grounded upon Three Things.
1. In that the Father always hears and grants him all his defires, John 11.
46, 47. I know that thou heareſt me always. He is the well-beloved Son of God,
and therefore as we are bid by that Heavenly Voice, Mat. 17. 5. 10 bear
him in all his Commands, ſo will his Father hear him all his Requeſts.
2. The Father himſelf loves us, and is willing and ready to give forth thoſe
good things to us that we ſtand in need of; ſo we have it, John 16. 26. I Say not
that I will intercede for you, you may be fully aſſured I will, and therefore what-
ſoever I ask ſhall be granted, for my Father loves you, and will deny me no re-
queſt that is for your good.
3. That all theſe Benefits they are at the command and diſpoſe of Chriſt
himſelf; and therefore as he intercedes that theſe Benefits may be beſtowed up.
on us, ſo he himſelf will beſtow them, for they are at his Command, and un-
der his Authority, Mat. 28. 18. All power is given me in heaven and earth;
and therefore all theſe things certainly Thall be conferred upon you in their due
time and order, through the prevalency of the Intercefſion of Chriſt. Thus I
have curſorily run over theſe things, which might have been much dilated upon,
becauſe I will haften to that which is more practical. Thus much for that
Poſition, That Chriſt ever lives to make Interceſſion for us.
The next thing that remains to be treated of, is the Inference deduced, and
drawn from the Poſition, Therefore he is able to ſave to the uttermoſt thoſe that
come unto God by him, from which I ſhall handle, Chriſt's All-Sufficiency to Save,
and therein labour to ſet forth the freeneſs and fulneſs of Divine Grace in the
Salvation of Sinners ; in order whereunto I have already ſhewed you, that
Chriſt was made thus on All-fufficient Saviour by the Father's Deſignation,
and his own voluntary Sufception, by the Capacity of his Humane Nature fitting
him to receive Wrath, by the power of the Divine Nature inabling him to re-
luctate it, and by an unmeaſurable Unction of the Holy Ghoſt furniſhing him
with all Endowments requiſite to perfect our Redemption : Now Chrift be-
ing thus every way qualified for this great Work, he is made All ſufficient to
fave;
582
The All-ſufficiency of Chriſt
ſave; and his All-fufficiency to ſave will appear in theſe following Particu-
lars.
1. In the greatneſs of the Number and the heinouſneſs of the Nature of thoſe Sins
from which he is able to deliver. Though your Sins be as many as Sands, and
as great as the Mountains ſwelled up with fearful aggravations that makes them
out of meaſure finful, yet he can ſay to the Mountains be removed, and caſt into
the bottom of the Sea, even the Red Sea of his own Blood, and it ſhall be done.
This was prefigured by the Scape-Goat, Lev. 16. 21. upon which the iniquities
of all the Children of Iſrael were laid, that he might carry them into the Land
of Forgetfulneſs. And as the Scape-Goat ſo the Paſchal Lamb repreſented Chrift,
and his All-ſufficiency to fave; and therefore we have that Speech of John the
Baptiſt, John 1. 19. Behold the Lamb of God which taketh away the ſins of the
world : Yea, this was alluded to by the Impoſition of his Name, Mat. 1. 21.
Thou ſalt call his Name Fefus, for be shall ſave his people from their ſins. Now
there is two things in Sin which we ſtand in need to be ſaved from.
1. From its Pollution, which of it ſelf is enough to exclude us out of Heaven,
into which no unclean thing ſhall ever enter.od vodsekurapril
2. From its Condemnation, by which we are excluded out of Heaven, and ad-
judged to Hell ; from both theſe he is able to ſave to the very uttermoft.
1. Chriſt is able to ſave you from the Pollution and Defilement of your fouleft
Lufts and Sins, and i hat by the waſhing of Regeneration, and the renewing of the
Holy Ghoſt, Tit. 3. 5. Thoſe ſpots of defilement that have ſo polluted and
Itained your Conſciences, that no Tears, though your Eyes were turned into
over-running Streams, would ever be able to waſh out, yet the ſprinkling of
the Blood of Chriſt it can purge the Heart and Conſcience from dead Works,
Heb. 9. 14. and change the Scarlet and Crimſon Complexion of it into white-
neſs and purity. There is no Sinner here this day, though his Heart be as
foul and black as Hell, though his Life does ſwarm with abominable Lufts of all
forts, vet Chriſt by his Almighty Spirit, and efficacious Grace, can in an in-
ftant transform and new mould him, and of a deſperate outrageous Sinner
make him an humble and broken hearted Saint. See that Black Catalogue,
i Cor. 6. 9, 10, 11. Be not deceived, neither Fornicators, nor Idolaters, nor
Adulterers, nor Thieves, nor Drunkards, Shall inherit the Kingdom of God.
What faith the Apoſtle concerning fuch? Such were fome of you ; why, is it poſſible
that Grace ſhould change, or Mercy pardon, or the Devil loſe ſuch great Sin-
ners as theſe are ? Yet ſuch were ſome of you, but ye are waſhed, but ye are fan£ti-
fied in the Name of the Lord Feſus, and by the Spirit of our God, &c. Yea, and
this All-fufficiency of Chriſt to ſave and fan&ifie the vileft and moſt flagitious Sin-
ner, is made more eminently glorious in thefe Particulars.
1. In that he is able to effect this mighty change in a moment, in the
twinkling of an Eye, without waiting upon the methods of previous Preparati-
ons or Diſpoſitions
. The Spirit doth not always ſtand knocking by common
Motions, Perſwafions and Convictions, and legal Terrors, but ſometimes force-
eth and breaketh open the Heart, and by his irreſiſtible efficacy ſuddenly fur-
prizeth the Soul, and ſeizeth on it, and captivates it to the Obedience of the
Lord Chriſt; as at Mid-day when we remove the ſhuts of our Windows, Light
doth not enter in by degrees, firſt dawning and darting in ſome weak Beams of
Light, and then ſome further degrees, but it ſprings in at once, and at one mo-
ment irradiates and inlightens the Room with a perfect and full grown brightneſs,
io ſometimes the Sun of Righteouſneſs doth ariſe upon the Heart without the
circumſtances of a dawning, though this is not indeed God's uſual Method in
Converting Sinners. Nay, ſometimes it darts both light and warmth at once
through the whole Heart, by which our Almighty Saviour can in a moment work
a greater change by far than God wrought in all the Six days Creation : He can
at once meltdown the hard Heart and ſubdue the ſtubborn will, tame
headſtrong Paffions, and violent Affections, demoliſh the ſtrong holds of Iniquity,
that have many years been fortifying againſt him, he can both wound,
and heal, kill, and make alive, deſtroy Sin, and plant Grace, and that with
ſuch diſpatch as can prevent not only the endeavours, but the obſervation of a Sin-
ner, James 5.



2. The
to Save Sinners, &c. di 583

2. The All-fufficiency of Chriſt to ſave and fanctifie appears in this alſo, that
ſometimes he works this mighty change at ſuch an unlikely Seaſon, when the
Sinner is the hotteſt, and the moſt eager in the proſecution of his Luft. It is eaſie
to fhew by fome remarkable Inſtances what he is able to do by Converting a
Sinner to himſelf, not only without preparations to affiſt him, but againſt the
ſtrongeſt preparations that the Sinner and the Devil have made to reſiſt him;
ſome have been ſurprized by Grace in the very act of Sin, that might have pro-
voked Juſtice to have Damned them: Mercy hath made it an opportunity for
their Salvation; ſome Circumſtances in their Sin hath proved to be the beginning
of their Converſion. Thus St. Paul in the midſt of his threatning, in the height
and heat of his Perſecution, when he was going to Damaſcus to hale and impriſon
thoſe that made Profeſfion of the Name of Chriſt, he was by the Almighty
Grace of Chriſt turned to be an Apoſtle; and ſo Ifa. 5. 13. Notwithſtanding that
he goes on to add Sin to Sin, and Iniquity to Iniquity, I have ſeen his ways,
faith God, and I will heal him by my Efficacious and Almighty Grace breaking
in upon him in a moment.
3. Chriſt's All-fufficiency to ſanctifie and ſave a Sinner appears to be eminent-
ly glorious, in that he is able to work this great and mighty change by ſuch
contemptible means, as to the Eye of Humane Reaſon, is altogether inſufficient
to atchieve it, and that is, by the preaching of the Word. Should God
himſelf ſpeak out of Heaven in Thunder, ſhould we hear the Voice of his Terrible
Majeſty now rattling in the Clouds, Repent, Repent, or Eternally Periſh. Should
ſome Angel that is now miniſtring among us make himſelf viſible, and from this
place denounce Wrath and Vengeance againſt impenitent Sinners, and promiſe
Peace and Pardon to all that ſhall believe, repent and reform their Lives. Should
ſome Damned Wretch be releaſed out of Hell, and ſent all burning red hot hither,
on purpoſe to warn you to repent, or for ever to be ſwallowed up in fiery
Wrath, if you ſhould ſee him ſpeaking Flames at every Word, this were a likely
courſe to move you, for who would be ſo ſenſleſs and obdurate as not to be con-
vinced at ſuch a Sermon as this ? But know that God hath committed the
Word of Reconciliation not unto them, but unto us Earthen Veſſels as we are, and
yet alas what can we do? We can but ſtammer out a few words that are foon
loft
, that are foon ſcattered. We can but reprove Men for their fins, threaten
them with Wrath, admoniſh them to fly to Jeſus Chriſt for his Righteouſneſs,
and beſeech them through him to be reconciled to God. Now that this ſhould
be of ſuch force as to perſwade Conſcience to break the Heart, to ranſack the
Bowels even of thoſe very finners, who perhaps came with prejudices, contempt
and fcorn, what is this but a plain and evident demonftration of the Almighty
Power of God, who by the fooliſhneſs of preaching ſaveth thoſe that do believe,
thereby convincing the World that there is nothing ſo weak and contemptible but
God can by it bring to paſs things Wonderful and Miraculous. That is the firſ
thing whereby it doth appear that Chriſt is All-fufficient to ſave finners, the great-
neſs of the number, and the heinouſneſs of the nature of thoſe fins from which
he is able to deliver, and from the pollution of them, as I have ſhewed in theſe
three Particulars.
2. Chriſt is able to ſave, not only from the pollution of the fouleſt, but from the
guilt and condemnation of tbe greateſt Sins, and that by a free Pardon and Remiſſion
of them. What greater fins than Blaſphemy and Perſecution? Yet faith St. Paul
concerning himſelf, 1 Tim. I. 13. I was before a blaſphemer, and a perſecutor, but
I obtained mercy; therefore we cannot ſay with Cain as the Marginal Note ren-
ders it, My iniquity is greater than can be forgiven, I have out-finned Mercy, and
there is nothing remains for me but the fearful expectation of the fiery Indignati-
on which will certainly devour me. Is not that Blood of Infinite Value which
God ſhed for thee? Hath not this All-fufficient Saviour born the whole Wrath
which thou ſhouldſt have born? Hath he not brought life and immortality to
light, and wilt thou be ſo injurious as to think thy fin's more vile than his Blood
is precious ? Or that there is more Venom in them to deſtroy thee than there
is Vertue in his Blood to ſave thee? Let not the Devil perſwade thee before the
commiſſion of thy fins that they are ſo little that they need no Pardon, and after
the commiſſion of them, they are ſo heinous that they cannot be pardoned ;
Man


584
The All-fufficiency of Chriſt


Man is in nothing more provoking to God than when he believes that his fins
cannot be pardoned. There are but two fins which are unpardonable, the
one is the dreadful Sin againſt the Holy Ghoſt, and the other is Final Unbelief
.
Final LInbelief cannot be pardoned, becauſe the Death of Chriſt, by which all
pardon is obtained, can be applied to the Soul by no other means than Faith. The
Sin againſt the Holy Ghoſt cannot be pardoned, becauſe it is a malicious rejecti-
on of the Blood of Chriſt, and all pardon by it. Haft thou reaſon to think
thy ſelf guilty of either of theſe fins? Thou canſt not ſay thou art guilty of
Final Unbelief, for that cannot be until the laſt moment of thy Life; but that
which moſt of all troubles the deſpairing Soul is, left it hath committed the Un-
pardonable Sin againſt the Holy Ghoſt, and this many are afflicted with, this
they fear, and fo in the extream anguiſh and horror of their Souls, they cry out
that they are loft, that they are Damned, that there is no hope, no pardon for
them. If it be ſo indeed that there is no pardon for thee, yet this Outcry con-
futes it ſelf, for the Sin againſt the Holy Ghoſt is of all others the leaſt jealous
and ſuſpicious; I am perſwaded that the conſideration of the Nature of this Sin
will perſwade us that there is no Man guilty of it, but he that is alſo given up
by God to a reprobate Mind, to a ſeared Conſcience, and grown quite paft
feeling, and ſo as never to complain of his miſerable condition. So then thy
very Troubles, thy very deſpairing Thoughts ſhew that thou haſt no reafon
to deſpair, and that thy ſins are not unpardonable ; and therefore be they what
they will, the deformity of them never ſo ugly, the guilt of them as ghaftly as
thy guilty Conſcience repreſents them, yet there is an All-fufficiency in Chrift
to ſave thee fully: Is it the numberleſs number of them that afrights thee?
Were they yet more Chriſt can ſave thee from them, i John 1. 7. The blood
of Chriſt cleanſeth from all fin. Doft thou complain, Oh Soul, that thy fins are as
many in number as the Sand upon the Sea-fhore ? Yea, but doſt thou not
know likewiſe that the Sea can cover the Sands ? So the overflowing Blood of
Chriſt, it can reach the uttermoft Borders and Extent of all thy fins, and keep
them from the fight of God, that they ſhall never more appear. Well then, is
it the greatneſs and the henious Nature of thy fins that affliets thee? Poſſibly
thou might'ſt think I flatter thee, to tell thee thou ſhouldſt gather ground of
hope rather than of deſpair ; for thou haft now a plea for pardon. See how
the Prophet David urgeth this as an Argument with God for the Forgiveneſs
of them. For thy name Jake, O Lord, pardon my iniquity; (why) it may be
they are ſo great that they cannot in Juſtice be pardoned, Yea, O Lord, par-
don mine iniquity for it is great. It is a very ſtrange Argument, one would
think, thus to plead with Men. Pray pardon me, becauſe I have done you a
great injury, and yet with God, whoſe Thoughts are not as the Thoughts of
Men, and whoſe Ways are not as the Ways of Men, this ſtrange Argument is
very forcible and prevalent
, Lord, pardon me, becauſe I have finned greatly;
thou ſpeakeſt more reaſon by far than if thou ſhouldſt ſay, Thy fins are great
and heinous, and therefore there is no hope of pardon for them. Now Chriſt's
All-fufficiency to ſave the greateſt and the worſt of finners appears in theſe fol-
lowing Particulars.
1. In that he is able to ſave the oldeſt and moſt accuſtomed Sinner; and to make
the laſt hour of his Life the firſt of his Eternal Happineſs, and in this, if in any
thing, the Almighty Power of Chriſt to ſave is made moſt wonderfully Glorious.
When an old ſinner that hath trudged on apace to Deſtruction, and hath ar-
rived even to the very Brink of Hell, when there was but a few ſteps between
him and Eternal Death. Nay, when he fuck there, and there was nothing to
recover him, for Chriſt then to give him a lift over that vaft Gulph, and then
give him another fiftover to Everlaſting Life. What can be ſaid in this caſe
but what the Pfalmiſt faith in Pfal. 89. 13. Thou haſt a mighty Arm : ſtrong is thy
Hand?
Such a. Man's condition is very ſad and dangerous ; and if any thing were
too hard for All-ſufficiency to atchieve it were altogether deſperate. Now there
are ſeveral things which advanceth the power of Chriſt in faving Old Sinners. As,
1. That the Devil's poffeffion of an old overgrown finner is mightily con-
firmed both in Strength and Title ; Strength, in that he hath had time to
fortifie



to Save Sinners, &c.
585

fortifie every ſtrong Hold of iniquity, and to make them impregnable. In Title,
becauſe through long poſſeſſion the Devil pleads right by preſcription, and
time out of mind, over the Soul, ſo that it ſeems almoſt a vain attempt to reſcue
that Soul from fin. And though all things were made by and for God, yet
here you ſee God's Title ſeems as it were to fail, and the Devil's takes place; for
by a long cuſtom in fin, ſuch out-ſtand the offers of Grace, abuſe the patience of
God, and provoke him to give them up judicially to hardneſs of Heart; by long
delay, they more ſtrengthen the Devil's Title, and make their Salvation the more
difficult and hazardous.
2. Old Sinners are ſo ſoaked and drenched in the Cares and Concernments of
this World ; that by a ſtrange fottiſhneſs, the nearer they approach to the evil Day,
the further they put it off from them, never thinking of Eternity until they are ir:
recoverably ſwallowed up in it. As thoſe that work in deep Mines ſee not the Sun,
and know not how the Day paſſeth away, ſo thoſe Earth-worms that toyl and
drudge to load themſelves with thick Clay out of the Bowels of the Earth, ne-
ver conſider how fartheir Day is ſpent, nor how near their Sun is to ſetting, ne-
ver conſider once how the Day goes over their Heads, but ſtill work deeper and
deeper till they have opened a paſſage through Earth into Hell, into which at
laſt they fall headlong.
3. Old Sinners they have long built up and ſupported themſelves with falſe
and flattering hopes, either preſumptuous Conceits of God's Mercy, or proud
Conceits of their own Merits, or ſome ſuch rotten Principle or other; and be
cauſe with theſe they have worn out many forms of Conſcience, and many
powerful Convictions, they will not forſake their Hopes, nor let go their vain
Confidence, but cry out peace, peace to themſelves, till they and their Hopes pe-
riſh together.
hode
4. By a long courſe of finning incorrigibly, in which they have wearied out
Divine Patience, and all the ſtrivings of the Bleſſed Spirit of
God, till at laſt they
have provoked the Lord to pronounce a Curſe, and a judicial Hardneſs upon theſe
Old Sinners.
And becauſe they would not be purged when he would have purged them,
therefore they ſhall never be purged from their Iniquities till Wrath ſeizeth
upon them, and ſeals them, and fets them aſide for the Devil. The condition there-
fore of Old Sinners is very dangerous and deplorable, and very ſeldom are ſuch con-
verted and ſaved.
But yet this is not the cauſe; the oldneſs of cuſtomarineſs of their fins makes
them not unpardonable, nor fets them out of the reach of Chriſt's All-fufficien-
cy to ſave, but becauſe that they are ſo tough and ſtubborn that they will not
come to God through Chriſt, that they may be faved by him; but notwith-
ſtanding their caſe is thus forlorn and deſperate with them, yet the All fuffi-
ciency of Chriſt may be extended unto ſuch as theſe, to bring them to Salvati-
on, and to cure, and heal them, and ſave them from thoſe fins that would de-
prive them of it
. Poor finners, did you never read that Chriſt ſtencht an lue of
Blood that run Twelve Years ? Mat. 5. 7. and how he ftraitned a Woman that was
bowed together Eighteen Years? Yea, how he healed an impotent Man that
had an Infirmity Thirty Eight Years? Fohn 5. 5. And ſhall a Miracle of Power
be able to Cure an Old Diſeaſe, and not a Miracle of Grace be able to Cure an
Old Sinner? Though your Bloody Isſue of fin hath run long, though you have
lain bound under ſin not Seventeen or Eighteen, but perhaps Eighty years, yet
come, though it be in the laſt Hour of the Day. Though your fins are Old,
yet they are not fo old as thoſe Mercies that are everlaſting; you are not too
old for Grace, nor too old to be New-born. Lazarus rifeth again, though he
had lain four days in the Grave, and the ſame Hand that raiſed him can raiſe you
from the power of the Devil, though you have lain three not four days, but
fourſcore years dead in fin and treſpaſſes. The Thief on the Croſs Chrift faved not
many hours before his Death, as though Chriſt would ſhew the World by this
Example what he can do in a deſperate Caſe. And could he thus fave when he
Suffered, and cannot he much more fave now he is Glorified and Triumphant ?
Old Houſes many times are repaired and made meet Habitations again; fo you,
though you have been an old Tenement for the Devil, you may be fo repaired
Ffff
by
586
The All-fufficiency of Chriſt

1
1
by Grace as to become a Temple for the Holy Ghoſt : Be perſwaded therefore yet
at length to accept of the tenders of an All-fufficient Saviour ; your Day is al-
moſt ſpent, and your Life ſtands upon the Brink of the Grave, if you now neg-
le&t fo great ſalvation, as the Lord Jeſus in the Goſpel proffers to you, your
Death
may
be ſo ſoon as to prevent another offer of him to you, but it ſhall not,
nay, it cannot be ſo ſoon as to prevent ſalvation by Chriſt, if you accept of this
offer.
3. Chriſt is able to ſave thoſe who have frequently relapſed into the commiſſion of
the ſame Šin. This is that, I know, which galls and ſtings the Conſciences of
many ſinners; it is not ſo much the multitude of their fins that affright them, as
the frequent commiſſion of the ſame fins. Oh ! faith one, Iam guilty of reiterated and
oft-repeated fins, I have committed the ſame ſin again and again, notwithſtand-
ing I have been convinced of it, notwithſtanding. I have prayed, refolved,
and vowed againſt it, notwithſtanding all the convi&tions and overtures I have
had, and notwithſtanding all the reſolutions I have made, I have again relapſed
into the ſame fins, and thoſe not of ordinary infirmity and humane frailty, but
fins of groſs and ſcandalous nature ; and are ſuch fins pardonable ?
I anſwer, They are theſe Relapſes, although they are very dangerous, yet
they are not altogether incurable. It is hard to foften a Heart that is treacherous
to God, and to it felf, and very deeply engaged in ſome particular Luft, when
we are frequently overcome by the fame Corruption, by the fame Temptation,
but yet this is not ſuch an aggravation as ſhould leave our fins unpardonable,
or us deſperate. The Fews indeed have a Tradition among them, that the fourth
relapſe into the ſame fin makes it an unpardonable offence, but we know the
Mercy of God, and the Infinite Merit of Chriſt, are not ſtinted by any number
offins, nor by any number of the ſame fins. It is not with us as with drowning
Men, that if they fink the fourth time they never riſe again; certainly, that
Chriſt who bids us to forgive our Brother, though he ſhould offend us to ſe-
venty times ſeven offences, and hath not excepted reiterated provocations, will
upon our Repentance ſo much oftner forgive us, as his great Mercy is above
our Charity. Though we have committed thoſe fins and provocations againſt
himſelf
, though it be matter of bitter and deep Humiliation that any Corrup-
tion ſhould be ſo prevalent as frequently to overcome us, and notwithſtanding
Conviction, Contrition and Heart-breaking Confeffion, yet it is no cauſe of De-
ſpair of Mercy, yet the Grace of Chriſt can ſubdue ſuch rooted finners as theſe.
And what fins foever the Grace of Chriſt can ſubdue, the Mercy of God can par-
don.
4. Chriſt can ſave the profoundeſt and moſt notorious Backſlider. And it is the
greateſt obſtruction to a finner's hope; this is that which fills him with Fears
and Terrors. Oh! I have been ſo guilty of Apoſtacy, I have taſted of the ſweet-
neſs of the Heavenly Gift, and of the Powers of the World to come, yet I
have fallen back to my Carnal Temper, from the holy ways of God, and have
again backſlided and wallowed in my former pollutions, from which I ſeemed
ſometimes to be cleanſed and refined : And is this Apoſtacy pardonable ?
I anſwer, There is indeed an unpardonable Apoftacy deſcribed in that dread-
ful place, Heb. 6. 8. It is impoffible for ſuch a one to be renewed by Repen-
tance, Ec. This is the ſame with the fin againſt the Holy Ghoſt, and this no
Man is guilty of but he that hath caft off all means tending to Salvation and
Eternal Life, and all deſires after it. There is alſo an Apoſtacy from great At-
tainments both of Gifts and Graces. When a Man's Zeal to God's Glory cools,
when his vigour in holy Duties faints, when his reliſh to fpiritual Objects vi-
tiates, and he returns to a lukewarm and indifferent Temper, and it may be to a
finful and wicked Life; this, though it be very ſad and dreadful, yet the Man
is both pardonable and recoverable. See that moſt comfortable place, Fer. 3. 22.
Return ye backſliding Children, and I will heal your backſlidings. Behold we
come unto thee, for thou art the Lord our God.
I ſhall not inſtance in any other Aggravations which makes fin out of mea-
ſure finful, and makes the finner out of meaſure dangerous, fince if the Old Şin-
ner, if the Relapſing, if the Apoſtatizing Sinner be pardonable and ſaveable, there

is
i to Save Sinners, &c.
587

is none then have reaſon to exclude themſelves from the hopes of Eternal
Life. Indeed the only danger is left the wickedneſs of Men abuſe this moſt com-
fortable Doctrine, and turn that into Preſumption, which is only intended to
arm them againſt Deſpair. Indeed both Preſumption and Deſpair do tend in di-
vers manners to inrage and harden Men in fin. The Deſpairing Perſon judgeth,
if I muſt not be ſaved, if my fins are ſuch as that there is no pardon for them,
to what purpoſe do I then live ftri&tly, and vex, and croſs my ſelf, and perplex
my Life? Ill let looſe the Reigns, and enjoy my ſelf, and reap as great a Crop
as I can of pleaſure, and if I muſt to Hell I will make the way as delightful
as I can. And the Argument on the other ſide that encourageth and hardeneth
the Preſumptuous Sinner is this, Chriſt is able to ſave to the uttermoſt the vileft
Sinners. We hear no fins are beyond his All-ſufficiency to ſave, therefore (lay
they ) what need we trouble our ſelves to repent and reform, we will yet a while
indulge our felves in fin, for the Efficacy of Chriſt is able to fave in the laft
moment of our Lives, as after many years preparations. We fee iniquity eve-
ry-where fearfully abounding : And though we uſe to ſay Deſpair kills its
Thouſands, and Preſumption its Ten Thouſands, yet if we narrowly confi-
der, poſſibly it may be found that this kind of Despair in Men ariſing from
Sloth and Careleſnefs, is as great a ſource of Impiety as Preſumption. Whence elſe
is it that many who are convinced, and their Conſciences blackened with the
ſenſe of Wrath, perſiſt ftill to add iniquity to iniquity, but becauſe they think
that there is no Salvation for them, that their Doom is fixed, and that their State
is determined, and therefore fince they muſt pay fo dear as Eternal Damnation,
they are reſolved to make up their Pennyworths in their preſent pleaſures of fin,
like thoſe in fer 18. 12. And they ſaid, there is no hope, but we will walk after
our own devices, and we will every one do the imagination of his evil heart? I ſhould
judge it one of the moſt conducible means to promote Mens endeavours af-
ter Godlineſs, if I could but bring them to a ferious and ſettled Belief that their
Salvation is attainable, for certainly ſo good a thing as Salvation is, it cannot
but ſtir up Affections and Induſtry proportionably to our Apprehenfions of the
valuableneſs of it. Hence then to tell Men what great fins Chrift_can pardon,
what great ſinners he can ſave; is no encouragement to Preſumption, but rather to
the exerciſe of Holineſs ; for ſince the way to Heaven is cleared from impoffibilities,
it is moſt unreaſonable for Men to ſtick at difficulties; but if any abuſe this Do-
Erine of Chriſt's All-Sufficiency, to ſave the greateſt Sinners, to floth, and the ſup-
port of their wickedneſs, promiſing themſelves peace and happineſs in the
end, though they go on in fin preſumptuouſly, adding iniquity to iniquity, ler
me only tell them (and it will be enough to damp all their vain hopes) that though
Chriſt be able to ſave to the uttermoft, yet he is not able to ſave them in their
fins, but only from their fins; that is the firſt Demonftration of Chriſt's All-
fufficiency to ſave finners in theſe particulars. He is an All-ſuificient Saviour,
becauſe he is able to ſave Men from the greateſt number, and from the moſt
heinous fins in their Nature, though they be as many as the Sands, and as
great as the Mountains ; he is able by his fan&tifying Grace to remove the filth
of our fins, and by his juſtifying Grace tọ remove their guilt, and he is able to
convert and change the finner at ſuch an unlikely ſeaſon when he is hotteſt and
moſt eager in the proſecution of his Luſts, he is able to do this by the
moſt contemptible means ; he is able to ſave the Oldeſt Sinners, thoſe that
have frequently relapſed into the ſame fins, and the greateſt and moſt notorious
Backſliders, if they do but at laſt repent and return to him.
2. Another Demonſtration is this, Chriſt's All-Sufficiency to ſave appears in this,
that he is able to beſtowe upon us All-Sufficing Mercy. He is able to inftate us in the
choiceſt and richeſt Bleſſings, that we are able either to receive or imagine,
and therefore he is able to ſave to the uttermoſt. If I ſhould now mention
Temporal Bleſſings in this account the inſtance would fink too low. The World
ſtands but as an empty Cypher, and fignifies but a great round nothing, when it
is reckoned up with Bleſſings which flow in upon us through Chriſt's All ſuffici-
ency, and yet what a big Vanity is this World in the eſtimation of moft Men?
It may be if they have but a little part of it to beſtow, it may be fome flaviſh Of:
fice, ſome ſlight and trivial Gift, what a diſtance do they 'keep at ? How are
Ffff 2
they
588
The All-Sufficiency of Chriſt

they overwhelmed with Suitots and Floods of Attendance, and when they
ſee how many ſtand in need of them, they are apt to think themſelves fuffici-
ent, and to ſtand in need of none. Should I ſay to the Ambitious and Proud
Man, Chriſt is able to make all the Princes of the World crouch and hum-
ble themſelves unto thee, and lick up the duſt of thy Feet. Should I tell a Co-
vetous Perſon, that Chriſt is able to make Gold and Silver not only as plenteous as
Stones, as in Solomon's time, but that he can turn Stones into Diamonds, and Dirt
into Gold; that he can Sequefter the Eſtates of all Men in the World, and
beſtow them upon him: I need fay no more unto ſuch, for theſe Men would
believe that Chriſt by this would prove himſelf an All-ſufficient Saviour ; this is
that little which the moſt regard and admire ; indeed Chriſt can do all this, for
he is Lord of the whole world, and of all things in it; they are at his beck, and
at his diſpoſals; yet had he no other, no better Treaſures to beſtow than the
whole World, it would not be ſatisfactory, ſince the whole World it ſelf is
but a poor infufficient thing ; no, but Chriſt will have his All-fufficiency to be
feen and glorified, by giving that to his People which is an All-fufficing Good.
Three things therefore Chriſt doth beſtow upon them which indeed are All-fuf-
ficient.
Chriſt giveth unto his People,
1. An Intereſt in an All-Sufficient God.
2. A Pofeffion of All-Sufficing Grace.
3. An All-Satisfactory Inheritance.
1. He gives them an Intereſt in an All-fufficient God. All-ſufficiency is God's
moſt comprehenfive Attribute, that which ſpeaks out all the reſt in one
word: Wiſdom, Power, Fuſtice, Mercy, Goodneſs, Truth, they are ſeveral Per-
fections of the Divine Nature that ſhine Gloriouſly each of them in their own
Sphere, but All-fufficiency is as it were the Glofs and Luftre that doth redound
or reſult from all theſe Attributes combined together. Other Attributes they
are like ſeveral Stars that ſhine with their proper and diſtin&t Light, but All-fufi-
ciency is like a Conſtellation, when all the Stars make but one Light; therefore
when God proclaims himſelf to Abraham to be God Almighty, or God All-
Jufficient, Gen. 17. 1. it was as much as if he had ſaid, I am Wiſe in Heart,
Mighty in Power, Merciful in Diſpoſition, Juſt in Proceedings, Good in Pro-
miles, Faithful in Performances : For All-ſufficiency is the iſſue and produ&t of
all the reſt of God's Attributes. Oh what a rich Portion have they that have
all God's Attributes for their own. This All-ſufficiency by Chrift becomes
ours, Heb. 11. 16. God is not aſhamed to be called our God. What can Chriſt do
more to approve himſelf to be a Saviour to the uttermoſt, than by giving unto
his an infinite boundleſs good? If the Power of God, the Wiſdom of God, the
Salvation of God can ſave them, they are ſure to be ſaved to the uttermoft;
and hence David fo often glories that God is his Portion, Pfal
. 16. 5. Pfal. 73.
26. Pfal. 118. 57. Pfal. 16. 5. And what Conclufion doth he draw from
all this? Pfal. 23. 1. The Lord is my Shepherd, I ſhall not want. No, Soul, it
is impoſſible for thee to want, all things are thy own, God is thine, and all
God hath is thine; while others ſeek to quench their thirſt at the broken leaky
Ciſtern, thou maiſt lay thy ſelf at the Fountain and Spring-head of Living
Waters, and there find compleat fatisfa&tion. Certainly unleſs All-fufficiency
may fail, unleſs God's Attributes moulder and drop away from him, and leave
him a deſtitute and indigent God, thou canſt never be impoveriſhed, and with-
out fupply. God's Wiſdom is full of Counſel, his Power is full of Protection,
his Mercy is full of Pardon, his Truth and Faithfulneſs is full of Security, Him-
felf is Eternally full of Crowns. And thoſe certainly muſt needs be ravenous and
unſatiable Defires which ſuch an All-fufficient God as our God is cannot fill and
ſatisfie
2. Chriſt alſo inſtates the Soul in an All-fufficing Portion of Grace. Grace
hath a double fignification, it may either be taken for Subječtive or Objeftive
Grace, or what is the ſame, for Relative or Real Grace. Relative Grace is that
whereby a change is made in the Relation in which we ſtand to God. In a
ſtate of Nature we ſtood in a threefold fad and wretched relation to God. We
were ſtrangers to God, and Rebels, and Enemies to God, and alſo Guilty Male-
fators
to Save Sinners, &c.
589

factors, and as ſuch are liable to Eternal Condemnation, but now the Grace of
God intervening, makes a Bleſſed Change in all theſe Relations ; of Stran-
gers we are brought near, and enrolled in the Family of Heaven, and ſo are
made Children of God, and Heirs of Glory, by the Grace of Adoption. Of
Enemies we are made Friends and Intimates, and accepted through the Belo-
ved thorough the Grace of Redemption. Of Guilty Malefactors we are acquitted,
and pardoned, and accepted to Eternal Life by the free and abſolute Grace of
Juſtification. Now this Relative Grace is not that which is wrought in us, but
it abides in God, and is only terminated upon us; indeed it is nothing elſe but the
acting of God's ſpecial Love and Favour towards us; and the word Grace in
Scriprure is very feldom taken in any other ſenſe but for Relative Grace, the
acting of God's Love and Favour determined to us.
2. There is Subjective or Real Grace, which is that whereby a change is
wrought upon our Natures in our firſt Regeneration, and whereby it is carried
on gradually to perfection, in our further Sanctification, univerſal Habits of
Holineſs which are infuſed in our Converſion by God, which in Scripture is
called the New Man, and the New Creature. We uſually call it the Principle of
Grace, and the Working of Grace ; and ſo likewiſe thoſe ſpecifical habits which
are ſo many branches of this univerſal habit; it is ( as I may ſo ſpeak) the ſe-
veral Limbs, the ſeveral Members of the New Man, commonly called the Graces
of the Spirit, as the Grace of Faith, Love and Hope : And likewiſe the Spirit's
atting of theſe Graces is called the acting of Grace. Now of theſe two kinds
the former is properly called Grace, the latter improperly, becauſe where ever
it is wrought it denotes the ſpecial Favour and Grace of God towards that
Soul. Now both theſe, both Relative and Real Grace, they have an All-fuffici-
ency in them, and are of an All-fufficing Nature.
1. A Chriſtian’s Portion in Relative Grace is an All-ſufficing and Satisfactory
Portion. It is ſo great that you can defire no more; for this Grace admits of no
degrees, and he that hath any of it, hath as much as any can have. Here there-
fore the weakeſt Chriſtian may have abundance of Comfort ; others poſſibly may
have greater meaſures of Gifts and Parts, and of the San&tifying Graces of the
Holy Ghoſt, but in Relative Grace, all ſtand upon the ſame level, Adoption, Fuſtt-
fication, Reconciliation, Myſtical Union ; all the Priviledges which Chriſt hath
purchaſed for Believers are all common, and no more belong to the ſtrongeſt than
to the weakeſt and moſt feeble Chriſtian. An Infant may be as much a Son and Heir
as a grown Man; others may poſſibly have greater meaſures of the Spirit of Adop-
tion, whereby they cry, Abba, Father, but none can have a greater meaſure of the
Grace of Adoption, nor is God more a Father to one than he is to another, no more
to the ftrongeſt than to the weakeſt Chriſtian; and though one may have a greater
meaſure of the Spirit of Adoption, yet all Believers have the like meaſure of the
Grace of Adoption; others may have a greater Familiarity and Acquaintance with
God, but none can be more reconciled to God than thou art, if a true Believer ;
others may have a more comfortable ſenſe of this Adoption, yet none can be more
adopted, and more juſtified than thou art. We do not uſually beg of God further
meaſures, and further degrees of theſe things; but if we ſtand under theſe Rela-
tions to God, and have but the evidence of it in our own Conſciences, then we reft
fully ſatisfied; therefore what Philip ſaid to Chriſt, Shew us the father, and it
fufficeth us, the ſame may every true Chriſtian ſay, Lord, ſhew me my Father, ſhew
that God is my Father, that I am adopted into the number of his Children, and
mo
т.
this ſufficeth; I have no more to ask, no more to receive in that Particular.


590
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Prevalency of His Interceſſion.
believe
SERMON XVII.
Liverpool
H E B. vii. 25.
Wherefore he is able alſo to ſave them to the uttermoſt that come
unto God by him, ſeeing be ever liveth to make Interceffion

for them.
Come now to the next Particular, and that is,
2. As the Chriſtian's Portion in Relative Grace is ſatisfactory, fo likewiſe his
Portion in the Sanétifying Graces of the Holy Spirit, this is an All-fufficient
and a Satisfactory Portion.
How can that be, may ſome ſay? Are not Chriſtians always unſatisfied in their
preſent Attainments, and think they have got nothing if they fall ſhort of abſolute
Perfeition, either they are not ſufficient, or elſe their Deſires are moſt unreaſon-
able?
I anſwer, though the Truth of Grace wrought in a Chriſtian makes him al-
ways deſirous of more than what he hath already, yet is that Grace ſufficient and
fatisfactory in theſe Reſpects.
1. The
to Save Sinners, &c.3
591

1. The leaſt degree of true Grace is ſufficient to make the Heart upright and
ſincere, fufficient to break the reigning power of fin, to caſt Satan out of his
Throne; it is ſufficient to ſway the Heart to God as its chiefeſt good, and
to make his Intereſt in the Soul victorious and prevalent over the Intereſt of the
World and Fleſh; this fufficiency the weakeſt degree of true Grace hath. And
herein is Chriſt's Power and Ability to ſave moſt eminently glorious; Grace is
a Creature in its own Nature Mortal and Corruptible, and Ihould Chriſt but
for a moment ſuſpend his Influence, every Temptation, every Corruption
would eaſily deſtroy it ; now for Chriſt to preſerve this weak and helpleſs Crea-
ture in the midſt of ſo many ſtrong and mighty Corruptions that oppoſe it, it
argues as All-fufficient a Power as it doth to preſerve alive a ſingle Spark of Fire in
the midſt of the raging and foaming Sea. Now Chriſt not only preſerves this weak
Grace alive, but makes it Victorious and Triumphant over all the Powers of
Hell; they are not able to ſtand before it, it batters down their ſtrong Holds,
it routs Armies of Luſts and Temptations, it alters and changes every Faculty
of the Soul, and reduceth them all to Obedience, as if it were Chriſt's deſign
not only by his Power to ſave the Soul, but to do it in ſuch a way as ſhould
moſt of all ſhame the Devil, baffiling and ſubduing him by ſuch a weak and con-
temptible thing as Grace. And therefore St. Paul when he prays againſt that
Tempration which forely buffetted him, 2 Cor. 12. 4. God anſwers him, My
Grace is ſufficient for thee, for my ſtrength is made perfect through weakneſs : As
boiſterous and as raging as thy Temptations are, yet it ſhall appear that thy weak
Grace through my Strength ſhall at length overcome them.
2. The leaſt degree of true fančtifying Grace is ſufficient to entitle the Soul
to Heaven and Glory. Let weak and doubting Chriſtians therefore know this
for their Comfort, that the Promiſe of Eternal Life is not made to the degrees
of their Grace, but to the truth of it, not to Grace as ſtrong, but to Grace as
true. Now the truth of Grace may be in the leaſt and in the weakeſt degree ;
that Grace to which our Salvation is principally aſcribed is our Faith. Now
it is not ſaid, he only whoſe Faith is ſo ſtrong as to overcome all Temptations,
and all Doubts, and to flouriſh up into Aſſurance, he only ſhall be ſaved; buť
whoſoever believes ſhall be ſaved, tho' his Faith be very weak, and very waver-
ing; and the reaſon of this is clear, for Faith doth not ſave us as it is a Sanctifying,
but as it isa Juſtifying Grace ; for if it ſaves us as it fan&tifies, then muſt all
periſh, ſince the Faith of the ſtrongeſt Believer is mixed with ſo many Imper-
fe£tions that render them worthy of Eternal Death: Faith therefore faves as it
juſtifies, and juſtifies as it entitles us to Chriſt's perfect Righteouſneſs, which
Title we obtain by being united to him, and made one with him through this
Grace of Faith. But now a weak Faith is a moſt ſure and inviolable Band of U-
nion to Chriſt as well as a ſtrong Faith. A weak Faith can make a full conveyance
of the Righteouſneſs and Merits of Chriſt to the Soul, as well as a ſtrong faith,
therefore the weakeſt Faith of the moſt trembling and timerous Chriftian doth
as firmly entitle him to Heaven and Glory, as the moſt ſtrong and undaunted
Faith of the moſt aſſured Chriſtian: Thus then, though the Children of God
complain fadly of the weakneſs of their Grace, yet in the very leaſt and meaneft
degree of Grace there is a Twofold Sufficiency, a ſufficiency to break the reign-
ing Power and Dominion of the ſtrongeft Luſt, and a fufficiency to give a firm
Title to Heaven and Glory, and what would you have more ? Hath not Chriſt
approved himſelf an All-fufficient Saviour in giving and dipenſing ſuch Grace,
that the weakeſt and loweſt condition of Believers hath ſuch a great ſufficiency as
this is. But this is not all; for,
3. The leaſt degree of true Grace is a ſufficient ground of Foy and Comfort; for
Comfort and Satisfaétion, for Joy and Aſſurance. Theſe overflowing Joys,
this Glorious Aſſurance Believers may abound with, even then when they moſt
of all complain of the poverty and weakneſs of their Grace : It is not the degree
of our Graces that gives us Comfort and Satisfaction, but it is the knowledge and
evidence of the truth of them in our own Conſciences. The Sun may be in a
black and diſmal Eclipſe when many glittering and twinkling Stars are not.
The talleſt Cedars caſt the longeſt ſhade; and ſo many times that Chriſtian that is
the talleſt and the moſt eminent in Godlineſs, may be under the blackeſt and
faddeſt
592
The All-fufficiency of Chriſt

faddeſt diſſertions ; the meaſures of Comforts are not ſtinted by the meaſures of
Grace, but the meaneſt Grace is a ground of true and inward Joy and Sa-
tisfaction, when the Spirit's Witneſs doth irradiate it to us as well as the greateſt
degree of Grace is. Joy and Satisfaction flows from Grace, both as it is the
poſſeſſion of that which in it ſelf is very deſirable, and becauſe (more eſpecial-
ly) it is the earneſt Penny of a future Glorious Ínhericance. And hence it is
that there may be at once in the ſame Heart a complaining for the want of
Grace, and yet Joy unſpeakable and full of Glory for what we have. As Grace
in it félf is the moſt defirable good, for a Chriſtian ſadly complaineth that he
hath no more, but is ſtinted and kept ſo ſhort in his allowance; but then as
Grace is the Earneſt of future Glory, ſo it yieldeth Joy in the very Poffeffion,
as knowing that a Penny is as good an Earneſt as a Pound, and the weakeſt Grace
may as firmly affure a Chriſtian of Eternal Glory as the ſtrongeſt. Thus I have
ſhewn that there is an All fufficiency and Satisfactorineſs in the weakeſt and low-
eſt degree of Grace if it be but ſincere, for it is ſufficient to make the Heart
upright and ſincere, it is ſufficient to break the reigning power of Sin, it
is ſufficient to caſt Satan out of his Throne, it is ſufficient to ſway the Heart to
God, it is ſufficient to intitle the Soul to Heaven and Glory, and conſequently is
always a ſufficient ground of true Joy and Comfort.
3. If an imperfe&t ſtate of Grace be of an All-fufficing Nature, what will it
be when Grace ſhall mount up into Glory? If there be ſo much in the Earneſt,
what will there be in the Inheritance it ſelf? And this declares the All-ſufficien-
cy of Chriſt indeed, fince he is able to inſtate us in ſuch great and rich Poffeffi-
ons that the Eye hath not ſeen, the Ear beard, neither bath it entred into the
Heart of Man to conceive, what they are, as the Apoſtle ſpeaks. When St. Paul who
once ſuffered a Tranſlation, and himſelf gives us a Relation of this his Voyage
into the other World, he tells us no more than this, That he was caught up
into Paradiſe, and that he heard words unutterable, that it was not lawful or poljim
ble for him to utter, 2 Cor. 12.4, to 11. The Happineſs of Heaven is ſo great
that it cannot be fully known till it be fully enjoyed. It is a remaining Reſt,
an inacceſſible Light, freſh and overflowing Pleaſures, an incorruptible Crown,
an Eternal Kingdom, too much for me to utter or you to conceive. But never-
theleſs if the fight and full Fruition of God, if the Society of Angels, and Spi-
rits of Juſt Men made perfect, if Everlaſting Songs of Praiſes and Hallelujahs,
if Eternal Raptures and Extaſies can be accounted a Supporting and an All-
ſufficing Good, all theſe ſerve to extol the All-fufficiency of Chriſt our Saviour,
who can beſtow upon us this raviſhing, fatisfying Joy and Glory. God is now
to us the Spring-head and Fountain of all our Mercies and Comforts, and we
lye below at the fall of this Spring, and draw Refreſhments from him only
through the Conduit-pipes of Providences and Ordinances, and live upon
ſecond-hand Enjoyments, but in Heaven we ſhall be laid cloſe to the Fountain it
ſelf, and drink in Divine Communications as they flow immediately from
God, without having them deadned and flattened in the conveyance. Now
we behold him through a Glafs darkly, then we ſhall ſee him Face to Face, fee
him as he is, and know him as we are known by him : And if it cauſeth now
ſuch Raptures of Joy in us, when he ſometimes darts in half a glance of his
Eye upon the Soul, Oh then within what bounds can our Joy contain it ſelf,
when we ſhall conſtantly fix our Eye upon God, and ſtedfaſtly behold his
Face, that Face from which the moſt Glorious Angels, as conſcious of their
own unworthineſs to behold, cover and vail their own ? If now when God gives
us ſome glorious Diſcoveries of himſelf, we are ready to faint and melt down
under them, certainly in Heaven when we ſhall lye under the glorious Rays of
the Deity beating ſo fully upon us, it is ſo great, that there were no living there
did not the ſame God ſtrengthen as well as fill our Capacities. This is that Bea-
tifical Viſion, that Heaven of Heaven, that Glory wherein the Angels are ſatiſ-
fied, that fight wherein God ſhall beſtow upon us a clearer Eye than that of
Faith, and be always preſent with us in a nearer way than that of Comfort.
This is that All-fufficient and All-fatisfying ſtate which the Lord Jeſus Chriſt
can and will bring all his unto : A ſtate of inconceivable and endleſs Felicity far
furmounting in Glory whatever our narrow Conceptions can now apprehend;
a ſtate

hi to Save Sinners, &c.
593

a ſtate wherein we ſhall for ever join with Angels in ſinging Praiſes to the Lamb,
who hath Redeemed us with his own Blood, and Manifeſted himſelf to
be an All-ſufficient Saviour, able to ſave to the uttermoſt all that come to God
by him, purchaſing ſo great and glorious an Inheritance for them, and bringing
them to the poffeffion of it ; that is the ſecond Demonſtration.
3. Chriſt's All-ſufficiency to ſave doth appear in this, in that he is able to
ſave from the greateſt Miſery, and ſupply the greateſt Wants. There is but
one Eſtate of Miſery out of which Chriſt cannot fave, and that is a ſtate of Dam-
nation; and yet the Damned Spirits are not finally irrecoverable for want of In-
trinſical Value and Satisfactorineſs in Chriſt to deliver them, but becauſe
Chriſt never intended to purchaſe Salvation for them; had his Sacrifice been
intended for them as it was for us, and the Means applied to them as well as
to us, thoſe Chains of Everlaſting Darkneſs which they are now reſerved in
would have dropt of, and they would have been ſnatched as Brands out of the
Fire, in which for want of this they muſt Burn for ever. Suppoſe what Eftate
you will ſhort of Hell, we are by Chriſt recoverable out of it. I ſhall inſtance
in two particulars, wherein the very depth and bottom of our Miſery doth
confift.
1. We are by our Sins forfeited to the Juſtice and Vengeance of God, and he
that can imagine a greater Miſery than this is, never knew what it was to fall
into the Hands of the Living God.
Je
2. We are in the Poſſeſſion of the Devil, and he is that ſtrong Man that rules
with rigour, and unto him we are all naturally become Slaves and Vaffals.
Now when we are thus liable and obnoxious to the Wrath of God as our Judge,
and fallen into the Hands of the Devil as our Jaylor, will it not be acknowledged
that Chriſt faves from the uttermoſt Miſery, if he can reſcue us ? Is
there any that can deliver us, when both God, and the Devil, and all the
Powers both of Heaven and Hell fer themſelves againſt us? Yes, the Lord Chriſt
hath done it already.
1. In reſpect of God, and the Divine Juſtice, to which we ſtood obnoxious, he
hath fully ſatisfied and paid down an All-ſufficient Price for our Deliverance;
therefore faith the Apoſtle, i Cor. 6. 20. We are all bought with a price, &c.
1 Pet. 1. 8, 9. The precious blood of Chriſt; and this is ſuch a Price as hath
diſcharged for us the very utmoſt Farthing of all that we owe to Divine Ju-
ftice. And therefore faith God in Fob 33. 24. Deliver him from going down into
the Pit, I have found a Ranſom, I have diſcharged him from the guilt of
his Sins, and obligation to Puniſhment, I am fully ſatisfied. But though the
Judge be thus fatisfied, yet the Devil the Faylor he would fain retain the Pri-
ſoner, and is reſolved not to part with him upon theſe terms ; he hath poſſeffion
of him, and he rules in him, and over him, and therefore reſcue him who can.
2. Therefore Chriſt faves us by Conqueſt and plain Force in reſpect of the
Devil. After he hath ſatisfied God he ſubdues Sathan, and compleats the work
of our Redemption. And therefore in Scripture we read of the Sufferings of
Chriſt by which our Salvation is atchieved under both theſe Notions, as
Chriſt paid the price to God's Juſtice, Mat. 20. 28. He gave his life a ranſom for
many. 1 Tim. 2. 6. He gave himſelf a ranſom for all. And as a Vi&tory gained
over the Devil, Through death Chriſt deſtroyed him who had power of death, that
is the Devil, Heb. 2. 14. 2 Col. 14. 15. Blotting out the hand-writing of Ordi-
nances that was againji us, which was contrary to us, and took it out of the
way,
nailing it to his Croſs. And having Spoiled principalities and powers, he made a
Shew of them openly, triumphing over them in it. He hath expoſed the Devil, and
all the Black Holt of Hell, to Shame and Infamy, in having their prey ſo ſtrange-
ly pluckt from them; and he triumphed over them in his Croſs, ver. 15. And
thus he ſaves us by Ranfom in reſpect of God, and by Conqueſt in refpe&t of the
Devil; he ſaves us from the greateſt Miſery imaginable, from the Dungeon of
the loweſt Hell. So long as your cafe is not ſo deſperate as to be in Hell,
be your Mifery more or leſs, this makes no difference in reſpect of Chriſt, though
it calls for greater love and thankfulneſs from you to him for your deliverance.
Seeing therefore Chriſt is thus able to fave us from the utmoft and greateſt
Miſery, it appears that he is an All-ſufficient Saviour.


Gggg
2. As
594
The All-ſufficiency of Chriſt

2. As he is able to ſave us from the greateſt Miſery, ſo he is able to relieve
us in our greateſt and moſt preſſing wants, be they inward or outward, be
they Corporal or Spiritual, My God can abundantly ſupply all your needs, according
to the riches of his Glory by Chriſt Jeſus, Phil
. 4. 19. Is it pardon you need ? In
Chriſt we have Redemption through his Blood, the Forgiveneſs of Sins, according
to the Riches of his Grace, Eph. 4. 7. Is it peace with God? We have it with him
through Chriſt, Rom. 5. 1. We have peace with God thorough our Lord Jeſus
Chriſt. Is it peace of Conſcience? Why the peace of God which paſſeth all under-
ſtanding ſhall keep your hearts and minds through Chriſt Jeſus, Phil
. 4.7. Indeed
Chriſt is ſuch an overflowing Fountain of all Good that fills the empty, fatif-
fies the thirſty, and all that rely upon him; He is able to ſave to the uttermost all
that come unto God by him.
4. Another Demonſtration of Chriſt's All-ſufficiency to ſave appears in this,
in that he is able to ſave when none elſe can; he appears to ſave thoſe that come
to God by him, when neither Men nor Angels dare ſtand up in their behalf,
and if they did, they could not relieve or help them, then Chriſt interpoſeth;
and as Chriſt alone procures Salvation for us, ſo he alone can apply that Salva-
tion to us : And this he doth more eſpecially at Two Seaſons, when all others
are but Miſerable Helpers or Comforters to us. As, Tante
II. When the dreadful Terrors of the Almighty ſurrounds us, when God bran-
diſhes his Sword over our Heads, when he makes deep Wounds, and inſtead of
Balm pours into our raw Conſciences Fire and Brimſtone. Oh what Saviour
can then deliver us? Then when thoſe inſolent Hopes and vain Confidences of
Salvation, with which we formerly ſupported our ſelves, then when our own
Righteouſneſs, in which we formerly truſted, is as filthy Garments, or like a
Searcloth increaſeth our Torments ; when all the Pleaſures and Debaucheries
of the World that Men have formerly delighted in is only to them as if a Pers
ſon ſtung with Waſps ſhould apply Honey to affwage the ſmart ; fo truly when
their Waſpiſh Conſciences ſting them with the guilt of Sin, they funk to the
Honey, to the ſweet Delights and Pleaſures of the World. But now this Ho-
ney is turned into Gall and Wormwood, God and they are Enemies, he hath dipt
his Arrows in the Lake which burns for ever, and hath ſhot them all flaming in-
to their Souls, ſo that they are all of them but one Wound, and what relief
is there for them? A wounded Spirit who can bear? Yet Chriſt bore it upon
the Croſs when he cried, My God, my God, why haft thou forſaken me? And
he that cured himſelf can alſo cure another. This Blood poured into theſe
Wounds is preſent Remedy, and gives preſent Eaſe and Relief. And therefore
as he deſigns to make peace between God and us, ſo likewiſe between Man
and himſelf, giving in that Peace of Conſcience which quiets and appeaſeth,
Ifa. 61. 1. It is no leſs work to reconcile Man and Conſcience together upon
good and warrantable grounds than to reconcile God and Man together; and
it is only Chriſt's All-ſufficiency that can do either.
2. Another Seaſon is, when we ſhall appear before the Tribunal of God at the
laſt and terrible Day. What a dreadful fight will it be to behold and ſee Heaven
and Earth all wallowing in Flames, and Angels flying through the Air, and
driving whole ſhoals of Men before them to Judgment, the Judge being ſet, the
Books opened, God, Conſcience, and the Devil accuſing, and all the World
crying out, Guilty, Guilty, and the Sentence paffing on them accordingly, and
Millions of them dragging to Execution from the Bar where they were condemn-
ed? You cannot then cry to your Honours and Dignities to ſave you, for you
muſt all ſtand upon the ſame equal level; it is not your Righteouſneſs can then fave
you, no, the defeets of it then ſhall be found part of your Charge. What then
is there to ſave you? Your Guilt is manifeſt, your Judge impartial ; and if
once Sentence is paſt, the Executions is ſpeedy: And certainly now it is time
for an All-ſufficient Saviour to appear, when the whole World is burning about
them, and Hell under them, God frowning in their very Faces, and the
Devil attending them at their Backs ready to hurry them away to Torments,
And now when there is no pity to be expected from Angels or Men, then
Chriſt appears to be an Advocate to anſwer for his, and filence all the Accuſations
produced againſt them, and by his Satisfaction and perfect Righteoul-
RA
neſs
to Save Sinners, &c.
595

neſs he brings them off with fhouts, and the applauſe of glorious Angels and
Saints. And thus it appears he is able to ſave them when none elſe can.
5. And lafly, Chriſt is able to ſave to the uttermoſt, in that be is able to ſave
thoſe that condemn themſelves, and think their own Salvation a thing impoſſible.
There is a Twofold Judging and Condemning of one's ſelf, one in point of
Merit and Deſert, the other in point of Iſſue and Event ; the one judgeth him-
ſelf as one now deſerving Condemnation, the other that he muſt ſuffer it; the one
as due, the other as unavoidable ; now Chriſt ſaves from both theſe, and that
gloriouſly.
1. He ſaves thoſe that judge themſelves worthy of Eternal Death, yea, indeed
he faves no other, 1 Cor. 11. 3. If we judge our ſelves we ſhall not be judg-
ed. And why is this ſelf-judging ſo neceſſary in order to our being acquitted
by God, but only becauſe it is Chriſt's deſign in faving Sinners to glorifie his
exceeding Great and All-ſufficient Power, and therefore we muſt acknowledge our
ſelves to be loſt in our ſelves, that fo God's Power may be owned to be ex-
ceeding great and glorious in ſaving of us.
2. Chriſt can ſave thoſe who do not only Judge themſelves worthy of Eter-
nal Death, but who judge themſelves appointed to it. He can ſave thoſe who
think it impoſſible they ſhould be ſaved. And queſtionleſs there is no many a
Soul in Heaven who on Earth cried out, There is no Hope, no Mercy for them,
that Hell and Wrath was their only Portion. And this ſhews what an All-
ſufficient Saviour Chriſt is, who can ſave beyond our Hopes, and contrary to our
Expectations. And thus I have arrived at the end of the Demonſtrations of
Chriſt's All-fufficiency to fave from the greateſt Miſery, and to relieve us in our
greateſt and moſt preſling Wants ; he is able to ſave us when none elſe can;
and he is able to ſave thoſe that condemn themſelves, and think their own Salva-
tion a thing impoſſible; he is able both to ſave thoſe that think themſelves wor-
thy of Eternal Death, and thoſe that think themſelves appointed to it. Now ha-
ving thus diſplayed, though weakly, the All-fufficiency of Chriſt to fave, we
will proceed to cloſe up the Subject, with ſome brief Application of this Do-
Etrine.


USE I.
This ſhould teach us, To have moſt high and honourable thoughts of the Lord
Feſus Chriſt, who is thus All-fufficient to ſave. Omnipotency, though it were
but to deſtroy us, were juſtly the Objelt of our dread and reverence, but Omni-
potency to ſave deſerves our moſt affectionate eſteem. It ſhould raiſe wonder in
us, when we Conſider God's Power and Goodneſs in the Works of Creation ;
but when we Contemplate the Work of Redemption it ſhould raiſe our wonder
to an Extaſie. Chriſt's Almighty Power was not ſo glorious than when he fpake
the World out of nothing, then when he lifted up the Sun into the Firmament,
and kindled the Stars as ſo many ſhining Torches that dart forth Light upon
the World, and extend their Influences to the whole Univerſe, as when he ap-
peared in Fleſh, deſpiſed, and of no account, in the form of a Servant, to ac-
compliſh the wonderful Work of our Redemption. What he did in the former
was by the Aſſociation and Joint-workmanſhip of the other Perfons of the
Bleſſed Trinity, but in this the whole Work lay upon him. He trod the Wine-
preſs of his Father's Wrath only. In the former, though he ſhewed his power to
be great, yet he did not put it forth to the uttermoſt; he could have Created
more Worlds, and he might have made more of each ſort of Creatures, and
theſe far more beautiful and glorious than they are ; but in the Work of Re-
demption Chriſt's Infinite Power is extended to the uttermoſt, his Perſon was
Infinite, and his Sufferings were Infinite, one proportionable to the other. His
Omnipotency as our Redeemer, is far more glorious than his Omnipotency as
our Creator. Chrift firſt gives the honour of his All-ſufficiency to this end,
that for his undertaking ſo great an Employment as the Accompliſhment of the
Work of our Redemption, we might honour him in his own Perſon, as we honour
the Father in his, Föhn 5. 26. Certainly there is good reaſon why we ſhould aſcrihe
honour to him from whom we receive Salvation.
Gggg 2
USE

596
The All-ſufficiency of Chriſt
USE II.

ven, and
Is Chriſt an All-fufficient Saviour ? Why do we then rely upon that which
is altogether inſufficient ? What the Prophet ſaid in another caſe, 2 Kings i.
6, 7. Is it becauſe there is no God in Iſrael, that thou ſendeſt to enquire of Baal-
zebub the God of Ekron ? The ſame may I fay, Is it becauſe there is none deputed
to be a Saviour, becauſe there is none appointed, none able to ſave, that Men
betake themſelves to falſe Refuges, to broken Reeds to truſt in, thar are ſo far
from ſupporting, that certainly they will both betray and wound them. It is a
moſt ſtrong Folly that moſt Men are guilty of, that when God hath provided
them a Saviour to their Hands, one that is able to ſave to the uttermoſt, yet with
a great deal of Toyl and Labour they ſeek to ſet up other Saviours of their
own, as if it were juſt reaſon to diſtruſt the Mercy of God, becauſe they have
deſerved his Wrath ; there is not any of us here, but we have all hopes of Hea-
a Bleſſed Eternity, and fomething we all rely upon as ſufficient to
heart us up in it. If I ſhould go firſt to one, and then to another, and put the
queſtion, Do you hope to be ſaved ? Where ſets the Perſon that will not ſhew
his ſtrong hopes, and almoſt diſdain ſuch a queſtion ſhould it be ask'd him ? Yes,
would every one ſay, we have all good hopes, and though the moſt periſh, and
that few are ſaved, yet we have all hopes that we are of the number of thoſe few.
Were but the grounds and reaſons of Mens hopes made viſible, we ſhould find
that that which they moſt ſupport themſelves upon, is no better than that
mentioned in the Book of fob, To ſay of Gold thou art my hope, and of ihe fine
Gold thou art my confidence: Some truſt preſumptuouſly to the Mercy of God to
be ſaved, and this is the plea of many Ignorant Perſons ; here it may be it is
a ſecret to thoſe who can pretend more knowledge in the Myſteries of Salvation,
that God is merciful and gracious, and that the World is but fcar'd out of their
Wits, when we repreſent God in ſuch furious ſhapes as if he were all Vengeance ;
his Mercy is infinite, and who would not hope. 'Tis true, but his Juſtice
and Severity is as infinite as his Mercy, why then doft thou not fear ?
Muſt God remit the Attribute of his Mercy if he doth not ſave thee? Why
thou thy ſelf judgeſt he is Infinite in Mercy, though he hath condemned
Thouſands of others, but we will never believe that God which made us
will deſtroy us , if this be all, know that the Devils have as good a plea as
this. Were not they the Workmanſhip of God, were not they more Chryſtal
Pieces than thou art ? And he that ſpared not the Angels which fell, will leaſt of
all ſpare thee. Doth not the Prophet direct us againſt this plea, Ifa. v. 11. It is a
people of no underſtanding, therefore he that made them will not ſave them, and
he that formed them will not shew them Mercy.
Queſt. But how can it conſiſt either with the Goodneſs of God to puniſh momen-
tary Sins ? Thoſe that are but as a flaſh, and gone in the twinkling of an Eye, how
can be puniſh theſe with Everlaſting Deſtruktion.
doloribus
Anſ. It is true, the Aet of Sin is momentary and tranſient, but yet there is
ſomething in Sin that is Permanent and Eternal, and that ariſeth from the guilt
of it; God doth not puniſh for the A&t of Sin that is paſt and gone, but for the
guilt of it that remains; the black guilt of that Sin which was committed an
hundred years ago, remains ſtill upon the Souls of the Damned, and therefore
God juftly puniſheth them, and will do ſo eternally, becaufe all their Eternity
of Sufferings can never ſatisfie the offended Juſtice of the Divine Majeſty, theſe
Hopes therefore are all vain. Some truſt to their own Righteouſneſs, and
ſet up their own good Works and Duties for their All-ſufficient Saviour. There
is nothing harder than to perſwade Men to look beyond themſelves for Life. As
they have been their own Deſtroyers, ſo they would fain be their own Savi-
ours, and yet what is this but a deluſory Sottiſhneſs? And thoſe are hardlieft beaten
off from relying upon their own Righteouſneſs, who have the feweſt good
Works; but this is a weak ground of hope which Men venture their Souls up-
on for Eternal Happineſs. It is obſervable that the hope of a Hypocrite is
compared to a Spider's Web, Fob 8. 4. Spiders Webs, you know, are ſpun out
of their own Bowels; when the Spider hath made its Web with much pains,
and
to Save Sinners,
&c.
597

and ſet it ſelf in the midſt of it, it is but a weak and defenceleſs thing, eaſie to
be ſwept away; fo is it with theſe vain hopes of Sinners, they are ſpun out of
their own Bowels, out of their good Works and Righteouſneſs
, and when
they ſet up themſelves in the midſt of them, expecting to catch Heaven in
their Web, they will find it but a weak and indefenfible thing; for Conviction
of Sin will break this Web, if not, Death and Judgment will, and then the Sinner
will unexpectedly drop into Hell. Now from the Confideration of all this, it
greatly concerns us not to truſt too, or rely upon our own, but Chriſt's Righ-
teouſneſs, left we fall into Condemnation. Chriſt hath done Two Things for us
as our Saviour.
1. He hath made a full Satisfaction and Expiation of the Guilt of our
Sins.
2. He hath procured Acceptation of our Perſons and Performances with God:
Now if we truſt to our own Righteouſneſs for either of theſe, we make that
our Saviour, and not Chriſt. Examine your felves now, and ſearch what it is
that you propound to your felves when you perform Duties towards „God. Do
none of you perform Duties to this end, that thereby you may be freed from
the guilt of Sin, and pay down a price for your former Tranfgreffions ? When
you commit Sin many times, do not you think you will make amends to God
by the next Prayer and Confeſſion, and bemoaning your felves for it. That
which Men rely upon for the fatisfying of their Conſciences, that they rely up-
on for the ſatisfying of Divine Juſtice. Now when Conſcience grows vexed and
angry, what are the Methods that Men uſe to quiet them? If they can but rec-
kon up the number of their good Works and Duties, they value them inſtead of the
Blood of Chriſt.
2. Do none of you rely upon your own Righteouſneſs and good Works, to
procure acceptation with God? For mark, upon what account Men hope their Du-
ties ſhall be accepted, upon the fame they hope themſelves ſhall be accepted. Now
put it to the tryal, do not you hope that your Duties ſhall be accepted for
their own ſake 2 True it is, you pray that God would hear and anſwer you
for Chriſt's fake, but yet the generality of Men reft upon the excellency of their
Prayer to make them acceptable; for conſider, have you not different hopes of
the acceptation of your Duties, upon your different performance of them? If your
Hearts are ſometime drawn out in Prayer, and mightily enlarged, do not you
riſe up and ſay with full confidence that your Prayers are accepted with God as
a ſweet favour, but at other times when your Hearts are more dead and flat, and
your Prayers hang heavy upon your Lips, when you can but groan and chatter,
then you conclude you are afraid that God doth not regard that Prayer,
nor accept of it, this is an evidence that you meaſure the acceptance of your Du-
ties by the worth and excellency of them; the one is dull and fluggiſh, and
that you give over as loft and vain, the other vigorous and ſprightful, and that
you doubt not but it piercerh Heaven, and obtaineth audience with God, never
thinking of the Interceffion of Chriſt, which alone can make them acceptable ;
if this be the end Men make of performing their Duties, to make them their
Chriſts, and rely upon them for Salvation; though it be a means to it, yet it is
inſufficient of it ſelf to obtain it.

USE III.

Is Chriſt an All-ſufficient Saviour able to ſave to the uttermoft? Let us then
be perſwaded to come to him, to accept him for our Saviour. Were I now to
preſs you to ſome hard and difficult Duty, to the exerciſe of Self-denial and
Mortification, to be willing to lay down your Lives for Chriſt, I might rationally
fufpect that theſe Exhortations ſhould be rejected, unleſs they came with great
Power, ſtrong Arguments, and prevalent Motives, but when it is only to aca
cept of that Chriſt who hath laid down his Life for you, and of that Salvation
which he hath laid up for you, and tenders to you ; certainly ſuch an Exhorta-
tion as this carries Argument and Motive enough in it ſelf to prevail; but becauſe
Men are ſo wedded to their own Sins, and becauſe they are reſolved a-
gainſt their own Happineſs, I ſhall lay down fome Conſiderations, which if
BO
they
598
The All-ſufficiency of Chriſt
they do not perſwade them to cloſe with Chriſt, may at leaſt convince them how
unreaſonably they put away Salvation from themſelves. And here,
1. Conſider, That you all ſtand in moſt abſolute need of an All-ſufficient Sa-
viour. You are loſt beyond all the Power and Skill of Men and Angels to
recover you; and God proteſts that he will ſave you no other way but by
Chriſt, Afts 4. 13. Neither is there ſalvation in any other, for there is none o
ther name given under heaven. There is no choice for you, but either Chriſt or
Eternal Damnation, either the Son of God, or the Wrath of God; you are
all under guilt, and there is no other way of Satisfa&tion to Divine Juſtice, but
either his Blood or yours ; you now hear theſe things, and poſſibly ſlight them,
but that Day and Hour is coming, and will not tarry, when Death fhall
ſnatch you away to judgment. And when you ſhall lift up thoſe hands
all flaming at the great Bar, with which you thruſt away Salvation from you.
That Chriſt whom you have Scorned and Contemned, as a Merciful Saviour,
you will then tremble at as a moſt ſevere and juſt Judge.
2. Conſider, If you now come in to Chriſt, he is willing and ready to receive
you. He himſelf
tells you fo, John 6. 37. Thoſe that come unto me I will in no wiſe
caſt out. Indeed All-fufficiency to ſave without willingneſs, ſerves only to in-
creaſe the anguiſh of our ruin and deſtruction. But this may be for our com-
fort, that Chriſt hath no more power in his Hand to ſave us, than willingneſs in
his Heart. It is not indead Chriſt's Power that Deſpairing Souls uſe to ob-
ject againſt, but his Will. We know, ſay ſuch, that Chriſt is able to ſave us,
but how know we that he is willing? Truly his All-ſufficiency gives us good
ſecurity of his Will. Hath Chriſt left the warm Bofom of his Father? Hath he
undergone no leſs than Infinite Wrath and Sufferings, and all for this end, that
he may be an All-fufficient Saviour ? And ſhall we yet doubt after all this,
whether he is willing to ſave us or not ? Certainly if it ſtood Chriſt in ſo much
to procure to himſelf ability to ſave, we have no reaſon to doubt that fince he
hath obtained that ability, that he ſhould now want a Will to do it: Therefore
ſince Chriſt was appointed by the Father to ſave Sinners, and ſince he was
fitted with an All-fufficient Power to effect Salvation, and ſince this All-ſuffi-
ciency wants not willingneſs, be perſwaded to accept of him, and be as willing to
be ſaved by him as he is willing to ſave you.
3. Conſider, That though Chriſt be an All-Sufficient Saviour, and able to ſave
to the uttermoſt, yet he is not able to ſave thoſe that refuſe and rejett bim.
A Medicine doth not Cure, becauſe it is compounded of ſuch and ſuch pre-
cious Ingredients, though never fo well ſuited to that Diftemper, but becauſe
it is applied; ſo neither doth Chriſt ſave us, as he is compounded of many
precious Ingredients that qualifie and fit him to be an All-fufficient Saviour,
as his Deity, Humanity, Un£tion of the Holy Spirit, and his own willingneſs
but as received, as believed on, and applied to the Soul by Faith ; and therefore
whatever he hath done or ſuffered in his Life, Death, or Reſurrection, it will all
be but in vain to us, and his Precious Blood will run wafte, if through impeni-
tency and unbelief we reject this All-fufficient Saviour, and keep at a diſtance
from him.
4. And laſtly, Conſider, If you do not accept of Chriſt and Salvation by
him, you will be rejected by him to your greater and forer Condemnation. Think
you not that it will heighten your Sin here, and your Miſery hereafter, that
when God hath been at ſo much coſt, and ſo much care, to furniſh an All-fuffi-
cient Saviour for you, that you ſhould be found to neglect ſo great Salvation as
this is. Think not that the tenders of Chriſt and Salvation which are made to
you are indifferent, that though you flight and neglect them, that you ſhall
be in the ſame condition you were before ; no, but the deſpiſing of Chriſt,
and the abuſing of Grace, and negle&ting of ſo great Salvation, are thoſe things
that inſpirit and inflame Hell-fire, and make the never dying Worm to gnaw
more cruelly, and will fink you deeper into that ſcalding Lake that burns
with Fire and Brimſtone, where you ſhall be burnt in Streams, and drown-
ed in Flames. It had been better for you that there never had been a Chriſt
tendered, Grace exhibited, and Salvation purchaſed for you by Chriſt; if we
negle&t this Salvation, we are without hope or poſſibility of Recovery for ever.
Pray





to Save Sinners, &c.
599
Pray obſerve what the Apoſtle ſpeaks after he had been comparing Chriſt and
Moſes, together with the Wrath that ſhould follow upon the deſpiſing
of the one, and the deſpiſing of the other, Heb. 10. 28, 29. He that deſpiſed
Mofes Law died without mercy under two or three Witneſſes, of how much
forer puniſhment ſuppose ye shall be be thought worthy, who hath trodden
under
foot the Son of God, and bath counted the Blood of the Covenant wherewith be
was ſancti fied an unholy thing, and hath done deſpite to the Spirit of Grace?
Theſe ſhall not have ſo much Mercy afforded them as to die without Mer-
cy. And thus I have handled this Excellent Portion of Scripture concerning
Chriſt's Interceſſion and All-ſufficiency to ſave all that come unto God
by him

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Heavenly Treaſures .
SE R M O N XVIII.
MA T. vi. 21, 22.
But lay up for your felves treaſure in Heaven, where neither
moth nor ruſt doth corrupt, and where thieves do not break
through nor ſteal: For where your treaſure is, there will
your
heart
be alſo.
The Intro-
du&tion.
T
Here is not a Soul in the World ſo deftitute and beggarly, but
hath ſomewhat that it may call, and doth eſteem, its Trea-
ſure; not only he that hath, as the Pſalmiſt ſpeaks, all that his
Heart can wiſh, who graſps in poffeffion whatever his Covetouſneſs and
Unbounded Defires graſp in imagination, but he alſo that poffeſfeth nothing but
his own Poverty, that hath no Abundance, but Want and Miſery, ſuch a one
whom you would never ſuſpect to be a Hoarder, yet hath he that, the hopes and
enjoyment of which he counts Precious, and his Soul's Treaſure.
Now, in dangerous and difficult times, what is the firſt and chief Care
of every man, but fo to diſpoſe of this his Treaſure, that whatever Lofles he
may ſuſtain in other acceſſary good things, that are but Lumber and Uten-
fils to the Soul, yet his Treaſure may be ſecured both from Corruption and Vio-
lence?
Our Saviour here throws open before our view two Repoſitories or common
Treaſuries, vaſt ones they are, wherein all the good things that ever any man in
the World enjoyed are laid up, and they are Earth and Heaven : If you have any
Treaſure, as certainly every one of you have, it muſt belong to one of theſe two
places; you muſt depoſite it either on Earth or in Heaven. “Look now, ſays
56 Chriſt, take a view of Earth's Exchequer, and what fee you there? Why,
there indeed is the World's Treaſure, all that many millions of Men have
“ been gathering together, and hoarding up for ſeveral Ages
. If now you
would have an Inventory of all this Store, St. John hath exa&tly caſt it up in
1 Joh. 2. 16. and it amounts to this ſum, All that is in the world, faith he,
is the luſt of the fleſh, the luft of the eye, and the pride of life : That is, there are
Pleaſures ſuiting the propenfion of the Fleſh; there are Riches for the greedineſs of the
Eye : For, What, faith the Wiſe man, is laid up for the owners thereof, Save the
beholding
The Excellency of Heavenly Treaſures.
601

beholding of them with their Eyes? And there is Honour and Dignity, that plane-
tary airy good thing, that puffs up, that's the Pride of Life, and this is the
Worlds All, and that which many Thouſands make their Treaſure. Yea;
But, faith Chriſt, do not you ſee how ruſty and worm-eaten theſe things are ?
Do you not ſee what a buſtle there is among the Men of the World to get
them? One pulls and hales them from another, and they are never certain in
any Man's poffeffion, moth and ruft corrupt then, and thieves they break ibrough
and ſteal ; and therefore, lay not up your treaſure here; there is another Treaſury
for you to ſtore up your good things in, and that is in Heaven, a ſure and ſafe
place, where no Corruption doth infect, nor no Violence intrude; therefore lay
up your Treaſure there : Lay up your Treaſure in Heaven. And thus you have
the Scope of our Saviour in theſe words.
In the words themſelves you have,
I. A Command or Exhortation ; and that is, to lay up treaſure in Heaven.
II. You have the Enforcement of this Command, and that is from a double rea-
fon.
(1.) From the Security of that Treaſure that is laid up in Heaven ; it is there
ſafe and free from all danger, that it could not be, were it any where elſe de-
poſited. All Hurt and Danger that can befal a Man's Treaſure, proceeds either,
1. From inward Principles of Corruption, that do of themſelves cauſe decay
in it. And thus it is with all Earthly Treaſures; they are of themſelves fading
and periſhing ; Riches periſh with the uſing, they rot out and wear away
while we are uſing them ; all Earthly Manna, the ſweet and luſcious things of
this World breed Worms, that eat upon and devour them: All the Riches
and Treaſures of the World have Kuft, that attends on them, and confumes both
them and their beauty and ſubſtance; but now Spiritual Manna never turns in-
to Worms; Treaſure laid up in Heaven is never eaten with Ruft; No, faith Chrift,
there ruſt doth not corrupt; that is, they are free and ſafe from all inward Decays
and Periſhing, from their own inward Principle and Nature.
And, 2. Treaſure may be unſafe, as from an inward Principle, that may cor-
rupt, ſo alſo from outward Accidents, that may conſume them: And thus we ſee
oftentimes it comes to paſs. Sometimes,
bio
Firſt, Inſenſibly, through a ſecret blaſting Curſe of God, waſting them by
little and little, and unperceived Decays, that while we hold them in our Hands,
and look upon them, then they periſh ; and this is here compared to the eating
of a Moth; a Moth makes not a ſudden rent in a Garment, but ſpoils it by un-
ſeen degrees: So fares it oftentimes with the things of this World ; if they be not
forn and rent from us, yet are they Moth-eaten Comforts; the Moth is got into
them, and deſtroys them unperceivably.
And ſometimes, Secondly, by ſudden Violence, compared here to Thieves
breaking through and ſtealing good things and Treaſure away. An unex-
pe&ted turn of Providence doth at once many times ſnatch away all that Men
here prize and ſet their Hearts on, and then where is their Treaſure ? In Hof. s.
we find God threatning both theſe ways to deſtroy Ephraim, in Ver. 12. I will
be unto Ephraim, faith God, as a moth; and to the houſe of Judah ds rottennefs.
That is, the Lord would conſume them ſilently and unperceivably, as a Moth
eats out in the ſpots of a Garment. And Ver. 14. I will be unto Ephraim as e li-
on, and as a young lion unto the houſe of Judah, and I, even I, will tear and go a-
way, I will take away, and none Shall reſcue. That is, I will deſtroy him by a
violent and ſudden deſtruction.
But now Treaſures laid up in Heaven they are ſecured both from inſenſible
Decays, and alſo from ſudden Violence; ſecured both from the corruption of the dans
Moth, and from the ftealing of the Thief: It is rich and fure Treaſure that is more
laid up there, and now is the time of your laying up : Some few years hence,
and it cannot be long firſt, but you ſhall have theſe Treaſures opened to you, and
you let in, to fee how rich you are ; and you will find it augmented above what
you could believe, there is not the leaſt of all that you have laid up loſt or dimi-
niſhed, and then you will wonder and queſtion with your felves who laid up lines
this and that part of your Treaſure? You will then ask, Is this Glory mine, and the
that Glory mine? This Throne and that Brightneſs, this Diamond and thoſe
Hhhh
Stars,

602
The Excellency of Heavenly Treaſures.

Stars, this Robe and that Sunbeam, all this precious and unconceivable Trea-
fure, are they mine ? I cannot remember that ever I laid up ſo much and fuch
precious Treaſure; my Faith ſometimes pry'd through a creviſe into this Trea-
ſure, and it told me, there were great and glorious things ſtored up; and ir
told me alſo, that they did belong to me; but, O my dim-lighted Grace, that
could not diſcover to me the one half of that Glory wherein I am now loft
and ſwallow'd up. Thus a Chriſtian will then admire how he came by ſo
much Treaſure, when he comes to the poſſeſſion and enjoyment of it. There
is a Saying in Plutarch recorded, of a rich Roman, Craſſus, That he did not
think that Man rich, that knew all that he had. Truly, in this Man's account, a
Chriſtian is truly rich, he hath laid up more Treaſure than himſelf knows of ;
but though a Chriſtian knows not how much he hath, yet he ſhall loſe none;
it is ſafe, being laid up in Heaven; every Star is as a feal ſet upon the treaſure-door,
that none may break in and violate it. And that is the firſArgument, Lay up
treaſure in Heaven, becauſe there only it is ſafe; there only the Moth doth not
corrupt, and Thieves do not break through and ſteal.
(2) And then ſecondly, another inforcing Reaſon you find in the next
Verſe, and that is, becauſe by laying up Treaſure in Heaven, you lay up your
Hearts alſo in Heaven; for, where your treaſure is, ſays Chriſt, there will your
hearts be alſo ; and where your Hearts are, there are you. Now what an Ar-
gument is this, O Chriſtians! Would you your felves be laid up fafely in Hea-
ven, before you come to be laid down in your Graves ? Would you pre-occus
pate your own Immortality and Glory? Would you ſend all your Thoughts, and
all your Deſires, as Spies into the Land of Promiſe, to diſcover the Riches and
Beauty of it? Then lay up your Treaſure there, this will center all your thoughts,
this will fix all your affections on it ſelf; and though now you are on Earth,
and walk on Earth, yet this will make your Converſation to be in Heaven, if your
Treaſure be there; it is impoſſible that you and your Treaſure ſhould be at a
diſtance: If your Treaſure be on Earth, your Minds will be there alfo,
you will grovel here below, the Serpent's Curſe will be upon you, Upon thy
belly ſhalt thou go, and duft ſhalt thou eat all the days of thy Life. But if your Trea-
ſure be laid up in Heaven, it will attract and draw up your Hearts unto it, and
make them Heavenly Hearts as it ſelfis an Heavenly Treaſure.
Now all this is backed with another confideration in the beginning of the
words, and that is, Lay up treaſure for your ſelves in Heaven. You may indeed
lay up Treaſure on Earth, but it is a hazard whether it be for your ſelves : Here
Men ſweat and toil to get Eſtates, and heap up treaſures, but they know not
who ſhall enjoy and poſſeſs them ; they labour all their days to purchaſe a few un-
certain Riches, that uſually, by that time they purpoſe to reap the Fruit of them,
Death comes, and ſnatches away their Souls; and the greateſt uſe they can
make of them is, only to bequeath them unto others. He only that is rich towards
God, lays up treaſure for bimſelf, and lays up thoſe Riches that he needs
no Legacy to diſpoſe of them ; a Chriſtian is his own Heir, and what himſelf
hath gotten, he himſelf fhall eternally enjoy and poffefs. And thus you have
the parts of the Text : Lay up for your ſelves treaſure in Heaven.
There is nothing in the words that needs much explication, I ſhall therefore
only in brief enquire into two things.
Firſt, What is here meant by Treaſure.
Secondly, What is meant by laying up this Treaſure in Heaven.
Firſt, What is here meant by Treaſure.
I anſwer, It is a metaphorical Expreſfion, and denotes to us that which we ſet
meant by the higheſt rate and value upon, that the getting of which we muſt endeavour,
Treaſure. the enjoyment of which we moſt prize, the loſs of which we moſt bemoan: In a
word, that which we account as our greateſt and beſt Good, that is our Treaſure,
be it what it will.
What it is
Secondly, The next Enquiry is, what is meant by laying up this Treaſure in
to lay up Heaven.
Treaſure in I anſwer, It is nothing elſe but to eſteem Heaven, and the things of Hea-
Heaven:
ven thus, to be our Treaſure, to rate and value them above all things elſe, and to
look upon them as our Chiefeſt Good, and accordingly to ſeek and labour after
them.
I




What is

The Excellency of Heavenly Treaſures. 603

I might now propound many Obſervations to you, as indeed every word of
this precious Scripture is pregnant with them, but I ſhall only mention one, in-
tending only to inſiſt upon that, and it is this':
Do£t. That Heavenly and Spiritual things, they are and ought to be of the
greateſt value with every true Chriſtian. Or thus:
A true Chriſtian doth, and he ought to eſteem Heavenly things above all things.
Now what are theſe Heavenly things but God and Chriſt, Grace and Glory,
Spiritual and Eternal Concernments ? Theſe are the choice things of a Chri-
ftian, whatever elſe he may poſſeſs, yet theſe are his Treaſure. See how Abram
ham ſtings Dives with a ſad Item of what he made his Treaſure on Earth, in Luke
16. 25. Son, ſays he, remember that thou in thy life-time receivedſt thy good
things : But did not Abraham himſelf in his Life-time receive good things alſo ?
Might not Dives have retorted back again ? Wert thou not, Father Abraham, rich
and potent on Earth ? Hadſt not thou great Power, and great Poſſeſſions in
the World ? And muſt I be tormented and thou glorified, when thou hadít a
greater Portion of them than my ſelf ? No, the emphaſis cuts off this exception,
Thou in thy life-time receivedſt thy good things. I received good things, but not
my good things, not the chiefeſt that I valued ; Comforts they were, but not
Treaſures; and while I poſſeſſed theſe good things, I ſought after better; and
therefore I'now poſſeſs and enjoy them allo. So holy Aſaph views this Treaſure
that here he had got in a divine rapture in Pfal. 73.25. Whom have I in heaven but
thee? And there is none on earth that I can defire beſides thee. He was ſo far from
defiring any thing above God, that he deſires nothing beſides God. What is
there on Earth that I can deſire beſides thee? See St. Paul alſo in i Corinth.
6.2. I determined to know nothing among you, but Jeſus Chriſt, and him crucified :
But eſpecially in Phil. 3. 8. Doubtleſs, ſays he, I count all things but loſs for the
excellency of the knowledge of Chriſt Feſus my Lord, for whom I ſuffer the loſs of all
things, and do count them but dung, that I may win Chriſt
. Obſerve how the Apo-
ſtle doth there contemn all that the World counts its Treaſure ; he reckons
it but Dung, in which a Man may rake long enough before he finds any true
Treaſure : Nay, not only Dung, but Loſs, in compariſon of Chriſt; and, what
tell you me of loſing all things for him ? It is true, I have done fo, but in doing
fo I have but loft a Loſs, I am but rid of a Damage; I count all things but Loſs,
and I ſuffer the loſs of all things for Chrift. This is the low and vilifying
account that a Child of God makes of every thing that is not his Treaſure;
God and Chriſt, and the things of Eternity, are his chief and choice Good, and
whatever he hath beſides it, is but Dung, but Loſs, but a Damage. In the Heart
of a carnal Man all things lye in a confuſed order, Heaven below, and Earth a-
top ; Earth ſeems to him to be vaſt and infinite, but Heaven a little inconſidera-
ble ſpot: But now in the Heart of a Child of God every thing keeps its natu-
ral poſture; there Earth finks, as being the dregs of his Thoughts and Cares,
but Heaven that ſhines above very bright and glorious ; Earth to him
ſeems to be but a little ſpot, as indeed it is, which is ſeldom ſeen or noted by
him; but Heaven is as an infinite boundleſs Sea of Mercy, which he is ſtill look-
ing into and admiring of. Thus things keep their natural poſture in the Heart
of a Child of God, but they are all diſordered in the Heart of a wicked Man.
But now, to proſecute this farther, I ſhall endeavour to open to you the Riches
of this Heavenly Treaſure, that it may appear how rationally the Children
of God act in valuing this above all things, and in making it their choice Good and
chiefeſt Treaſure. And,
1. It is an evident demonſtration of the preciouſneſs of this Treaſure, in thar
it makes thoſe precious alſo, that are but converſant about it, and therefore
certainly it is mighty precious it ſelf; it beſtows a luſtre, excellency, and beau-
ty upon every thing that lyes near it, or that hath any relation to it. I will
mention but two things.
(1.) The Deeds of Conveyance, whereby this Treaſure is made over to
us, and becomes ours, are therefore precious, becauſe they convey ſuch a Trea-
ſure : And what are they but the Promiſes? Every Promiſe is a Ticket, given
us by God, to take up Manſions of Treaſure in Heaven ; it is vocal Glory; it is
Hh h h 2
Happineſs

604
The Excellency of Heavenly Treaſures.
Happineſs in words and fyllables; it is Eternity couched in a ſentence; and
therefore no wonder that the Apoſtle ſpeaks fo magnificently of them, Where-
by, ſays he, are given unto us exceeding great and precious Promiſes. Tell me
therefore, O Soul ! Didſt thou ever ſee the Glory and Riches that there is in a
Promiſe? Wert thou ever raviſhed with that infinite ſweetneſs and deliciouſneſs
that thou ſuckeſt from them? Didſt thou ever fit down amazed at the free
and boundleſs Love of God in them that ſpake good to thy Soul, for a great while
to come, as David ſpeaks ? Didſt thou ever find the excellency and preciouſneſs
of theſe things ? Think then how precious that Glory it ſelf is that fills theſe
Promiſes. Ifa Star be ſo bright and ſparkling, that ſhines only in a borrow-
ed brightneſs, how tranſcendently bright then is the Sun, that lends ſo much light
to it? If the Conduit-pipe be ready to burſt through the abundance of Streams
that flow from it, how inexhauſtible is the Fountain and Spring-head, that ſup-
plies this Treaſure ? If the Gleanings be ſo rich and full, what will the Vintage
be? The Glory and Happineſs of Heaven is ſo great and boundleſs, that it
overflows and ſpills it ſelf abroad in Promiſes ; and if the overflowing Drops be
ſo ſweet, what then will the Ocean it ſelf be? What ſays the Apoſtle in
1 Pet. 2. 7 ? Unto you that believe, Chriſt is precious. How is he now precious
unto Believers, but as he is held forth in a Promiſe? That is all the way that he
becomes precious to us now.
And will he not be far more precious to us
when we ſhall no more ſtand at the diſtance of a Promiſe from him, when we ſhall
no more need the Hand of Faith, but ſhall claſp and cling about him in the
immediate fruition of him? Will he not be more precious to us, when all our
Hopes ſhall be made good to us in actual preſent poffeffion? And therefore
if the Promiſes be fo exceeding great and precious, it argues certainly, That that
Treaſure that makes theſe Promiſes to be fo, is wonderfully and infinitely glori-
ous and precious.
(2.) As the Deeds of Conveyance, ſo the very Eye that ſees and views this
Treaſure, is made precious by the fight of it: And what is that Eye but the
Eye of Faith? And though it be but weak, yet it is that that by the help of
a Promiſe, as by a Proſpective glaſs, we look into Heaven it felf, there to ſee
that maſs and heaps of Treaſure laid up for the Soul, the Eye of Faith fees
them, the Hand of Faith tells them out : And therefore St. Peter calls it pre-
cious Faith, 2 Pet. I. 1. To them that have obtained like precious faith with us.
You may look upon Earthly Treaſure till your Eyes be dazelled, yea, poſſibly
till they be weakned and wearied by it, but never will they be made more rich
and precious by it: But now, by looking upon this Heavenly Treaſure, the Eye
that ſees it becomes a Jewel it felf, More precious, faith the fame Apoſtle, than the
gold that periſheth, 1 Pet. 1. 7. And that's the firſt Excellency of this Hea-
venly Treaſure : It is precious Treaſure in that it makes thoſe things precious
that
are but converſant about it, Precious Faith, and Precious Promiſes.
Heavenly 2. Heavenly Treaſure is Soul Treaſure, ſuited to the Soul, and therefore
Treaſure is look how much more noble and excellent the Soul is than the Body, ſo much
Soul Trea- more excellent is Heavenly Treaſure than Earthly Treaſure. What ſerve theſe
ſare.
things on Earth, but to cloath and feed the Body, and yet for all this the Soul
may be naked, and miſerable, and hunger ſtarved, and want ſuitable Provifion.
Truly, we may lament the condition of the richeſt Sinners on Earth, and fay
over them in compaſſion, O poor Souls, what Husks and Swines-meat do you
give your Souls, while you ſet the whole World before them! For all in the
World is no better, there is nothing in it that you can pick out ſuitable Nou-
riſhment for them: And therefore Chriſt juſtly brands the Rich Man in the Goſpel
for an arrant Fool, who when he had ſtopt the Barns with Corn, ſaid to his
Soul, Soul, thou haft goods laid up for many years, eat, drink, and be merry. A
A Fool indeed, to reckon his Soul's Goods by Barns full! He might as wiſely have
boaſted, that he had provided Barns full of Thoughts for his Body, as Barns
full of Corn for his Soul : And yet ſuch is the Proviſion that moſt Men make for
their precious Souls. Tell me, Sirs, do you really believe, that this is ſuch Pro-
vifion as your Souls can live upon? Or do you think your Souls need no Provi-
fion? What muſt your Bodies, that at firſt were kneaded out of the Duſt, and
muſt e'er long be crumbled into Duſt again ? Muft theſe Bodies engroſs all
your

The Excellency of Heavenly Treaſures.
608

your Care how to provide for them, and to pleaſe them, and ſhall your fpiri-
tual and everlaſting Souls be wholly neglected by you? It is not long hence
before your Bodies ſhall never more know a difference between Treaſure and
Poverty, between Fulneſs and Hunger, and then what ſerve theſe things for,
that with ſo much Pains and Induſtry you have laid up? Truly it is a long Jour-
ney into the other World, and Gold, and Silver, and Earthly Treaſure, are too hea-
vy a Portage to be carried with you thither : Thoſe that now make Ship
wrack of Faith and a good Conſcience to get them, will e’er it be long make
Shipwrack of them alfo ; when you come to launch out into Eternity, you
ſhall carry nothing with you of your Earthly Treaſure into the other World,
unleſs it be the ruſt of it to witneſs againſt you; nothing of your Gold, un
leſs it be the guilt of it to condemn you. Theſe are unfit things therefore to be
laid up by you as your Souls Treaſure. But Heavenly Treaſure is ſuitable Trea-
fure, ſuitable to your Souls, and that in a twofold reſpect. silent mot stit
But of
1. Heavenly Treaſures they are ſuitable to the Nature of your Souls. And, 1)
II. They are ſuitable to the Neceſſities of your Souls.
See
1. Heavenly Treaſures they are ſuitable to the Nature of your Souls. And that
in theſe two reſpects. thanks
noi ad no
beflued
(1.) They are Spiritual Treaſures for an immaterial Soul. And, antilood
( 2 ) They are durable Treaſures for an immortal Soul ; and therefore they are
ſuitable Treaſures.
1. Heavenly Treaſures they are Spiritual, and therefore ſuited to a Soul that is
of a ſpiritual and immaterial ſubſtance. Hence the Apoſtle, Ephef. 1. 3. ble fjeth
God, who hath bleſſed us with all ſpiritual bleſſings in heavenly things in Chriſt Je-
ſus. Truly heavenly things are theſe ſpiritual Bleſſings, refined from all dull and
earthly mixtures. God himſelf, that is the total ſum of all the Treafures of all
the Saints on Earth, he is a Spirit himſelf, his Love and Favour, Intereſt in roma
him, Communion and Fellowſhip with him, they are all ſpiritual, and clarified, aridel on
chryſtial things, that a carnal Eye cannot fee, neither can a carnal Judgment va-
lue; the moſt ſuitable are they therefore to a Soul that is a Spirit. Of all
things belonging to a Man, the Breath of a Man is the moſt ſubtil, inviſible, and to he
Spiritual ; but now the Soul, that is called the Breath of God metaphorically,
Gen. 2. 7. and therefore of a very high degree of fpiritualneſs. Now bring
fpiritual things to ſpiritual, debaſe not thy ſpiritual and high-born Soul, by
matching it to the low and inferiour things of the World ; let nct thy pure
and ſpiritual Soul be unequally yoked with the dregs and droſs of any worldly
Enjoyment: GOD and CHRIST, and the things of Eternity, they are ſui-
table to the Soul, they are ſpiritual, like thy fpiritual and better part; and tho
to a carnal Heart theſe feem but empty and notional things, yet a Child of God
taſtes more Sweetneſs and Comfort in theſe things, than in whatever the
World can preſent unto it. The Love of God, the Confolations of his Spirits
Actings of Grace, Hopes of Glory, the inviſible things, theſe are the true Riches.
And then,
this oth to all
2. Heavenly Treaſure is the only durable Treaſure, and therefore ſuited to an Heavenly
immortal Sout. The things of this world will not go one ſtep with you beyond this Treaſure is
preſent Life ; and what a ſad parting hour will that be to the Soul, to go into
durable.
another World, and to leave all its Treaſure behind in this World ? How will
it protract and linger, and how loth will it be to enter upon fo great a Jour-
ney, without a Treaſure to defray the Charges of it? How ghaſtly will the
Soul look back upon thoſe things that it made its Treaſure? What will it ſay?
Muſt not I carry this Eſtate and that Treaſure out of the World with me?
Muſt we thus part for ever ? Yes, Oh Soul, for ever ; for none of theſe things
canſt thou carry with thee. And, Oh what a fad thing will it be for the poor
Soul to be ſet aſhore upon the vaſt Ocean of Eternity, and to have nothing at
all to relieve and ſupport it, all its Treaſure being in another World ! Well,
but now Heavenly Treaſure is durable Treaſure ; it is current not only in this,
but in the other World which is to come; in Prov. 8. 18. fays Wisdom there,
Riches and Honour are with me; yea, durable Riches and Righteoufnefs. Indeed
Righteouſneſs is this durable Riches. When all things in the World Itare on thee,
and
606
The Excellency of Heavenly Treaſures.

ز
and thou on them, and ſo take leave of one another eternally, yet then the Love
of God, Intereſt in Jeſus Chrift, his Divine and Heavenly Graces, theſe will
then ſtand by thee, and keep thee company, yea, and enter into Heaven,
and there abide with thee to all Eternity. It is true, thy Faith, that is now
a buſie and active Grace, that like Moſes doth here get up to Mount Piſgah, and
there takes a view of the Land of Canaan ; muſt it felf die before it comes
there : Yet this is no leſſening of thy Treaſure, though thou doſt loſe thy
Faith ; for indeed it is not ſo much the loſs of thy Faith, as the ſwallowing of it
up, a changing of it into Sight and Viſion : Faith and Fruition they are incon-
fiftent one with another ; but now all thy other Graces, Love, Joy, and De-
light, which are now often eclipſed and faint, and languiſh in their Aētings, yet
then they ſhall keep an eternal Fubilee. Never fear the failing of thy Happineſs:
It is true, here the Waters do only bubble, and they may and often do fail, but
there thou ſhalt bathe thy ſelf in an infinite Ocean of Delight; there thou ſhalt
lye at the Breaſt of an ever-bubbling Fountain of Sweetneſs; God ſhall be
eternally there, and thou ſhalt be eternally there; he will be eternally glan-
cing and ſmiling on thee, and thou ſhalt be eternally warming and cheering thy
ſelf in that Sunſhine. Therefore think with thy ſelf, if indeed God can be ex-
haufted, if Heaven it ſelf can be impoveriſh’d, if infinite Riches of Glory can
be all ſpent and conſumed, then, and not till then can thy Treaſure fail thee'; ne-
ver ſhall one Star of thy Crown twinkle, much leſs ſhall it ever be eclipſed : In
1 Pet. 5. 4. We ſhall receive a crown of glory, thar fadeth not away; it ſhall be
for ever as glorious, orient, and flouriſhing as it was at its firſt putting on. Indeed
Eternity will be the perpetual Beginning of thy Happineſs. And thus now you
fee how ſuitable this Treaſure is to the Nature of the Soul, in that it is Spiri-
tual Treaſure for a Soul that is a Spirit ; and it is Durable Treaſure for a Soul that
is Immortal. SIR
Heavenly 2. As Heavenly Treaſure is ſuited to the Nature of the Soul, so alſo to the Ne-
Treaſure is ceſſities of the Soul. What is it that the Soul can ſtand in need of, that it cannot be
fuit able tº ſupplied withal from hence? Doth it need a Price to redeem it? Here is laid
Fities of up the precious Blood of Chriſt that was fhed for the Sins of many: Is it Pardon
the Soul. and Forgiveneſs that it needs? Here is abundant Mercy. Is it San&tification
and Holineſs? Here are Riches of Grace. Isit Joy and Comfort ? Here are abun-
dant Conſolations. Is the Soul wretched, and poor, and miferable, and blind,
and naked ? Here is Gold to make it rich; here is white Raiment to cloath
it, Eye-falve to recover its fight : Indeed, there is nothing that the Soul can
want or defire, but you may have Supplies for it from your own Treaſure ;
from that Treaſure that you have laid up in Heaven: See that rich place, Phil.
4. 19. My God shall ſupply all your needs, according to his riches in glory by Chriſt
Jefus : All your Needs, not only your Corporal Needs and Neceſſities, but al-
ſo your Spiritual Neceſſities. Here all Earthly Treaſures fall ſhort ; the Exigen-
cies of the outward Man they may relieve, but the greateſt abundance of
them cannot quiet a troubled Conſcience, nor appeaſe an angry God, nor
take off the Guilt of Sin ; nor can they redeem the Soul from Eternal Wrath;
No, the redemption of the ſoul is precious, yea, too precious to be purchaſed by all
theſe things, and it ceaſeth for ever. When God frowns upon the Soul, and
Conſcience lours, and Hell-fire flaſhes in the Face of a Sinner, how truly poor
and miſerable is that Man, that hath no better Support and Comfort than theſe
unſuitable things ? All the World, as great as now it ſeems to be, will be
judged too vile a Price for to procure one minute's eaſe. What would the Soul
then give for a Saviour, for a flighted and deſpiſed Saviour to interpoſe be-
twixt It and Fuſtice ? Believe it, then you will have other Thoughts of the
Favour of God, of an Intereſt in Chriſt, and of this Heavenly and Spiritual Trea-
ſure, than now you have. Now, in your Peace and Proſperity, poſſibly theſe
appear to you to be no better than fancied Treaſures and airy Riches; but
when the days of Sorrow and Darkneſs overtake you, and come upon you ;
when God ſhall drop into your
Souls a little of his Wrath and Diſpleaſure, then
it will be in vain to ſeek Eaſe from the World; all your Pleaſures, Treafures,
and Enjoyments here below, they will all tell you it is not in them to relieve
you; you may as well ſeek to cure a Wound in your Fleſh, by laying a Plai-

Iter
The Excellency of Heavenly Treaſures.
609

help you.
fter to your Cloaths; no, it is Grace that can then ſtand you in ſtead, it is
that only that can reach the Neceffities of the Soul, and without this all your
Riches and Treaſures they are but dear Vanities, precious Vexations, that will
ſtand by, and ſee you periſh, yea, and periſh eternally, but cannot fupply and
I come now to a third thing, wherein the Excellency and Riches of this Heavenly
Heavenly Treaſure doth appear, and that is, becauſe they are Satisfying Treaſure is
Treaſures, and ſo are not the Treaſures of the World. Solomon himſelf, when Satisfying.
he had reckon d up many Items for Honours, and Pleaſures, and Riches, yet at
the bottom of the Bill, at the foot of the Account, he cafts up the total ſum by
two great Cyphers, All is vanity and vexation, faith he; Vanity in themſelves,
and Vexation alſo in the uſe and enjoyment of them : They that make more
reckoning of this Treaſure, will be miſtaken in their Account. And is this
the Price of thy Sweat and Care ? Is this the Price of thy early and late En-
deavours ? Nay, is this the Price of thy Sins, for which thou deſtroyeſt thy
Soul and forgoeſt Eternity ? What to hoard up Vanity and Emptineſs
, to grow
rich in Vexation ? Wilt thou ſtretch thy Conſcience for that which will never
fill but torment thee ? Are theſe the great ſtately Nothings that the whole
World admires, and runs mad after? Alas, you may as ſoon graſp your Arms
full of Dreams, and hug your own Shadows, as fill up the vaſt and boundleſs
Deſires of your Souls with theſe Earthly things, that have ſcarce any proof of
their Reality, beſides the Vexation and Torment that they bring with them.
Theſe things are to the Soul but as Wind to the Stomach, gripe it they
may, but they can never fill nor ſatisfie it. Thoſe that pleaſe themſelves with
ſuch Delufions as theſe are, will tell us, That a round World will not fill up a
triangular Heart, ſtill there will be found ſome corner empty. It is true indeed,
you will find Eſau, in Gen. 23. 9. ſeemingly ſatisfied with his preſent Conditi-
on, when he tells Facob, I have enough my brother : But this was rather becauſe
he was aſhamed to acknowledge his Want, by receiving from a Fugitive,
than any real Satisfaction that drew this Speech from him. No, there is ſuch a
Paradox in an Earthly Mind that makes it true, that though oftentimes they
have too much, yet they never think they have enough: But now, Heavenly
Treaſures they are filling and ſatisfying Treaſures ; though the World cannot
fill up a three-cornered Heart, yer the Trinity can: Though Riches are empty,
though Honours and Dignities are flatulent and windy, and Crowns are lined
with Troubles, and Scepters are made maffy with Cares ſet on them; yet Hea-
venly Riches are ſubſtantial, the Crown of Glory and Immortality is lined
throughout with the Down of Eternal Contentment and Satisfa&tion.
Now theſe Heavenly Treaſures are ſatisfactory in two reſpects.
Firſt, They are ſatisfactory in themſelves. And,
Secondly, They put ſatisfattorineſs into Earthly Enjoyments. So that the Soul
that poffefſeth Heavenly Treaſure finds Contentment and Satisfaction in every
Condition.
1. Heavenly Treaſures they are ſatisfa&tory in themſelves : He that enjoys them
needs look out no where elſe for Happineſs and Contentment.
And firſt, The Treaſures of Grace are thus ſatisfactory, where there is the light
and evidence of Aſſurance, to tell the Soul how rich it is. Grace indeed is
this Treaſure, that may ſometimes lye deep hid in the Heart: When the Soul
is in the dark, under fome gloomy Fears, or in a ſtate of Deſertion, it doth not
then know that it hath ſuch a Treaſure, and therefore it cannot receive Content-
ment and Satisfaction from it. But when the Spirit of God darts in a Beam
of evidencing Light into the dark Vault, this Rich Treaſure diſcovers it ſelf by
its own ſhining. Now this ſhine of Heavenly Treaſure is Affurance, and
when the Spirit darts in a Beam of Light to diſcover it in the Heart, when it ſees
how rich it is in Love, in Faith, in Hope, and in all other precious Graces of the
Spirit, it cannot fufficiently prize and value its own Eftate. It's true indeed,
a gracious Heart never thinks it hath enough, ſtill it is craving and labouring
after more ; ftill it complains, that its Graces are too weak, and thoſe weak
ones too few : But yet this holy Covetouſneſs carries no tormenting, perplex-
ing Anxiety and Vexation with it, while it complains of the Poverty of its Graces,
yer

608
The Excellency of Heavenly Treaſures.

yet it prizeth them above all the World, and thinks its Eftate to be infinitely
bleffed and happy, if it hath but any degree of Aſſurance ; and though he be
but poor and deſpicable in the World, yet ask him whether he would change
Conditions with the greateſt and the richeſt Sinner on Earth, he will tell you
no ; he values his preſent Eſtate above Ten thouſand Worlds ; nay, he would
not loſe the leaſt degree, nor the leaſt filling of his Graces, for whatever Enjoy-
ments a poor World can proffer him. Such Satisfactorineſs there is in the Trea-
Jures of Grace; and well may it be fo, for Grace with Affurance is no leſs than
Heaven let down into the Soul : And therefore it is remarkable in Heb. 10.34.
Knowing in your ſelves, faith the Apoſtle, that in Heaven you have a better, and
a more enduring ſubſtance ; fo our Tranſlation renders it, but in the Original it is,
Know, that in your felves you have a better and a more enduring ſubſtance in Hea-
ven. Thoſe that are aſſured of the Truth of their own Graces, have a Heaven in
themſelves, a better and a more enduring fubftance in themſelves; thoſe
Diſcoveries of God, that ſweet Peace and Tranquility of Soul, thoſe overflow-
ing Joys of the Holy Ghoſt, that Heaven it ſelf is never able to beſtow other kind
of Happineſs than this is, though there they ſhall have it in fuller degrees and
meaſure.
2. The Treaſures of Glory are infinitely ſatisfactory: If there be fo much in
Grace, that is, but the Earneſt Penny, how much more abundant fatisfaction
is there in Glory, that is the Inheritance it felf? In Pſal. 17. 15. When I awake,
Iſhall be ſatisfied with thy likeneſs. When I awake; that is, when I awake in Glo-
ry, after the ſhort ſlumber of Death, then I ſhall be ſatisfied with the likeneſs and
fimilitude of God.
Conſider here,
(1) The true Reaſon of the Vanity and Unſatisfactorineſs of all Earthly
things, it is, becauſe none of them are ſo good as the Soul is, nor none of them are
ſo great, as to be able to fill up the vaſt Capacity of the Soul: The Soul it is
like a wide Gulf; throw in Pleaſures, and Profits, and Honour, nay, the whole
World, yet there is a vaſt hollowneſs in the Soul ſtill, that can never be filled up
by theſe things. Your Souls are of a noble and excellent Being, and, except-
ing Angels, they are the top and flower of the Creation, and therefore it is a de-
baiement of them to cleave to any thing here that is worſe than it ſelf. Now
ſo long as all things here below are leſs than the Soul, and worſe than the Soul,
the Soul cannot poſſibly receive fatisfa&tion and contentment in them. But
God now is infinitely great, and therefore he can fill the Soul; and God is al-
ſo infinitely good, and therefore he can fatisfie the Soul, ſo that it ſhall not defire
any thing above, or beſides him.
om
(2.) Conſider, the Soul is to be made happy with the ſame Happineſs where-
with God himſelf is to be for ever bleffed ; and muſt not this be infinitely fa-
tisfactory? Wherein doth God's infinite Bleſſedneſs confift? Is it not in the
cloſe, near, intimate and immeditate enjoyment and fruition of Himſelf? Is not
God himſelf his own Happineſs? Why this alſo is the Happineſs of the Saints, a
cloſe, intimate, and immediate enjoyment of God. Enlarge then, 0 Soul,
ſpread forth thy ſelf wide, make room for thine own Glory, thou art to be
made happy with the ſame Happineſs that God himſelf is bleſſed with; he is
bleſſed in the eternal enjoyment of himſelf, and thou ſhalt be bleſſed with the
eternal enjoyment of God alſo. Enlarge then, 0 Soul, ipread forth thy ſelf wide,
ſtrerch out thy Defires as wide as Heaven it ſelf, for the God of Heaven will
fill them. And is not here now enough to fatisfie? Certainly that Soul muſt be
very
neceffitous, that an infinite God and an infinite Good cannot fill up and fa-
tisfie. And thus you ſee Heavenly Treaſures are ſatisfa&tory in themſelves.
3. As they are ſatisfactory in themſelves, ſo they make Earthly Comforts and
Enjoyments to be ſatisfa&tory alſo.That Soul that hath laid up and made ſure of Hea-
venly Treaſure, finds Satisfaction and Contentment in every outward conditi-
on. He that enjoys moſt of Heaven, enjoys moſt of Earth, though others
may poſſeſs more than he ; and what he hath not, Contentment makes him not
to want. What ſays the Apoſtle in Phil. 4. 11? I have learn'd, in whatever
ſtate I am, therewith to be content. And what can any Man have more ? If the
Lord afford him but a little of theſe things, he is content ; and if he encrea-
ſeth
Then
The Excellency of Heavenly Treaſures. 609
leth them too much, he can be but content. O what a bleff d condition is this,
that exempts a Man from a poſſibility of being under Affliction, as to outward
things ! Thus it will be with you, if you have laid up your Treaſure in Hea-
ven; it will ſatisfie you, and make every outward condition ſatisfactory alſo, and
that for two Reaſons.
Firſt, It will beget in you mean and ſlight thoughts of all things here below.
You will rate them no higher than the Apoſtle doth, but Loſs and Dung ; and
will any man be diſcontented or troubled what befalls ſuch things, what be-
comes of his Loſſes, and of his Dung and Droſs ? Suppoſe a ſweeping
ſhower ſhould upon a ſudden fall, and waſh away the looſe Duſt that lyes upon
your Ground, would you count this a loſs of your Land ? Would any of you be
troubled at this, as being bereaved of part of Eftate? Truly, to a Child
of God all the things of the World are no other, and if a Tempeſt of Providence
ſuddenly ſweeps theni away, he is not troubled at it ; he counts it no loſs of his
Inheritance, the Duſt only is waſhed away, but the Land is ſafe ftill: Truly
there is none in the World abound more with Superfluities than a Saint doth :
Take a wicked man, upon whom all the ſtore and abundance of the World doth
empty themſelves, upon whom Riches, and Honours, and Pleaſures flow in, in
a full Tide, and all unburthen themſelves into his Boſom ; yet, poor man, he
hath no more than he needs; and it's no wonder that he calls them by great
Names, this thing a Crown, and that thing a Kingdom and Treaſure. Alas,
theſe poor Deceits are all that he hath to pleaſe himſelf with, to call little things
by great and ſwelling Names. But now a Saint, that hath nothing but Food and
Raiment, even they are Superfluities, whilft God and Chriſt is his; and if God
caſts in more to him, he values them as Mercies, but not as his Treaſure ; or if
God call them back again, he looks upon them not as a Loſs, but as a Riddance.
If you make a thouſand Cyphers, yet they amount to nothing; add a Figure
of one to theſe, ſtill they ſtand but for One. Such are the things of the World
to a Child of God, all Worldly Enjoyments are but as ſo many Cyphers in his
Accompt; he reckons only upon one God, and therefore he is at a point how
God deals with him as to theſe things ; if he gives, or if he takes away, he ſays,
Bleſſed be the name of the Lord. Thus, Beloved, if you have laid up your Trea-
fure in Heaven, you will have but mean and ſlight thoughts of all other things
befides.
Secondly, Treaſure laid up in Heaven will make all things ſatisfactory to you,
becauſe every condition that you are in will be to your advantage. Nay, you will
look upon any condition that you are in as a condition of Love: Every Mercy that
that once can ſay, God is mine, will be able to ſay, This Comfort and that Mercy
was given me from the love of God; I have his Heart with it: Í obſerved the Counte-
nance of my Father, and I ſaw him (mile upon my Soul when He gave it me. Nay,
are you deprived of theſe Enjoyments, it is from Love, and it ſhall be for your
advantage; God ſaw that they lay too near your Heart, and juſtled him far-
ther from his Seat and Throne, and he would not ſuffer you to make ſo bad an
exchange, as to quit Heavenly things for Earthly : He takes theſe from thee,
that ſo he may take thee off them, and wean thy Heart from them, and that he
may
, ſtrengthen thy Faith and Dependance on himſelf, that he may enflame
thy Affections after him, and to exerciſe thy Patience and Humility in the want
of them ; nay, he then gives in the cleareſt, and brighteſt, and fulleſt Diſcove-
ries of himſelf, and of his love in Chriſt to the Soul, what advantageous Loſſes
therefore, o Chriſtian, doſt thou fuſtain! Yea, to uſe the Apoſtle's Phraſe,
thou haſt but gained in this Harm and Lofs. And therefore in every ſtate and
condition a Chriſtian, that hath laid up his Treaſure in Heaven, may well be
content and ſatisfied, for all is to his advantage and gain, whatever it be. And
ſo much for the Third particular.
4. Treaſure laid up in Heaven will ſecure to you
the enjoyment of all Earthly
Comforts ſo far forth as they ſhall be for your good. This depends upon the latter
part of the former particular. Our Saviour hath paſſed his word for it in Mat. 6.
23. Seek firſt the kingdom of God, and the righteouſneſs thereof, and all theſe things
ſhall be added to you. Firſt ſeek the Kingdom of Heaven, that is, lay up firſt your
Iiii
Treaſure

610
The Excellency of Heavenly Treaſures.

Treaſure in Heaven, make ſure of Heavenly Riches firſt, and then all theſe
things ſhall be added to you. When the great Bargain is concluded in Heaven,
betwixt God and the Soul, God never ſtands upon theſe petty things of Earth,
but throws them in, as vantage and overplus, into the bargain : Yea, and
as Chriſt hath paſſed his word, ſo God hath given you a Pawn, that fo it ſhall
be in Rom. 8. 32. He that ſpared not his own ſon, but hath given him up for us all,
how ſhall he not with him alſo freely give us all things? Is the Heir of all things
ours, and can there be any thing that ſhall not be ours alſo? Hath God freely given
you his Son, and will he think much to give you other things, which are of no
value and eſteem, in comparifon of that great Gift Jeſus Chriſt? Hath he given
thee hidden Manna, Angels Food ? Hath he cloathed thee with the Robes of
Chriſt's Righteouſneſs, and ſhalt thou want Food and Raiment ? Are not theſe
things convenient for thee? Or, doth God prize Worldly things at a higher
Tate than the things of Heaven? Thou canſt not think God doth fo, for thou
thy ſelf doft not prize them fo: Or, doth God ſo much diſregard them, as to
take no regard to ſupply your outward concernments ? No, ſays Chriſt, your
Mat. 6.32. heavenly Father knoweth that you have need of all theſe things. God doth take ſpe-
cial notice and regard of all your wants, he knows you have need of theſe things.
Thou needſt not, Chriſtian, therefore envy the Grandees and Potentates of the
Earth, that ruſtle and make a noiſe with their Greatneſs; believe it, were it for thy
good thou ſhouldſt be exalted up to their pitch, and they ſhould be brought
down to lick the Duſt of thy Feet. Conſider but theſe two things.
Firſt, All Earthly things are to be accounted good or evil, only as they concern
our eternal ſtate and condition. You will greatly be deceived, if you look upon
things as they appear in themfelves; then you will call Proſperity, and Riches,
and Worldly Abundance, Good things; and Want, and Poverty, and Affli&tion, Evil
things, if you account and eſteem them as they appear in themſelves. But now,
conſider theſe things as they relate to Eternity, and then Poverty may be a
Mercy, and Riches a Judgment; God may bleſs thee by Afflictions, and curſe
thee by Profperity ; He may beſtow more upon thee in ſuffering thee to want
theſe things, than if He did give all the World's Abundance to thee: It may be
Proſperity may puff up thy Soul, and make it grow more eſtranged from God,
Adverſity may humble thee, and bring thy Soul nearer unto God, and fo con-
duce more to the eternal good of thy Soul Adverſity in this caſe is good, and
not Proſperity. This preſent Life is nothing but a preparation for, and a ten-
dency to Eternity; all that we here do, or receive, or ſuffer, is in order to Eter-
nity, and therefore all muſt be meaſured by it. That is good that tends to our
everlaſting Happineſs, be it Want or Miſery: Whatever it be that encreaſes
our Grace, that augments the Stock of our Heavenly Treaſure ; if it promotes
the everlaſting Salvation of our Souls, that alone is to be eſteemed by us as
good. What dull Folly is it for Men to roll and wallow in the Profits and
Pleaſures of this VVorld, and hug them as good things, when indeed they are
only Snares and Traps to their Souls, and are only given to fat them for the
day of Slaughter, and may every moment deliver them up to an Eternity of
Torments, which will fearfully be heightned and enraged by the enjoy-
ment of theſe things that they account good things ? Abraham tells Dives,
That in his life-time he received good things, and Lazarus evil things. A
ſtrange diſpenſation of God to beſtow good things upon a hated Dives, and to
infli& evil things upon a beloved Lazarus ! But yet read on, Luke 16. 25. But
now he is comforted, and thou art tormented. O, never call Dives's Purple and delici-
ous Fare Good things, theſe end in Torment: Never call Lazarus's Sores and
Rags Evil things, for theſe end in everlaſting Comfort. No, might Dives
have replied with Horror, when I was cloathed with Purple and fine Linnen, I
then received evil things, O curſed be all my Pomp and Bravery; I ſee now
the end of my Purple, it was but to wrap me up in redder Flames; my
fumptuous Fare ſerved only to make the never-dying Worm the more to feed on
me; O, happy was the Poverty of Lazarus, for he awaked in Eaſe and Hap-
pineſs, and now every Sore is turned into a Star ; then was he truly happy, and
not I, though I thought my ſelffo ; for though I received an abundant meaſure
of Worldly things, yet received 'I no good things. This, within a while,
will
The Excellency of Heavenly Treaſures.
611

will be the Judgment of all of youwhen you come to be ſtated in an un-
alterable condition to all Eternity ; Oh, therefore be perſwaded to paſs the ſame
judgment upon them now.
Secondly, Conſider this; If God deny any Comfort or Enjoyment to his People, be
therefore denies it, becauſe it'is not good for them; becauſe it will not conduce to
their Eternal Happineſs, which is the only Rule and Meaſure of Earthly
things. _In Pfal. 84. laft
. The Lord will give grace and glory, and no good thing
will be withhold from them that walk uprightly. No good thing : If any thing be
withheld, you may conclude on it, that it is no good thing, but it is either pre-
judicial or inconſiſtent to Grace or Glory had God beſtowed it upon thee,
and wilt thou thy ſelf be content to abate the leaſt degree of Grace or Glory,
for the greateſt accumulation of Worldly Enjoyments? If thou wouldſt, thou
never yet madeft Grace or Glory thy Treaſure. In Pſal. 68. 19. ſays the
Pſalmiſt there, ſpeaking of God's Mercies, Bleſſed be God, that daily loadeth i's
with his benefits. The People of God are ſtill complaining that they are load
ed with Miſeries and Ami&tions, there is as much of theſe laid on them as poffi-
bly they can bear ; but how few are there, that take notice how God loads
them with his Benefits! In Exod. 15. 18. He that gathered much had no-
thing over : and he that gathered little had no lack. So is it with the Children
of God: He that hath more of theſe outward Comforts, he hath but his
and he that hath leſs hath his load too, every one as much as they can
bear : And what he hath not, God withholds, left it ſhould hurt him, left it
ſhould break him inſtead of adorning him. Every Veſſel cannot bear up with ſo
much Sail as another, and therefore God will keep it from topling over. There is
nothing that a Child of God hath not, but if he had it, for the preſent it would
be worſe with him than now it is; and therefore, ſo much as you do now wilh were
added to your preſent Condition, ſo much you do virtually wiſh were taken off from
your preſent Grace, and from your future Glory, becauſe God doth moſt wiſely and
exactly proportion theſe things here, ſo as that they may be moſt conducible and
ſerviceable to your true Happineſs hereafter,
load;
das Bandes dipos
Iiii 2
Τ Η Ε
612
THE
EXCELLENCY
OF
Heavenly Treaſures.
SERMON XIX.
MAT. vi. 20, 21.
But lay up for your felves treafures in Heaven, where neither
moth nor ruſt doth corrupt, and where thieves do not break
through nor ſteal: For where your treaſure is, there will you
heart be alſo.

I
Come now to enquire, whence it is that the Children of God make Heaven
and Heavenly Things their Treaſure and Chief Good : We ſee that our
Saviour doth here diſtinguiſh them from earthly and ungodly Men by this
Character, One lays up on Earth, and the other in Heaven. He that lays
up his Treaſure on Earth, he is an earthly ungodly man; he that lays up his
Treaſure in Heaven, he is the true Chriſtian.
I. Now here firſt take notice that, That which makes any thing dear and pre-
cious, that which makes any thing to be a Treaſure to the Soul, is the ſuitableneſs
and ſubſerviency of it to that Self that is in a Man. Self, it is the great Rater of
all our Treaſure, the value of it is reckon d according to this Standard; when Hea-
ven, and Earth, and all things are laid before a Man, Self comes in, and views
them all, and fees what is uſeful for it, and accordingly ſets a price upon it; and
all things are flighted, and nothing is current with the Soul, but as Self hath
ftamped and printed its own Image upon it: And therefore in Luke 12. 21.
you find this expreſſion, So is he that lays up treaſure for himſelf. If any man
lays up Treaſure, he lays it up for himſelf. Whatever may preſerve Self,
whatever may anſwer the Propenſions and Inclinations of Self, whatever may
promote the Cauſe and Intereſt of Self, that is a Man's Treaſure, and now
thing elſe.
II. Carnal and Unregenerate Self rates Earth and Earthly things as its Treaſure,
becauſe there is a ſuitableneſs and proportion in the one to the other. Earthly Trea-
ſure for an Earthly Self: And therefore the Apoſtle tells, i Cor.6. 13. Meat is for
the belly, and the belly for meat ; that is, they are ſuited each to other ; fo are
Earthly things ſuited to Carnal Self, the things of this world to a Worldly
Mind, and a Worldly Mind to the things of this World ; Carnal Self re-
liſhes no other things; bring ſpiritual things to him, he taſtes no more ſweer-
neſs

1
The Excellency of Heavenly Treaſures.
613
.

neſs in them, than in the white of an Egg: You may as well pleaſe a Brute
Beaſt, by whiſpering into his Ears the deep Diſcourſes of Reaſon, as you can
a Carnal Man by the Diſcoveries of God and Chrift: Talk to him of the
World, and of Carnal Concernments, his Ear taſtes and reliſhes ſuch Diſcourſe
as this is, and the reaſon is, becauſe theſe things are accommodated and ſuited to
that carnal unregenerate Self that is in Man. The Apoſtle tells us, All that is
of the world is the luſt of the fleſh, the luft of the eye, and the pride of life. That is
Pleaſure, Profit, and Honour ; theſe three are the Trinity of a Wicked man,
and carnal and unregenerate Self is this Trinity in Unity; all center in this, to
pleaſe and maintain carnal Self, as all its Intereſt, and all its Concernments; there-
fore this is made by wicked men their Treaſure.
III. In the Soul's converſion into God, upon that great change that is made in a
man's ſelf, there will alſo be another rate and value ſet upon things than formerly
there was. Converſion it is the great ſhipwrack of the Old man, and all his
Goods.
1. In Converſion there is a great change made in Self. The Apoſtle in Rom. 7. 17.
tells us, It was no more he, but ſin that dwelt in him. Formerly, before his con-
verſion, " It was I that breathed out Threatnings, I perfecuted the Church,
" I raged and was mad againſt them, ſtill it was I my ſelf that acted then
". but ſince my great change, it is not I that am guilty, no, not ſo much as of
" Infirmities; no, it is not I that fail in the performance of what is good, not I,
« but ſin that dwelleth in me. So that in Converſion there is a mighty change
paſſeth upon Self; fo that a man may ſay it is not he but Sin, that body of
Corruption that dwelleth in him. It is true, in a regenerate man there ré-
mains much of Corruption, and of the old Self; but yet Grace being the ſu-
pream prevailing Principle, it will be that that gives the ſelf to a man, and
that that which before was a man's ſelf, and was loved, now is become a Tray-
tor, and Rebel, and Enemy to that new felf that is wrought in a Chriſtian by
regeneration.
2. Man's Self being changed, his treaſure muſt alſo neceſſarily be changed. The
now Regenerate Self cannot ſubſiſt and live upon its old Treaſure, all is but
Husks and Swines meat to the Soul, now that it is begotten anew, and born of
God, the ſeed of God dwelleth in it; and therefore now it looks after that that is
conformable to its divine Original and Conſtitution. What the Apoſtle preſ-
feth the Coloſſians to, in Col. 3. 1. If ye be riſen with Chriſt, ſeek thoſe things that
are above. Truly, it is the neceſſary practice of every Heaven-born Soul,
whoever is born again, whoever is riſen with Chriſt, will infallibly ſeek the
things that are above, he will do it: There is a natural inſtinct in the New
Creature, that carries it out naturally to Spiritual and Heavenly Objects. As the
Infant that is new-born doth by inſtinct ſeek after the Breaſt, though it never
before received Nouriſhment that way; fo the new-born Chriſtian, that harli
imprinted upon it the Divine Nature, hath ſuch an impulſe and inftin&t in it,
that naturally moves it to Spiritual Obječts, as the only ſuitable Nourilhment
and Good for the Soul. And therefore, to intimate the tenderneſs of this new
Iufancy, the Apoſtle tells us, As new-born babes deſire the ſincere milk of the word.
The new-born Babe receives Nouriſhment no longer from the Navel ; and ſo
the new-born Chriſtian no longer creeps upon his Belly, and licks the Duſt of
the Earth; but feeds upon and deſires the fincere Milk of the World. That
that is born of the Spirit is Spirit, and therefore will long and breathe after that
which is ſpiritual, becauſe it is ſpiritual, and bears a proportion to its own being.
In John 6.63. ſays Chriſt there. The words that I Speak they are Spirit and they
are life; that is, they are able to maintain you in life that you may live upon them
as ſuſtenance : Why ſo? Becauſe they are Spirit and Life, they are ſpiritual
Words ſuited to a ſpiritual Soul, to a Soul that is born again of the Spirit, and
therefore fit to nouriſh you, and ſuch as will keep you alive. Look, as the An-
gels live, fo lives a Chriſtian's ſpiritual part; it is the ſame Good that is com
mon to both, and that which they both deſire, embrace, and twine about. Can
you bribe an Angel now by all the Profits of the World : Can you effeminate
him by all the Pleaſures of the World ? Can you elevate and puff him up by all
the Honours and Dignities of the World ? No, all theſe things are below

his
614
The Excellency of Heavenly Treaſures.

his Nature, and he cannot deſcend to them, they are not ſuitable to him, he
lives in his God, and eternally ſuns himſelf in the light of the Beams of
his Countenance. So lives the New Creature alſo: It is fpiritual, and there-
fore claſps only about ſpiritual things: The World bears no more affinity and
proportion to the ſpiritual part of a Chriftian, than it doth to Angels'; but
bring God the Father of Spirits, and here both Angels and it cling about the
Divine Eſſence, and neſtle themſelves about him for ever, and fill and ſatisfie
themſelves in him: Here is Meat ſuitable to their Natures, a ſpiritual God for
ſpiritual things. Indeed, ſometimes the carnal part may throw in ſo much Earth
and Rubbiſh, that may for a time bury the New Creature under it; but when
it is in its own element, it never ceaſeth heaving and working, till it hath got
above Earth, and got into the enjoyment of its God again. So then, becauſe the
Soul is not felf-ſufficient, becauſe it is an indigent Creature, therefore it muſt
have the addition of ſome other Good to it, to eke out and ſupply its Defects. And
becauſe the indigent and neceffitated Soul hath in regeneration a fupernatural
Principle implanted in it, therefore fpiritual and heavenly objects only comply
and fuit with it: Theſe therefore are the Treaſure of the Soul, and you fee
whence it is that the Soul doth account heavenly and ſpiritual things to be its
Treaſure, becauſe fuited to that heavenly and ſpiritual Principle that is implan-
ted in the Soul in Converſion. Now theſe things are its Treaſure.
1. God himſelf. So God tells out, and gives himſelf unto Abraham, Gen.
15. 1. I am thy ſhield, and thy exceeding great reward. So David reckons up to
you what a large and great Eftate he had in the poſſeſſion and enjoyment of
God, in Pſal. 16.5, 6. The Lord is the portion of my inheritance, and of my cup:
thou maintaineſt my lot.
.
2. Feſus Chriſt is its Treaſure alſo. Buy of me gold tried in the fire, that thou
maiſt be rich, Rev. 13. 18. His Blood, his Righteouſneſs, his Merit, they are an
inexhauſtible Treaſure, and all becomes ours, upon which we may live and ſub-
fiſt; In him are hid all the trcaſures of wiſdom and knowledge : But what is this
to us? Yes, theſe Treaſures of Wiſdom that are hid in him, are made over unto
us alſo: 1 Cor. 1. 30. He is made of God unto us wiſdom, righteouſneſs, Sancti ficati-
on, and redemption. O how rich is a true Chriſtian, that hath ſuch a Trea-
ſury, and ſuch a Treaſure as Chriſt is to be his Treaſure! You find, Heb. 11. 26.
That Mofes eſteemed the reproach of Chriſt greater treaſure than all the riches of E-
gypt. Certainly if the Reproach of Chriſt be fuch a Treaſure, what then is
Chriſt himſelf, and all thoſe glorious Benefits that do accrew unto the Soul in and
by him?
3. The Promiſes alſo are a Chriſtian's Treaſure. They are the Veins wherein
this Gold runs, the Mines wherein this unſearchable Treaſure is; and the Work
of Faith upon the Promiſes, is to ſtamp this Golden Ore into ready Money for the
preſent neceffity of the Soul; fo Faith lives on the Promiſes. How
4. And laſtly, A Chriſtian's Graces alſo are his Treaſure. Yea, though we
have this Treaſure in earthen Veſels, yet is it heavenly and precious Treaſure ;
yea, though there be much Droſs mixed with this Gold, yet ſtill it is precious
Faith, rich Love, firm Hope, tryed Patience, yea, every Grace that ſhines in
a Chriſtian is glorious; the Crown of Grace, as well as the Crown of Glory, hath
not a ſparkle in it, but what is more precious than the World it felf. Theſe now are
a Chriftian's Treaſure.
I come now to make ſome improvement of this, to bring down what hath been
ſaid to ſome practical Uſe. And,
Uſe 1. Firſt then, Haſt thou ſo rich a Treaſure laid up in Heaven then? O
Chriſtian! be conſcious of thine own worth: henceforth know thy ſelf to be no
contemptible perſon. Shall worldly 'men ruffle, and brave it, and think none
comparable to them, only becauſe their Heap of Dung is bigger than another's ?
And ſhalt thou be low and abje&t-ſpirited, that haft God himſelf for thy Por-
tion, and Chriſt for thy Husband, and the whole number of Stars told down
to thee for thy Dowry? Indeed, if you will value your felves according to the
World's eſtimation of you, then you are no better than the Droſs and Dung of
the World, and the Of-Scouring of all things. But ſee how the Scripture accounts
of poor, perſecuted, deſpiſed Chriſtians, Heb. II. 29. They wandred
ир
“The Excellency of Heavenly Treaſures.
615

I am .
up and down in ſheep-skins and goat-skins, being deſtitute, afflikted, tormenied. A
ſtrange Generation of deſpicable perſons ! But fays the Holy Ghoſt, of whom
the world was not worthy. And how doth David prize them, and call them, the
excellent ones of the earth, Pfal. 16. 3. My delight is in the ſaints, and in the ex-
cellent ones of the earth! Therefore now, O Chriſtian, begin to know thy felf,
know what great Relations thou haſt, thou art no leſs than the Son of a Great
King : Know thy great Poffeffions, thou haſt no leſs, at preſent, than the Love
and Favour of God, and every thing thou haſt, thou haſt it with a Bleſſing;
yea, though thou haſt nothing in the World beſides Afflictions, yet thou haft
that Nothing with a Bleſſing, and thou rather enjoyeſt than ſuffereſt thoſe
Afflictions that lye upon thee: Know thy great Reverſions alſo ; thou art an Heir
of Glory, a Co-heir with Jefus Chriſt, and what he hath purchaſed for himſelf, he
hath alſo purchaſed for thee; and thou in due time ſhalt be inſtated into that
Inheritance, whereof Jeſus Chriſt is Heir, and thou alſo ſhalt be Co-heir.
Wilt thou now, who haft fo vaſt a Treaſure as this amounts to, go droop-
ing and diſconfolate, as a helpleſs and hopeleſs perfon, when thou wanteft no-
thing leſs than to pity thoſe that ſcorn thee? Let the World know, that a
Chriſtian hath Self-ſufficiency, and that at all times, and that he can live plen-
tifully and ſplendidly upon his own Stock : Let the World know and ſee
this by thy Converſation. It was a noble and gallant Speech of St. Paul, when
he ſtood in Bonds and Fetters before King Agrippa, who fate upon the Judg-
ment-Seat to ſentence him, Would to God, ſays he, that thou wert ſuch a one as
What ! ſuch a Priſoner as thou art ? A ſtrange Complement for a Pri-
ſoner to uſe to a Judge, yet you ſee how he values himſelf; he was not dazled
with Agrippa's Crown and Pomp, and all that Fancy that he came with into
the Judgment-Hall, for he ſaid not, Would I were as thou art, but, Would 10
God thou wert ſuch a one as I am, and then thou would it be truly happy. This
is the Value that every true Chriſtian ſhould ſet upon himſelf, when he is aſſured of
the Truth of his Graces: He ſhould not count any man in the World better than
himſelf, this is to honour Grace.
Uſe 2. And Secondly, Let the World hence learn alſo to beware how they deſpiſe
the meaneſt of God's Children. Men are apt to eſteem of others according to their
viſible Eſtate in the things of this World; and if here they be low and
poor, they trample upon them as vile and inconſiderable ; but let ſuch know, that
every one of theſe flighted and deſpiſed ones is a great and rich perſon ;
they are rich towards God, they are God's Jewels and peculiar Treaſure,
and God alſo is their Treaſure and Portion for evermore. It is Wealth, I con-
fefs, that makes all the noiſe and buſtle in the World, and challenges all Ho-
nour as due to it ſelf alone: Says Solomon, The rich man hath many friends.
Well, let Reſpect go by Wealth, we are content to go and ſtand by this Try-
al. Solomon tells us, the heart of the wicked is little worth; it is of no price
or value, and ſhall his Eftate be of worth and value, when his Heart is not?
The pooreſt Chriſtian may vye Eſtates with all the World : Let the World drop
down Millions of Gold and Silver, boundleſs Revenues, and Cro and
Scepters, a poor contemptible Chriſtian comes and lays down one God againſt
all theſe, and beggars them; and ſhall this great and mighty Chriſtian be cona
temned and ſlighted ? You do not know him now, but hereafter you ſhall ſee
him fitting on a Throne cloathed with Robes of Glory and awful Majeſty,
daunting the Grandees of the World, who ſhall then ſtand ſhivering before
him, while he boldly ſets his Hand to the Sentence of their Damnation, and
ſends them to Hell with a ſhout: How will they with Horrour then cry out, Is
this that poor and deſpicable Creature that we mocked and deſpiſed ? Behold,
now he is exalted, and we are thrown down to Hell. Certainly you will have
other eſteem and opinions of Men at the laſt and great day, than now you have;
thoſe that are honourable now, will be deſpicable ; and thoſe that are deſpicable
now, will be truly honourable, if they belong to Chriſt.
Uſe 3. Thirdly, This might alſo ſerve to diſcharge thunder in the faces of
all thoſe who are ſo far from laying up treaſure in Heaven, that they lay up treafure
in Hell. Such Treaſures as theſe are, the Apoſtle ſpeaks of in Rom, 2.5, Who after
the hardneſs and impenitency of their hearts treaſure up unto themſelves wrath
againſt
616
The Excellency of Heavenly Treaſures.

Where our
againſt the day of wrath, and revelation of the righteous judgment of God. Such who
fin as though the Ephah of their Iniquities would never be full enough, and the
heap of their Sins never great enough ; let theſe know, that when they have
done treaſuring up of Sin, then God will begin to empty the Treaſures of his
Wrath and Indignation upon them: Every Sin they commit, God ſets down
ſc much Wrath upon their Scores, and he will be ſure to pay them all at the laſt
day to the full.
Uſe 4. Laſtly, which is the uſe I principally intend, and that is for
Examination, and I can but enter upon it now: Let us now put it to the enqui-
ry, What is it that we make our treaſure? What is it that we account our Good
things? Our Saviour, I told you, hereby diſtinguiſhes between Wicked
Men and the Children of God; the one lays up his Treaſure in Heaven, the other
on Earth ; and therefore the Query is, What is thy Treaſure ? it is of great
weight and moment. Now becauſe uſually a Man's Treaſure is kept hid
and ſecret, therefore we muſt the more inquiſitively enter into the ſearch of it,
and before the ranſack be throughly made, few men, I fear, will be found
rich and ſubſtantial men ; but more eſpecially thoſe that glitter moſt in the World
will be found to be but poor and deſpicable Creatures.
1. Therefore take that Character that our Saviour gives in the Text, Where
Hearts are, your treaſure is, there will your hearts be alſo. Put it now to the Queſtion, Where
there is our
Treaſure.
are your Hearts ? Truly, Man's Heart is not in his own keeping, no, but it will
go along with his Treaſure, and where that is, this will be alſo : And therefore
ſays the
Prophet, ſpeaking of them that made Worldly things their Treaſure;
Their hearts, ſays he, run after their Covetoufneſs. Worldly Poffeffions were
their Treaſure, and their Hearts did run after them in covetous Deſires of
them. The Worldling ſeals up his Heart in the ſame Bag with his Treaſure,
and a Child of God ſends his Heart to Heaven before him, where it lyes
as a precious depoſitum among all the reſt of his Treaſure, and when he
comes to Heaven, there he finds his Heart among all thoſe precious things
that he ſhall enjoy. That which thy Heart is moſt buſied about, and moſt ta-
ken up with, that is thy Treafure : Dive down now into the bottom of thy
Heart, and ſee how the muſings and imaginations thereof do work: Are
they chained only to the things of this World? Do they only trudge to and
fro, every one of them loaden only with Burdens of Earth ? And when they
come thronging about thee, do they buzz nothing in thine Ears but intelli-
gence, either from ſome baſe luſt, or ſome worldly profit? If this be the con-
Itant and only Employment of thy Thoughts, aſſure thy ſelf thy Treaſure is
not laid up in Heaven, no, nor on Earth, but, which is worſe, it is laid up in Hell.
The Thoughts of a Child of God are ſtill taking wing, and flying upward to-
wards Heaven; and every one of them carries up his Heart richly fraught with
Divine Grace; one Thought is laden with the actings of Faith, another with
the ačtings of Hope, another with the actings of Love ; and they never leave
aſcending till they are got into the preſence of God, and lay their rich Trea-
fure in his Boſom; and God again fills them with Heavenly Treaſure, and
bids one Thought carry a Smile to the Soul, and tell the Soul how dear it is to
him ; by another Thought he conveys Strength, and by another Comfort, and
ſends all away laden with precious Treaſure to the Soul. If your Thoughts
traffick only in the World, your Treaſure is there'; if in 1
there ; if in Heaven, then your
Treaſure is in Heaven.
Object
. 1. But you will ſay, How can we judge of our Treaſure by our Thoughts?
Is not the far greater ſwarm of every man's Thoughts vain and ſinful?
Anſw. I anſwer, It is true they are ſo; ſome are vain and ſinful, ſome are
idle and impertinent, ſome are worldly, and ſome are wicked, and few, compa-
ratively, are the holy and ſpiritual Thoughts that any man ſends up to Heaven.
We muſt not therefore judge by the crowd or numerouſneſs of our Thoughts,
but by the entertainment they find in our Affections, by the ſtay and
abode they make in our Hearts In fer. 4. 14. How long ſhall vain thoughts
lodge within you? It is not what the ſudden flaſhings of our Thoughts
are,
(though that indeed ſhould deeply humble us) but mark what it is that thy
Heart fixes and dwells upon, what Flowers theſe intellectual Bees, thy
Thoughts
The Excellency of Heavenly Treaſures.
617
Thoughts ſuck moſt ſweetneſs and honey from. When thy Thoughts
have been foraging abroad, and bring home ſome Sin, and preſent it before
thee, doth thy Heart riſe againſt it, and ſhut it out of doors, and doſt thou ſhut
thy Heart upon it? But when thy Thoughts bring home God and Chriſt,
and the things of Heaven and Eternity in their Arms, do thy Affe&tions claſp
and twine about them? Doth thy Heart enlarge and expatiate to entertain them?
Doſt thou give up thy ſelf in full ſtrength and latitude to ſuch Heavenly Thoughts
as theſe are ? This is a good fign thy Treaſure is laid up in Heaven, becauſe
thou art ſo much there thy ſelf.
Obj. 2. But will others again ſay, My thoughts are neceſſarily taken up with
the World, my Calling devours them, ſo that I have no opportunity to ſequejter my
ſelf for Heavenly Meditation ; muſt I therefore be excluded from having my Trea-
fure in Heaven, becauſe my thoughts are neceſſarily employed in the World
Anſ. I anſwer, Firſt, Thoughts of all things in the World are moſt free :
There is no Man's Calling doth fo confine him, but were his Heart and his
Affections heavenly and ſpiritual, his Thoughts would force a paſſage thro’
the crowd of worldly bufineſſes to Heaven : Ejaculations are ſwift Meſſen-
gers, that need not much time to deliver their errand, nor much time to re-
turn again to the Soul: You may point your Earthly Employments with Hea-
venly Meditations, as Men do their Writings with Stops, ever now and then
ſending up a Thought unto Heaven ; and ſuch pauſes are no hindřance to your
Earthly Affairs.
Secondly, It is the property of Grace and Holineſs, when there are no actual
explicite Thoughts of God, then to be habitually in the Fear of God, poffef-
fing the Heart, and overawing it, that it ſhall not do any thing that is fin-
ful, or misbecoming a Chriftian. And therefore ſays the Wiſe Man excellently,
Prov. 23. 3. Be thou in the fear of the Lord all the day long. Whatever buſi-
neſs you have, the fear of the Lord may conftantly abide, overawe and poſſeſs
Thirdly, Obſerve how your Thoughts work when you have vacancy and remiſſion
from your Employments. Are they ſpiritual then? Do they betake themſelves
to God ? Do they lock up themſelves in their Heavenly Treaſure? Doſt thou ſpi-
ritually improve the times of thy leiſure ? David called to mind his Songs in
the night, and his Spirit made diligent ſearch; when he awaked he was ever
with God; he ſlept with God in his Thoughts, and he awaked with God
again in his thoughts. Whatever Employments a Man hath, he hath ſome
time of leiſure. When now you have been drudging in the World, and have
gotten a little vacancy and freedom from it, doſt thou ſpend that little time
in the thoughts of God, and of the things of Eternity ? Or doth the
World, and the things of the World, interpoſe and take up thy Thoughts ?
If ſo, how canſt thou ſay thy Treaſure is there, when thy Thoughts and thy
Heart is never there ? As Dalilah ſaid unto Sampſon, How canſt thou ſay that thou
loveft me, when thy heart is not towards me? So how canſt thou ſay that thy
treaſure is in Heaven, when thy heart and thy thoughts are not there?


your Heart.
και
bole to the
Soad K k k k
THE
Wik

618
Boots de
T H E il material dibandy
to Hyda
be
EXCELLENCY
OF

Heavenly Treaſures.
all of outdow
Inox
orii OSCE
SERMON XX.
M A T. vi. 20, 21.
annou
But lay up for your ſelves treaſures in Heaven, where neither
moth nor ruſt doth corrupt, and where thieves do not break
through nor ſteal: For where your treaſure is, there will your
beart be alſo.

I
That which
Come to a ſecond mark, whereby you may know where your Trea-
fure is, and that is this ;. that which bears the chief fway and command in a
Man's Affe&tions, that is a Man's Treaſure.
Affections are the Wings of the Soul that carry it forth to its ſeveral
bears the Objects, and theſe move to nothing more ſwiftly, ſtrongly, and conſtantly, than to
greateſt what is the Soul's Treaſure ; when your Souls now take theſe Wings and fly
{way in a abroad, follow them, and ſee what it is upon which they light. As the Eagle
man's Af- will hover over the Carkaſs, ſo the Affections will be ſtill hovering over the
that is his Soul's Treaſure : See now whether it is your Deſire and Love, your Joy and
Treaſure. Delight, do carry you forth: Is it only to the Things of this World ? Certain-
ly iftheſe Wings be clotted only with Mire and Dirt, if they only_flutter up
and down the Surface of the Earth, and mount up no higher, your Treaſure is
not an heavenly Treaſure; the Affections of the Children of God ſtill afcend up-
wards, and bear up their Hearts with them till they lodge in that Divine Ba-
Som where firſt they were inkindled : I need not tell thoſe happy Ones what it
is to have their Hearts ſo extended in love to God, and the Things of God,
as to cauſe a kind of loſs, pain, and torture ; what it is to have that Joy
ſpringing up in the Scul that is unutterable! Yea, ſuch unſupportable Joys
as have melted them into Extaſies ; how infinitely would they now dif-
dain that any Soul ſhould be ſo grofly fooliſh as to preferr the World before,
or equalize it with God; ten thouſand Worlds is not ſo much to them as one
momentary Glimpſe of God in Communion with him ; nay, they think
their Happineſs ſo great, that though they do believe, yet they cannot con-
ceive how it ſhould be more and greater in Heaven it ſelf: 0 then the Soul
claps it Wings, and fain would it take its flight and be gone; it breathes, and
breaks, and pants after God: See what an Agony holy David was in, Pſalm

42
The Excellency of Heavenly Treaſures. 619

ons.
42. 1, 2. As the Heart panteth after the Water-brooks, so panteth my Soul after
thee, O God; my Soul thirſteth for God, for the living God; when ſhall I come
and appear before God! Indeed the whole Pſalm is the moſt mournful and pathe-
tical compoſure in all the Scripture, of a Heart that beats and throbs after
God, with vehement Love and Deſire after the enjoying of him; and whence
was this, but becauſe God was the Portion and Treaſure of his Soul? He was
the health of his countenance, and his God, Verſe 11. Wherefoever God, and the
Things of God are made the Soul's treaſure, there will be proportionable Affections
drawn out to theſe Things. Never was it known that a Treaſure wanted Affecti-
Object. But alas, may ſome ſay, I fear then that I have no share in this heavenly
Treaſure; never was I Softrongly affected with the Diſcoveries of God and Chriſt,
and the Things of Heaven; never was I ſo taken and raviſhed, as with ſome tem-
poral Mercies and Enjoyments ; I could never feel ſuch tranſportations of Spirit in
communion with God as you ſpeak of no ſuch raviſhments of Love, nor ſuch meltings
and vehemency of Deſires to the Things of Heaven, as I have often found to the
Concernments and in the Enjoyments of the World; never do I remember that I re-
joiced ſo vehemently in God, as in ſome new unexpected Mercy, or that ever I
mourned ſo bitterly for ſinning againſt God, or for the hiding of the light of God's
Countenance from me, as I have done for ſome croſs outward Providence : And
how then can I ſay, my Treaſure is laid up in Heaven, ſince earth, and the things of
earth, have the ſway and pre-eminency in my Affections ? This may poſſibly trouble
fome.
Anſw. To this therefore I anſwer, That there are two Things by which the
Predominancy and Sway of a Man's Affections may be judged.
Firſt, By their violent paſſionateneſs : And ſecondly, By their judicious valuati-
on and eſteemi: Thou complain'ſt that earth and earthly Things have the pre-
dominancy and ſway in thy Affections, but look what ſort of Affe&tions are
they; are they only thy Fondlings, thy violent and paſſionate Affections ? This
may be ſo, and yet heavenly Things be thy Treaſure : Many times ſo it is,
that what is ſuperior in theſe, may be inferior, nay, almoſt contemptible in
thy rational and judicious Affections ; Men may be fond of thoſe Perſons for
whom they have not ſuch ſolid and judicious Affections as they have for others.
So is it here, a Chriſtian's fondneſs may be more to the Things of this World,
when yet his judicious Affe&tions may be far more to the things of Heaven. But
how ſhall we try this?
Firſt, Obſerve, As you muſt not judge of your value and eſteem of earthly things
by your paſſionate Affettions to them, ſo neither muſt you judge of your valuing hea-
venly things by your speculative Fudgment of them. It is not enough, when you
compare Heavenly things with Earthly, barely to pronounce Heavenly things to
be infinitely better, and more deſirable than Earthly: Truly every Man's Con-
ſcience tells him thus much. There is no Man, whoever he be, that thinks of
Heaven, but is withal verily perſwaded that it is infinitely more glorious than
Earth is; and that the enjoyment of God, a Crown of Life and Immortali-
ty, is infinitely more to be preferred than all the Traſh and Trifles here be-
low: And there is no Worldling, who when his Conſcience beckons him aſide,
and whiſpers theſe things in his Ears, but is convinced, and aſſents unto theſe
things as Truths; and yet this Man's Treaſure is not therefore laid up in Hea-
ven, becauſe he judges, in his ſpeculative Judgment, that Heavenly things
are better than Earthly. This is to ſay they are better, and to judge them ſo,
but not to eſteem and value them ſo. And therefore,
Secondly, The true valuation of Heavenly things as the Soul's Treaſure, lyes
in the pra{tical part of the Soul. Valuation, it is a practical thing: I cannot be
ſaid to value an Objekt, unleſs that eſteem hath ſome influence upon my actions, as
relating to that Obje£t; either it will put me upon Endeavours to obtain it,
or ftir up Cire in me to keep it. Mark that place in St. Peter, i Pet. 2. 7. To
you that believe he is precious,but to them who are di ſobedient he is a rock of offence.
In the 6th Verſe he tells us, Chriſt was precious in himſelf, I lye in Sion a cora
ner ſtone ele&t and precious. In the 4th Verſe he tells us, he was precious to
God, chofen of God, and precious. And in the 7th Verſe he comes to thew what
K k k k 2
eſteem





620
.
The Excellency of Heavenly Treaſures
eſteem Men had of him; To believers, faith he, he is alſo precious ; but to thesau
who are diſobedient he is a rock of offence. What is the reaſon, when he oppoſeth
Wicked Men to Believers, he calls them diſobedient perfons, and not rather Un-
believers? The reaſon is, becauſe we muſt not look to Mens outward ac-
knowledgment, whereby they judge what is precious to them ; for all will
fo pronounce God, and Chriſt, and the things of Heaven, in their ſpeculative
Judgment; they will paſs this ſentence, but you muſt look to their Praštice, and
ſee what influence this valuation hath there: And thus Chriſt is not precious
to Unbelievers, becauſe that eſteem they have of him doth not enforce them to
obedience to him. Examin therefore which hath moſt influence into your
Life and Pra&tice: Whether your paſſionate Affections for the things of this Life,
or your judicious and deliberate Affe&tions for the things of Heaven; for thereby
you may in part gueſs what is your Treaſure. A ſmall Torrent runs very
violently, and makes a loud noiſe, yet hath not that ſtrength in it that a River
hath, though it move filently : So it is with the Affections of a Child of God;
though they may run out violently towards the things of the World, yet have
they not that ſtrength in them as is in his ſober Affe&tions for the things of
Heaven. How violent foever your Affections be to temporal Mercies, ſuppoſe
Friends, Children, Eftate, or the like, yet if you do value and eſteem Heaven-
ly things as your Treaſure, this valuation and eſteem will have the fway and
pre-eminency in two things eſpecially.
1. It will enforce the Soul to uſe more diligence and care to encreaſe its Spiritual
Treaſure, than to encreaſe any temporal good thing whatever. That is a Man's
Treaſure, to which he is ſtill adding and throwing one precious thing after
another ; nor will he ever think it can be too full and too rich: And therefore
you have that expreſſion in 2 Pet. 1. 435. Add to your faith virtue, and to virtue
knowledge, and to knowledge temperance, and to temperance patience, and to pati-
ence godlineſs, and to godlineſs brotherly kindneſs, and to brotherly kindneſs charity.
See here how the Apoſtle ſtrings up theſe Pearls. Now what is it you are
moſt careful and induſtrious to add unto ? Truly that which moft Men make
their buſineſs, is to add houſe to houſe, and land to land, that their names may
dwell alone upon the earth. Suppoſe we lived in Solomon's time, when Silver and
Gold was as common as Stones in the Street, if one ſhould ſpend all his time in
gathering up of Straws and Feathers, could you in reaſon think that he made God
his Treaſure ? Yet this is the fooliſh and buſie care of worldly Men, that
though they might gather up that which is far more precious than Gold and Sil-
ver, yet they rather employ themſelves in picking up Straws and Feathers, and
think with them to build their own Neft. But now there is a holy Cove-
touſneſs in a Child of God, that makes him ftill to be gathering up of Heaven-
ly Riches, ſtill he is adding Grace to Grace : And though he thinks, to be the
meaneſt Chriſtian in the World is more worth than the World, yet he would
not be content to be the meaneft. As to outward reſpects, he is well conten-
ted to keep his ſtation wherein Providence hath fet him; if he ſtand at a ftay
in Worldly Enjoyments, it is no great trouble to him: But he cannot bear
ſtanding at a ſtay in Grace, there he muſt be growing, and thriving, and
going forward : Let his Affections be fet never fo eagerly upon his outward
Comforts, yet he is not ſo eager to encreaſe them as he is his Heavenly Treaſure.
And that it is fo, appears in two things.
Firſt, In that he ſets an higher price upon opportunities, for the encreaſing of his
Heavenly Treaſure, than upon any other ſeaſons and opportunities whatever. O
what gain and enriching doth he make on a Market-day for his Soul ! Sabbaths
to him are precious, Ordinances to him are precious; why? But becauſe in
them he ſees the Glory of Chriſt diſplay'd, and the fulneſs of the Promiſes
unfolded, becauſe by them his Faith is ſtrengthned, his Love is enflamed, his
Hope is confirmed, he goes far more wealthy from them than he came to
them; and therefore it is an Argument that he labours to encreaſe his Heavenly
Treaſure, becauſe he ſets an higher price and value upon Opportunities, to en-
creaſe that Treaſure, than he doth upon any other whatever.
Secondly, it appears, in that he is willing to ſtand at aſtint in out ward Enjoy-
ments, but he cannot bear a ſtint in Grace. He cannot live upon a ſer allowance
there






The Excellency of Heavenly Treaſures: .
621
there;
let God deal how he pleaſeth with him in outward things, let him re-
duce him to a morſel of Bread, and to a Cup of Water, it is enough; ſo he gives
him but a Benjamin's Portion in himſelf, let him ſeize upon all his Temporals,
and take them away : If ſo be he doth but inſtate him in a great poffeffion of
Spirituals, he is content; My Body, ſays he, can ſubſiſt with a little, but my
Soul cannot: 0, my ſpiritual charges and expences are great, and multiply
upon me daily: I have many ſtrong Temptations to be refifted, and many
prevailing Corruptions to be mortified, and many holy and ſpiritual Duties to
be performed, and ſhall I be able to defray all this with no better a fup-
ply? My preſent Stock is not able to maintain it
. Still he is complaining,
that he hath too little to maintain him in his work, that he may be ſuch a Chrza
ſtian as he aims at, and would be ; and therefore he cries out, Lord, though I
thank thee for what I do poſſeſs, yet he ſtill craves more of himſelf, thou art
Infinite, and what is it to enjoy a little of an Infinite God? More of thy Son, he
is All-fufficient : And what is ‘it to have an Inſufficient Portion in an All-fuffi-
cient Saviour : More of thy Grace, that is free : And, what is it to enjoy a li-
mited Portion of unlimited and boundleſs Grace? This is the property of
Heavenly Riches, that they make them that have them ftill to be coverous after
more : The Worldling he adds heap to heap, and the Chriſtian he adds Grace
to Grace, and one degree of Grace to another, and thinks he hath attained to
nothing, till he hath attained ſo far, as that there is nothing farther for to be
attained ; and therefore he goes on labouring after more, till he doth infenfi-
bly ripen into Glory, and hath nothing more for him to deſire. If you
value
Heavenly things now as your Treafure, you will ſtill be adding to this Treaſure,
growing every day richer than other towards God.
And then fecondly, If you do practically value and eſteem Heavenly things as
your Soul's Treaſure, you will ſooner part with all other Comforts and Enjoyments,
than with this. It may be you cannot ſay that ever you felt fuch Pangs of Joy
and Delight in the enjoyment of God, as you have done in fome outward Mercy.
You never felt ſuch comfort in ſpiritual Mercies, as you have in fome outward
Comforts that providentially were beſtowed upon you ; and therefore you
have cauſe to fear that your Treaſure is here below, and not above. But this
is ſtill to judge by the paffionateneſs of your Affections, that is as a difturbed
Water that cannot reflect your Face aright. If you would judge truly, then
put this Queſtion to your Soul, Soul, now that thou doft ſo vehemently de-
ſight in this Comfort, and in that Enjoyment, which hadít thou rather part
with, this delightful Comfort, or thy God? Certainly a Child of God would
have a holy indignation againſt himſelf, ſhould he but debate the Queſtion : 0,
will he fay, though God take every thing from me but himſelf, yet he leaves
me enough to make me happy; and in the enjoyment of other things, I were
truly miſerable, could I be made fo by their loſs. A Saint's rational Affecti-
ons conſiſting in the due valuation and eſteem of Heavenly things, will triumph
over his more eager and paſſionate Affections to the things of the World.
Think with thy ſelf now what is deareſt to thee in the World, and then fet God
and Heaven in the balance againſt them, and then thou fhalt fee, though Earthly
Comforts may engroſs too much of thy Affections, and lye near thy Heart
, yet
thou ſhalt ſee, that God and Heavenly things ſtill have the greateſt fway and
predominancy in thy Affe&tions, ifthou doſt truly value them. And ſo for the
commiſſion of a Sin, it may be ſome outward Amiętion may coft thee more
paſſionate Grief and Tears than the commiſfion of Sin hath done : Thou ne-
ver mourneſt, it may be, ſo bitterly for thy offending of God, as thou haft done
for God's affli&ting of thee ; and this thou lookeft upon as a bad fign, that thy
Affections are not ſo much to the honour of God, as to outward Comforts and
Proſperity; ; yea, but let me ask thee, Hadſt thou rather fall into the fame Af:
fli&tion, or commit the fame Sin again ? Certainly, if thou art a Saint, thou wilt
foon reſolve the Queſtion : No Miſery or Plague ſo great as Sin is; and though
it be my Folly thus paſſionately to lament under this Croſs and Affli&tion,
yet I had rather bear it, yea, I had rather bear whatever God can lay on me,
than knowingly to commit the leaſt Sin againſt my God. This is the Judgment
of a Child of God; and therefore Fob makes it the Chara&ter of an Hypocrite,
That

622
The Excellency of Heavenly Treaſures.
That he chuſeth iniquity rather than affliction. And ſo much for the Second Mark
or Character.
In the Third place, See what it is that you moſt truſt unto and
live upon; when all
other things fail you, that certainly is your Treaſure. Men uſually reſerve their
Treaſure to be their ſupport at the laſt pinch and extremity. See the Caſe of
Afaph, Pſal. 73. 26. My fleſh and my heart faileth. And muſt not he there-
fore fail ? Hath he any thing elſe to ſupport him ? Yes, now comes in relief
from his Treaſure, But God is the ſtrength of my heart, and my portion for ever: He
is my Treaſure, a Treaſure that will never fail me, and that never can be
ſpent ; He is my portion for ever. And thus every Child of God will, when
other things fail him, when other Props are taken from under him, he will then
ſupport himſelf from his God, that is his portion for ever. Michael had a true
notion of God, though falſly applied to Idols, Tou have taken away my gods, and
what have I more? Take from a Saint all Worldly Comforts, and all Earthly
Enjoyments, and if you ask him, what hath he more? He can truly fay, Yes,
ſtill I have more than I loft, I have my God left me ftill: But were it poſſible
that his God ſhould be taken from him, then indeed what hath he more? He
hath nothing then left him to ſupport him, and to live upon. Can you there-
fore in all your Diſtreſſes find Relief and Comfort in your God? Can you
when all Props fail you, betake your felves to him, and find enough in him
to ſupport and bear up your ſelves, when you have nothing in the World to depend
upon? Can you then find enough in him to live comfortably and ſplendidly? If
ſo, it is a ſign God is your Treaſure : When all other things fail
, God comes in as
the relief and ſupport of that Soul, that makes him to be his Treaſure.
Laſtly, Look not only what it is you value in it felf, but that by which, and ac-
cording to which, you value both your felves and others; that is your Treaſure.
And here I ſhall lay down two things.
Firſt, If the Soul hath aſurance, and knows beyond all doubt and fallibility, that
Heavenly Treaſure is his, he will value himſelf according to that Treaſure. Would
to God, ſays the Apoſtle to King Agrippa, that thou wert ſuch a one as I am.
And ſo, i Cor. 15. 10. when he had ſpoken of himſelf in the 9th Verſe, I am
the leaft of all the Apoſtles, not meet and worthy to be called an Apoſtle; there he
values himſelf as in himſelf : But yet in the oth Verſe, By the grace of God I am
what I am. And what was that? Why, ſays he, This grace received I not in vain,
for I laboured more abundantly than they all. Low was his eſteem of himſelf,
conſidered in himſelf, leſs than the leaſt of all the Apoſtles : But conſidering him-
ſelf in reſpect of Grace, By grace, ſays he, I am what I am ; and I am ſuch a one
alfo-as have received Grace to labour more than all of them. And fo, fer.
5.23. Let not the wife Man glory in his wiſdom, nor the mighty Man in his ſtrength,
nor the rich Man in his riches. He excludes all boaſting from themſelves, But
let him that glorieth glory in this, that he knoweth me that I am the Lord. Let him
value and eſteem of himſelf according to that. Now do you not prize your
ſelves by any outward Priviledges or worldly Advantages ? Do you not think
your felves Some-body, becauſe you have Riches and Eſtates, or the like?
you account your felves nothing worth, more than what you are in reſpect of
Grace, more than what you are in reſpect of your Intereſt in God, and in that Hea-
venly Treaſure and Riches? This is a ſign that you do indeed make Heavenly things
to be your Treaſure, when you rate your ſelves ſo much worth as you have of
that Treaſure.
Secondly, If the Soul want Aſſurance, and ſo cannot value it ſelf according to its
intereſt in that Heavenly Treaſure ; if it cannot ſee its right and title to this Hea-
venly Treaſure, then it values others according to their intereſt in that Treaſure.
It is not according to their Eſtates or Honour in the World, but according to what
they have of Chriſt, and God, and Heavenly things. A Child of God, that values
Heavenly things as his Treaſure, will value the Men that have this Treaſure and
this Riches.

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623
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EXCELLENCY
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Heavenly
Treaſures.
unod student a viw
SERMON XXI.
S
Do woven yedt som
wirlinn beobul dinerov
Grove yor 11 ob cw United
so aybimet sidontat bloot
MAT. vi. 20, 21. Iditos Deborah
эгт дуо от го змісто,
But lay up for your felves treaſures in Heaven, where neither
moth nor ruſt doth corrupt, and where thieves do not break
through nor ſteal: For where your treaſure is, there will your
heart be allo.
WHOVOR
Everal Chara&ters have been laid before you, for the Examination
of your ſelves, whether you do value Heaven and Heavenly
Things as your Treaſure. If now by thoſe Chara&ters you have taken
an account of your Eſtate, you either find your felves rich in this Heavenly
Treaſure, or not ; if you cannot ſay, God and Chriſt, and the great and glorious
Things of Eternity are yours; if you doubt that Heaven is not your Exche-
quer, and of all that rich and precious Treaſure it contains, there is nothing
that you can call yours, let me then direct you to a twofold Word of Exhorta-
tion.
Firſt, That above all gettings, you would chiefly labour to get a Portion in this
Heavenly Treaſure. And,
Secondly, That you would never reſt ſatisfied, till you have got a full Aſſurance
that this Treaſure is yours, and that you are enriched by it. The One is to themi
that are indeed poor, but think themſelves rich and encreaſed in Goods, and ſtand
in need of nothing. The other is to them that are indeed rich, but yet do think
themſelves poor and miſerable.
Firſt, To them that have no mare in this Heavenly Treaſure : Is there ſuch an
infinite maſs of riches expoſed not to fale, but to gift, Riches ineſtimable,
invaluable, and unſearchable ; ſuch Riches that he who would worthily
deſcribe them, muſt firſt ſuffer a tranſlation, and learn the Tongue of an
Angel to ſpeak whole God at every word ; and ſhall not this ftir up and
quicken your deſires to get theſe Riches? What, Sirs, is there not a co-
vetous perſon among you all ? Is there not one that cares how to be rich? Is
Wealth grown fuch a vile and contemptible thing with you, as to ſtand
in need of other Exhortations and Motives befides it felf, to commend it to
yous Acceptance ? No, certainly Riches have not lost their Allurements, nor
have

..


624
The Excellency of Heavenly I reaſures.
ven.
have Men loſt their Covetouſneſs : If I ſhould tell you this Day of rich Pur-
chaſes and large Donations, and of gainful Bargains, and the ſpeedieſt and
eaſieſt way to grow great in the World, and of invaluable Treaſures that you
might have for fetching; how would moſt Mens Ears drink in ſuch golden
Eloquence as this is? O, where, and how, would be the queſtion of all of
you? Why, what then is the reaſon, that when we fer before you the glo-
rious Excellencies of this Heavenly Treaſure, the leaſt duft and filings of which
is enough to bankrupt all that the World calls precious; it gives no leſs
than Crowns, Robes and Scepters, God, and Chriſt, and Glory, and Immortality ?
What is the reaſon that Mens Hearts generally are ſo frozen and cold to-
wards theſe things ? Why are they not covetous and earneſt in ſeeking after
theſe things? Why, truly, the grand comprehenſive Reaſon is flat Atheiſm;
ſo many as are careleſs of this Heavenly Treaſure, ſo many Atheiſts are there in
the World. St. Paul hath told us, That he that is covetous of earthly
things is an Idolater ; I may tell you, he that is not covetous after Heavenly
Things he is a flat Atheiſt. But now more particularly;
Atheiſm a Firft; Men are not throughly convinced that there is indeed ſuch a Treaſure, or
great cauſe that this Treaſure is ſo rich, and so precious and glorious as it is deſcribed. And
of mens why is this, but becauſe it is hidden Treaſure ? Here they ſee what Pomp
neglecting
and Advantages Earthly Riches bring with them, but they never ſaw the
Treaſure. State that an Angel keeps, they never ſaw the Glory of the Spirits of juſt Men
made perfell: They never ſaw the Court and Attendance of the Eternal King :
They have heard indeed mighty and ſtrange Things concerning all theſe, but
what ſhall we do if they prove but Dreams and Fancies? And why then
ſhould they trouble themſelves about Uncertainties? Poffibly they are ſuch
as are deſcribed, poſſibly they are not : Truly theſe are Mens Atheiſtical Prin-
ciples; and though Men dare not own and profeſs it, yet this is at the bottom
of all that deadneſs and indifferency that is in moſt Men to the Things of Hea-
Now although the bare poſſibility of the truth of theſe Glorious
Things, and the little danger there is in attempting to obtain them ; though
this might prevail with rational Men to put them upon earneſt Endeavours af-
ter them, yet carnal Defires and earthly Affe&tions ſtriking in with theſe Looſe,
Atheiſtical and Carnal Opinions concerning the certainty of theſe glorious
Diſcoveries, they ſway them ſo powerfully to earthly Things, that all their
Thoughts, and Care, and Contrivances are laid out upon them, to the neglect,
yea, to the contempt of heavenly and ſpiritual Things : In Pſalm 14. 1. The
Fool hath ſaid in his heart, There is no God : It was but in his Heart, it was
but a thin film of a thought that ſcarce arrived at the form of a Conception ;
yet ſee how this hath influence into his Life; they are corrupt, they have done
abominable works, there is none that doth good. beware therefore that you
never entertain a thought in the leaft-wiſe derogatory to the infinite Glory
of Heaven; doubting, or unworthy thoughts of Heaven, will infenfibly
make you careleſs in your Endeavours after it: Be therefore firm and unfha-
ken in this belief, That Heavenly Glory is unſearchable, That Heavenly Riches
are invaluable; yea, believe that whatever belongs to Heaven is before and
beyond all that is here below; the more the Eye, though but of an hiſtorical Faith,
diſcovers and ſees of theſe things, the more will the Hand labour and be diligent
in the obtaining of them.
Secondly, Another reaſon why Men do not labour after this Heavenly Treafure,
is, becauſe they are not throughly convinced that they ſtand in need of this Hea-
venly Treaſure : They ſay with the Church, Revel
. 3. 17. That they are rich,
and encreaſed in goods, and ſtand in need of nothing; and know not that they are
poor, and wretched, and miſerable, and blind, and naked. They know it not,
and therefore they care not for looking after this Heavenly Treaſure ; they do
not ſee their need of Grace to fan&tifie them, their need of Mercy to juſtifie
them, their need of the Promiſes to ſupport them, and their need of Chriſt to
fave them: Who is it that cries out, they are undone, eternally undone
without theſe things ? Who is it that is ſenſible of theſe things ? They think
a little of theſe things will go far, and what they have already is enough: And
it is altogether as hard to make theſe Men diſcontented with the poverty of


their
The Excellency of Heavenly Treaſures.
625

their Spiritual Condition, as it is to make them contented with the abun-
dance and fulneſs of their Temporal Condition. O that Men were but
once awakened to ſee the neceſſity that they ſtand in of this Heavenly Treaſure :
But how ſhould they beawakened ? Conſider,
Firſt, The great Coſt and Expence you muſt be at if you will be ſaved. It is true,
ifyou reſolve to periſh, as poor as now you are, yet you are too rich a Prey
for the Devil, but if you intend Happineſs and your own Salvation, you
muſt have a large and rich Stock to trade withal ; a poor and beggarly
Profeſſor will never fet up in Chriſtanity : No, Salvation is a coſtly Thing;
there are many powerful Corruptions muſt be ſubdued, many divine Graces
muſt be a&ted, many holy Duties muſt be performed; and what have you
to bear out all this Charge with ? See that Expreſſion, Titus 3.v. 8. That they
be careful to maintain good works. Such good Works he means as are conduci-
ble to Salvation ; to maintain ſuch good Works is ſo great a Charge, as will
beggar all the ability of Nature, if you have not a Heavenly Treaſure to defray
it; you cannot by the power of Nature, and all natural Endowments, maintain
good Works. Are they able to act Faith, and Love, and Patience, and Humility,
and Self-denial? I know it is both eaſie and pleaſant to think and hope you ſhall
be ſaved : But fit down firſt, and conſider what it will coſt you; can your pre-
ſent Stock carry you through good and evil Report, through Reproaches and Af-
fli&tions ? Will it carry you through all? If not, will you yet ſay, lou are rich,
and encreaſed in goods, and ſtand in need of nothing? Be convinced therefore
that you are poor and inſufficient Creatures, and that you ſtand in need of abun-
dance of Supply from this Heavenly Treaſure, to diſcharge this Coft and Expences
that you muſt be at if ever you will be ſaved.
Secondly, Conſider alſo i he deſperate Debts you have contracted with the Fuſtice
of God, and the deep Arrears you are run into with the Wrath and Vengeance of
God; and how do you think to clear your Account without a vaſt and-infinite Trea-
ſure to defray it? Suppofe God ſhould take every Sinner this Day before him
by the Throat, and ſay to him, Wretch, pay me what thou oweſt me.
I will give
thee no longer time, Pay me, or rot eternally in Priſon, Pay thee, Lord, why,
what is that I owe thee? Why,
Firſt, Thou oweſt me buge and vaſt Sums for all the temporal Mercies thou en-
joyeſt. Thou vaunteft it in the World as though none were ſo great as thou
art; yea, but thou haſt paid for nothing that thou haft; here is ſo much
upon the account for thy Eſtate, and ſo much for Credit and Reputation,
ſo much for Protection and Preſervation, yea, for thy Life and Soul, yea,
thou oweſt me for all; pay me now for all theſe, yea, and the utmoſt Farthing
too for all theſe Debts, or elſe lye for ever in Hell. O that worldly-minded
Men would but ſeriouſly conſider, that there is none of the good Things that
they now enjoy that are upon free-coft ; there muſt and will certainly come an
after reckoning, and then perhaps they will ſay, it is one of the worſt
Bargains they made in their whole lives
, when they were content to grow rich,
when this after-reckoning comes, and God ſhall call them to pay for all the Mer-
cies and Enjoyments that he lent them.
And ſecondly, Thou oweſt God for many thouſands of Sins and Provocations
againſt him, which thou muſt make recompence and ſatisfaction for : And therefore
Sins are called Debts ; forgive us our Debts. And how many thouſand Ta-
lents art thou thus indebted to God ? Every Sin is a Talent of Lead for its
Weight to fink the Soul deep into Hell; but it is a Talent of Gold for its Price
and Satisfa&cion ; God's Law is tranſgreſſed, and how canſt thou recompence
it? His Wrath is provoked, and how canſt thou atone it? Thy Soul is for-
feited to endleſs Torments, and how canſt thou redeem it? The redemption of
the Soul is precious, and it ceaſeth for ever. Tell me now, O Sinner, art thou rich
enough in thy ſelf to diſcharge all theſe Debts? Canſt thou pay God to the full
for every Mercy thou haſt received? Canſt thou ſatisfie him to the full for
every Sin thou haſt committed ? Doft thou think ſtill now that thou haſt no
need of a Treaſure to diſcharge all theſe? Poſſibly by this time thou art convinced
thou ſtand'ſt in need of a Treaſure, but it may be thou thinkeſt there is none
rich enough to do all this: Truly there is none but the Treaſure of the infinite
Fas
L 111
Meris



630
The Excellency of Heavenly Treaſures.
Merit of Chriſt, who for thoſe that believe on him hath paid off all their
Score; that neither God's Mercies, nor yet their own Sins ſhall ever be charged
upon them to their condemnation ; they can plead, Lord, here is a full Price,
the precious Blood of thine own Son; it was indeed thine own free Grace that
beſtowed Him upon us, who is ſuch a boundleſs Treaſure ; but being inſtated
in that, we do no longer deſire to deal with thee upon terms of Grace, but
upon moſt ſevere, rigorous, and ftrict Juſtice ; what Mercies we have had,
they were purchaſed for us by this Price; what Sins we have committed,
they were ſatisfied for us by this Expiation : And therefore we ſtand acquit-
ted in Law. Thušmay thoſe that have a part in this Heavenly Treaſure make
up their Accounts with a great deal of Confidence : When others that have no-
thing to diſcharge their Debts withal, ſhall be caſt into Priſon, whence they
ſhall never return. Be convinced therefore of the abſolute need and neceffity
that you ſtand in of this Heavenly Treaſure.
Thirdly, Another reafon why no more labour after this Heavenly Treaſure, is,
becauſe there are so few Men that are willing to go upon truſt. Truly the Riches of
a Child of God are in believing, in truſting, and therefore we have that Expreſſion,
Fam. 2. 5. The poor of this world rich in faith. Now to be rich in Faith only,
the World counts a fantaſtick kind of Riches, they had rather be rich in preſent
Poffeffions, they know not the myſtery of growing rich by believing, and ha-
ving nothing : Now the People of God go on truſt for their Treaſure, and that
two ways.
Firſt, Their Treaſures are inviſible, in 2 Cor. 4. v. 18. We look not on the things
that are ſeen, but at the things that are not ſeen. The greateſt part of what a
Chriſtian doth enjoy, lyes in Inviſibles, in the Love of God, in Intereſt in him, in
Communion and Fellowſhip with him, in the Aetings of Faith, and Dependance
upon him. Now tell an earthly carnal Man of ſuch a Treaſure as this is, he
wonders where lyes the Glory and Excellency of it; he fees not God, nor
Chriſt, he ſees not that ſweet Communion and Intercourſe that there is betwixt
God and the Soul; the Things of the World he ſees, the Pomp, and Glory,
and Splendor of the Earth, theſe are Objects of his Senſe, they are ſenſible
Things: And therefore theſe are Things that do affect him, but he prizes not in-
viſible Things, becauſe out of fight, out of mind.
Secondly, Their Treaſure is not only inviſible, but future ; it is to come : It is
but little that a Saint enjoys for the preſent, his great Eſtate lyes in Hope, and
in Reverſion; now he lives it may be upon Glimpſes and halfSmiles, and very re-
ſented Communications of God unto his Soul : He hath only enough to make
him to know what that Inheritance is that he expects; and were it not that
his Faith tells him ſometimes how rich and glorious it is, truly he could not
live and fubfift upon his preſent Incomes: Now there is a body of Sin and
Death that keeps him low and mean in his a&tual Enjoyments ; theſe keep in
nonage, and barr him from the poſleſſion of his Eftate ; yea, but when this old
Man dies, then there falls to him a large and glorious Inheritance, then he is in-
ſtated into the preſent poffeffion of all his Hopes, and then he can live as much
by fight and ſenſe, as the Men of the World now do. Now this doth not af-
feet earthly Men, they have ſomewhat for the preſent, and they care not for
the future, the World is in their hands, but Heaven is afar of; Eternity is looked
upon by them as it is that which ſhall never end, ſo it ſhall never begin with
them; and ſo fooliſh Creatures, while they are pleaſing themſelves with Empty
Enjoyments here below, Eternity comes upon them unexpected, and they unpro-
vided for it : And that's a third Reaſon.
Fourthly, Few Men are willing to come up to the price of this Heavenly Treaſure.
Why, what is the Price, you will ſay ? Truly it is nothing leſs than all, Matth.
13.46. where our Saviour ſpeaking of the wiſe Merchant, ſays, That when he
bad found the Pearl of great Price, be went and fold all that he had, and bought it.
Now though hereby is not required a&tual renouncing of all, but only a diſpoſition
of Heart to part with all, when they ſtand either in competition with, or op-
poſition to theſe Heavenly Things, though this only be required : Yet Men's
Affections are ſo glued to the World, and the Follies and Vanities here be-
low, that they count this a hard Bargain, and they had rather forego God,
and


The Excellency of Heavenly Treaſures.
631

and Chriſt, and the great and glorious Things of Eternity, than to buy them at ſo
dear a rate, as to be willing to part with them all for Heavenly Things.
You fee now what hinders Men from making Heavenly Things their
Treaſure ; beware now that theſe Things be not charged upon you as
your practical Errour at the laſt Day : Let me tell you, it will be fad and
dreadful for you to ſee poor deſpicable Saints let in to the full poffeffion
of this Treaſure, which here they believed, and hoped, and longed for ;
and you your felves for cleaving to theſe vain and worldly Enjoyments,
to be ſhut out in eternal Torments; what Horrour and Dread will this
cauſe within you ? Thus much for the firſt Branch of this Exhortation, Labour
to get theſe Heavenly Things to be your Treaſure.
Secondly, The other branch is, Never reſt ſatisfied without a full aſſurance,
that this Heavenly Treaſure is yours; that you have a share in it, and a right 10
it. Conſider,
Firſt, Without this Aſſurance you can never live comfortably; for though it be
fufficient for your eternal Safety and Security, that God is your Treaſure, and
your exceeding great Reward ; yet it will not be ſufficient for your preſent Com-
fort, unleſs you know and apprehend him fo to be.
And then, Secondly, Without this Aſſurance you can never live generouſly, and as
it becomes a Chriſtian : That is, you cannot live above the World without it,
nor above the Fears and Flatteries, above the Frowns and Fawnings of the World
unleſs you have aſſurance that God is your Treaſure. A Chriſtian that
knows God is his Portion, he can do thus, he can rejoice in Tribulation, and
triumph in Afflictions, and live ſplendidly upon his God, though all the things
of this World fail him. In Habbak. 3. 17. Though the fig-tree ſhould not bloſſom,
neither fruit be in the vine, the labour of the olive ſhould fail : Though the
flock ſhould be cut off from the fold, and there ſhould be no herd in the ſtall : What
then ? Muſt not he languiſh and periſh with other Men too? No: Yet will I re-
joice in the Lord, and joy in the God of my ſalvation. What is the reaſon there
is ſo much baſe compliance, and cringing, and ſervileneſs to every humour of
Men, but only becauſe Men have no Aſſurance of any Treaſure, but what
may be taken away from them by Men? I need not tell you what Times we are
now fallen into; they are perillous Times, wherein nothing is worth the
making ſure; nay, indeed nothing can poſſibly be made ſure: We ſee changes
and viciffitudes upon every thing, and therefore make that ſure that alone can
be made ſure, and that is God, and Heavenly, and Spiritual Things : And then,
Though the earth be removed, and the mountains hurled into the midſt of the ſea;
though the waters roar, and the mountains Shake; yet God will be our refuge ind
ſtrength, a very preſent help in time of trouble, Pfal. 46. 1, 2, 3.
Now to thoſe that have had this full Affurance, I ſhall only ſpeak two words
briefly.
1. Live upon your Treaſure, by Faith fetch in Supplies from it for all your Exi-
gences and Neceſſities; yea, live at a far higher rate than what the Men of the
World can do, that ſo they may be convinced, that the pooreſt Chriſtian
hath greater fufficiency in himſelf than all the World beſides; that the World
may be convinced, that a Chriſtian hath more in God than the greateſt Worldling
can have in all his worldly Poffeffions.
2. Take heed of waſting and Spending this Treaſure. Indeed, the main Stock
cannot nor fhall not be ſpent; yet take heed of dimniſhing the Heap, be ſtill
adding rather than waſting of it; truly Sin will both waſte your Treaſure, and blot
your Évidences, and darken that Knowledge and Aſſurance that you have that this
Treaſure is yours.
I have but one word more, and that is to exhort you to lay up your Earth-
ly Treaſures in Heaven; you cannot lay them up in a ſafer place.
But you will fay, How may that be done?
Why, if you lay them out for the honour and glory of God, and in his
Service, you ſhall thereby lay them up in Heaven; this is the way to carry
Earth to Heaven, yea, to make Earthly Comforts and Enjoyments to tend
upon you farther than the Grave. We ſay commonly, Theſe things will go me
farther
632
The Excellency of Heavenly Treaſures.

farther than the grave with us, there we muſt part with them; no, lay up theſe
Earthly Things in Heaven, by employing them for the honour and glory of God,
and they ſhall and will go farther with you than the Grave; and though you
brought nothing with you into the World, yet you ſhall carry them out of the
World with you. See that, Rev. 13. 14. Their works follow them, they enter
into Heaven with them. And Mat. 16. 19. Make your felves friends of the
mammon of unrighteouſneſs, that when ye fail they may receive you into everlaſting
habitations. Mammon of unrighteouſneſs, that is, Earthly Enjoyments, called
becauſe uſually abuſed to unrighteouſneſs. Make you friends of them; that is,
ſo lay them out for the glory of God, and the good of others, that when you fail,
that is, when you die, you may be received into everlaſting Habitations, that is,
into everlaſting Glory.
And thus I have finiſhed this Subject of laying up Treaſure in Heaven. The
Lord make what hath been ſpoken profitable to your Souls.
A
(633)
So
bns sotson

SERMON XXII.
It w-boo bus 99099 20 mom od
om od VI 5119 To
57901 57 OT E
WOTTHIAN
- Igua bas zbaton
ON THE
do to Drogo Jon Siis
-20 to 900 con bocor SUN 93 1 L:ni bundangan Ant
evodlahon 300 es bue coisasils
Gis bus totis 1o talo od temeiab bona noite
aface
Ꮮ.
ant
sro
NATIVITY of our LORD
JESUS CHRIST.
N.
Toledoilla saa mingin til
Ils
WoW bu
TOI LA CÀ CODE LUKE ii. 13, 14. liga stolet shortni yol
Tuo on toimid ghionb
And ſuddenly there was with the Angel a multitude of the heavenly host, prai-
fing God, and ſaying, Glory to God in the highest, and on earth Peace,
Good-will towards Men. Godt with the worod od vino ens
devil
Es dzint alam biroril, vodoot da
N this Chapter we have a moſt wonderful Hiſtory of the Nativity of the Son
of God;
and it is deſcribed both by the mean entertainment that-Earth,
and the glorious attendance that Heaven afforded him. His own appearance
was but deſpicable, but the appearance of his Retinue was moſt magnificent
and aſtoniſhing. He that was the Ancient of Days, became an helpleſs Infant.
He that was the Light of the Sun, comes into the World in the Darkneſs of the
Night. He who came that he might lay us in the Boſom of the Father, is him-
ſelf laid in the Manger of a Stable. The Inn is full, and Joſeph the Carpenter,
and Mary, though big with God, muſt take up with a Stable, and lay her Bleſſed
burthen among Beaſts and Horſes, far more hoſpitable than their Owners: But
though he be meanly welcomed on Earth, yet Heaven makes abundant amends
for all : A company of induſtrious Shepherds lying all Night in the Fields by their
Flocks, while they are watching their Sheep, they themſelves find their own
Shepherds : Whilſt they thought of no Apparition, but of ſome ravenous Beaſts
to devour their Herd; an Angel is winged away with ſo great ſwiftneſs, that he
ſcatters light round about the place, and tells them of the Birth of Christ; but
then he bids them ſearch for him in a ſtrange place, telling them, They ſhould
find the Lord of Life and Glory in an Inn, and a ſtrange circumſtance, that an
holy Angel ſhould call the ſhameful debaſement of the King of Heayen Tydings of
great foy, and make it the matter of his fubilee, and triumph upon the delivery
of his Meſſage! The Text tells us, There was with tbe Angel a multitude of the hea-
venly Host ; that is, of Angels, thoſe Heavenly Courtiers, leaving the glorious Pa-
lace of Heaven ; as well they might, when their King lay here below. And
then they ſecond him with this joyful acclamation, Glory to God in the highest, and
on earth Peace and Good-will towards Men.
Fotos de susiladot moda brontos
In theſe words there is contain’d whatſoever God or Man cand
deſire: What
Forham, in the Parable, ſpake concerning the Vine, Judg. 9. 13. is certainly true
of this Text, It cheareth God and Man, God knoweth no higher deſign than his
own Glory, and Chriſt coming into the World was for the accompliſhment of
that; and Man can delire no greater Happineſs than what follows, Peace and
Good-will; and both theſe are born into the World together with Chriſt
, Now,
by this Peace on Earth, may be meant either mutually from Men to Men, that
t upon
Chriſt's Birth Men ſhould be at Peace one with another. So Hiſtory informs us,
Mmmm
That

634
A Sermon on the
notice and intimation that the Creatures have of it. Thus we are ſaid, to give
That about this time fanus's Temple was ſhut up, and the whole World was at Peace.
Florus the Roman Hiſtorian records, That then there was either a Peace or Truce in
the whole World : And indeed, it was but fit that the War ſhould ceaſe, when
the Prince of Peace was born. Or elſe it may be meant of Peace and Good-will
from GOD to Man. Now Peace is not ſo much as Good-will, for where there
are not open Acts of Hoſtility, yet there may be ſecret Grudges and Diſplea-
ſure. All Sinners ſtand in a double State of diſtance to God; the one of op-
poſition and defiance, the other of alienation and eſtrangement. Peace deſtroys
the one, and Good-will the other. And in the Text God by his Angel proclaims
both to the World, Peace to reconcile them, and Good-mill to endear them, and botla
in the Lord Jeſus Christ. And ſo accordingly let us take notice,
I. By whom this Heavenly Anthem is Sung.
1. By whom the come
sune 2U2l
II. What are the Contents of it.

For the firſt; It is ſaid, That an innumerable company of the Heavenly Host praiſed
God. And we may well wonder what ſhould occaſion ſuch mighty Expreſſions of
Joy in thoſe Bleſſed Spirits. Is it a time of Joy, when the Great God is intro-
ducing himſelf into our Fleſh ; when he is abaſing himſelf to Dust and Aſhes;
when the Infinite God is retiring, and ſhrinking up himſelf into a ſmall Worm? Is it a
time of Joy with them, when the brightneſs of the Deity (from whoſe Refleđi.
ons only they borrow all their ſhining and luſtre) is now eclipſed in a frail Body.
Strange, that they ſhould make this Day of Heaven's Humiliation, their Feſtival
and Day of Thankſgiving ! Yet poſibly we may give a threefold account of it.
1. The Holy Angels rejoyced at the birth of Christ, becauſe it gave them occafion to
teſtifie their deepest Humility and Subječtion. To be ſubject to Chriſt whilſt he fate
upon the Throne of his Kingdom, arrayed with unapproachable Light, comp-
trolling all the Powers of Heaven with a beck, it was no more than his dreadful
Majeſty and his Infinite Glory exacted from them: But to be ſubject to him in a
Cratch, as well as on the Throne, when he had, as it were, hid his Beams, and
made himſelf recluſe in the human Nature ; for the Angels are ſubject to him
whenas the Apoſtle ſpeaks, Heb. 2. 8. We ſee not yet all things put under him :
This was not Obedience only, but in a ſenſe it was a Condeſcenſion. Some of
the Schoolmen, thoſe buſie Pryers into all the Secrets of Heaven, think that Pride
which tumbled the Apoſtate Angels out of Heaven, was their diſdaining to ſerve
Chriſt in his ſtate of exinanition and abaſement, which they then by Revelation
knew would certainly come to paſs in the fulneſs of time; and that the reſt of
their Fellow- Angels preſerv'd their ſtation, by profeſſing their cheerful willing-
neſs to be common Servants to the Mediator, when he himſelf ſhould appear in
the form of a Servant. Now in the time of their Tryal, their King, whoſe in-
finite Eſſence gilds all the Univerſe, doth now lye houſed in a Stable, cradled in a
Manger; there he lyes under all the Diſhonours of Men, obſcure in his Birth,
and ſhortly muſt be expoſed to Hardſhips, to the Allaults of the Devil, to buffet-
ings and cruel ſcourgings, and at laſt die as a Malefactor. This is that Stone of
ſtumbling which hath long lain in the way both of Fews and Gentiles; this is the
Scandal of the Croſs which their Pride would never ſtoop to: This is the fooliſhneſs
of the Goſpel which the Wiſdom of the World did deride. What ? For God to
command them to believe in ſuch a contemptible Perſon as Jeſus of Nazareth: What
were this but to deſtroy their Reaſon, that he might ſave their Souls. They
fcorn to own him in his meanneſs for their Saviour, whom yet tie Glorious Angels
ſcorn not to own even in his meameſs, for their Lord and King ; and therefore we
find how ready they are to wait upon him in the greateſt inſtance of his abaſement.
When he was in the Wilderneſs among howling Beaſts tempted by the Devil, that
Roaring Lion, it is ſaid, then Angels Miniſtred unto him, Matth. 4. 11. When he
was in an Agony, and the heavy ſenſe of God's Wrath ſqueez'd from him large Drops
of bloody Sweat, an Angel, it is ſaid, ſtrengthned him, Luke 22. 43. And now the
2020
time

Nativity of Jeſus Christ.
635
DON
time is come, wherein they may expreſs their Fidelity and Obedience in the
loweſt eſtate of their Lord. And this is the firſt Reaſon, why the holy Angels
rejoyced at the Birth of Christ, becauſe now they have an opportunity of expreſ-
Ung their Humility and Subjection to their Lord and King.
bos 29 TBA
Secondly, The Angels rejoyced at the Birth of Christ, becauſe the Confirmation of
that Bleſſed Eſtate of Grace and Glory wherein they now ſtand, depended upon his Incar-
nation. God upon Chriſt's undertaking the great Work of his Mediatorſhip, made
over to him the whole World, as it were, by Deed of Gift, Matth. 28. 18. Al
power (faith Chriſt) is given to me in Heaven and in Earth. The Government of all
Creatures is laid upon his Shoulders : And therefore if there be ſo great a mul-
titude of Holy Angels preſerv'd in their bliſsful ſtate beyond all danger of Apof-
tafie, it muſt only be aſcrib’d to Christ as God-Man. Hence he is ſtyld, Col. 2.
10. The head of all principality and power. They are Members of Chriſt as well as
we are; they are united to him by Love, as we are by Faith; they are part of the
Church of Chriſt as well as we; they are Glorified Saints triumphing in Heaven,
we militant on the Earth, and aſpiring thither, Ephef. 1.10. It is ſaid, God ga-
thers together in one all things in Christ, both which are in Heaven, and which are on
Earth, even in him. We and they are ſheltered together under the fame Vail of
Chriſt's Fleſh : And as the Saints on Earth derive from Chriſt the Grace of Pre-
ſervance, which keeps them from drawing back to Perdition; ſo alſo do the An-
gels in Heaven. Once when the great God hurled the Apoſtate Spirits down into
the burning Lake, their own Wills were then mutable; and their Eſtate too; they
might have conſpir'd in the ſame Rebellion, and partaked of the ſame Deſtructi.
on; but that (it is probable) the Mediator interpoſed to ſecure and confirm them,
and therefore they rejoyced at the Birth of Christ, wherein they ſaw the Godhead
actually united to the Human Nature, ſince the Merit of this Union long before
that prevail'd for their happy perſeverance. do
Thirdly, The holy Angels rejoyced at the Birth of Christ, from the fragrant defire
they have of Man's Salvation. Many Thrones in Heaven are vacant, God hath ex-
pelld thence many Legions of Devils : And it is the fancy of ſome, that the
number of thoſe who ſhall be ſaved, is equal to the Number of the fallen Angels, as
if they were appointed by God to ſucceed in their places and Dignities. Now the
Angels have an earneſt deſire to have theſe Rooms filled, and to have more Mem-
bers added to their Heavenly Corporation. Hence we find Luke 15. 10. There is
joy in the preſence of the Angels of God over one Sinner that Repents. The news of a
Sinner's Converſion is entertain'd with Applauſe, it makes a Feſtival in Heaven,
that now there is made another Man a free Denizen of that Holy City: And if they
thus rejoyce at the Converlion of a Sinner, needs muſt they rejoyce at the Incar-
nation of a Saviour, ſince this is the Root and Foundation of our Converſion, of
our Hope, and of all our Happineſs. Thus you ſee the Reaſons why the Holy
Angels rejoyced ſo exceedingly at the Birth of Chriſt. That is the firſt Particular
propounded, by whom this Joy is proclaim’d, namely, A multitude of the Hea-
venly Host. I might likewiſe have added, that the Angels rejoyced at the Birth
of Chriſt, becauſe there is laid in it the great and wonderful Deſign of God's Glory
but that falls into the Second General, and that is, What this Angelical Song contains
in it? It is ſet down in three moſt amiable and excellent Things, Glory, Peace, and
Good-will, which are here applied to their ſeveral Objects; Glory to God, Peace
on Earth, and Good-will towards Men.
ES
To begin with the Firſt, God's Glory; now God's Glory is of two forts, Eſſens
tial, and Declarative; God's Eſſential Glory, is nothing elſe but the Infinite Pera
fections of his own Nature ; it is a Conſtellation of all his unconceiveable Attributes;
of Wiſdom, Power, Holineſs, and the like, into his own ever bleſſed Efence : And
thus God was from all Eternity, before ever there was Creature made to admire
him, he was infinitely Glorious in himſelf.
Secondly, There is a Declarative Glory of God, which is nothing elſe but that
viſible Splendour and Luſtre, which reflects from the Eſſential Glory, upon the
Mmmm 2
notice



636
PA Sermon on the to
and deſpicable
Glory to Godz not that we can contribute any thing to him, and ſet any Jewels
in his Crown, which did not thine there before ; but when we obſerve
and ad-
mire thoſe bright Corrufcations of his Attributes, which appear in ſeveral ways that
God takes to expreſs them : Then we Glorifie God, when we admire thoſe -
Strictures of God's Eſſential Glory, which appear in his Attributes. So here when
the Angel Sung, Glory to God in the higheſt, the meaning is, Let Heaven and Earth
behold with Admiration, and acknowledge thoſe Attributes of God, which now
fhine forth in the Incarnation of bis Son.
Endirobo find requ bodo imate
is how slo sritik YOYO
From the words thus open’d, let me obſerve; that, suig (tindo, siel) tuttet
poblerone aid og bislai 2017
- Doct. The abaſing Nativity of Jesus Chrift, is the bigheſt Advancement of G
God's
s. Glory.
-boa as fint of b'dirots od vino stumi pils
es low as domo IE VIT
This is a ſtrange Riddle to Humane Reaſon, which is apt to judge it a moſt
prepoſterous courſe for God to raiſe his Glory out of the Humiliation and Abaſe-
ment, yea out of the very Ruines of his Son. What if God had thrown open the
Gates of Heaven, and given all the World a Proſpect into that Heavenly and
Glorious Palace, there to have ſeen the Throne of Majeſty, and his glittering
Attendants, Ten thouſand flaming Spirits ready to execute bis Willi Cherubims and Se-
raphims flying as ſwift as Lightning within thoſe boundleſs Roofs : Would not this have
been more expreſſive of God's Glory, then thus to cloiſter it up and immure the
Deity in Clay; to expoſe Him who was God, to the Miſeries of wretched Man,
to an ignoble and curſed Death? The Cratch in which he lay, and the Croſs on
which he hung, were not high Places of any Glorious appearance.usdt techno
out wat vodite
15 ADVOB 910.si bor
Thus may Carnal Reaſon urge upon this ſcore : The Apoftle in 1 Tim. 3. 16.
ſpeaking of the Incarnation of Chriſt
, calls it the Myſtery of Godlinefs. It is a
Riddle, and a myſterious one, not only how it ſhould be, that the Eternal and In-
,
Fleſh : It is not only a Wonder How, but Why it ſhould be done. Now to give you
ſome account of this, I ſhall briefly in a few Particulars fhew you how much Glo-
ry to God redounds hereby. is sro
Rad bil on
Todman
Sit won't goingia bac easil boonou.01, 60D vd boinion
- Firſt, In the Birth of Chriſt, God glorified the Riches of his Infinite Wiſdom, This
was a Contrivance that would never have entered into the Hearts either of Men
or Angels. Heaven at this very Day ſtands aſtoniſhed at it; Angels are continual-
ly looking into it, and confeſs their Underſtandings infinitely too ſhort to fathom
it, 1 Cor. 1. 24. Chriſt is calld the Wiſdom of God. He is firſt the Eſſential Wiſdom
of God, as he is the Second Perſon of the ever bleffed Trinity. He is the Intelle&tual
Word that
was in the beginning with God, and was alſo God himſelf. He was like-
wiſe the Declarative Wiſdom of God, as Mediator, God-Man, united in one Perſon.
Let us a little put the difficult Caſe concerning Man's Salvation, that withal we
may ſee whether it was not Infinite Wiſdom. Juſtice and Mercy laying their diffe-
rent Claims for finful Men, Severe Juſtice pleads the Law and the Curſe, by which
the Souls of Sinners are forfeited to Vengeance; therefore challengeth the Male-
factors, and is ready to drag them away to Execution. Mercy interpoſeth, and
pleads, That if the rigorous Demands of Juſtice be heard, it muſt lie an obſcure
and an unregarded Attribute in God's Ellence for ever: It alone muſt be excluded,
when all the reſt had their ſhare and portion; the Caſe is infinitely difficult; Call
a Bench of Angels to debate the Caſe: When all is ſaid, we find no way to accom-
modate this Difference; it is beyond their reach, how to ſatisfie Juſtice in the
puniſhment of Sinners, and yet to gratifie Mercy in their Pardon. Here now in
this gravelling Caſe, is the Wonderful Wiſdom of God ſeen, Fuſtice demands that
Man fhould Die ; faith God, My Son will become Man, and die under thy hands ;
Seize upon him and purſue him, through all the Plagues and Curſes that my Land
threatens, only there ſatisfie thy ſelf on the Surety; my Mercy ſhall forgive and
ſave the Principal. Think what a Shout and Applauſe Heaven gave at the Deci-
fion of this great Controverſie. O, the Infiniteneſs of thy Wiſdom, that couldīt
contrive Means to reconcile fuch different Intereſts, and twiſt thy Glory with them
salon
both.

Nativity of Jeſus Christ.
637

both. O, its delightful for Reaſon to loſe it ſelf in ſuch a divine Meditation ;
for it is an unfordable Deep for the Soul to enter into: It utterly ſwallows up all
our Apprehenſions : We never find our ſelves at ſuch a raviſhing Ecſtaſie of
Loſs, as when we trace out the intrigues and admirable ways of our Recovery.
Secondly, The Birth of Chriſt glorified the Almighty Power of God. It was his In-
finite Power that ſpread abroad the Heavens, that poiz’d the Earth in the midſt of
the Air; and it would be a glorious expreſſion of Power, if God ſhould draw up
this Globe of the Earth to the Heavens; or if he ſhould let down the Conclave of
Heaven to Earth : This God hath done in the miraculous Birth of Christ, he
hath joyned Heaven and Earth together, he hath made an unſeparable Union be-
tween them, he hath cauſed Heaven and Earth to meet in the midway; He hath
raiſed Earth to Heaven, and ſtooped Heaven to Earth. It is an Effect of the Al-
mighty Power of God, to unite himſelf to Humane Nature, to frail Fleſh: this was
to put forth his Power only, to make himſelf weak. Is it not Almighty Power, that
the infinite unconceiveable Godhead ſhould unite to it ſelf Dust and Aſhes, and be
ſo cloſely united that it ſhould grow into one and the ſame Perſon; the Glory of
God's Power is hereby exceedingly advanced.
Thirdly, By the Birth of Christ, God glorified the Severity of his Juſtice. His
Son muſt rather take fleſh and die, than that this Attribute ſhould remain unſa-
tisfied.
And ſo ſtrict was God, that when he found but the Imputation of Sin upon his
Son, Juſtice Arreſts him; and indeed by this courſe the Juſtice of God was more
fully ſatisfied, than if it had ſeized upon the Offenders themſelves: for they are
but finite, and cannot bear the utmoſt ſeverity and infliction of Divine Wrath and
Vengeance. This the Son of God can and hath done, who by virtue of the Divine
Nature underwent it all,and came triumphantly from under it all. So that God glo-
rified the Attribute of his Juſtice more by ſending Jeſus Christ into the World, to
undergo the Execution of that Wrath that was due to Sinners, than if he had taken
particular Vengeance upon Sinners, and ſent away every Soul of them to Hell.
Fourthly, By the Birth of Christ the Truth and Veracity of God is eminently glorified,
by fulfilling many Promiſes and Predictions which were made concerning the ſen-
ding of Chriſt into the World: That primitive Promiſe, Gen. 3. That the Seed of
the Woman ſhould break the Serpent's head, which lay for many Ages latent under Types
and Figures, at the Birth of Christ it broke forth into accompliſhment; All thoſe
Prophecies, all thoſe Ceremonial Reſemblances, which through the over-ſhadowing of
the Holy Ghost went big with a Saviour : Now they had gone out their full time,
were ſafely delivered, and the Veracity of God gave them all their expected Iſſue
in his Birth: So we have it, Gal. 4. 4. But when the fulneſs of time was come, God
fent forth his Son, &c.



Fifthly, I might add, That hereby the Infinite Love and Pity of God is eminently
glorified : But this falling into another part of my Text, God's Good-will towards Men,
I ſhall make a tranſition thither, and leave this Conſideration, of the Glory that God
acquires to himſelf by the Incarnation of his Son Chriſt, under theſe Particulars.
And ſo I ſhall proceed to the Infinite Love and Good-will that God hath ſhewn to-
wards Men. Now I am entring upon a Theam enough to puzzle and nonplus not
only our Expreſſions, but our Apprehenſions too; not only our Apprehenſions,
but even our Admiration it ſelf. But, O Lord! we can neither keep ſilence, nor
ſpeak out thy Love; it is ſo Great and ſo Infinite, that it arreſts our Thoughts,
and cramps our Tongues, and leaves us no Relief, but that expreſſion of the
Apoſtle; O the depth of the Riches both of the Wiſdom and Knowledge of God, &c.
Rom. II. 33. O the boundleſs Dimenſions of the Love of God, which paſſeth know-
ledge. If the Angels that ſang this Song ; Peace on Earth, Good-will towards Men,
ſhould themſelves be queſtioned, how great Good-will, even they muſt faulter and
ſtainmer in it, they are continually prying into it, and there is infinitely more
in it than they have ſeen, and yet they ſee infinitely more than they can relate.
And what do we here then this Day? What is that I attempt, or you expect?
Nnnn
Haíte

638
A Sermon on the
Hafte home therefore, O Chriſtians, yield up your ſelves to be ſwallowed up with
the Thoughts and Meditations of that which we cannot comprehend. And that
I may give you ſome Hints for your Meditations to fix on, I ſhall endeavour to
illuſtrate the Great and Infinite Love of God ir ſending Chriſt into the World from theſe
Conſiderations : Firſt,
1. The Perſon that was ſent.
2. The manner and circumſtances of this ſending.
From <3. The Perſons to whom he was ſent.
The unſpeakable Benefits that do redound to Men by this free Gift
of God.
In all theſe, God's Good-will towards Men is admirably Glorious, as I ſhall de-
monſtrate to you.
4.
Firſt, If you conſider the Perſon ſent; this will exalt the Goodneſs of God towards
us : And who is it? Is he an Angel ? Truly, if he were, herein Divine Love doth
infinitely advance it ſelf, that God ſhould ſpare one of his own Retinue from his
Attendance on him, to give ſuch a glorious Servant as an Angel is, for the Re-
demption of ſuch a rebellious Worm as Man! But who is not aſtoniſhed ? It was
not an Angel, but the LORD of Angels; not a Servant, but a Son, is by the Father
himſelf pluck'd from his own Boſom,and ſent with this Meſſage; Haſte, hafte to the
Earth, for there are thouſands of finful and wretched Creatures, finning themſelves to
Hell
, and must for ever fall under the ſtrokes of my dreadful Juſtice ; ſtep thou between
them and it, receive thou my Wrath thy ſelf, do thou ſatisfie my Juſtice, and die those
thy ſelf to save them.

When God tried Abraham's Obedience, he aggravates his Command by many
piercing words, that muſt needs go to the Heart of a tender Father, Gen. 22. 2.
Take now thy Son, thine only Son whom thou lovest, and get thee into the Land of Moriah,
and offer up there for a Burnt-Offering upon one of the Mountains that I will ſhew thee,&c.
This heightned Abraham's Obedience, that notwithſtanding all theſe Aggravations,
yet he was willing to Sacrifice his beloved Son upon God's Command. Truly,
in the very fame manner, God heightens and illuſtrates his own Love towards us;
He takes his Son, his only Son, the Son of his Eternal Love, and delights and offers
him up as a Sacrifice for the Sins of Men : And this greatly extols the Love of
God. That,
First, God lay under no neceſſity of Saving us at all : As nothing accrued to him
by our Happineſs, ſo nothing could have been diminiſhed from his Eſſential Glory,
by our Eternal Mifery.


Secondly, But as ſome affirm, God lay under no neceſſity of Saving us in ſo charge-
able a manner, by the Death of his Son, but that he might have freed us from
Death by the abſolute Prerogative of his pardoning Grace and Mercy, without led-
ding of the Blood of Chriſt. And do you think in Heaven we ſhould ever have
complained for want of Love in God to us, though he had brought us thither at
a cheaper Rate than now he doth; but this, though it might have been ſufficient
for our Salvation, yet was it not fufficient for God's Deſign, in the manifeſta-
tion of the Riches and Glory of his great Love to us; and therefore God will not
go the ſavingeſt way to work, in compaſſing of our Salvation; but that way which
ſhall be moſt for the inhancing of his Love to us.
Is it not greater Love in God towards us to part with Chriſt out of Heaven, to
break and bruiſe him, to make his Soul an Offering for Sin, and his Blood a Ranſom
for Sinners; than if he had only, without any further Circumſtances, beckened us
up to Heaven?
This therefore muſt be the Method, Divine Wiſdorn will take , becauſe Divine
Love dictates it to be the moſt advantageous to commend his Love to Sinners, 0,
the ſupererogaring Mercy of God, that is not only contented to do what is barely fuffi-
cient
Nativity of Jeſus Christ.
639

cient for our Salvation, but over and above adds what may be moſt expreflive of
his own Love and Affections to us, Fohn 3. 16. God ſo loved the world, &c. God fo
loved the World. How? What, ſo as to ſave it only ? No, but he ſo loved it,
as he gave his only begotten Son to Save it, Ibat, thy Son, Lord, thine only Son
Why, the deſtručtion of the whole World is not a thing ſo conſiderable, as one Sigh, one
Groan, one Tear, or one Drop of Blood from that only Son of thine, whom thou gaveſt to
Save the World. But however, God is reſolved notwithſtanding, that not only a
Sighi, Groan, or Tear; but the Life of his Son alſo ſhall go, rather as a manife-
ſtation of his Love to Sinners, than for any abſolute antecedent neceſſity of ſuch
a Sacrifice : and that is one thing wherein this Love and Good-will of God to Men
appears, in that he gave them his only Son out of his own Boſom for their
Salvation.
Secondly, Conſider the Manner and Circumſtances of Chriſt's coming into the World;
and then alſo it will appear further, That there is in God an Infinite Love and Good-
will towards Men. And here I ſhall treat of theſe two Things:
1. That Chriſt was ſent às from the Father freely.
2. And, as to Himſelf, ignominiouſly.
And both theſe do contribute much to the Exalting of the Infinite Love of God
towards fallen Man.

Firſt, God's Love is exalted, in that he ſent his only Son freely. If Men and Devils
had joined their Forces, and made an Aſault upon Heaven; yet they could never
have plucked the Son of God's Love from his Eternal Embraces. That World
which he had given to Chriſt, which afterwards had power to Affault, Kill, and
Crucifie bim : yet before he was given, they had no power to bring him into the
World. But God thinks it not enough, that this great Gift comes from him
freely and without compulſion; but he puts it a ſtrain higher, and he gives Chriſt
freely to us.
Firft, Freely in oppoſition to all deſert ; not only without, but againſt all merit
and defert in us.
Certainly Man could no more merit Chriſt out of Heaven, than he could have
merited Heaven without Chriſt.
When God out of his Infinite Wiſdom foreſaw that we would deſpiſe and reject
his Son; firſt, ſpill his Blood, and then trample upon it : Did he fo hate his Son,
as to account this Demeanour of ours meritorious of him? Since we cannot me-
rit the leaſt good, how then could we merit ſo great a Gift as Chrift? Nay, which
is more to the Glory of God's free Good-will, he beſtowed Chriſt upon us, not only
without any merit of ours; but without any merit of his alſo. It is Free Grace
that endows us with any Spiritual, with any Eternal Bleſſing. Free Grace doth
Sanctifie our Hearts, and Save our Souls. Yet all this Chriſt hath purchaſed for us
by the Price of his own Death: He is the Merit of Eternal Salvation for us; yet it
is Free Grace in beſtowing it upon us. God will have a Price paid him down for
all other things of leſs value, that he may thereby ſet forth his own Bounty, in
parting with the greateſt Gift, his own Son, without Price; Chriſt merited all other
things for us, but the greateſt of all he never merited for us, that is, himſelf. God
hath
put Heaven and Glory, and the everlaſting enjoyment of himſelf upon Sale, as it
were, that ſo this great Gift of his Son may appear truly eſtimable, and his Bounty
abfolute and infinite : but though he gives all things beſides Chriſt, upon the account
of Chriſt's Merits, yet he gives Chriſt freely without any intervening Merit.
Secondly, God's Love is free in the Gift of Chriſt, in that he prevents not only our
Deſerts, but our Deſires. Begging of Alms takes not off from the Charity and
Bounty of the Donor ; yet God is not willing to have his Bounty fo much fore-
Stalled, as our requeſting of it. As for the good things of Grace and Glory, the
moſt importunate Suiters are uſually the beſt Speeders. Ask, and you ſhall receive;
feek, and you ſhall find; knock, and it ſhall be opened : But in the giving of Chriſt to
the

640
JA Sermon on the

the World, He was found of them that ſought him not. And in all this was the De-
ſign of Love, laid in the Heart of God from all Eternity, before ever there were
either Prayers or Tongues to utter them. This was a Deſign of Infinite Contri-
vance, that could never enter into our Hearts, or the Hearts of Angels to conceive
it, that it ſhould be poſſible; and what we could not conceive in our Thoughts
and Hearts, we could not beg with our Mouths : But God out of his own Good-
will to us, prevents both our Works and our Words; both the Merit of our Hands,
and the Requeſts of our Mouths, and freely beſtows his own Son to be our Saviour,
without either our deſerving, or deſiring of him.
Secondly, As Chriſt was given freely, in reſpect of God; ſo very ignominiouſly in
reſpect of himſelf
. And this inhanceth the exceeding Greatneſs of the Love of
God towards us; He was degraded in his Birth, perſecuted in his Life, and ac-
curſed in his Death: And that he ſhould thus deal with the Son of his Love; that
he ſhould abaſe and afflict him, only to fhew his Love to us : it ſeems at the firſt
bluſh to intimate, That God preferred ſuch Worms as we are, before the Son of
his Boſom.

And here let us firſt conſider, Chriſt in his Birth; and here, What was it to be
born of the Royal Line and Stock of David ; but that Family was now failen and
grown to decay, when the Heir Apparent of that Royal Family, was Joſeph, who
was forced for the ſuſtaining of his Life to turn Mechanick; yet this Family he
chooſeth to be a Member of, not when it was Victorious and Triumphant, but
when it was ſunk low, and did expire : He alſo chooſeth out a mean poor Vir-
gin to become his Mother; ſhe is thought but a fit Match for a Carpenter : and
when ſhe is grown big with him too, that is not without ſome ſuſpicion; and
when ſhe was in Travail, none did ſo much regard the Entreaties of Joſeph, nor
the Groans and Pangs of Mary, as to afford her a better Room than a Stable, where
ſhe her ſelf was both Mother and Nurſe, and inſtead of a Cradle, rocked Chriſt in a
Manger; and though her Heart yearned, yet ſhe had no ſofter Pillow to lay under
him, than Straw or Hay. Nor,

Secondly, Doth his Life repair the meanneſs of his Birth : No, He is a Man of
Sorrows, acquainted wrth Griefs from firſt to laſt ; He becomes ſubject to his parents,
he puts himſelf under the dominion of his own Creatures; He follows his Father's
Occupation, Mark 6. 3. Is not this the Carpenter ? As in ſcorn, they ſaid , He that
formed the Heavens and the Earth, learns himſelf to make Houſes. There was nothing
of outward Pomp or Grandeur in his Life; Iſa. 53. 2. He hath 170 form nor comeli-
neſs, and when we ſhall ſee him, there is no beauty that we should defire him, ſaith the
Prophet. He was maintained by the Alms of a few poor well-diſpoſed Women ;
tempted by the Devil, perſecuted by the Jews, betrayed by his own Followers. This
was the courſe of his Life. And, putok
Thirdly, Then if you conſider his Death, that was ſhameful, bloody, and ac-
curſed : We ſee him on the Croſs hanging on the foarneſs of his Hands and Feet ;
We ſee him pierced to the Heart by a Ruffian Souldier ; We ſee him crowned with
Thorns, and the precious Blood trickling from the Head, to meet thoſe other Rivers
that were running from his Side and Feet: We ſee him forſaken of his Diſciples ;
and what is more, we hear him complaining of being forſaken of God too.
o bleſſed Saviour ! what Eyes can refrain from meeping? whar Heart from bleeding? Is
this the entertainment that the World gives to thee the deareſt Pledge that God hath or
can ſend? Is this thy welcom to it? Is this thy departure out of it. Shall we mock and
ſcourge, crucifie, pierce, and murder thee? And wilt thou by all theſe Outrages commit-
ted againſt thy ſelf
, accompliſh our Salvation ? O victorious Love ! that can pardon when
abuſed, and exalt us by being abaſed, glorifie us by being deſpiſed? Yet God will have
it ſo, that his Good-will may be commended by the Affronts, and by the Indignities
that peeviſh Mankind puts upon it.
Thirdly, The infinite Good-will of God, in ſending Jeſus Chriſt into the World, appears
to be glorious and great, if you conſider the Perſons to whom he was ſent. The fallen
Angels

Nativity of Jeſus Christ.
641


Angels ſtood in as much need of a Saviour, as we, and Chriſt was as well able to
fave them, as to ſave us; and they would have ſerved God with more inlarged
Capacities than we can poſſibly do: but however, as ſoon as thoſe Glorious Spirits
ſinned, God threw them down to Hell, where they are ſhackled up in Chains of
maſſie Darkneſs for ever, never to have any Releaſe: O most dreadful Severity to-
wards them ! O unſpeakable Love towards us! God paſſeth by the Angels, and reco-
vers vile Mankind, and raiſeth them up out of the Duſt, that they might fill up
thoſe void places of the Angels, that left their first ſtation. This is that which
makes the Devil rage, and this is that which makes that Old Serpent to gnaw his
Tongue with anguiſh, that he ſhould be caſt down from Heaven like Lightning,
and ſuch vile Worms as Men are advanced to his place and Honour. Truly,
nothing puts a greater Accent upon Love, than when it is laid out upon thoſe
which are moſt unworthy, with a purpoſe thereby to make them worthy.
Thus is the Love of God in ſending Chriſt expreſſed; he comes and finds us una
moorthy, and he comes that he might make us worthy, Now here,

Firſt conſider, This Love is pitched upon loathſom and deformed Creatures, that ſo it
might make them comely and beautiful. And this advanceth the free Love of God, in
ſending Chriſt into the World. You may ſee an elegant Compariſon of Man in the
ſtate of Nature, Ezek. 16.5,6. where the Prophet compares him to a poor forſaken
Infant, ſwathed in his own black and clottered Blood, all raw and ulcerated, caſt into the
open Field, helpleſs for its weakneſs, and loathſom for its deformity, whoſe very Mouth
mas choaked up in the filth in which it wallows. This is the very Emblem of that Con-
dition that we our ſelves are in, in our natural and unregenerate ſtate; we were
caſt out to the loathing of our perſons, and we had rolled our felves in our own
filth, and impotent, that we cannot help our ſelves; ſo choaked up with our own
blood, that we cannot ask it of God. A leprous perſon that ſucks his own Sores,
and hath nothing to feed on but the Corruption that iſſues thence, is not a more
ruthful and a more piteous Spectacle than a Man is by nature in his unregenerate
condition, whoſe Soul is all Wounds and Bruiſes, and putrefied Sores, and our Food
nothing elſe but rottenneſs and ſtench that breaks out from us.
Thus I have repreſented a ſad and wretched Spectacle before your Eyes. Whoſe
Bowels would not yearn to read this Deſcription that the Prophet makes, and which
I have briefly opened to you ! Why now is there any thing of Amiableneſs or
Lovelineſs in fach an Object as this is, that God ſhould part with his Son out of
his own Boſom ? Yet faith God in the Eighth Verſe, Now tphen I paſſed by thee; and
looked upon thee; behold, thy time was the time of love, and I ſpread my skirt over thee,
and covered thy nakedneſs : and then I waſhed thee with water, yea, I throughly waſhed
away thy blood from thee. Nay further, our Condition was ſuch as the Prophet
Iſaiah deſcribes it to be, Iſa. 1.6. From the ſole of the foot, even unto the head, there
is no ſoundneſs, &c. but wounds and bruiſes, and putrefying fores. Sores that defor
med us, Sores that would have deſtroyed us. Now that God ſhould ſend his
bleſſed and well-beloved Son, the Lord Jeſus Chriſt, to bind up and cure, nay to kiſs
the Sores of ſuch deformed Creatures as we are, doth not this ſpeak his infinite
Love to us?



Secondly, This Love is not only pitched upon deformed Creatures, but alſo upon fros
mard, peeviſh, and rebellious Creatures. Of all things in the World, nothing ſooner
provokes God's Will, than a ſlighting, and contempt of Love: Now God fore-
ſaw how Men would flight his Son, yet notwithſtanding he ſends him ; He came
to his own, and his own received him not, I might enlarge in the Hiſtory of our Pros
vocations, Affronts, and Injuries; all which God foreſaw out of his own Infinite
Wiſdom : and yet notwithſtanding all, his Good-will prevailed to fend Jeſus Christ,
whom he knew would be ſcorned and rejected by them to whom he was ſent:
Fourthly and laſtly, I might be large in illuſtrating this Good-will of God, in
ſending Jeſus Chriſt into the Worlda is drawn from thoſe many great Benefits that by
Chriſt's coming, we are made partakers of. Should I inſtance in Temporal Things,
that would be an abatement to this Love of God to us, and the Purchace of Chriſt,
Oooo
whereby
642
A Sermon on the
whereby we receive Pardon of Sir, Reconciliation of our Perſons, Acceptation with
God, Sanétification, Adoption, hope of Glory here, and poſſeſſion of Glory hereafter : All
in and through Jeſus Chriſt
. But I ſhall not inſiſt upon theſe, but proceed to
make ſome ſhort Application.
Uſe. You have heard ſomewhat, (though infinitely ſhort) of the Good-will of
God, in ſending Jeſus Christ into the World: Do not you believe it to be true?
Why elſe do you Solemnize this as a Day of Joy? Well then, beware that you do
not fruſtrate God's Good-will towards you, in giving Chriſt to you, by your De-
baucheries and Prophaneneſs on this good Day, which you Celebrate as a Memorial
of that great Gift. Believe it, and it's ſad to conſider;) As Chriſt's Birth hath
been the cauſe of the Salvation of many a Soul; ſo it may be feared that Chriſtmas
hath been the Damnation of many a Soul : what through Rioting, Drunkenneſs,
Revelling, Gaming, and ſuch like Exceſſes, the Name of Chriſt hath been greatly
diſhonoured, under a pretence of honouring his Birth. I have heard a Story of
of a Turkiſh Ambaſſadour long reſiding in one of the greateſt Courts in Chriſtendom;
when he returned home to his Maſter, he was by him examined, what Cuſtoms
the Chriſtians obſerve? He made this Anſwer; That for Twelve Days in the
Year, all the Chriſtians ran mad. His Obſervation was but too true, and too
much to the diſparagement of the Chriſtian Religion : And we may well queſtion,
whether there be not more Wickedneſs committed in many places theſe Twelve
Days, than in the other Twelve Months after. What, Sirs, do you think that
Chriſt came into the World only to give you an occaſion to Eat unto Gluttony,
and to Drink unto Drunkenneſs? Are not theſe ſome of the Sins which he came
into the World to deſtroy ? and will you make his coming into the World to
Patronize them? Obſerve then a Day, but take the Apoſtle's Direction; He that
obſerveth a Day, let him obſerve it to the Lord. It is his Rule to obſerve it with
a holy Heart, with ſpiritual Meditation, with heavenly Affe&tions. This is
the only way to reap the Benefit of God's Good-will, in ſending Christ into the
World, and this is the only way to aſcribe Glory to God for his Good-will to-
wards Men.
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SERMON XXIII.
THE
Bleſſedneſs of them that die in the LORD.
REV. xiv. 13.
TO NIKO
And I heard a voice from Heaven, ſaying unto me, Write, Bleſſed are the
dead which die in the Lord, from henceforth ; yea, ſaith the ſpirit, that
they may rest from their labours, and their works do follow them.

N
ATUR E hath impreſled in us ſuch horrid and dreadful notions of
Death, and repreſented its Viſage fo wan and ghaſtly, that though
nothing is more certain than that we muſt all dye, yet nothing is more
difficult than to perſwade Men to dye willingly. The Philoſophers
ranſack'd the whole Magazine of Reaſon, and have put into our Hands
all the Weapons that may help to embolden us to encounter this King of Terrors;
yet, by their great Preparations, inſtead of diminiſhing its Dread, they have made it
appear more fearful : And indeed, whatſoever fpecious Arguments Reaſon can
produce, they are rather for Pomp than for Uſe. There is not any thing in the
ſage Philoſophers for the contempt of Death, that they offer to the World, but if
rationally examined, will prove no folid ground of Peace in a dying hour : All
that is inculcated by them, is either concerning the neceſſity of Dying, or frees
dom by it from the Care and Trouble of this Life; or laſtly, the Hope of a future
Reward. Now, what is it to tell us, that Death is the common Lot of all, and
that every compounded Being hath thoſe fatal Principles in it that will certainly
work its diſſolution ; and therefore it becomes the Reaſon and Spirits of Men to
entertain the Fate under which they fall, with a Conſtancy unmoveable ? Alas!
what Comfort is this ſeeing the inevitableneſs is a thing that renders it ſo terrible;
whereas that Freedom it gives us from the Cares and Troubles of this Life, is but
like the change of a Fever into a Lethargy, that brings ſuch a gloomy quietneſs,
wherein, as there is no ſenſe of Torment, neither is there of Eaſe ? Indeed, what
they ſpeak of a future Reward is dry, or mean and ſordid, in compariſon of that
ſolid Joy that God hath promiſed to us in his Word; yet could Reaſon alone
make our Right to it certain and evident, it would be a ſtrong ſupport againſt
the Fear of Death, and a ſoveraign Antidote againſt its invenom'd Sting? But
Reaſon hath prepared places of Puniſhment as well as Bliſs : And beſides, the Con-
ſciences of all Men have diſcover'd to them that Guilt, of which their Reaſon can
never diſcover an expiation; and ſo, inſtead of arming them againſt the Fear
of Death, Reaſon redoubleth its Terrors, by proving us Tranſgreſſors of the
Law of Nature.
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You ſee then, that the beſt Support which Reaſon can give, is not Death-proof
The laſt Encounter that all muſt maintain againſt that laſt Enemy, is too rough
and boiſterous for ſuch Arguments as theſe to make good. If Mens Confolations
are no better, it will fare with them as with cunning Fencers in a confuſed Battel,
that will ſoon put by all their artificial Deſigns. Indeed, that which can make
Men meet Death with undaunted boldneſs, muſt be ſomething below Reaſon, Rafha
neſs, or Human Boldneſs; and ſomething above Reaſon, as Divine Grace and Reves
lation. Therefore our Bleſſed Apoſtle ſeeing the Calamities, Perfecutions, and
Martyta

644
The Bleſſedneſs of
Martyrdoms that befel the Church, that as it was planted by the Blood of Chriſt,
ſo it was to be encreaſed by the Blood of his own Members, that he might encou-
rage them with unſhaken reſolution to encounter with their many Deaths; he
fetcheth not his Arguments from the faint and gloomy Diſcourſes of Reaſon, but
from the infalible Teſtimony of Divine Revelation, I heard a voice from Heaven,
ſaying unto me, Write, Bleſſed are the dead which die in the Lord. But leſt this ſhould
be challenged by all, and ſo made a Bleſſing as univerſal as their Mortality, the
Apoſtle enters a Caveat againſt the moſt part of the World, and limits this Bleſſing
to them that die in the Lord; that is, either to thoſe that die for the Lord, (and ſo
the Phraſe may import ſuffering Martyrdom for the Name and Profeſſion of Chriſt)
and wade through their own Blood to that Heaven which the Lord hath opened
to them by His. Or elſe they who die in the true Faith of Chriſt, united to him
as Members of his Body-myſtical. And indeed, if we conſider the Terrors of
a Natural Death, but much more the Terrors of Martyrdom, it is no niore but
needful to have the Bleſſing ſpoken of under ſuch a doleful ſtate, confirmed to us
by the Teſtimony of a Heavenly Voice. Think of the ſevere Preparations of
dying and languiſhing Diſeaſes, the reflect toſſings, Fire in the Spirits, inceſſant
Groans, and the echoing back again from weeping Friends, the quivering Limbs,
diſtorted Eyes, fallen Jaws, the Agonies of the Soul, and the working of it ſelf
from the Earth oppreſſing of it, and darting it ſelf from under the Body by which
it is faſten'd to the Earth. Think what it is, after ſo many diſorders of the Soul
engaging themſelves, being taken from its deareſt Companion, the earthly part
left by Death as a Spectacle to its deareſt Relations, and to be by them delivered
up as a Prey to the ſtink of Worms and Rottenneſs. Would any one believe,
that ſuch a ſtate as this is to be bleſſed, without a voice from Heaven aſſuring of
it? Thoſe whom God highly honours, every Limb of whoſe Body is a Scene of a
Tragedy, upon whom the enraged Perſecutors have made an Experiment of their
Wit in new-found Cruelties, when it lay all mangled and weltering in its own
gore, under the moſt exquiſite Torments that Men could entail; would you think
them in a bleſſed condition? Why, as their Sufferings were beyond what Human
Nature could bear; ſo alſo was their Support from thoſe ſtrong Conſolations of
God, (let down into their Souls, whereby they tired out their Tormenters, de-
ſpifing Death, not accepting of Deliverance, through the aſſurance of an Heaverdy
Revelation) beyond the apprehenſions of Human Reaſon.
This Bleſſing of theirs is branched out in two particulars :
dio
AD AL OTOM
I. Rest from their Labours.
Babu
II. Their Works do follow them.
Fue to solve
1. To begin with the firſt, their Rest from their Labours.
god enero
10
1. They reſt from the Turmoils and Vexations of this Life. This life is nothing but
a huddle of Buſineſs, a ſwarm of Employments, having more of the Sting than the
Honey in it. If we be rich in the World, this makes us ſpread wider, and ſtand
the fairer mark for Trouble. If we are in a high degree in the World, that only
ſatisfies our Intereſt, and gives every Croſs and Amiction an advantage to wound
us in many concernments. If we are mean and low, as it expoſeth us to the
Contempt and Injury of others; ſo it engageth us to reſcue our ſelves from their
preſſures and power, and by our Sweat and Pains we loſe the Comforts of Life,
only to gain the Conveniences of it. Even thoſe petty incontiderable Enjoyments,
that are but for the bare ſuſtentation of Life, cauſe ſuch Care and Trouble, ſuch
aking Hearts and weary Heads, that they turn our Bread into Stones, and our
Fiſh into Scorpions. If we have much Buſineſs in the World, our Calling becomes
a Temptation and a Burthen to us: If we have none, we become Burthens to
our ſelves and others. God hath wrought Vexation upon every condition, if
Providence create not Trouble for us, our own Folly will. We all, like Spiders,
ſpend our Time and Care to weave a Webb out of our own Bowels; and we
ſpend more to get a Prey, than that Prey, when taken, will again repay us. If
any Flaw be in our Deſigns, if any Croſs that intervenes doth break them, then
they



them that die in the Lord.
7:
645
they become a Vexation and a Diſcontent unto us. Thus hath Man made himſelf a
Drudge to that over which God hath made him a Lord. The Sweat of Adam's
Brow ſtreams along with us, and the Curſe with it ; and though we toyl in the
World, yet it brings forth nothing but Thorns and Briars that pierce us through
with many Sorrows : But Death will ſhortly lay us to Bed in our Graves, where
(as Job ſpeaks) the weary are at rest, Job 3. 17. and all our Cares, Sorrows, and
Troubles will vaniſh as ſoon as our Heads touch that Pillow : There is no work, no
device in the grave, whither thou art going; that is a deep repoſe and ſweet retire-
ment, where we ſhall have none of the
Afflictions nor Troubles of this Life to in-
terrupt us.
And the Soul being regardleſs of the poor Concernments here in its
paſſage to Heaven, ſhakes off from its Wings that Mire and Dirt wherewith it
was clogged here in converſing with Earthly things, and aſſociates it ſelf with a
whole Ring of Angels, Patriarchs, Saints, and the Spirits of just men made perfecta
and there keeps an eternal Feſtival.
einn
attra
wasio
en
2. They rest from all the Sorrows and Sufferings of this Life. What is our Life,
but a Bubble ? our Sighs are the Air, and our Tears the Water that make it.
The firſt poſſeſſion which we take of the World is by crying; and there is no-
thing we hold by a ſurer Tenure than our Grief. Tears are the Inheritance of
cur Eyes ; either our Sufferings or our Sins call for them : and nothing can dry
them up but the Duſt of the Grave. Sometimes we loſe our dear Friends and Re-
lations, the Tribute we owe to their Memories muſt be paid down by Tears. Some-
times their ungodly Practices torment us, when by their Debaucheries they haſte
their own Intereſt in our Hopes. Sometimes compaſſion to other mens Sufferings
calls for our Sorrow, as if we had not Grief enough in our own Bowels, but we
muſt call for Foreign Succours to augment them. Our many Diſeaſes waſte us,
and our grinding Pains break us, and indeed they were more intolerable, but
that they haſten on that Death that will put a period to all our Miſeries. We ſhall
not then concern our ſelves in our groans for the loſs of our dear Friends, nor fot
the evil courſes or calamities of others. It concerns us nothing then what ſtink-
ing breath blaſts our good Name, nor what unworthy foot treads upon our Grave:
Here a little Pain moleſts us, There whole Limbs ſometimes fall down and crum-
ble into Duft, without diſturbing that quiet Rest that buries all the Sorrows of this
Life in a profound oblivion; and our Souls ſhall afcend to that place of perfect
Joy, where neither Sorrow nor Suffering durft yet appear.
3. They ſhall rest from the Labours that a corrupt and ſinful Heart put them to.
And this is that which indeed makes it ſuch a bleſſed Reſt, where our Corruptions
ſhall at once ceaſe to act, and ceaſe to be. The only thing that makes God's
Commands and Services ſo difficult and grievous, is the Remainder of Sin that
ſtill cleaves to us, that both deadens our
Hearts to what is good, and makes us
averſe to it. But Death will ſhortly give us Reſt from theſe.
Firſt, We ſhall reſt from all the Labours that we take with a heavy and dull Heart in
the ways of God. We ſtand in need now of much Quickening Grace to act and
excite theſe lumps of Lead that lie in our Breaſts : We are continually tugging
at them to get them a little further, and raiſe them up a little higher towards
Heaven. And it is the great diſquietment of our Lives that we find theſe Hearts
of ours ſo heartleſs and liſtleſs to what is holy and ſpiritual: but it will not be
long e're we ſhall reſt from this labour. We are now like Birds of heavy bodies,
that are too weighty for their Wings, that when they would be ſoaring towards
Heaven, can but run fluttering up and down upon the ſurface of the Earth :
yet theſe Earthly Cloggs ſhall ſhortly drop off, we ſhall be all Wing, free from that
dulneſs, diſtraction, and wearineſs that now afflicts us: when your Affe&tions flrall
be always intent, and not languiſhing, always burning and not waſting; and
every motion of your Souls ſhall ſhoot themſelves to God as quick as Lightning,
and yet as conſtant as the Sun-beams. You that are out-ſtript by the weakeſt Chri-
ſtian here, ſhall there be able to keep pace with the Angels themſelves.
MIC
PPPP
Secondly,
646
The Bleſſedneſs of de

Secondly, We ſhall rest from the Labours we take with an averſe end oppoſite
Heart. There is that reluctancy in the carnal part to what is holy and ſpiritual,
that we cannot bring our felves to the performance of Duty without much Grief
and Conflict, the Fleſh luſting againſt the Spirit, and the Spirit againſt the Fleſlo:
And when God calls for ſpiritual Thoughts and holy Affections, the corrup-
tion of our fleſhly Hearts ſends up noiſome Vapors that corrupt and infect the
Good we do: This is that which makes the Work toylſome, but it all not be
long e're that which hinders ſhall be removed ; and, though we are now under a
ſad neceſſity of ſinning: ſo then we ſhall be under a bleſſed necellity of ſerving
God,and find no more trouble therein than we do in thoſe Actions that we cannot
but do. This is that Reſt which we ſhall ſhortly enjoy from the Turmoils and Vexa-
tions of this Life; a Reſt from the Sorrows and Sufferings of this Life ; a Relo
from the Labours that a corrupt Heart puts us to.
Now, that this Reſt might not ſeem only to be a meer negative thing, a meer
indolency and freedom from Pain and Labour, ſuch as a meer Beaſt enjoys, and
far from being that conſummated Bleffing which thoſe that die in the Lord en-
joy, my Text ſubjoins, their works shall follow them. Now, this may be under-
ſtood firſt of the Works themſelves, they follow them to Heaven, and are there
performed by them in Glory, the ſame Works end in Earth, and enter into
Heaven with them: as they were performed here weakly and imperfečtly, ſo there
they ſhall be performed with a moſt abſolute perfection : Therefore whatever
hath been ſpoken of this Reſt, it muſt not be underſtood as if the glorified
Saints and Angels were unactive, and enjoyed in Heaven only a long Vacation,
and lying down to rešt upon ſweet flowry Banks in pleaſant ſhadowy Groves, and
without Fear and Care laughed away an Eternity. No, no, their Reſt is opcrd-
tive, they are continually bleſſing and praiſing of God, and aſcribing Honour and
Glory to him that fits upon the Throne, and to the Lamb for ever and ever, con-
tinually beholding and admiring God, rejoycing in him, and in one another's
mutual Happineſs. This is that Work of Heaven that ſhall never grow toylſome
nor grievous to them.
II. Their works shall follow them; that is, the Reward of their Works. This
is ſo great, that neither eye hath ſeen, nor ear hath heard, neither hath it enter'd into
the heart of man to conceive, what the Lord hath prepared for thoſe that love him.
If Paul was now to preach to you, and encourage you againſt the Fear of Death,
from the conſideration of that Infinite Glory and Reward
that is laid up for their
after Death.
Poſſibly you would expect that he who had ſuffered a Tranflation ſhould
at his return make ſome relation of it, diſcovering to you what the Riches and
Glory of that place was : And yet when he purpoſely relates this his Voyage in
the other World, he tells us no more than this, That he was caught up into Paradiſe,
and that he heard Words unutterable, that it is not lamful for a man to utter, 2 Cor. 1 2.4,
to the 11. Verſe. It is ſo great, that it cannot be fully known till it be fully
enjoyed.
The Scripture ſeems to labour for Expreſſions to ſet forth the greatneſs of it;
it is called a remaining Rest, inacceſſible Light, freſh and overflowing Pleaſures, an in-
corruptible Inheritance, a Kingdom that cannot be ſhaken. To ſpeak thus in general
of that Heavenly Glory, would be more accommodate to the greatneſs of the Sub-
ject; but yet it would be niore encouragement and ſatisfaction to treat of it in
particular, ſo far as our Conceptions will reach to it. Now this unſpeakable Hap-
pineſs doth chiefly conſiſt in theſe things.
Firſt, In the immediate Viſion and Fruition of God, the Soul's chiefest and most
ſatisfying good. God is now to us the Spring-head of our Mercies and Comforts;
but we lie below at the fall of the Spring, and draw Refreſhments from him,
only through the Conduit-Pipes of Providences and Ordinances, and live upon
ſecond-hand Enjoyments : but in Heaven we ſhall lie cloſe to the Fountain it ſelf,
and ſhall drink in Divine Communications, as they flow immediately from God,
without having them deadened and flattened in the Conveyance. Now we be-
hold God through a Glaſs darkly, in Heaven we ſhall ſee him face to face, and
knong
Ibaaao
them that die in the Lord.
647

know him as we are known. And if it cauſeth now ſuch Raptures of Joy in us,
when God ſometimes darts in but half a Glance of his Eye upon the Soul; O
then, within what bounds can our Joy contain it ſelf, when we ſhall conſtantly
fix our Eyes upon him, and ſted faſtly behold his Face, that Face from which
the moſt Glorious Angels, as conſcious of their own unworthineſs to behold, do
cover and veil their own ? Now when God gives us ſome Glorious Diſcoveries
of himſelf, we are ready to faint and melt down under them. Certainly in Heaven,
when we ſhall lie under the Glorious Rays of the Deity, beating ſo fully upon us ;
It is ſo great; that there were no living there, did not the ſame God ſtrengthen as
well as fill our Capacities. This is that Beatifical Viſion, that Heaven of Heavens,
that Glory wherein the Angels are ſatisfied in the light of; wherein God ſhall be-
ſtow upon us a clearer Eye than that of Faith, and be always preſent with us in a
nearer way than that of Comfort.
Secondly, The Happineſs of Heaven confifteth in the Society that the Saints converſe
mith for ever : And they are Holy Angels, and the Spirits of juſt men made perfect.
Here on Earth the Angels are given for our Guardians, in Heaven for our Compa-
nions. And though we are the Adopted, and they the natural Children of God's
great Family, yet ſhall they rejoyce with us, that we who were Strangers, are
taken in to be Heirs with them of that Eftate of which their rebellious Brethren
were diſinherited. As for the Glorified Saints, what numerous Troops of Apoſtles,
Prophets, and holy Martyrs ſhall we converſe with, and poſſibly know them all by
Name? The Diſciples at the Transfiguration of Chriſt, knew Moſes and Elias, and
poſlībly it was by Revelation ; and ſo it may be in Heaven.
Thirdly, The Happineſs of Heaven conſiſts in the work that we ſhall be there em-
ployed in to Eternity. Their Works Mall follow them, and they ſhall follow them as
part of their Reward. Now on Earth we look upon the Works of Holineſs as
our Task and Burthen, yet in Heaven we ſhall look upon them as our Joy.
Delight ſprings only from two things, the one is the proportionableneſs of the
Object to our Capacities; the other is the proportionableneſs of Actions to our
Faculties. Now this proportion is the moſt exact in Heaven, therefore there is
the chiefeſt Delight. Now in Heaven our Capacities ſhall become heavenly and
ſpiritual, and therefore only ſpiritual and heavenly objects ſuit with and delight
our Faculties. It ſhall be then as natural to us to do the Will of God, as now
it is to the moſt wicked Sinner to diſobey him : And indeed the quality of the
Work that we ſhall there do, is ſuch as muſt needs affect us with infinite De-
light. Here on Earth God calls a Chriſtian to the ſevere Duties of Mortification,
Self-denyal, and taking up the Croſs; but the Works of Heaven they are all ſmooth,
conſiſting only in thefe two things, Love, and expreſſion of Love and Praiſe ; this
is the Work of Heaven. Here an Angel fings to a Saint, and there a Saint to an
Angel, Bleſſing, and honour, and glory, and power be to him that fits on the throne, and
to the Lamb for ever and ever : All joyning in one common Quire and heavenly
Echoing, and ſinging Hallelujahs to Eternity.

Fourthly, The Saints Happineſs conſiſts in that additional Glory that shall for ever
rest upon their Bodies. And this ſhall certainly follow them, though God take a
Day for the payment of it. This is it which makes them compleat; this they
fhall have alſo in the Great Day, as a reward of their Works. Now here, though
the expectation of this Glory be much more comfortable than the enquiry into it
can be certain ; yet becauſe divers things are generally granted, and piouſly be-
lieved, I ſhall briefly propound them to you. The Glory of the Body in Heaven
is held generally to conſiſt in theſe things : stro
Start na unidos ducono bogbuild
oy 1. In its Integrity: ombonat i hovs onto altod tvog
- 2. Spirituality of it. So basics
connebrillen nugt och noch
101. ow
Firſt, It ſhall be raiſed an entire perfect Body. Every Member ſhall become ſuch
as may be moſt ſerviceable to the uſe of the Soul, and as it may be moſt capable
easiler SEODT: Hoy vollo corul
of
to

648
. The Bleſſedneſs of 905

of the acceſs of Glory; and tho many of them loſe their Offices, yet ſtill they
retain their Places. When we ſhall be diſcharged from the Neceſities of Life,
our Members ſhall be diſcharged from thoſe troubleſom Offices, yet ſhall they
not therefore ceaſe to be neceſſary, tho' they are diſcharged of their Offices,
yet they are reſerved for the Judge's Sentence ; they ſhall be then free from alí
the conſequences of Sin, and from all the fore-runners of Death that here we
are incident unto from all outward Decays, Aches, Weakneſſes, from Pain and
Diſeaſes, Corruptions and Diſtempers; they are ſown in corruption, they are raiſed
in incorruption ; they are ſown in weakneſs, but they are raiſed in porper ; ſown in dif-
honour, and raiſed in glory, 1 Cor. 15. latter end. And therefore as Tertullian
ſpeaks, If God ſhould not raiſe men entire, then He ſhould not raiſe them up from the
dead; for, if any part be not raiſed, we are as to that part ſtill dead. And therefore
God raiſeth them up entirely and fully from thoſe Decays we are here ſubject to.
Secondly, The Glory of the Body conſiſts chiefly in its Spirituality. Not that our
Bodies ſhall be changed into ſpiritual Subſtances, but only they ſhall be endowed
with ſpiritual Qualities, and they are three.
00
(1.) The Bodies of the Saints in Heaven ſhall ſhine with a bright and dazling light;
they shall ſhine as the brightneſs of the firmament, and as the ſtars, for ever and ever
Dan. 12. 3. And this it's thought ſhall proceed from its approximation to God
and immediate communion with him. As Moſes's Face by long converſing with
God did ſo ſhine, that the Iſraelites were dazled ſo, as they could not behold him.
And partly this will be from the radiancy of the Soul's Glory, that being ſo great,
will then diffuſe and ſpill it ſelf abroad upon the Rody. A cheerful Heart inakes
a cheerful Countenance ; and truly a glorious Soul will put a Glory upon the
Body alſo, which ſhall then be made more capable to receive every impreſſion
from the Soul.

(2.) The Body Sall be endowed with Impaſſibility, neither ſubject to Decays with-
in, nor Injuries without; nor ſtand in any need of thoſe ſupports of Reſt, Sleep,
and Food, whereby they are ſuſtained in Life.
09
Thirdly, They ſhall be endowed with wonderful Agility, moving to and fro, and
they will command without any difficulty or wearineſs, poſſibly they ſhall be able
to keep pace with the Angels themſelves in their motion : And indeed this Agility
is but requiſite in ſo ſpacious a place as Heaven. Why now, if we add to theſe
the regulation of the Affections, and the perfect operation of the Senſes, the cor-
poral light of the Body of Jeſus Chriſt, which we may bodily approach, and with
Thomaš put our Hands into the print of the Nails, and our Fingers into his ſide;
by this we may well conclude, that our Souls cannot well conceive what our
Bodies ſhall be then.
Thus I have given you, as it were, a Map of the Heavenly Canaan : but as it
is with other Maps, ſo it is here, every thing is repreſented much leſs, and far
ſhort of what it is in reality ; but it will be no great miſtake when we come to
Heaven, if we find things far more and better than they were repreſented.
Vſe 1. If then they that die in the Lord have ſuch an ample Reward to follow
them, This ſhould first engage them to a holy Life. Think you that thoſe which ſpend
their time in lofty Vanity and impertinent finful Pleaſures in this World, can have
any other but a doleful Cataſtrophe? What Works have they to follow them, but
ſuch as will drag them down to Torments ? Think you then that a parting Prayer,
a ſlight Lord have mercy, when you are juſt going out of the World, that theſe will
be judged enough to break through the numberleſs crowd of your Sins, and waft
your Souls over into everlaſting Bleſſedneſs ? Believe it, ſuch as hath been your
firſt, ſuch ſhall be your final ſtate. Hazard not therefore your precious and im-
mortal Souls upon the treacherous Reſolutions of a Sick-bed; and think not that a
charitable Legacy will compound with God for a ſinful Life. The way to Heaven
will be ſo obſtructed by your former Guilt, that theſe your late Good Works
cannot follow you: Then a man reſigns up his Soul with confidence into the Hands
of
them that die in the Lord.
649

of God; when he can reflect upon a well-ſpent Life, and appeal to God with
Hezekiah, Remember, O Lord, hom I have walked before thee in truth and ſincerity,
and done that which is righteous in thy fight. All other things will be but miſérable
Comforts in a dying hour, and will then vaniſh and diſappear. The Rich man's
Bags will not follow him to the Tribunal, to bribe his impartial Judge; nor the
Honourable man's Greatneſs give him a more favourable Audience at the laſt Judg-
ment: nor ſhall the Orator's Eloquence then follow him, to cover over a bad Cauſe;
but he ſhall certainly miſcarry, if he hath not made ſure of a more powerful Ad-
vocate to plead for him.
Theſe things will leave the poor Soul in its greateſt Agonies and Deſpair, and then
it will appear, That deſpiſed Holineſs and ſlighted Piety will be the only ſure
Companions that will ſtick to us, even then, when Riches, and Learning, and
all that is idoliz'd by the World, will prove nothing but Witneſſes of our Guilt
and Condemnation.
Vſe 2. Ibis may comfort us againſt the Death of our Friends, whom we knom lived by
us piouſly and righteouſly, deſiring to pleaſe. God in all thingsand teſtifying the
truth and foundneſs of their faith in Chriſt by their good works. ſuch Men
be not bleſſed, then God created all Mankind to die accurſed; but if they be bleſſed,
and bleſſed with Eternal Rest and an unconceivable Reward : What mean then theſe
ſad Hearts and wet Eyes? What do theſe Tears evidence, but that you think
them miſerable, or elſe your felves ſo? for their ſtate is ſo infinitely glorious,
that they are preferred to be Kings, and Favourites of the King of Kings, where
they flow in Pleaſures and Eternal Raptures, which they inceſſantly enjoy; and
had you any intereſt in their advancement, it would change your Affections of
Grief and Sorrow for them into ſweet Exultation and Admiration of their Joy
and Triumph. Think you, that after they have taſted of thoſe Rivers of Pleaſure
at the right hand of God, that ever they would be content to return to you again?
or that God ſhould condemn them to live longer in this World ? And when you,
who in their Life-time atteſted your love to them by the ſweet harmony and con-
ſpiring of your Affections with theirs, mourning when they mourned, and rejoy-
cing when they rejoyced ; what a Soleciſm of Friendſhip is it for you to weep now,
when they fing and ſhout for joy ; and to have your Eyes blubber'd with Tears,
when God hath wiped away all Tears from theirs ? Is it your own Loſs you la-
ment, becauſe they are taken from you, with whom, nay, for whom you would
willingly have died, and given up your ſelves to the Death ? Even this is but the
effect of Self-love, and ſhews, that you are more concern'd in your own Content-
ment than in their Glory; and that you might enjoy them your ſelves, you would
keep them from their near and intimate enjoyment of God. Can you not for a
while diſpenſe with their abfence for their advantage, and make up the Comfort
you want in their Preſence, by the Comfort you have in the Aſſurance of their
Happineſs? What our Saviour faith to his Diſciples, in John 14. 28. that may I
ſay to you, If you love them, you will rejoyce, becauſe they are gone to their Father :
and this ſeparation, by this abſence of theirs, is but for a ſhort time. Do you but
tread the Paths of their Example, and follow their Tract, and as their Works
went before them to Heaven, ſo yours ſhall follow you ; where you ſhall reſt from
all your Sorroms and Troubles, where no Affliction nor Diſcontentment ſhail overcaſt
your perfect Foy; where without fear of another ſeparation you ſhall be ſatisfied in
the enjoyment of one another, and all in the enjoyment of God.
I have now finiſhed my Text, and I would finiſh my Diſcourſe too, but that I
ſhould much wrong the Gentleman whoſe Funeral Rites we now celebrate, ſhould I
let paſs in filence thoſe Vertues which God endowed him with; and wrong you too
in with-holding ſo excellent a Pattern for your imitation. Doubtleſs his Converſe
among you mas with Moderation, Gravity, and Prudence, which were ſo natural to
him in all the paſſages of his Life, that they have imprinted on you ſo deep Cha-
racters, as will redeem his Name from Oblivion, and make it precious to you. In
his younger Years his Employment called him beyond the Seas, where the Bleſſing
of God followed him, where he did not exchange his Principles, nor bartér amay his
good Education, but returned with his Mind untainted to his Friends, and impro-
da 99
ved

650
The Bleſſedneſs of, &c.

ved both to their Joy and his own Profit. He reckoned himſelf but a Steward of
that Eſtate which God bleſſed him with. His ſpiritual Eyes and Hands ſought
out the Neceſſities of others, to relieve them. Thoſe Places of Truſt that he
was called to, he managed with ſingular Prudence and Faithfulneſs. The Pſalmist
gives us the Character of a Good man, Pſal. 110. He guides his affairs with diſcre-
tion. Such a diſcreet man was he, who laid his Buſineſs in ſuch order and method,
that though his Employments were many and weighty, yet they never became
cumberſome nor unwieldy. And as for his Relative Duties, wherein the chief
Glory of a Chriſtian appears, theſe he performed with much tenderneſs, whether
as an Husband or a Father. Indeed, the whole courſe of his Life was tempered with
ſuch Sweetneſs, Meekneſs, Humility and Courteſie, as being ready to do good to any,
having nothing of ſowr reſervedneſs, but a winningneſs of diſpoſition, whereby he
gained as many Friends as neceſſary Employments gained him Acquaintance. His
Piety towards God, which is the Crown of all other Excellencies, ſhined forth with a
mutual awe and reverence, which poſſeft his Heart with an affectionate ſeriouſneſs,
becoming that awful ſenſe of God's Omniſcience and Omnipreſence, making it his
Deſign in all things to pleaſe God. His laſt Sickneſs he underwent with Patience
worthy a Chriſtian : By his ſubmiſſion to the Hand of God, he evidenced the ac-
knowledgment of his Soveraignty,whereby he might do with him what he pleaſed ;
and yet truſted in his Goodneſs, whereby he knew He would do with him what
was beſt for him. Deſirous he was, if the Lord ſaw good, to live longer. And
he prayed, if poſſible, that the bitter Cup might paſs from him. And indeed,
the ſtrongeſt Grace and cleareſt Aſſurance doth not oblige any to extirpate Na-
tural Deſires. St. Paul himſelf, who 2 Cor. 5.4. was caught up into Paradiſe,
and had a full diſcovery of the Heavenly Joy, yet was loth to be ſtript out of the
Body, though he was ſure to be cloathed immediately with the Robes of Life and
Glory. When his Diſeaſe and Sickneſs encreaſed upon him, his chief Care was,
to look, ſearch, and examine his Evidences for Heaven, which, after ſome Scru-
tiny and Doubt, it produced; he at laſt acquired, to his own Unſpeakable Comfort,
and the Satisfaction of his Acquaintance, a ſedate Joy : and then reſigned up his
Spirit into the Hands of the Lord, his Maker, and now Reſts from his Labours, in that
Eternal Reſt, that Chriſt hath promiſed to ſuch as wait for his Appearance.
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( 651 )
SERMON XXIV.
Practical CHRISTIANITY, OC.
formed. Now they are ſuffered to run on in a courſe, they will one
PHIL. ii. 12, 13.
Wherefore my Beloved, as ye have always Obeyed, not as in my Preſence only,
but now much more in my Abſence; work out your own Salvation with Fear
and Trembling;
For it is God which worketh in you, both to will and to do of his good
Pleafiere.
THE whole Sum of Chriſtianity is coinprehended in two Points in Know- Introdui-
ledge, and in Obedience : The one is Converſant about things Super-&tion.
naturally Revealed ; and the other about Duties Supernaturally Per-
fall into the other; and Goſpel Revelations will make way for, and lead unto
Goſpel Obedience : Yea, indeed there is no Divine Truth, how Abſtracted, how
Sublime and Speculative foever it may ſeem to be, but by the help of one or two
Conſequences may be handed down along to clear and direct our Practice: And 1 Tim. 3.
therefore the Apoſtle ſpeaking of the Whole of Chriſtian Religion, calls it, The 16.
Myſtery of Godlineſs : And the Truth according to Godlineſs. He calls it not a My-Titus 1:16
ſtery and Godlineſs, or Truth and Godlineſs; but he knits and joyns them both
together, the Myſtery and Truth of Godlineſs ; a Truth, yea and a Truth wrapt
up in a Myſtery, becauſe diſcovered only by a Divine Light; and yet a Myſtery
of Godlineſs, becauſe it is a Truth that tends to incline the Will and raiſe the
Affections, and ſo direct the Converſations of Men, unto Godlineſs and Obe-
dience.
And thus alſo in in this Chapter, after the Apoſtle had ſoared up very high in
thoſe Tranſcendent Myſteries of Chriſt's Godhead, in the 6th Verſe, of his Incar-
nation, in the 7th Verſe, of his Humiliation, Obedience and Paſſion in the 8th Verſe,
of his Glory and Exaltation above every thing both in Heaven and in the Earth
and in Hell, 9th, 10th, and 11th Verſes: After he had thus ſoared aloft in theſe
Tranſcendent Myſteries, he makes a ſudden deſcent to the Exhortation in the Texty
Wherefore work out your own Salvation with Fear and Trembling.
This Illative Particle wherefore looks back as far as to the 5th Verſe. Where
the Apoſtle Exhorts them, that the ſame mind Mould be in them that was in Christ Expoſition:
Feſus. Who though he was Eſſentially Equal with God, yet Mediatorily be-
came ſubject unto God: Though he was in the form of God, yet he took upon
him the form of a Servant, laid afide his Glory, emptied and humbled himſelf,
and became Obedient even to the loweſt Duties and to the vileſt Sufferings, he
was Obedient unto the Death : That is, He was Obedient to God's Law till
Death, by fulfilling of it, and he was Obedient unto God's Will in Death, by
ſuffering of it; for which Exinanition and Obedience, God bath highly Exalted
him, and given him a Nume above every Name, that at the Name of Jeſus every Knee
ſhould bow. Now ſays the Apoſtle, be you alſo of the ſame Mind with Chriſt :
Wherefore as he was Obedient, fo be you alſo ; do you Work, that is, Do you
Obey : As he was humble, and emptied himſelf, be you alſo humble and lowly.
Work with Fear and Trembling; That is, obey with Humility and Reverence, as

a
the
652
Practical Chriſtianity,


the Phraſe imports and is often uſed in Scripture : That fo as Chriſt obtained
Glory and Exaltation, you alſo may be Exalted and Glorified with him. Work
out your own Salvation. For theſe Words come in as a Parallel with Chriſt: As
he was obedient, ſo be you; as he was humble and emptied himſelf, ſo be you
alſo humble; that ſo when he is Glorified, you may be Saved. Wherefore, mork
out your own Salvation with Fear and Trembling. And this I judge to be the Apo-
ſtle's ſcope in drawing this Concluſion.
In the Words, you have three Parts.
The Divi-
I. First, A Duty preſſed upon us by a moſt ſerious and rational Exhortation;
fion of the Wherefore, Work out your own Salvation.
II. Secondly, An expreſs way and manner how it is to be performed, and that
is, With Fear and Trembling.
III. Thirdly, Here is the Reaſon of this Exhortation, For it is God that worketh in
you, both to will and to do of his good pleaſure.
I. Firſt, Here is a duty preſſed upon us, and that is, To Work ont our own Sal-
vation. To explain the Words a little :
1. First, For Salvation, you may take it for the whole ſupernatural State of a
Chriſtian, begun here in Grace, and to be finiſhed hereafter in Glory. And,
2. Secondly, To Work out this Salvation, is nothing but to continue and perſevere
to work out in ways of Obedience, until through them, that Salvation that is begun here
on Earth, be perfected in Heaven. To Work out our Salvation, therefore, implies
implies.
three things :
(1.) Firſt, Pains and Labour. Salvation is that which muſt be wrought out ;
it is that which will make the Soul pant and breath, yea run down with Sweat
to obtain it.
What Sal-
wation is.
What it is

Salvation.
What it
Pains and
Labour.

Diligence
(2.) Secondly, It Implies Conſtancy and Diligence. A Chriſtian that would
and Con- workout Salvation, muſt always be imployed about it. It is a Webb into which
Stancy.
we muſt weave the whole Thread of our Lives. That Man that works at Sal-
vation only by ſome paſſionate fits, and then within a while undoes it all again by
foul Apoſtacy, and Notorious Sins, that Man will never work Salvation out. No,
it muſt be Diligence and Conſtancy that muſt effect that.
mboo
Succeſs.
(3.) Thirdly, It promiſes Succeſs and Accompliſhment alſo: And this is a migh-
ty encouragement to enforce the Exhortation. Though the Work be difficult,
our Strength little,the Enemies many and the Oppoſitions powerful; yet continue
working, your Labour ſhall not be in Vain; though it be hard work, it ſhall not
be long work; for it ſhall be wrought out, and what before was your Work, ſhall
be your Reward; and what before was your Labour,ſhall be your Wages. And this
Salvation that was ſo painful in working ſhall be moſt bleſſed in the Enjoyment.
не е
bang
II. Secondly, Here is the expreſs way and manner how this Work ſhould be
done, and that is, With Fear and Trembling. Work out your own Salvation with Fear
and Trembling. Now this Fear, is not to be taken for a Fear of Diffidence, Per-
tablo turbation or Deſpondency; for this is ſo contrary to the Duty of working
out
Salvation, as that it only ſtupifies and dulls us : And as in other matters, ſo in
Spirituals, it hinders both Counſels and performances. But this Fear and Trem-
bling, that muſt qualify our Obedience, is nothing elſe, but an humble Self-Reſig-
nation, Self-Denial, and a Holy awe and reverence of God, with which Humility
and Reverence, the higheſt degree of ſpiritual Joy and Aſſurance is ſo far from
being inconſiſtent, that it uſually ſprings from it, and is built upon it.
now is meant by Fear and Trembling, and ſo the Phraſe is often uſed in Scripture
.
Pſal. 2. 12. So the Pfalmiſt, Serve the Lord with Fear , and rejoyce with Trembling. It is not
meant of any deſponding diffident Fear, but only of an awful reverential Feat
2 Cor. 7. of God, joyned with Self-abaſement. And ſo St. Paul to the Corinthians, ſays of
Titus, That he was received with Fear and Trembling. There was no Reaſon why
EB 2011towo bus vtile di vodo
Titui's
15.

Recommended from Phil. 2, 12, 13. 653
Titus's coming ſhould cauſe Fear and Trembling, which was ſo much deſired :
Only the meaning is, they received him with Fear and Reverence. And ſo Ser- Eph. 6. Si
vants are Commanded to be Obedient unto their Maſters: So here, Work out your
own Salvation with Fear and Trembling : That is, Work it out with Humility, Self
Abaſement and Reverence.
III. Thirdly, Here is the Reaſon of this Exhortation ; For it is God who workeris
in you both to will and to do of his good Pleaſure. Wherein now lies the Strengtline
of the Reaſon? Poſſibly it might ſeem rather to a Carnal Judgment, an incourage-
ment to Sloath, than an incouragement to working and Obedience. For if God
work in us both the Will and the Deed ; What need we then be ſo ſolicitous
about the accompliſhment of our Salvation, which not ſo much we our felves, as
God works out for us? It would rather ſeem to be a greater Motive for us to
work, if the Apoſtle had ſaid, God will not aſſiſt you, and therefore look to your
ſelves. But yet there are two ways without torturing the Words, whereby we
may make them confeſs wherein their great Strength lies. The one is by redu-
cing this Reaſon to the Duty. And the other is by referring it to the manner of
Performing of the Duty.
(1.) First, If we refer it to the Duty of working out Salvation, then the Force
and Strength of it lies in the Conſideration of that Aid and Aliſtance that God
by working in us affords us, to the working out of our own Salvation. Work?
Why, Alas may ſome ſay, How can we Work? Are not the Duties of Obedience Divine Objects
and Supernatural? And is it not an Almighty Power alone that can inable tes to do what
is Supernatural ? Are we Omnipotent ? Doth not God herein plainly ſeek Advantages
againſt us, in bidding us thus to Work, who have no Handsy nor Strength to Work with?
No, by no means, for what God Commands us to do, he will aſſiſt us in the Anſwer,
doing of it. And though Obedience be Supernatural, and we are Weak and Im-
potent, yet God is Omnipotent: Work therefore, for this Omnipotent God works
in you, both to Will and to Do. And thus appears the force of the Reaſon, if
you apply it to the Duty. Now if you thus refer it, then Obſerve,
That all Ability in, and all Incouragement to Obedience proceeds from God's
working in us what he requireth from us. And thus as Chriſt ſaid, my Father
worketh hitherto, and I work: So may a Weak Chriſtian ſay, what I do, is above
my own Strength indeed; but my God and my Father worketh hitherto in me,
and therefore it is that I am inabled thus to work.
vom
(2.) Secondly, If we refer this Reaſon to the manner of performing of Obe.
dience, that it muſt be with Fear and Trembling, as if the Exhortation run thus,
Be humble and awful in your Obedience, For it is God who worketh in you
both to will
and to do, and then it carries a double force with it.
First, That the due Conſideration of God's working in us, is the greateſt in-
ducement imaginable to a Self-debaſing Humiliation. There is nothing that will
ſooner take down Pharifaical Pride and Boaſting, than ſometimes to be Cate-
chiſing our ſelves with thoſe two or three Queſtions and Interrogatories of the
Apoſtle ; Who made thee to differ? What haft thou that thou didst not receive ? Now 2 Cor. 13
if thou haſt received it, Why dost thou Boast as if thou hadšt not received it? Why 7.
doſt thou Boaſt and Glory, O vain Weak Man, when all thou haſt and all thou
doſt is from God's free and arbitrary working in thee? Alas, there is nothing of
all thy Graces or Duties to be aſcribed unto thy felf, unleſs it be the Imperfections
and Weakneſſes of them. And this ſhould cauſe us when we are moſt ſtrongly
carried out in the ways of God, and in the Duties of Holy Obedience, moſt of all
to renounce our ſelves, and our own ſufficiency; and look upon it as an evident
Argument that of our ſelves we are able to do nothing, becauſe through God we
are inabled to do ſo much, yea, to do all things.
Secondly, Since all we do is wrought in us by God, this ſhould cauſe us to obey
with a Holy Fear and Reverence, leſt by our Miſcarriages we ſhould provoke
Rrrr
God
654
Pradical Chriſtianity, 2003
God to withdraw from us, on whom depends all the Ability and Power we have
to obey : It is God that worketh in you, and therefore work out your own Salvation with
Fear und Trembling.
This now ſhall ſuffice for the opening and explaining of the Words. That
which I ſhall preſs upon all, is the Duty of this Exhortation of the Apoſtle. And
the Propolītion I ſhall lay down from them, is this,
Doétrine. That it is the Duty of every true Chriſtian to work out his own Salvation with Fear
and Trembling. Or thus,
Every Chriſtian, nay every Man ought to work for his living , even for an Eter-
gonal Life.
To mention places for the proof of this were to tranſcribe the Bible ; we can
no where open this Bleſſed Book but we find this Truth proved to us, either di-
rectly, or by conſequence, for it is the very Genius of the Scripture. And yet it
is ſtrange in theſe Days to ſee how dubiouſly ſome Men (who would be thought
admirers of Free Grace) ſpeak of obedience and working, as if it were the brand
of a legal Spirit, and as great a Stranger to a Chriſtian's Warrant, as it is to their
practice. Oh it is a ſoft and eaſie Doctrine to bid Men ſit ſtill and believe (as if
God would Tranſlate Men to Heaven upon their Couches,) to tell them that all
that they have now to do, is but to labour for more aſſurance, to Praiſe God, and
to Sing Hallelujahs unto him. And ſo alſo it conduces much to their abundant
Comfort; does it not ? to tell them, that God ſees no Sin in them, nor requires
any Duty from them? That Repentance and Humiliation are legal things belong-
ing only to younger Perſons, and not to the Heirs of the Promiſes ? Oh! Who
could think it poſſible that ſuch Dreanis and Fantaſtick deluſions could poſſeſs fo
many Mens Hearts that ever heard the Scripture ſpeak in its own Language, or
that ever read what Chriſt himſelf, the Holy Ghoſt, or the Bleſſed Apoſtles have
written, who bid us to work the works of God? To give all Diligence, to abound
in all the Fruits of Righteouſneſs? Is it poſſible that theſe Notions ſhould be dif-
perſed by fome, and entertained by others, but becauſe it always hath been the
policy of the Devil, wherein he hath ſped ſo well, ſtill to vent thoſe Doctrines
that indulge the Fleſh, under the Name and Patronage of Free Grace and Goſpel
attainments ? But of this more hereafter. Let us now conſider the Reaſons of this
Truth. And,
YSTICE
? dokowym boz ผม : boobin
Reaſon 1. Firſt, Wherefore is it that we are commanded, to ſtrive that we may enter
in at the ſtrait Gate ? So to run that we may. Obtain ? So to Wreſtle that we
may be able to Stand ? So to Fight that we may lay hold on Eternal Life ? Not
to faint in our Minds ? Nor to grow of well doing? Do not all theſe Ex-
Ephef
. 6. preſlions imply great labour and pains ? Can you ſtrive, and run, and wreſtle
and fight, and all this by doing nothing? or were it needful to be taught not to
1 Tim. 6.grow Faint, nor to be weary, when we have no work to do? Therefore it is the
genius and ſum of the Scripture to excite Men to be always active and laborious in
Heb.12.3.
Gal. 6.5
the ways of Holineſs and Obedience.
шаардлага
Obie Sbiin lidt svob
Reaſon 2. Secondly, Conſider, wherefore is it that Salvation is ſet forth to us under the
notion of a Reward; is it not to imply that we muſt work for it? A Reward
not indeed merited by our works; but yet a Reward meaſured out to us, and
Rom.2. conferred upon us, according to our works ; God will render to every one according
6, 7.
to his works, to them who by patient continuance in well doing, ſeek for Glory and Im-
mortality, he will render Eternal Life. And indeed it were very ſtrange, if that
God, who will reward us with Eternal Life, according to our works, ſhould yet
lay a check upon the ingenuity of the new Creature, thereby to account Eternal
Life too low a Motive to excite unto Eternal Life.
W TO
Side 185 viso to demoga
Reaſon 3. Thirdly, Conſider, is it not to this end, that God hath implanted ſuch an Active
Principle of Grace in the Hearts of his Servants, that thereby they might be in-
abled to work out their own Salvation ? If God would ſave you without work-
ing, why then hath he given you ſuch an operative Principle that you might
work?

Luke
13.
24.
i Cor.9.
22.
11, 12.
12.
Recommended from Phil. 2. 12, 13. 655

work? Nay, I might affirm it, he might as well Save you without Grace, as
without Works; for that is not Grace that doth not put forth it felf in working.
Grace if it be true it will be working, it will riſe in the Thoughts, it will work
in the Affections, it will breath in Deſires, appear in good Works, and be very
active and buſy in the whole Life and Converſation. Now not to work, is that
which puts a check and reſtraint upon this active Principle; it is to curb it in,
when it would freely break forth into Action upon every occaſion given to it.
Fourthly, Why hath God ſo often promiſed us Aſiſtance, if it be not that there- Reaſon 4.
by we ſhould be incouraged to work? He ſtands by us to confirm our Hearts, to
ſtrengthen our Hands, to help our Weakneſs, to quicken our Deadneſs, to recruit
our Graces by continual Supplies ; and wherefore is all this but that we might
work? God rather than we ſhall not work, he himſelf will fet us at work; nay,
he will maintain us at our work, and in our work upon his own coſt. He gives
us Aid, and promiſes Aſſiſtance only for this end, that we might work out our
own Salvation. We are not ſufficient of our felves, ſays the Apoſtle, as of our ſelves 2 Cor.3.5.
to think any thing : What then? muſt we therefore ſit ſtill, becauſe we are not ſuffi-
cient? No, ſays he, for God who finds us Imployment, will alſo find us Strength;
our fufficiency is of God : And therefore it is that God gives in Aſiſtances and Sup-
plies, that we might work the Works of God.
And thus I have confirmed the Dočtrine, why we ought to work, and that we
Ought to work.
But here, before I can proceed any further, there are ſome Objections that muſt
be anſwered, that ſeem to oppoſe the Truth of this Do&trine.

Firſt, Some may cavil againſt this Command of working out of our Salvation, as a Obj. 1.
thing impoſſible.
Secondly, As derogatory unto Chriſt and his Merits.
Obj. 2.
Thirdly, Others, as prejudicial to the free Grace of God, by which alone we are Obj. 3.
ſaved, and not by our own Works.
Sto bovi
Fourthly, Others look upon it as vain and needleſs , ſunce God will certainly bring Obj. 4.
to ſalvation all thoſe whom he hath Elected and foreknown according to his purpoſe;
which purpoſe of his, neither their not working with it, no nor their working againſt it,
ſhall ever make void or fruſtrate. verlin 70
Sowetod burton
I begin with the Firſt : Say fome, with what Juſtice and Equity can God requirc Obj. 1.
this Duty of working out of our ſalvation, when he knows we have no power to perform
it ? Either ſay they, it concerns thoſe that are ſpiritually inclined and have their fal-
vation already begun, that they perfect it by working of it out ; and if ſo, alas to what
purpoſe is it, when they themſelves can act no further than they are ačted? They cannot
ſo much as Will their own ſalvation unleſs God give them to Will; much leſs then can
they work out their ſalvation : Or elſe it concerns all that live under the found of the
Goſpel, though Keprobates and Caft-aways, though dead in Treſpaſſes and Sins. And
Is it rational, is it just and equal to bid dead Men mork? Or doth it become that
God, who would be thought by us to be infinitely merciful and compaſionate, to mock
and deride humane Miſeries, in requiring of them things that are impoſſible? Had be
commanded us to bring Light out of Darkneſs : Had be bid us pull the Stars out of their
Orbs, or with one of our Hands to ſtop the Sun in its courſe, All theſe Impoſſibilities
me might as well do, as perform theſe divine Duties, without divine Aſiſtance; we can
As ſoon glorify our ſelves as ſanctify our ſelves. Exhort and command never ſo long,
with as great Authority and Vehemency as you pleaſe, yet till God move on us and work
in us, you may as well expect Stocks and Stones Mould move at your ſpeaking as we. And
if God doth but once begin to move and work in us, we shall work and move without your
Exhortations. It is therefore (ſay ſuch as theſe) altogether in vain to preſs Men to Duty
till God works in them; for all your Exhortations are not fufficient till he works; and
when he works, all your Exhortations will be fruitleſs. tou no ziedi stess
ont 2ő terba videti poleco bar misinio menebrisa
Το

656
Practical Chriſtianity, 031

To this I Anſmer, and becauſe it is the common Plea of Sinners why they do
not work, and it is that which queſtionleſs doth too often riſe in the Hearts and
Thoughts of moſt Men, whereby they are greatly diſcouraged, and their Hands
weakned in their Obedience : I ſhall, therefore the more largely and particularly
Anſwer this Obječtion. And,
Anſw. 1. First, This ſerious and preſſing Exhortation to Obedience and Working, doth
not ſuppoſe in us, nor is it neceſſary that it ſhould ſuppoſe in us a Power to obey,
I mean it of a preſent and actual Power; neither doth our want of Power take off
our Obligation to obey. It may and will be granted, that there is no Command of
God, but doth ſuppoſe a Power once beſtowed. Whether or no his abſolute un-
controulable Sovereignty might have required that from us that is above our
Power ever to perform, may rather modeſtly be doubted, than peremptorily con-
cluded : Yet this is certain, that thoſe very Duties that now we complain we
have no Strength and Power to perform, were once as ſubject to our Power and
the Freedom of our own Wills, as now natural and moral Actions are: Subject
(I ſay) to our Power, either to perform them, or not to perform them; not as
though we came now into the World with this Power, for we are all dead and ſtill-
born in reſpect of Grace; but as having this Power in our firſt Parent who was
our Repreſentative, for in him we muſt be conſider'd as exiſtent even when he
exiſted'; and what he received, it was for us, and what he did was done by us,
and what he loſt we loſt in him. Now if we have loſt this Power of Obeying,
muſt God alſo loſe his Privilege and Sovereignty of Commanding ? Muſt he leſſen
his Authority, as we leſſen our Ability ? Truly had Adam once thought of this
ſlight, he might have ſinn'd himſelf quite from under the command and domi-
nion of his Creator, and might foon have become thus free. Do not you your
ſelves think you may, if a Debtor of yours through his own default becomes a
Bankrupt, require your Debt of him ? So ſtands the Caſe here between God and
us; we are all diſabled to pay the Debt of Obedience that we owe to God, but
yet it is through our own default; and the Power that we had, is not ſo much
loft, as wilfully thrown away; and may not God juſtly come upon us for our
Debt? Our want of Power takes not off our obligation to Obedience, becauſe it
is through a wilful defect that we are deprived of that Power. If a Servant throw
away his Tools with which he ſhould work, may not his Maſter juſtly expect his
Work from him, though he knows he cannot work without them? God's Com-
mands reſpect not the Impotency that we have contracted, nor do they there-
fore abate any thing of their Severity ; but they reſpect that Power and Ability
that was once conferred and beſtowed upon us : Yea, were it ſo that God could
with Juſtice require no more from us than what at preſent we have Power and
Ability to perform, this would make the Grace of God, Firſt, Vain and Fruitleſs;
and, Secondly, Dangerous and Deſtructive.
(1.) Firſt, This would make void the pardoning Grace of God: For according to
this Doctrine, nothing could be required of us if we could do nothing; but with
out Grace we can do nothing, and therefore if Grace be not beſtowed on us, no-
thing can juſtly be required from us, and if nothing be required nothing is due
from us, and then we do not fin in not performing any thing; and where there
is no ſin, certainly there can be no place for pardoning Grace and Mercy. And
ſo theſe wife Men, who think they do ſo much befriend the Grace and Mercy of
God in all haſte, in affirming that God requires nothing from us, but what at pre-
ſent we have power to perform, are injurious to the Mercy of God in making of
it void as to Pardon and Remiſſion.



(2.) Secondly, This Doctrine makes the ſanctifying Grace of God deſtructive and
pernicious. If God can require juſtly no more of us than we can perform, where-
fore is it that Men are juftly damned ? Is it not becauſe they will not do what they
are able to do? And whence is it that they have this Ability ? Is it not from the
Grace of God's Spirit? And therefore if they have not Grace to make them able
to do more than their own corrupt Wills are willing to do, God could not juſtly
condemn them, and conſequently that of the Apoftle Tould ſtand no longer true,
Through
Recommended from Phil. 2. 12, 13. 657

Through Grace ye are ſaved, but through Grace ye periſh. Theſe two Conſequences Eph. 2. ço
will follow, if God could juſtly require no more from us than what we have
Power now to do. So that though we have not Power and Ability to work
out our own Salvation , yet we are not thereby excuſed from our Obligation
to do it. But,

Secondly, Though we cannot of our felves work out our own Salvation; Tet Anſw.2.
God doth not mock us, as fome do thence infer, neither doth he only upbraid us with
our own Weakneſs; but hath ſerious and weighty ends why he Commands us to Obey.
Thoſe that are ſo ready to caſt this Odium upon the Doctrine of Special Grace,
making Goda derider of Humane Frailty and Miſeries, when he Commands Obea
dience from them, to whom (ſay they) himſelf denies that Power and Grace
that ſhould inable them to obey ; I would only ask theſe Perſons this Queſtion,
Whether do they grant, or whether or no can they deny, that God antecedently
before he Commands, knows who will obey and who will not obey? If they ſay
God knows who will not obey ; will they ſay God mocks them when he Com-
mands them to obey, though he knows they will not ? What they Anſwer to this,
the ſame may we Anſwer to their Objection.
But now there are two Ends why God Commands us thus to work, though
we are not able, according to which God is very ſerious in commanding us
thus to work. And God doth this;

(1.) First, That he may hereby convince us of our own Weakneſs, and that
wretched Eſtate into which our Sins have brought us ; that he might humble
and abaſe us when we reflect how far we are fallen from our firſt Perfection
and Excellency. When we conſider on the one Hand that God requires no-
thing from us now, but what we once had a Power to perform ; and then
on the other Hand conſider how little, yea how much of that nothing it is
that now we have Power to perform; this convinces us how miſerably great
our Fall is, that makes thoſe things impoſſible to us, that once were both eaſie
and delightful.
(2.) Secondly, God loves to deal with Men as with rational Creatures, that have
free Faculties, capable of moral Influences, fit Subjects to be wrought upon by
Precepts, Counſels, Commands and Exhortations, as well as by Internal and Effi-
cacious Grace ; that Arguments and Motives may perſuade without, as Grace
ſways within ; that ſo by both he might render them a willing People in the Day
of his Power. And therefore they are not in vain, neither to thoſe that ſhall be
Saved, nor to thoſe that Periſh.
(1.) Firſt, To thoſe that ſhall be ſaved, theſe are the Inſtruments which the
Spirit of God makes uſe of to incline their Wills and conquer their Affections
into the Obedience of Chriſt, and therefore they are not in vain. In converſion
ordinarily, if not always, the Moral work goes before the Phyſical. That is,
there is, firſt the rational Perſuaſion, before there is the efficacious and deter-
mining Motion : For God when he works on Man, he accommodates himſelf
ſuitable to the Nature of Man; that as he is a Creature, ſo he may be and is the
Subject of God's efficacious Motions; and as he is Rational, ſo he may be guided
by Counſels, lead by Perſuaſions, over-awed by Convi&tions; and therefore when
God Converts any, he takes both theſe ways, inwardly he works by effectual
Grace, powerfully ſubduing the Will as a Creature ſubject unto it; and out-
wardly he works by moral Suaſions, and Authoritative Commands, whereby he
inclines the will ſweetly and freely to conſent to the Power of that inward Grace,
which indeed he ſhall never, nay indeed he cannot reſiſt ; and both theſe toge-
ther do concur (as I ſaid before) to make a willing People in the Day of God's
Power. And,
Yoona 073
sirf dud me (2.) Secondly,
658 SI Practical Chriſtianity, 603999
(2.) Secondly, For thoſe that Periſh, theſe Commands have a double end
and uſe.
! (1.) First, They are Inſtruments in the Hand of the common work of the Spi-
rit of God, to raiſe them up to all thoſe moral good things that they attain to,
ſhort of true and ſaving Grace. It is Wonderful truly to ſee how the raging
Wickedneſs of the World is dared by a Command charged with a Threatning.
Herod heard John Baptiſt, who doubtleſs laid the Law home to him, ſo that he
did many things. Abimelech and Laban were warned in a Dream, whereby God
over-ruled and prevented that Wickedneſs that was intended by them. Were
they compelled to what they did ? No, God loves to rule the World in a ra-
tional way; ſo that though he acts and moves wicked Men to that good that they
do, yet he doth it by moral Conſiderations, and ſuch Inducements as do moit
comport and ſuit with the Liberty of their own Will : Promiſes incourage,
Threatnings deter, Counſels direct, Commands inforce, and all theſe concur
inſtrumentally to awe the Conſciences, and to incline the Wills even of wicked
Men themſelves. Whoſe Conſcience can gainſay this ? Let the vileſt Sinner
freely ſpeak, when he hath been moſt mad and wild upon his Luſts, hath not
oftentimes ſome Command or Threatning ſuddenly ſhot it ſelf in betwixt his
Conſcience and Sin? Hath not two or three weak Words ſilently whiſpered to
him, whence or from whom he knows not, ſtopt his way and given a Check to
his Luſt, when it was ſwelling ready to break forth into Ac? And whence have
they this Power ? It is not from themſelves; for why then doth it not always ſo
work ? But it is from God's Inward and Phyſical, tho' but common Work, that
when the Affections are moſt furious, and Corruption moſt raging, will effectu-
ally perſuade to reſtrain and aſſwage.
(2.) Secondly, Another End is, hereby God leaves them without Excuſe: If
they periſh they ſhall have nothing to pretend againſt God. Hath he not often
warned, and counſelled and threatned them ? Hath he not told them, with as
much earneſtneſs and vehemency as the words of his Miniſters could deliver it,
That the wages of fin is death, and the end of thoſe ways wherein they walk will
be Shame and eternal Deſtruction ? Have they not with al Seriouſneſs and En-
treaties been called upon again and again to repent and turn from the unfruitful
Works of Darkneſs, and to work the Works of God? Can the Mouth of God or
Man ſpeak plainer, when they have been calling and crying after any, Titrn ye,
turn ye, why will ye die? This is that which from our Souls we do beſeech and
intreat at the Hands of Sinners, even for the Blood and Bowels of Jeſus Chriſt;
nay, for the Blood and Bowels of their own precious Souls, which they are wil-
fully ſpilling upon the Ground, that they would turn and live. Now there is not
one that hears this ſerious Obteſtation and is not obedient to it, but his Blood,
even the Blood of his Soul, will lie upon him for ever. What is it that Men ex-
pect ? Muſt God drive Men to Heaven by force and violence, whether they will
or no? He hath laid Promiſes and Theatnings before them, he Exhorts and Com-
mands : And if theſe things will not prevail with Men whoſe Faculties are intire,
whoſe Reaſon is found, and whoſe Wills are free; Think not fooliſhly to charge
God, for he is free from the Blood of all Men, and Sinners will be found to
be Self-murderers and Self-deſtroyers. If I had not come and ſpoken unto them,
ſays our Saviour, they had then had no fin, but now they have no cloak for their fin.
So if God had not come and ſpoken unto Sinners, they had neither had Sin inor
Condemnation; but now that he hath ſpoken to them fo often, and exhorted
them fo frequently and earneſtly, therefore, now they have no cloak for their fin.
God hath ſpoken, and his ſpeaking will ſtrike every impenitent Wretch dumb
and filent at the great Day, whatever they pretend to now. And this is a
ſecond Particular in Anſwer to this Obječtion , God doth not mock Mens Weak-
neſs when he commands them to work, but hath great, wiſe and weighty Ends
why he doth it.





Anſw. 3.
Thirdly, To come ſomewhat nearer : There is indeed no ſuch Impotency and
Weakneſsin Man, but if he will he may work out his own Salvation. I ſpeak
not

Recommended from Phil. 2. 12, 13.
659
not this to aſſert the power of Man to work out Salvation without the Aid of
fpecial Grace, to encline the Will; but if the Will be once enclined and made
willing, there is nothing more required to make a Man able; I ſay, where
there is ſpecial Grace given to make the Will willing to convert, to believe and
to repent, there is nothing more required to make a Man able; becauſe Conver-
fion, Faith and Repentance chiefly conſiſt in the Act of the Will it ſelf; now if the
Will wills Repentance, it doth repent; if it wills Faith, it doth believe; and ſo
of the reſt : And therefore there is nothing more required to make a Man able
than what he hath in a ſtate of un-regeneracy; only to make him willing is requi-
red ſpecial Grace, which they that favour the undue liberty of the Will do deny.
And therefore, God expoſtulates with the ſtubborneſs of the Will, Why will you Ezek.
periſh, why will you die? And Chriſt accuſeth the Will, You will not come unto me Joh. Sogo.
that you may have Life. It is true there is an impotency in the Will, but this is
only its ſtubbornneſs and obſtinacy; it will not hearken to God's Call, it will not
obey his Commands, it will not ſtrive againſt Sin nor perform Duties, and there-
fore it cannot. Our Cannot is not indeed an impotency that we lie under ſo
much, as ſtubbornneſs of our Wills. There is not the greateſt Sinner, who hath
wrought Iniquity with both Hands greedily, but may work out his own Salvation
if he will ; if he be but once willing, he hath that already that may make him able;
God puts no new Powers into the Soul when he converts it. It is true, the Will
cannot incline it ſelf to Obedience without Grace, but yet it can intend it if it
will; it is its ſtubbornneſs that makes it impotent. It is in the things of Grace,
as in other free Adions of a Man's Life with a proportionable abatement: A
Man can Speak and Walk if he will, but if he be reſolutely ſet not to do theſe
things, lie cannot do them ſo long as that Reſolution remains, though ſimply
and abſolutely he can do them; doth this argue any impotency ? So is it here,
you may obey and work if you will; but if you are reſolutely bent againſt theſe,
if you are reſolved not to do them, while that Reſolution continues you cannot
do them; but this argues not any natural impotency, but a moral impotency
only; this is an impotency of Stubbornneſs and Perverſneſs. Never therefore
plead the inability of your Will, no it is through your own ſtubborn Reſolution
if you periſh; you are reſolved for Hell and Deſtruction, and if you are plunged
into them, it is through your own Wilfulneſs, and not through Weakneſs.
Fourthly, To come yet a little nearer to Conſcience and Practice: Theſe very Anſw.4.
Men that thus make their impotency a pretence for their Sloth, they do not in-
deed believe what they pretend and aſſert here; they do not believe that they
are thus impotent, no it is in the inward and ſecret Thoughts of them all that
they have a Power to work out their own Salvation ; and therefore whether
they have or have not Power, yet ſtill they are inexcuſable, if while they think
they have Power, yet they will not ſtrive and endeavour to put it forth. Thoſe
Men who thus plead impotency and want of power to Obey and work out their
Salvation, though they ſpeak theſe things, yet they believe not a word of what
they ſay, and therefore they are inexcuſable, if they ſtrive not to put forth that
Power that they ſuppoſe they have into Act. Although a Man's Feet be chain'd
and fetter'd that he cannot walk nor ſtir, yet if he thinks himſelf at Liberty, and
yet will ſit ſtill, judge you whether the Fault be not wholly to be imputed to his
want of Will, and not to his want of Power; for he thinks himſelf free and able
to move, but will not try. So is it here; wicked Men do think they have Power
to Work, however they ſpeak otherwiſe ſometimes, and therefore they are utterly
inexcuſable if they do not Work; this is as clear as the Light, and their Sloth-
fulneſs therefore proceeds not from their Weakneſs, but from their Wilfulneſs.
And I ſhall endeavour by fome Arguments to convince Sinners, that they do in-
deed think and believe that they have this power to work out their own Salvation,
whatever they may pretend to, and therefore they are inexcuſable if they do not
ſtrive and endeavour for to do it. And,


(1.) Firſt, Did you never, when God hath ſhaken his Rod over you, promiſe
and reſolve to work ? By his Rod, :I mean either ſome Convictions or Afflictions;
have not theſe made you to enter into Ingagements with God that you would obey
him,
660
Practical Chriſtianity, 0395)


him, and walk more holily and ſtri&tly for the future? And did you not really thus
reſolve to do ? Few, I believe, there are but have ſome time or other under fome Fit
of sickneſs or ſome pang of Conſcience, thus done. And what, did you reſolve all
this, and yet at the ſame time think and believe you could do nothing at all ? Did
you only mock God? Did you only dally and play with your own Conſciences? No,
certainly, Conſcience was too much provoked, too much inraged, and too broad
awakend to be ſo jeſted withal. We find this very Temper in the Iſraelites, when
they were affrighted with the terrible Voice of God from Mount Sinai in the sth
of Deuteronomy. See how confidently, under that Convi&tion, they promiſed and
Deut. 5. reſolved, Speak thon unto us what the Lord our God ſhall ſay unto thee, and we will do
27 it. And ſo the Jews alſo, when they were in great Diſtreſs and Calamity, when
the Whip and the Rod was over them then they take up large Reſolutions, and
Jer. 42. 2. make great Promiſes what they will be and do, Whether it be good or whether it be
evil, ſay they, we will obey the voice of the Lord our God. And oh ! how many
pious Purpoſes and holy Reſolutions have the Dangers, Fears and fick Beds of
many Men been Witneſſes unto ? Have they not heard Sinners cry out, Lord, ſpare
a little, give us ſome ſpace, try us once more, Lord, and we will reform our ſinful Lives,
and perform neglected Duties ; never more will we return to Folly. And are not the
Reſolutions and Promiſes evident Convictions, that you thought you had Power
to do what you thus reſolved to do? Who is there but hath ſome time or other,
under ſome Trouble and Affliction, taken up ſuch Reſolutions of Obedience as
theſe? And certainly you dare not ſo much mock God, and dally with your own
Conſciences under ſuch Convictions, as to make ſuch Promiſes, but that you think
you can perform what you promiſe. And that is one Argument.
(2.) Secondly, Did you never in your whole lives perform a Duty to God?
Did you never pray to him? Are there any fo deſperately Prophane, fo utterly
loſt as to any ſhews and appearances of Goodneſs, as not to have prayed or per-
formed one Duty unto God in his whole Life? Why now to what end have you
prayed and performed theſe Duties that you have done? Was it not for Salvation?
And did you work for Salvation and at the ſame time believe you could not work?
No, this is impoſible that ever any Man's Practice ſhould maintain ſuch a contra-
diction. What ever Mens Opinions are, yet their works ſhew that they think
they have Power ; for ſomething muſt be done, though it be but formally, though
but a flight, cold, heartleſs, Lord, have Mercy on me, or a cuſtomary, Lord, forgive
me ; yet ſomething Conſcience requires, and this Men reckon and account
the
working out Salvation.

(3.) Thirdly, Wherefore is it that you truſt to and rely upon your works, if
indeed you think you have no Power to work out your own Salvation by them?
Would it be ſo hard and difficult to take Men off from leaning too much upon
their Works, if they did not believe they had a Power to work out their own
Salvation by them? Men do apprehend ſome worth, fome value and ſufficiency
in what themſelves do in order to Eternity. For, bid them forego and renounce
their own Works, their own Righteouſneſs; this is a hard ſaying, and they can
as eaſily renounce and forego all Hopes of Happineſs and Salvation, as renounce
their own Works. Now whence is it that Men are ſo difficultly brought unto the
renouncing their own Works? Why, it is becauſe by them they Hope to obtain
Salvation. And can there be ſuch a Principle in Men, and yet at the ſame time
believe and think that they cannot work out their own Salvation ?. It is very evi-
dent therefore, whatever Notions Men may take up to ſtop the Mouth of a cla-
morous Conſcience when it calls them to working and labouring, yet they do
-not themſelves believe what they ſay concerning their impotency, bạt do really
think they have a Power to work out their own Salvation.
(4.) Fourthly, Did you never when the Spirit of God hath been dealing with
your Hearts and Conſciences, when it hath been perſuading you to enter upon
a Courſe of Obedience, did you never procraſtinate and uſe Delays? Did you
never ſtifle the Breathings, and reſiſt the Motions of the Holy Spirit, thinking
it time enough to do what it puts you upon hereafter ? What need I begin ſo loan
Recommended from Phil. 2. I 2, I 3.
661
|
to vex Fleſh and Blood? What, deny the Pleaſures of my Life as ſoon as I come to reliſh
and taſte them? When Sickneſs and grey Hairs admoniſh me, and tell me I am near
Eternity; when old Age promiſeth me, that the ſeverity and ſtrictnefs of Religion ſhall
110t laſt long to trouble me, then will I repent and believe, and work out my own Selvaa
tion. Speak truly and deal plainly with your own Conſciences, have not theſe
been the fooliſh Reaſonings of your own Hearts? Have you not often thus pro-
miſed God and your own Conſciences ? And doth not all this imply that you
thought you had a Power to do it? Why did you delay and put it off, if you
thought you had no Power to do it at laſt? Wherefore thou art inexcufable, o
Man, whoever thou art that wilt not work; it is in Vain to plead thou wantedſt
Power, God will confute thee by thy ſelf and out of thy own Mouth. What
wilt thou ſay, thou hadſt no Power? Why thou thoughteſt that thou hadſt
Power, and yet wouldlt not work, nor endeavour ſo to do; and therefore thy
Ruin, if thou periſheſt, is as wilful, and thy Condemnation will be as Juſt, as if
thou hadſt Power and wouldſt not work. And this is the Fourth Anſwer to this
Objection, Men do really believe that they have Power to work, and therefore they
are inexcuſable if they will not endeavour to put it forth.
(5.) Fifthly; Men will not plead ſo fooliſhly, no not in matters of får lower
concernment than the Salvation of their Souls is. Would a Maſter, when he
Commands his Servant to work, take this as a ſufficient Excuſe for his Sloth and
Idleneſs, that he hath no Power to work, till God Acts and Moves him? Why
this is a Truth, that he cannot do it unleſs God inable him, and it may as well
be objected by your Servants to you, and with more Reafon too; than by you
unto God. Pray tell me, what Power have I to Speak one Word, or you to Hear
one Word more unleſs God concurs to it? Nay, we are not ſufficient to tliink as
of our ſelves; yet we do not make this an Excuſe to forbear thoſe Actions that
are neceſſary. Do we therefore reſolve to do nothing becauſe it is impoſſible for
us to do any thing unleſs God concur? What ſtupid and dull Folly is this ? No,
but we put it plainly and hourly to the Trial; and never could any one produce
that Man that could ever ſay, God was wanting to him in his concurrence, when
he would have done an Action. What a miſerable ridiculous Task would it be,
if in every Action of our Lives wherein we can do nothing without God, we
fhould ſtill be queſtioning God's concurrence with us? When you Sit, do you
diſpute whether God will inable you to Ariſe ? When you Walk, do you every
Step you take, queſtion whether God will concur to another Step? No Men put
theſe things to the Trial; and though it be impoſſible that they ſhould live, move
or ſtir, till God act and move them, yet this hinders not Mens endeavours, no
nor is it any matter of diſcouragement to them. Now why ſhould we not do fo
in Spirituals as well as in Temporals ? Are they not of greater Concernment ? Do
they not more deſerve the Trial? It is true, we can do nothing without God's
concurrence ; yet let us put it to the trial whether or no God will not concur
when we endeavour. Certainly that Man muſt be for evér namelefs, that cari
ſay, he was truly willing and did fincerely endeavour to do any good Thing,
and God did not inable him.


(6.) Sixthly; Conſider this, although wicked Men had Power to work out their
Salvation, yet they would never do it; and therefore it is a vain and moſt unrea-
ſonable pretence for Sloth, to plead want of Power ; for had wicked Men Power
they would never Obey. But how can any one tell that ? What, not obey if we had
Power? Why no; and the Reaſon is this, becauſe there is no wicked Man in the
World that hath done ſo much, or that doth ſo much as he is able to do, no not
ſo much as he is able to do without ſpecial Grace and Aliſtance; and therefore,
it is not Inability but wilful Sloth that deſtroys Men. Sinners ! ask your own
Conſciences this Queſtion, Was there not one Duty more that you could have
performed? Was there not one Temptation, nor one Corruption more that you
could have reſiſted? Could you not have prayed, and read, and heard, and me-
ditated more upon Heavenly Things, even then when your Hearts and Thoughts
have been vain and worldly, yea, linfül and deviliſh? Might not that time have
been ſpent in holy Converſe, that you have trifled away in Idleneſs and in doing
T ett
nothing,


662
Practical Chriſtianity,
nothing, or that which is worſe than nothing ? VVhat Force or Reſtraint is laid
upon you ? Is there any Violence uſed to you ? Can you not think? And if you
can, can you not think of God as well as of the Things of the VVorld, or think
upon your Luſts? Can you not Speak? And if you can, can you not ſpeak of
God, of Heaven, and the Concernments of another Life, as well as of your Trade,
and Bargainings, and other trivial Matters, which are below a Man, much more
below a Chriſtian? What force is there put upon Sinners? Doth the Devil ſcrew
open the Drunkard's Mouth, and pour down his intemperate Cups whether he will
or no ? Doth the Devil violently move the black Tongue of the Blaſphemer and
Swearer to rend and tear the holy Name of God, by horrid Oaths and Blaſphe-
mies? Doth the Devil ſtrike Men dumb when they ſhould Pray, or Deaf when
they ſhould Hear, or Senſeleſs when they ſhould underſtand and ponder? Is
there any ſuch force or violence uſed unto any ? Can you not avoid the one ?
And can you not do the other if you will ? Yes you can, but you will not; and
therefore neither would you work out your own Salvation if you could do it.
Is there any hopes that you would ever willingly do the greater, who will not do
the leſs? Let your Impotency and Weakneſs be what it will, your Damnation lies
not upon it, but upon your Wilfulneſs, ſo long as your Wilfulneſs is greater than
your Weakneſs: No, it is not upon your Impotency that your precious and im-
mortal Souls periſh eternally, but it is only for lack of a Will to pity them, and
to ſave them. Sinners ! wherefore then will you periſh? Why will you ſleep
away your Souls into Hell? Will you go on drowzily to Deſtruction? Shall
your Souls be ready to burn as a Brand in unquenchable Fire, and will you not
ſtretch forth your Hand to ſnatch it out? Is it more painful for you to Work,
than to be Damned ? Endeavour therefore to do what you can; labour and ſweat
at Salvation rather than fail of it: Let it not grate and fret your Conſciences in
Hell, that you lie there for a wilful Neglect.
Object. But ſhould I labour, ſhould I endeavour, flould I work to my utmost, ſhould I do
all that I am able to do, I cannot work Grace in my ſelf by all this, to what pur-
poſe then ſhould I work?
Anſwer. However, try God in this particular : Did you ever know any who thus la-
boured, and thus wrought, that did not give very good Evidence of a Work of
Grace wrought upon their Hearts? And why then ſhould you ſuſpect that you
ſhould be the firſt? What reaſon have you to think that God jould make you
the firſt Example of a Soul that did endeavour, ſtrive and work for Salvation,
and yet came ſhort of it; when you never heard or read of any that put forth
themſelves to the utmoſt for the obtaining of Grace, and yet fell fhort of
Grace or Glory?
Thus in theſe fix Particulars put together, you have a full and an abundant
Anſwer and Satisfaction to this Objection, concerning our Impotency to work out
our own Salvation.
Golden
Obj. 2.
Secondly, Another Objection againſt this Doctrine is this, Thus to preſs Men to
Obedience and Working, is prejudicial and derogatory unto Chriſt's Merits, by which
alone we are ſaved, and not by our own Works. Hath not Christ already done all for
115? Hath not be finiſhed and wrought out our Salvation himſelf? And is not this to
render his Work as inſufficient, to go and piece it out by onr Obedience ? Is not this to
ſet up our Works as Antichriſt, in flat oppoſition and defiance to the gracious Under-
taking and perfect Accompliſhment of Jeſus Chriſt, when all that we have now to do is to
believe in him, and to get a Right and Title to him, and ſaving Intereſt in him ?
Anſwer. To this I Anſter, the Merit of Jeſus Chriſt and our Working are not incon-
ſiſtent, but there is a ſweet Harmony and Agreement betwixt them in carrying
the Work of our Salvation. And to make this evident, I ſhall lay down the
due Bounds and Limits of each of them, that ſo it may appear what Chriſt hath
done for us, and what he expects we ſhould do for our ſelves. Chriſt therefore
hath done Two Things in order to the carrying on of our Salvation.
1. First,

on
Recommended from Phil. 2. I 2, 13.
663
1. First, He hath purchaſed and procured eternal Happineſs to be conferred
II. Secondly, He hath merited Grace to be conferred upon us here to prepare
us for that Happineſs.
upon us hereafter.
Heb. 5.9
(1.) First, He hath purchaſed Happineſs and eternal Life, for all that do be-
lieve in him. I give unto them eternal Life, ſays he himſelf, to the Jews. And ſays the Joh. 1o
Apoſtle, He is the Author of eternal Salva ion to them that Obey him. Now as there 23.
are two things that muſt be done for us before we could be brought unto a ſtate
of Salvation, namely a freeing us from our liableneſs unto Death, and a beſtowing
upon us a right unto Life eternal; fo Jeſus Chriſt, that he might bring us into
this State hath performed both theſe things for us.
First, He hath ſatisfied Divine Juſtice for us, ſnatching us from under the ven-
geance of God, ſubſtituting himſelf in our rooin and ſtead, bearing the Load of
all that Wrath and Puniſhment that muſt otherwiſe have failen inſupportably
heavy upon us. His Soul, ſays the Prophet, mas made an Offering for Sin. And Ifa.53.108
He was made Sin for us, ſays the Apoſtle, that is, he was puniſhed as a Sinner for 2 Cor. 56
us, Who knem no Sin. And,
23
And why
Secondly, He hath perfectly fulfilled the Commands of the Law by his activë
Obedience, that the Life promiſed by God in the Law to the doers of it, doth
now undoubtedly belong to all thoſe for whom Chriſt did obey the Law; that
is, for all thoſe that believe in him. And by both theſe, bearing the penalty of
the Law, and fulfilling the Duties of the Law, God is atoned, Juſtice is fatis-
fied, Vengeance is pacified, and we are reconciled, Adopted, and made Heirs of
Glory according to the Promiſe.
But what? Skall Glory and Happineſs be preſently beſtowed upon us ? Shall me be ina
ſtalled into it without any more Circumſtance? muſt nothing intervene betwixt Chriſt's
purchaſe and our actual poffeffion? Yes, that there muſt. For;
(2.) Secondly, Chriſt hath purchaſed Grace to be beſtowed upon them uponi
whom he beſtows Salvation. When he Aſcended up on high be led Captivity Captive, Eph. 4.
3.
and gave Gifts unto Men, and among others, eſpecially the Gifts of Grace. For of Joh. 1,16.
his fulneſs, ſays the Apoſtle, have we all received, and Grace for Grace.
did Chriſt make this purchaſe? Why did he merit Grace for us? Was it not that
we might act it in Obedience? And if Chriſt merited Grace that we might Obey,
is it ſenſe to Obječt that our Obedience is derogatory to Chriſt's Merit ? If one
end of Chriſt's doing all that he did for us, was to inable us to do for our felves,
will any Man ſay, now I am bound to do nothing, becauſe Chriſt hath done all ?
How loſt are ſuch Men both to Reaſon and Religion, who undertake fo to argue ?
No, Salvation was purchaſed and Grace was procured, that by the acting and
exerciſe of that Grace we might attain to that Salvation; and both theſe are to
be preſerved entirely as things moſt Sacred, aſcribing them ſolely to the Merits
of our Saviour. So far are we from Exhorting Men to work out their Salvation
by way of Merit and Purchaſe, as that we conclude them guilty of the higheſt
Sacriledge, and practical Blaſphemy againſt the Prieſtly Office of Jeſus Chriſt, who
think by their own works to Merit the one or the other. And therefore
though Jeſus Chriſt hath done thus much for us, yet that he might leave us alſo
ſome work to do, I ſhall now ſhew what he expects from us in order to the work-
ing out of our own Salvation. And as he hath done two things for us, fo he
requires two things from us. As,
1. First, He requires we ſhould put forth all the Strength and Power of Na-
ture in labouring after Grace. And,
II. Secondly, He requires that we fhould put forth the power of Grace in la
bouring for Salvation, purchaſed for us.
(1.) First,
664
Praktical Chriſtianity,
it.
31.
19.
(1.) First, He requires that all thoſe who are void of Grace ſhould labour for
Thoſe that it with that Power and Strength that they have, and in ſo doing they do not at
are void of all intrench upon the Work of Chriſt, neither is it at all derogatory to his Merits.
labour for See how the Prophet expreſſeth this, Ezekiel 18. Make you a new heart and a nem
Spirit. He ſpeaks to thoſe that were in a ſtate of Nature, and he bids them make
Ezek. 18. them a new heart and a new ſpirit; for why will you die ? Noting, that if they did
not labour after a new Heart and a new Spirit, they would certainly die the
Death. Let every Sinner know that this is it that he is called upon for, this is
that God expects from him, it is his Work to repent and return that he may
live. It is his Work to labour to change his own Heart, and to renew his own
Ezek, 11. Spirit: It is true; it is God's Work alſo, for he hath promiſed to give u nem Heart
and a new Spirit, and it is Chriſt's Work alſo as he is God, but yet it is not Chriſt's
Work as a Mediator. And therefore to endeavour the working of a new Heart
in us, is not at all to intrench upon the Mediatory Office of Jeſus Chriſt, for ſo his
Office is not to work Grace, but to procure it ; not to implant Grace, but to pur-
chaſe it. You cannot therefore ſit down and ſay,what need is there of my working?
Chriſt hath already done all my Work for me to my Hands. No, Chriſt hath
done his own Work, he hath done the Work of a Saviour and a Surety, but he
never did the Work of a Sinner. If Chriſt by meriting Grace had beſtowed it
upon thee and wrought it in thee, then indeed there was no more required of
thee to become Holy, but to caſt back a lazy Look to the purchaſe of Jeſus Chriſt;
then thy Sloth would have had ſome pretence why thou doſt not labour. But
Mat.6.33. this will not do, our Saviour commands all Men To ſeek firſt the kingdom of God
Acts 8.22. and the righteouſneſs thereof. And the Apoſtle exhorts Simon Magus himſelf
, though
in the gall of bitterneſs and in the bond of iniquity, yet pray, ſays he, if perhaps the
thought of thine heart may be forgiven thee. Do not therefore cheat your own Souls
into Perdition by lazy Notions of Chriſt's Merits. What though Chriſt hath me-
rited, yet God requires that you ſhould work and labour to change your own
Hearts, and reform your own Lives; but if you ſit ſtill expecting till the meriting
Grace of Chriſt drop down into your Souls, and of its own accord, and change
your Hearts; truly it may be before that time you your ſelves may drop down
into Hell with your old unchanged Hearts. And this is the firit thing Chriſt
requires.

for
Salvation,
Thoſe that (2.) Secondly, Chriſt expects and requires that thoſe that have Grace ſhould put
have Grace forth the utmoſt Strength and Power thereof, in labouring after that Salvation
muft L. that he hath purchaſed for them : He hath merited Salvation for them, but it is
to be obtained by them through their own Labour and Induſtry. Is not that
which Chriſt hath already done, ſufficient for them? Is it not enough that he
hath reconciled them to God by the Blood of the Covenant, that he hath made
their Peace and procured their Pardon for them ; But muſt Chriſt Repent, and
Believe, and Obey for them? This is not to make him a Saviour, but a Drudg.
He hath done what was meet and fit for a Mediatour to do; He now requires of
us what is meet for Sinners to do; namely, to Believe, to Repent, to be Con-
verted and to Obey : He now bids you Waſh and be clean, and what would you
have more? Would you have the great Prophet come and ſtrike off your Leproſy,
and you only mark the Cure, and do nothing thereunto? Or is it indeed
enough that Salvation and Happineſs is purchaſed, that the way to Heaven is
made paſſable, that the Bolts and Bars of the new Jeruſalem by Chriſt are broken
off? Alas, what of all this ! thou mayeſt ſtill be as far from Heaven and Glory
as ever, if thou doft not walk in the way that leads to it : Still thou art as far
from entring into Heaven as ever, if, thou doſt not ſtrive at the entrance into
the ſtrait Gate. It is therefore in vain that Chriſt died, it is in vain that thou
art Juſtified, it is in vain that thou art Adopted, it is in vain that Heaven is pre-
pared for thee: Chriſt may keep Heaven and Glory, and his Crowns and Robes
for ever to himſelf, unlefs as he hath purchaſed theſe great things for his people,
ſo alſo he hath purchaſed to himſelf a peculiar People Zealous of good Works :
A People who by patient continuance in well doing ſeek for Glory and Immor-
tality, and by that way obtain it. Thus we ſee Chriſt's doing all for us is no
excuſe

Recommended from Phil. 2. 12, 13.
665

excuſe for our doing nothing : He hath indeed done all for us that belongs to him
as a Mediatour nieriting and procuring Grace and Salvation ; but he never inten-
ded to do all for us, as to the conveying of them to us, and making of them
ours. No, that is ſtill to be done by us. And therefore though Chriſt's Works
alone were meritorious, yet by the actings of Faith we muſt apply his Merit, and
by the acting of Obedience confirm them to our felves.
I might add alſo, when Chriſt is ſaid to obey the Law in our ſtead, as well as
to ſuffer in our ſtead : Though his bearing the puniſhment of the Law by Death
doth excuſe and exempt us from ſuffering: yet his obeying of the Law doth not
excuſe our Obedience unto the Law. Chriit obeyed the Law in a far different
reſpect to the Obedience which is now required from us : Heobeyed it as a Cove-
nant of works, we only as a Rule of Righteouſneſs : If he had failed in the leaſt
tittle he could not have purchaſed Life that was promiſed ; but we, though we
fall infinitely ſhort in our Obedience may yet inherit that Life that Chriit hathi
purchaſed. Chriſt's Obedience was fully perfect, yet ours is not derogatory
thereunto, becauſe it proceeds from other grounds than Chriſt's did. But I will
not proceed further in this, only conclude this Anſwer with two practical things
in reference to this Queſtion.
First, So work with that Earneſtneſs, Conſtancy and Unweariedneſs in welt
doing, as if thy Works alone were able to juſtifie and ſave thee. Look with
what Affection and Fervency you would pray, if now God with a Voice from
Heaven hould tell you, that for the next Prayer you make, you ſhould be either
Saved or Damned. Look with what Reverence and Attention you would Hear,
with what Spiritualneſs of Heart you would Meditate, if your eternal State and
Condition were to be determined and fixed by the next of thoſe Duties that in
this kind you were to perform ; with the ſame Fervency, Affection and Spiri-
tualneſs perform all the Obedience that you do. Why ſhould you not do fo ?
Are not God's Commands as peremptory and as Authoritative for Obedience
under the Covenant of Grace, as they were under the Covenant of Works? Is
not Obedience of as abſolute neceſſity now as ever, though not to the ſame end
and purpoſe ? And ſince the end of our Obedience is graciouſly changed, doth
not this change lay a farther obligation of Gratitude upon us to obey God, who
requires it from us, not as Merit, but as Duty ? Still there is as great an obliga-
tion to obey now under the condition of the Covenant of Grace, as ever there
was while Mankind ſtood under the tenour of the Covenant of Works. Cer-
tainly Chriſt's Merit was never given to ſlacken our Obedience, and it is the
moſt unworthy, nay, let me ſay it is the moſt accurſed uſe that any Chriſtian
can make of them, that from the Merit of Chriſt he ſhall take encouragement to
grow more remiſs and back in Obedience. Would you not therefore turn the
Grace of God into Wantonneſs? Would you not abuſe the infinite Mercy of a
Mediator ? Think with your felves, how would I ſtrive and ſtruggle were I to
ſtand or fall upon the account of my own Works and Duties; uſe the ſame
Diligence, put forth the ſame Endeavours as indeed in that caſe you would
do. And,
(2.) Secondly, So abſolutely depend and rely upon the alone Merits of Jeſus
Chriſt for your Juſtification and Salvation, as if you never had performed an
Act of Obedience in all your Life. This is the right Goſpel-frame of Obedience,
ſo to work as if you were only to be ſaved by your own Merits, and withal ſo to
reſt on the Merits of Chriſt as if you had never wrought any thing. It is a diffi-
cult thing to give to each of theſe its Due in our Practice. When we Work we
are too apt to neglect Chriſt; and when we rely on Chriſt we are too apt to
neglect Working : But that Chriſtian hath got the right skill and art of Obe.
dience that can mingle theſe two together, that can with one Hand work the
Works of God, and yet at the ſame time with the other Hand lay, faſt hold on
the Merits of Jeſus Chriſt. Let this Antinomian Principle be for ever rooted out
of the Minds of Men, that our working is derogatory to Chriſt's Work. Never
more think Chriſt hath done all your Work for you, for that is unbecoming the
free Spirit of the Goſpel ; but labour for that Salvation that he hath purchaſed
Il u u u
änd


666
Praktical Chriſtianity,

and merited. Could ever ſuch fenfeleſs Objections prevail with thoſe Men who
ever ſeriouſly read that Scripture in Tit. 2. 14. Who gave himſelf for us that he
might redeem us from all Iniquity, and purify to himſelf a peculiar People zealous of
good Works? Were this place ſeriouſly ponder'd over by Men, they would be
aſhamed to Object any longer, that our Duties and Works are derogatory to the
purchaſe of Chriſt, for he gave himſelf for this end that he might purchaſe ſuch as
People that might be zealous of good Works
. But truly when Sloth and Ignorance
meet together, if you tell Men what Powers their Natures have to work, and
how neceſſary Obedience is to Salvation, that thereby we might excite and
quicken their Hearts to Obedience, they with the Sluggard fold their Arms in
their Boſom doing nothing, telling us theſe Doctrines are Arminianiſm and flat
Popery ; whereas in Deed and in Truth they are as far diſtant from either of
them as Light is from Darkneſs; it is their Ignorance and Sloth only that makes
them think ſo. But deceive not your ſelves, this Doétrine is ſuch that whether it
take hold on your Judgments and underſtandings now, I know not; but this I
know aſſuredly, it ſhall take hold of your Conſciences, either here or hereafter,
and then it will not ſuffice you to make this Excuſe, either that you had no Power
to do any thing, or that Chriſt hath already done all Things for you. And ſo
much for the Second Obječtion.


tion is our
Obj. 3.
Thirdly, Others may Object, That this Duty of working out of our Salvation, is incon-
ſiſtent with, and prejudicial to, the freeneſs of God's Grace, by which alone we are ſaved:
If God ſave them only that work for Salvation, how then doth he ſave them freely, and
that by Grace we are ſaved ?
Anſw. 1. First, In general I anſwer, That Salvation upon our Working and Obedience
is free Salvation, and that for four Reaſons.
Working (1.) First, Becauſe all our working is a natural Duty that we owe to God, as
for Salva- Creatures to their Creator. Had God required the ſame Things of us that now
he doth, and never propounded a Reward to incourage us, he had been juſt and
Duty, and
Fo not me- we had been as abſolutely and as indiſpenſably obliged to obey as now we are.
ritorious. We have not fo great a Right to Salvation, as God hath to our Obedience.
God can challenge our Service and Obedience from us, becauſe of our natural
Bond and Obligation, as well as from that voluntary Covenant whereinto we
have entred with God to be Obedient; but we can only plead for Salvation, be-
cauſe God hath made a Promiſe that he will ſave thoſe that Obey. Whether
God had made that Promiſe or not, yet he might have required the fame Obe-
dience from us that now he doth, becauſe we owe it to him naturally by our
Creation. And is it not now free Grace and Mercy, that when God might have
required Obedience without a Reward, that yet he will beſtow Salvation accor-
Luk. 17. ding to that Obedience? See what our Saviour faith in Luke 17. Dorb the Maſter
thank the Servant becauſe he did the things that he was commanded to do? I trom not.
So even ye likewiſe, when yon have done all thoſe things that are commanded you, ſay,
we are unprofit able Servants; for when we have done all, we have but done that which
was our Duty to do. Yea, and our Duty it was to do it, though God had never
made a Promiſe to reward what we have done. We are unprofitable Servants
and deſerve not ſo much as Thanks. Doth the Maſter thank the Servant becauſe he
did the things that were commanded? I trom not. And if we do not merit Thanks
when we have done our utmoſt, how then can we merit Salvation?
(2.) Secondly, Our Obedience is imperfect in this Life, it is full of cracks and
dience is flaws: And if to accept and reward the moſt perfect Obedience with Salvation,
imperfect be an Aą of Mercy
and free Grace, as it is, becauſe it is our Duty if there were
Life. no Salvation promiſed; how much more is free Grace magnified and glorified
in accepting and rewarding a weak and imperfect Obedience with that Salvation,
which the moſt perfect Obedience cannot deſerve ? For when we have done all, we
have done but that which was ony Duty to do ; and if we could ſay ſo, doth the Maſter
thank the Servant ? No : But alas, in many things we offend all. Now to reward
that with eternal Salvation, that deſerves eternal Damnation; to reward that
Work


9, IO.

Our Obe.

Recommended from Phil. 2. 12, 13. 667
Work with Life, that deſerves to be rewarded with Death, what is this but the
effect of rich and glorious Grace? What is this but to beſtow Heaven, not accor-
ding to Merit, but rather according to our Demerit ?
(3.) Thirdly, Becauſe there is no compariſon betwixt Salvation and our Obe-There is no
diences, and therefore free Grace ſhines forth ſtill. It is free Grace though we compariſon
do obey : We obey. as Creatures, God rewards as a God; our Obedience is between
Temporal, but our Reward is Eternal; our Obedience is mixed with Rebellion, and our -
but the Reward hath no mixture to take off the fulneſs and ſweetneſs of it. There-bedience.
fore it is free Grace ſtill to give an infinite Reward to ſo mean an Obedience,
betwixt which Obedience and Reward, there is no compariſon or proportion.
(4.) Fourthly, Though we are commanded to obey, yet that Grace whereby Grace
we do obey, is the Gift of God. It is he that works in us this Obedience which whereby
he rewards with Salvation : And muſt not this then be wholly of free Grace ? we ober, **
To ſave
upon an Obedience wrought in us by God himſelf, it is to ſave altoge- the Gift of
ther as freely as if we were ſaved without any Obedience at all. And ſo much
in Anſwer unto the Third Objection.

Fourthly, Others may ſay, That it is a vain and moſt needleſs thing to preſs this Obj. 4.
Doctrine of working for Salvation upon them. What they work? If they are Elečted
to Salvation they ſhall be ſaved whether they work or not; and if they are not Ele&ted,
all their working will be to no purpoſe, for they ſhall never be ſaved by it.
To this I Anſwer, We are to look to God's Commands, not to his Decrees; to Anſwer.
our Duty not to his Purpoſes. The Decrees of God are a vaſt Ocean, whereinto
many poſſibly may have curiouſly pry'd to their own Horror and Deſpair; but
few or none have ever pry'd into them to their own Satisfaction. This Election
in particular is not written in the Word of God, but this Duty is plainly written:
If thou performeſt thy Duty, thereby thou ſhalt come to know thy Election. It is
but a prepoſterous Courſe, and that which will both diſcourage all Endeavours
and fill the Soul with Deſpair, to look firſt to God's Decrees, and then to its
own Duty; whereas indeed the right Method is, firſt, to perform thy own Duty,
and thereby to be led into the knowledge of God's Decrees. Queſtion not there-
fore whether thou art Elected or not, but firſt work for Salvation, and if thy
Work be good, and thy Obedience true, thereby thou mayeſt come to a certain
Knowledge that thou art Elected. And know this alſo farther, that God who
Elects to the End, Elects alſo to the Means. Now Obedience is the means and
way to Salvation, and therefore if thou art Elected to Salvation, thou art alſo
Elected to Obedience. Say not therefore, if I am Elected, I ſhall be ſaved whe-
ther I work or not; there is no ſuch thing: I may boldly ſay, if thou art Ele-
eted and doeſt not work, it is impoſſible that thy Election ſhould ſave thee. What
ſays the Apoſtle , 2 Theſſ. God hath choſen us, there's Election; choſen us to Salva-2 Theff.2.
tion, there's the End. But how? through ſanctification of the Spirit, and belief of 13.
the Truth: Choſen us to Salvation as to the End, but it is not an End to be ob-
tained without Sanctification. There is indeed an abſolute Elečtion to Salvation
whereby God, without reſpect of Works, hath choſen fome to Salvation ; but
there is no Election to Salvation abſolute whereby God hath choſen any to Salva-
cion without Works, that is, whether they work or not. If therefore you believe
heartily and obey ſincerely, then your Election to Salvation ſtands firm ; nay, the
Scripture makes Election to be terminated as well in Obedience as Salvation. Elect,
ſays the Apoſtle, unto Obedience through ſanctification of the Spirit. In the former
place it was, Elect to Salvation through San&tification ; but in this it is, Ele&t to Obe-
dience through San&tification : Noting thus much to us, That none are Elected to
Salvation, but thoſe that are Elected to Obedience, and therefore it is unreaſo-
nable, yea, it is contradictory to ſay, If I am Elected I ſhall be ſaved whether I
obey or not, for none are thereunto Elected but through Obedience.
And now having , as I hope, fatisfactorily Anſwer'd all Objections and Scru-
ples that may ariſe in the Hearts of Men againſt this Doctrine, I now proceed


to
I
668
Practical Chriſtianity,
to preſs this Duty of working for Salvation upon their Conſciences; and I fall
do it in a Uſe of Exhortation.

Be perſwaded then, ob Sinners ! to caſt off your Sloth and Lazineſs, and to
rouze your felves from that drowſy Slumber that you have long lain in, and to
Rodity work for Salvation. But truly when I conſider how powerful an Orator, and
how mighty a Charmer Sloth is; how eaſily it can ſtupify and benumb Reaſon, and
On y vall Men aſleep on the top of a Maſt, and on the brinks of Hell; and though
God and Man call upon them, Sinners, Sinners, beſtir your ſelves, work for your
Lives, you periſh eternally if you do not labour to lay hold on eternal Life, for
you are falling, and Hell-fire is under you : Yet truly when we call and cry thus
earneſtly, how eaſily can a careleſs, yawning, wretched Sinner, flight all theſe
Admonitions, baffle all theſe Arguments, Motives and Perfuafions, though urged
upon them with all vehemency and tenderneſs of Affection that can be, and turn
about like a Man beſotted falling faſt alleep again? When I conſider this, truly
I am apt to conclude, that it is but a deſperate attempt to preſs Men any more
againſt their Natures, and againſt ſo many Diſadvantages that can ſoon fruſtrate
the Efficacy of weaker Words, and to give over in Deſpair with that of the
Prophet, He that will be Righteous, let him be Righteous; and be that will be Wicked,
let him be Wicked ſtill. And truly, were it not more for Conſcience of Duty than
for any Hope of Succeſs, I would not ſpeak one Word more upon the Subject;
Succeſs I mean upon thoſe who are altogether carnal, whoſe Hearts Satan hath
filled, and whoſe Ears Sat an hath ſtopt; we may call long enough and loud
enough ere theſe Men will awake; or if they do ſometimes give a Look up-
wards, they ſoon cloſe their Eyes again and ſlumber away into Deſtruction.
And yet truly, if variety of Motives, if Strength of Arguments and Perfuafions
would prevail, we might hope for this feldom-ſeen Succeſs; why then let us con-
ſider theſe following Particulars.
To work for (1.) Firſt, Conſider Sinners, you have a great and weighty Work to do, and there-
Salvation fore it is time, yea, high time that yon were up and doing. Believe it Sirs, God hath
and moment not placed you here in this world, as the Leviathan in the great Waters, only to
ty Work." play and ſport; were it ſo, you might take your Eaſe, hold your Arms in your
Boſoms, and follow your Delights and Pleaſures; and let him be blam'd that
ever ſhould diſturb or diſcourage you. I know not whether ſome may not think
that we Miniſters are Task-Maſters, and that we make more ado than needs. No,
Sirs, it is God that hath ſet you your Work; we do only tell you how great it
is, and of how great concernment it is to you that it be done ; and if you will
not do it who can help it? We have no Scourges or Scorpions to drive you to your
Work, but God hath to puniſh you if you neglect it; and why is it ſo generally
neglected, but becauſe Men do not ſeriouſly conſider how great it is. Moſt Men
acknowledge that it muſt be done, but becauſe they look upon it as that which
may ſpeedily and quickly be diſpatched, they drive it before them from Day to
Day, and think to huddle it up at the end of their Lives: Then when they are
fit for no other Imployment, and leaſt of all fit for this Imployment, then they
think to do the Works of God. I ſhall here lay down Three Particulars to con-
vince Sinners of the greatneſs of this work, and becauſe it is ſo great a Work,
it requires that they ſhould preſently, without delay, ſet upon it.

Works.
Wurking
(1.) First, It is a Work in which Sinners muſt undo all that they have wrought
for Salvo- in their whole Lives before. Ob Sinner, think what baſt thou been doing this
tion is the
undoing
twenty, thirty, forty Years or more! Haft thou not inſtead of working out
our former thine own Salvation with Fear and Trembling, been working out thine own Con-
demnation without Fear or Trembling? Haſt thou not been working the Works
of Darkneſs ? Haſt thou not been morking the Works of thy Father the Devil, as our
Saviour tells the Jews ? Truly this is not ſo much working as making of Work ;
all this muſt be undone again, or you your felves muſt be for ever undone; you
muſt unrip and unravel your whole Lives by a deep and bitter Repentance; you
are gone far in the way that leads to Death and Deſtruction, and you muſt tread
back every Step, and at every step ſhed many ſalt and briny Tears before ever you
come
Recommended from Phil. 2. 12, 13. 669

come into the way that leads to Life and Happineſs, and is it not yet time to be
gin? Can the Work of ſo many Years be undone, think you, in one moment?
No, Sin and Sat an make their Works more durable and laſting, than to be ſo eaſily
and fpeedily cool e Spet driesrather than of a few faint late Thoughts
, to get an
were the work of an Age, yea, of Eternity it ſelf if
Humiliation deep enough, and a Sorrow fad enough, to bear any the leaſt pro-
portion to any of the leaſt Sins that we have committedDo not hope or
think that your many great and ſinful Actions ſhall ever be blown away with a
flight and general Confeſſion; or that ever they ſhall be waſh'd away with a ſlight
and overly Repentance. What ſays holy David? Thou telleſt my Wanderings, put
Plal. 56.8.
thou my Tears into the Bottle. Thou haſt my Wandrings by Number, but thou haſt
alſo my Tears by Meaſure. There muſt be ſome proportion betwixt the Humi-
liation and the Sins ; great Sins call for great Sorrow, and long continuance in Sin
requires a continued and prolonged Repentance. Is it not then yet high time to
begin? Have you not already made Work enough for your whole Lives, ſhould
they be longer than they are like to be? Nay, and will not every Day of your
Lives make Work enough for it ſelf? What fays our Saviour ? Sufficient for the day Mat.6.34.
is the evil thereof. Truly the Evils that we every Day commit, is ſufficient Work
for the Sorrow and Repentance of that Day to undo. Now then begin this un-
doing Work; the longer you delay, ſtill the more will lie upon your Hands, ſtill
the more Sins you have to repent of. We already complain, That the Work
God hath let us is too hard and too grievous, and yet ſuch fooliſh Creatures are.
ore difficult our Delaysadding to the ſtrict-
neſs of God's Commands the neceſſity of a ſevere Repentance. And therefore
it is Prudence, as well as Duty, to begin this repenting, this undoing Work be-
times, that ſo the greatneſs of the Work, and the ſhortneſs of the time to do it
in, may not at laſt difmay and confound us.
Om
(2.) Secondly, Conſider the great variety of Duties that muſt be gone through Variety of
in the working out of Salvation, and this will evince how great a Work it is. A Duties to
be perfora
Chriſtian's Work is a Life fall of Adions and Imployments, there ſhould be no
gap nor void ſpace at all in it, but all ſhould be filled up with Duties ranked in working
their ſeveral Orders, that as ſoon as he paſſeth through one he ſhould enter upon out of Sal-
another, that where one leaves him another may find him. Thus a Chriſtian vation.
ſhould go from one Duty to another; from hearing the Word to Meditation,
from Meditation unto Prayer, from Prayer to the acting of Grace, and in all
there ſhould be much ſtriving and ſtruggling with the Heart and much carefulneſs
and circumſpection over the Way and Life.
ADO
Now there are four great and uſual Duties every Man hath to do, which is Four duties
enough to fill up all the time of his Life, were it ſtretched and tenter'd out to incumbent
the end of our time.
ſtians.
(1.) First, He is to get the Truth and Reality of Grace wrought in him ; this is to get the
Truth of
his firſt and general Work: And this will coſt a Man much Sweat and Anguilh,
for this he muſt ſuffer many Pangs and Throws of the New Birth, and ſhall lie un-
der many Fears and Jealoulies, left Hypocriſie and Preſumption ſhould cauſe him
to miſtake in a Matter of ſuch infinite Concernment.
med in
on all Chris

Grace.
Grace
(2.) Secondly, He is to draw forth and to act this Grace when once it is wrought To ait
in him. This is the next Work of a true Chriſtian, continually to act Faith,
Love, Patience, Humility, and to let all have their perfect Work: And there is
no moment of a Man's Life ſo idle, but all may adminiſter fome Occaſion or Ob-
ject for the exerciſe of Grace.

(3.) Thirdly, A Chriſtian’s next Work is continually to grow and increaſe in To grow in
Grace: To go from Strength 10 Strength, to be changed from Glory to Glory. Still to Gráce.
be adding Cubits to his ſpiritual Stature, till he is grown to ſuch a height and
tallneſs in Grace, that his Head ſhall reach into Heaven and be Crowned there in
abſolute Perfection, with a Crown of Glory and Immortality. Here is that Work
XXXX
that

670
Practical Chriſtianity,
bour for
that will keep you in Imployment all your Days; and if you can find one ſpare
minute in your whole Lives wherein you have not ſome Duty to perform, then
give over and lit ſtill. But beſides all this,
Chriſtians (4.) Fourthly, Another Work of a Chriſtian is earneſtly to labour after the Evi-
muſt 14- dence and Aſurance of Grace in himſelf. Give all diligence, ſays the Apoſtle, to
A Jurance
make your Calling and Election ſure. Still a Chriſtian muſt be aſcending, afcending
of Gracz. from a probable Conjecture to a good Perſuaſion, from a good Perſuaſion to a
full Aſſurance, from that to a Rejoycing with Joy unſpeakable and full of Glory.
Theſe now are the general Works that ſhould take up the Lives of Chriſtians,
and to theſe are ſubſervient almoſt an infinite number of Particulars, ſome where-
of are means whereby theſe great Things are obtained, others are concomitants
or the Effects and Fruits of them; but I will not ſo much as mention any of
them now.
For ſhame then, O Chriſtians, ſince that your Work is ſo great, why will you
ſit ſtill as if you knew not how to imploy your ſelves ? Beſides, there is great
variety in your work, and this uſually breeds ſome kind of Delight. You are
not always to be toiling and drudging at the ſame thing : But as Bees fly from
one Flower to another and ſuck ſweetneſs from cach of them; fo ſhould a Chri-
ſtian paſs from one Duty to another, and draw forth the ſweetneſs of Commu-
nion with God from every one of them.
be
(3.) Thirdly, To evince the greatneſs of this work, conſider it is a Work that
for Salva- muſt be carried on againſt many Encounters and ſtrong Oppoſitions that a Chri-
ticn a diffi- ſtian will certainly meet with; within are ſtrong Corruptions, without are ſtrong
Temptations; you have a treacherous and deceitful Heart within, and this Trai-
tor holds Intelligence and League with your great Enemy the Devil without :
You are ſure to meet with Difficulties, Affronts and Diſcouragements from
a peeviſh ill-condition’d World in which you live : Never any yet could
itſcape free to Heaven without meeting with theſe Things. And doth not all
-
this call upon you to work and ſtrive for Salvation? Is it a time to ſit ſtill
when you have all this Oppoſition to break through, ſo many Temptations
to reſiſt, ſo many Corruptions to mortify, Satan that old Serpent to repel, and
make him become a flying Serpent? Doth not all this require a moroſe Con-
Itancy, and a kind of ſour Reſolvedneſs to go thorough the ways of Obedience,
notwithſtanding all Oppoſition ? Theſe great Things are not to be atchieved
without great Pains and Labour; and therefore, if you reſolve to do no more
than a few heartleſs Wiſhes, no more than a few more heartleſs Duties
will amount to, never raiſe your Expectations ſo high as Salvation ; for let me
tell you, Salvation will not be obtained at ſuch a rate as this; no, there muſt be
great Struglings and Labour, with earneſt Contendings, if ever you intend to
be ſaved.
And thus much for the firſt Argument taken from the conſideration of the
greatneſs of the Work: To work Salvation out is a great Work and requireth
od great Pains. But left the ſetting out the greatneſs of this Work, ſhould rather
deter and fright Men from it than excite and quicken their Endeavours to it,
let me add a ſecond Thing;
To work
cult Work.
It is infi-
2. And that is to conſider what an infinite, incomparable Mercy it is that God
nite Mercy will allow you to work for your Lives, that he ſets Life and Death before you,
that Sin, and gives them into your Hands to take your Choice: If you will indulge your
work for Sloth, then you chooſe Death ; but Life may be yours if you will: It will in-
Situation. deed coſt you much Pains and Labour, but yet it may be yours : And is it not
infinite Mercy that Salvation and Happineſs may be yours, though upon any
Terms ? Wicked Men are apt to ſay, o bom happy had we been if God had never
Hilmar commanded us to Work, if he had never required from us ſuch harfly and difficult Duties,
if we were but once free from this hard Task and heavy Burden of Obedience! But alas
fooliſh Sinners, they know not what they ſay; as happy as they count this to be,
yet if God required no working from them, he ſhould then ſhew them juſt ſo much
Mercy as he doth to the Devils and damned Spirits, and no more, from whom God
requires


Recommended from Phil. 2. I 2, 13. 671
requires no Duty as well as from whom he receives no Duty, and unto whom he
intends no Mercy. You think it a hard Reſtraint poſſibly, to be kept under the
ſtrict Commands of the Law : Oh! that God required no ſuch Obſervances from
you. But what do you deſire herein but only the unhappy Privilege of the
Damned, to be without Law and without Commands ? But ſhould God ſend to
the Spirits now impriſon’d, and ſhould he declare to them, that if they would
Work they ſhould be ſaved, oh! how would they leap in their Chains at ſuch
glad Tidings as theſe are, and count it part of Salvation that there was but a
poſibility of it. No, but God commands nothing from them, becauſe he intends
nothing but Wrath upon them ; he will not vouchſafe fo much Mercy to them as
to require thoſe Duties from them, that you repine and murmur at as grievous.
And furthermore conſider this, if you do not now work, but periſh under your
sloth, in Hell you will think it an infinite Mercy if God would command you
more rigid and ſevere Obedience than ever he commanded from you on Earth. It
would be a great Mercy there, if it might be your Duty to Repent, and Pray,
and Believe; nay, you would count a Command then to be as comfortable as a
Promiſe ; for indeed there is no Command but connotes a Promiſe : No, but theſe
things ſhall not ſo much as be your Duty in Hell; for there you ſhall be freed for
ever from this rigorous and dreadful Law of God, that now you ſo much complain
of and murmur againſt. Oh! therefore be perſuaded while you are yet under
the Mercy of the Law, (give me leave to call it ſo) and while you have ſo many
Promiſes couched in every Command, before God hath left off his merciful Com-
manding, before the time of Duty be expired, bė perſuaded to Work : Delay
not, you know not how long God will vouchſafe to require any thing from you ;
and as ſoon as that ceaſeth, truly you are in Hell. And this is the ſecond Argu-
ment to preſs this Duty upon you. Work, and that ſpeedily too ; while you
may Work there is hope that upon your working you may be ſaved ; and there-
fore while God calls upon you, and whilſt he will accept of Obedience from you,
it is time for you to begin to work.
Salvation
(3.) Thirdly, Conſider, mhat a shert ſcantling of Time is allowed you to do your Time to
great Work in. And this I ſhall branch out into two Particulars.
work for
(1.) Firſt, Conſider how fad it will be for your Time to be run out before in, is very
your great Work be doñe. Alas! what are threeſcore Years, if we were all ſure
to live ſo long, from the date of this preſent moment? How ſhort a ſpace is it
for us to do that which is of eternal Concernment in, and yet how few of us ſhall
live to that which we fo improperly call old Age? Our Candle is lighted, and it
is but ſmall at the beſt; and to how many of us is it already ſunk in the Socket,
and brought to a Snuff? and how ſoon the Breath of God inay blow it out, nei-
ther you nor I know. Night is haſtning upon us, the Grave expects us, and bids
other Corpſes make room for us : Death is ready to graſp us in its cold Arms and
to carry us before God's Tribunal; and, alas, how little of our great Work is
done! What can any ſhew that they have done? Where are the actings of Faith,
the labour of Love, the perfect Works of Patience? where are thoſe Graces that
are either begotten or increaſed? Where are the Corruptions that you have mor-
tify'd? Theſe are Works that require Ages to perform them in, and yet youí
neglect them that have but a few Days, nay, poſlibly but a few Minutes to do
them in.
But what, is God ſevere ? Is God unjust, tó require ſo much Work to be done in fo
little time?
No, far be it from us to ſay thus : Though our Work be great, yet our Time
is long enough to perform it in, if it were well improved. We do indeed con-
ſume away our precious Days, waſte our Life and Light, exhauſt our Strength,
and lay out our Endeavours upon Vanities and Trifles, on nothing but Empti-
neſs and Folly. And that Life which the Prophet tells us, is but as a Tale, truly
we ſpend it as a Dream : We ſleep and drowſe, and fuffer our précious Minutes
to run and waſte away doing nothing to any good purpoſe, till the Night is ſhut-
ting in, till the Night of Darkneſs come upon us, and then the greatneſs of our
Work will confound us, and cauſe Deſpair rather than éxcité Endeavours. Have
you



672
Practical Chriſtianity, 1033)
you never known any who at the cloſe of their Lives, having neglected their
great Work, have ſpent that little time that they had then left them, in crying
out for more time? And thus it may be with you alſo, if your Conſciences be
not awakned ſooner than by the Pains and Diſquiets of a ſick Bed; then, with
Horror, you may cry out, More Time, Lord, More Time. But it will not then
be granted, the Term is fixed, the laſt Hour is ftruck, the laſt Sand is run; and
and as you and your Work ſhall then be found , ſo you muſt go together into
Eternity. This is ſuch a Conſideration as muſt needs prevail with all Men, if they
would but lay it to Heart : My Time is but ſhort and momentany, I am but of
Yeſterday, and poſſibly I may not be to Morrow, and God hath ſuſpended Eter-
nity upon the Improvement of this moment; a few Hours will determine my
everlaſting State and Condition ; according as theſe few are ſpent, ſo will my
Doom be, either for Eternal Happineſs or for Eternal Miſery. And why ſhould
my precious Soul be ſo vile in my own Eyes, as to loſe it for ever through Sloth
and Negligence? Why ſhould I hearken to the Allurements of my own Corrup-
tions, or to the Enticements and Perſuaſions of Satan's Temptations ? No, ſtand
off, for I am working for Eternity, an Eternity that is but a few Days hence, a
boundleſs, a bottomleſs, an endleſs Eternity, into which I know not how ſoon I
may enter; and Woe to me, yea, a thouſand Woes to me that ever I was born,
if my great Work be not done before the Days of Eternity come upon me. This
is ſuch a Motive as methinks ſhould make every Man that hears it, and hath but
a ſenfe what Eternity is, preſently to beſtir and rouze up himſelf, and give God
and his Soul no reſt till his Immortal Soul be ſecured, and well provided for,
for Eternity: To nie there is no greater Argument of the VVitchcraft and Sor-
cery that Sin and Satan uſeth to beſot the Reaſon and Judgment of rational Crea-
tures, than to hear of ſuch Truths, Truths that are not to be denied or doubted
of, and yet Men to live at ſuch a rate as they do, ſo vainly, ſo fruitleſsly, fo lazily,
ſo ſecurely and preſumptuouſly, as if their Eternity were to be expected and en-
joyed here, or that there was none to come hereafter.
(2.) Secondly, The confideration of the ſhortneſs of our Life, may ſerve as a
great Incouragement to work. The conſideration of the burthenſomneſs and
trouble of working for Salvation may doubtleſs fright many from engaging there-
in; Oh! it is a Work very painful and laborious, and this diſcourageth them.
But know, O Sinner ! though it be grievous, yet it is but Mort Work; it is to
laſt no longer than our frail, ſhort Life doth laſt : And O! how unreaſonable is
it to complain, as moſt do, of our Work being too long and too tedious; and
of our Lives, as being too ſhort and brittle ? for our Work is to be no longer
than our Lives. A Child of God doth not, at leaſt he ſhould not, deſire to live
longer than his great Work is done : And truly when it is finiſhed, it is a great
piece of Self-denial in him to be content to abide here in this World any longer :
And in the mean while this may ſupport him, that it ſhall not be long that he
ſhall thus wreſtle with Temptations, and thus ſtruggle with Corruptions : Death
will come in to his Help, and put an end to his Toil and Labour ; and though he
brings a Dart in one Hand, yet he brings a Reward and Wages in the other Hand;
and this may be his great Encouragement.
(4.) Fourthly, My next Argument to preſs this Duty of working out of our
own Salvation, ſhall contiſt of three or four Gradations. And,
(1.) First, Conſider, we are all of us very buſy, active Creatures; the frame
buſyjałtive and conſtitution of our Natures is ſuch as we muſt be working ſome Work on
Creatures, other : And therefore ſince we muſt be working, why ſhould we not work the
Works of God? We do not ſimply exhort Sinners to work, neither indeed need
we: You have active Faculties and ſtirring Principles within you, thać muſt and
will be ſtill in Imployment; and when your Hands ceaſe, yet then your Hearts
and Thoughts are at work : Your whole Lives are nothing but Actions ; yea,
when your Thoughts themſelves are moſt unbent and moſt remiſs, when they are
moſt vaniſhing and glimmering, ſo that your ſelves ſcarce know what they are,
yet then are they vilibly working, though you perceive it not. Now what is it
that

We are all
Recommended from Phil. 2. 12, 13.
673

41.
that God requires of you? It is not that you ſhould be more imployed than you
are, that you ſhould do more than you do ; for that is impoſlible, becauſe you
never are idle doing nothing ; but it is, that what you do ſhould be done in or-
der unto Heaven and Salvation ; and how reaſonable is ſuch a Command as this?
It is not more Work that God expects from you, only other Work ; your
Thoughts need not be more than they are, but they muſt be more Spiritual than
they are; your Deſires no more, but only more Gracious ; your Actions no more,
but only they muſt be more Holy than now they are : Let but Grace regulate
what Nature doth , and the Art of working out of your Salvation is attained.
The Wheels of a Watch move as faſt and as quick when it goes falſe as when it
goes true; and if the Watch be but at firſt ſet right and true, the ſame activity
that makes it go falſe, will make the Motions go right and orderly: Truly you
your ſelves are like your Watches ; ynur Faculties are the Wheels of your Souls,
and they move and click as faſt when they go falſe, as when they go right ; and
if Grace doth but once ſet them right, the ſame activity of Nature that makes
them work fallly and go amiſs, will alſo continue their Motion orderly and re-
gular when once they are ſet right. Well then, whatever your Trade be, whe-
ther it be a Trade of Sin, or whether it be a Trade of Holineſs, you muſt be
working at it. And let me tell you, Religion and Holineſs are ſo far from in-
creaſing of your Work, that they rather leſſen and contract it: What ſays our
Saviour ? Martha, Martha, thou art careful about many things ; but one thing is ne- Luke io:
ceſſary. So may I ſay ; Sinners, you are careful and buſy your felves about many
things, but there is but one thing that is neceſſary ; many things indeed you
trouble your ſelves with, the Cares of the World, the Temptations of Satan,
the Corruptions of your own Hearts, theſe diſtract you, yea , very Trifles and
Impertinencies themſelves give you full Imployment; this Luft ſtorms and ra-
geth, that Luſt flatters and enticeth; this is impetuous, that is inſinuating; the
one impells, the other allures; and it may be after all, Conſcience begins to grow
terrible, giving the Sinner no quiet in doing of that which Luſt would let him
have no reſt till he had done : So that betwixt them, of all Mens Lives in the
World his is the moſt toilſome and vexatious. Since then you can ſave no La-
bour by being as you are, why will you not change your Work? You are now
in conſtant Imployment as you are, and no more is required of you in the ways
of Obedience; nay, you are now divided, diſtracted and even torn in pieces, be-
twixt divers Luſts and Pleaſures, all which cry give, give, and all are eager and
importunate, ſo that you know not which to turn to firſt. But in working for
Salvation your Imployment is but the one thing neceſſary, which though indeed
it calls for the ſame Endeavours and Induſtry which now you uſe in the Service of
Sin, yet by reaſon of its Uniformity, is leſs diſtractive and leſs cumberſome :
And that is the firſt Gradation.
lunghiste todo o anh
Di
umza ni 91s vans : 19
(2.) Secondly, Conſider this, You must work either in God's Service, or in the Dea All Men
vil's Drudgery : And chooſe you whether you had rather be Satan's Slaves, or work ei-
God's Servants ; nay, indeed chooſe whether? Is it a matter of Choice with ther in
Men, who have rational and immortal Souls? Do you not all profeſs your ſelves vice or
to be the Servants of the living God ? Do you not all wear his Livery? Would the Devil's
not the vileſt and moſt profligate Sinner willingly lurk under the Name and Badge Drudgery.
of a Chriſtian, and count it a great Wrong done him, ſhould any ſo much as doubt
of his Salvation ? And wherefore is this, but becauſe they are aſhamed of their
Service, and of their own black Maſter ? But alas ! it is in vain to renounce him
in Words; for if your Works be not for God, if they be not ſuch as Religion
exacts, as the Holy Ghoſt inſpires, as Grace performs, and as Salvation calls for
from you, his Slaves
you are, and though you profeſs to deny him, yet in your
Works you own him.
(3.) Thirdly, If you work for Satan you do but work for your own Damnation : For Thoſe that
work you muſt and will, and this is all the Reward and Wages that you can work for
juſtly expect from the Service of Sin and Satan ; and of this a juſt God and a ma-Satan,
licious Devil will look that you ſhall not be defrauded; but as your Ephah hath their own
been full of Iniquity and Abominations, ſo ſhall your Cup be full of Wrath and Damne-
Y yyy
Indig-tion.
674
Practical Chriſtianity,

Indignation. Think, ob Sinner, think how theſe Maſters, whom thou now fer-
veſt, will in Hell inſult over thee and upbraid thee. Is this he our faithful and
induſtrious Servant? He, who preferred our Miſery before his own Happineſs,
whoſe precious Soul was not precious to him for our fakes ? And is he now come
whither his ways lead him? Prepare a Place quickly for him ; let his Darkneſs be
horrid and diſmal, his works were ſo ; let his Chains be ſtrong and maſſy, the
Bonds of his Iniquities were fo; let his unquenchable Fire be piercing and vehe-
ment; let his Torment be next unto my ſelf; this, this will be the inſulting of
your Maſter then. Oh Sinners conſider ! Is this the Reward and Preferment that
you work for? God forbid, Mercy prevent, you will ſay; nay believe it, Mercy
will not prevent, God will not forbid, unleſs you your felves labour to prevent
it; all this muſt be your Condemnation as unavoidably as if God had no ſuch At-
tribute of Mercy belonging to his Nature. This Sinners know, and are perfua-
ded of the Truth of it, unleſs they are Atheiſts; and if you are, truly it will not
be long before your own Senſe and Feeling will convince you of the Truth of
theſe things, to your eternal Grief and Sorrow : And if you do believe this,
why do you not rowze up your ſelves and fall to work? If you are reſolved for
Hell, for a foreſeen and forewarned Hell, who then can ſtop you ? And unleſs
you are reſolved for Hell, methinks I might have done and need proceed no fur-
ther. Tell me therefore, ob Sinners, are you not all perſuaded by theſe Terrors ?
Will you not from this moment labour, and ſtruggle, and ſtrive, and take any
Pains in the ways of Obedience, rather than ruin your own Souls, and thruſt
them down into the Pit of Deſtruction ? I might be confident Sinners thus reſolve
to do, were I ſpeaking now to Men that were themſelves. But Men's Reaſons
are beſötted, and their Ears are open only to the Devil, and to the baſe Allure-
ments of the Fleſh : And when we have done our utmoſt in perſuading Sinners, in
the end we muſt turn our Exhortations to them, into Prayers to God for them,
that he would ſnatch them as Brands out of the Fire and burning, into which they,
like drunken Men, are caſting themſelves and lying down in.
The same
(4.) Fourthly, Once more, the ſame Pains that poſſibly ſome take to damn their own
pains that Souls
, might ſuffice eternally to ſave them. The ſame Toil and Labour that ſome
conde mange undergo for Hell and Deſtruction, might have brought them to Heaven and Hap-
their souls pineſs, had it been but that way laid out. The Prophet tells us of ſome, That
might eter- dram Iniquity with Cords of Vanity, and Sin as it were with Cart Ropes. That is, they
nally ſave are ſo inſlaved to the work of the Devil, that he puts them into his Team, and
makes them draw and ſtrain for their Iniquities; and he doth them a Courteſy
Iſa. 5. 18.
when their Sins come eaſily to them, for ſo the Phraſe imports. And we read of
Mic.
7. 8. fome in another Propbet, That fin with both Hands greedily. And the Pſalmist tells
Pfal. 36.4. us of thoſe, That deviſe miſchief upon their Beds, and that travel with Iniquity. That
Pfal. 7. 4. is; they are in as much Pain and Torment till their wicked Deſigns bé accom-
w pliſhed, as a Woman in Travail is till ſhe be delivered. Now Sinners, ſince the
work of Sin is ſo toilfome, why will you not work the Works of God? Doth that
Salvation that follows Obedience fright you, or is Heaven and Glory become
terrible to you? Is not this it that all Men deſire ? Do not your Hearts leap at
the mention of it? What then is it that any rational Man can pretend, why he
play will not work? Is it becauſe you are loth to take Pains ? Why then are you ſo la-
borious in Sinning? Why do you ſo ſweat and toil in carrying Faggots to your
own Fire? Why are you continually blowing up thoſe Flames that ſhall for ever
burn you? It is in vain to plead this any longer that you are loth to take Pains;
for where are there greater Drudges in all the World than Sinners are? The
Devil can ſcarce find them Work enough, they out-ſin his Temptations; and had
they not that Corruption within, the fcum whereof is continually boiling up in
them, they muſt of neceſſity (I was going to ſay) ſometimes be Holy, for want
of Imployment ; Satan could not find them work enough. How reſtleſs and im-
patient are they till they have done ſome wicked Work? And ſometimes they
are more reſtleſs and impatient when they have done it, through the Devil's
Temptations; and yet, notwithſtanding theſe Torments, they will do them
again. Are there now more Drudges in the World than theſe are? Doth God
require more Pains in his Service than theſe Men take? No, he doth not: Would
but
them.
Recommended from Phil. 2. 12, 13.
675
but Men do as much for their precious Souls, as they do againſt them ; would
they do as much to ſave them, as they do to deſtroy and damn them ; truly their
Salvation would not lie upon their Hands unwrought off.
But ſome may ſay
, in their Hearts, It is true indeed we are convinced that the Work Objec,
of Sin is laborious, but yet there is pleaſure in that labour : But to the Works of Obe-
dience we find reluctancy, and to ſtruggle against that is exceeding irkſome and grie-
vows, and therefore we cannot work.
But is it ſo indeed ? Is it all Peace and Tranquillity with you when you fin?
Are your Conſciences ſo utterly ſeared, as that they make no Reluctancy, give
you no Checks or Reproofs, when you ſin? If they do, put that Reluctancy of
natural Conſcience againſt ſin, into the Ballance with the Reluctancy of natural
Corruption againſt Obedience, and the moſt profligate Sinner in the World
ſhall find, though this is more ſtrong and prevalent , yet that is more vexa-
tious and tormenting. God requires no more Labour from you than you now
take; nay, this Labour ſhall not put you to ſo much Torment as ſometimes you
now feel : The ſame Labour, with more content and ſatisfaction, may perfect
your Salvation, that now tends only to conſummate your Deſtruction. What
Madneſs then is it for Men not to be perſuaded to work the Works of God, when it
will coſt them leſs Pains, I mean leſs tormenting Pains? You wear your Lives in
the Service of Sin, and at the end of your Days you go down to Hell; when
with as much eaſe you might inherit Life and Glory, as you thus purchaſe Hell
and Deftruétion. And is not this great Folly and Madneſs ?
Well now, bring all theſe four Gradations together, and look upon them all
at once, and we ſhall find the Argument ſo ſtrong as nothing can reſiſt it, but the
perverſe Reaſonings of Mens own Wills; you will not becauſe you will not : You
muſt work; if you work not in God's Service, you will work in the Devil's Drudgery;
if you work Satan's Work, you muſt receive Satan's Wages, which is the Reward of
eternal Damnation ; and the fame Labour that you take to damn your own Souls, might
fuffice to ſave them. Wherefore then ſhall not God imploy you as well as the
Devil ? Hath he not more right to you? Why ſhould you not work out your own
Happineſs, as well as work out your own Miſery? Doth it not concern you more?
If Men would but ſet their Reaſon on work in this particular, if they would but
few themſelves to be Men, they would ſoon ſet Grace on work and ſhew them-
felves to be Chriſtians alſo: It is but turning the Streams of your Aations into
the right Channel and the Work is done; ſince that they will inceſſantly flow
from you, why ſhould they all fall like Jordan into the dead Sea, when they might
as well run into the infinite Ocean of all Happineſs, and carry your Souls along
with them alſo ? But,
(5.) Fifthly, Conſider this alſo; the Devil works conſtantly and induſtriouſly Menſhould
for your Deſtruction, and will not you much more work for your own Salva- be as dili-
tion? See the place of the Apoſtle, 1 Pet. He walks about as a roaring Lion, ſeeking gent no
whom he may devour. And therefore when God queſtions him, Whence comeſt Souls as
thou, Satan? He anſwers, From going up and down to and fro in the Earth, and walk- the Devil
ing in it. What Pains doth he take to prompt Men with Temptations, to ſuit is to de-
Objects and Occaſions to their Corruptions ? Still he is at their Right Hand lay- Stroy them.
ing Snares and Traps for them that they might fall as his Prey; and wherefore 1 Pet. 5.8.
Job 1. 8.
makes he all this ado? Is it not to ſatisfie his Malice and Hatred againſt Men's
Souls? And ſhall Malice and Rancor make the Devil fo laborious and unwearied
to deſtroy Souls, and ſhall not your own Happineſs and Salvation make you
much more diligent to ſave your Souls ? Is the Devil more concern’d in your
Ruin, than you your felves are in your own Salvation ? Shall the Death of your
Souls be more dear to him, than the Life of your Souls is to your ſelves ? Learn
from Satan himſelf how to rate and value your own Souls : Did not he know
them to be exceeding precious, he would never take ſo much Pains to get them;
and did you but know how precious they are, certainly you would never loſe
them fo contentedly. Let the Devil (if you will learn no otherwiſe) teach
you

676
Practical Chriſtianity,
you the worth of your precious Souls; and ſince he thinks no Pains too much
to ruin them, why ſhould you think any Pains or Labour too much for to
ſave them?
paling tidakce (6.) Sixthly, Conſider, you your ſelves do Labour and take Pains in things of far
things of
lower and lefſer Concernment than the Salvation of your Souls is. Men can riſe up
far less' early and go to Bed late, eat the Bread of Carefulneſs, and all to get ſome little
concern- inconſiderable piece of this world to provide for a frail, ſhort Life here; and
ments than who is there that thinks their Pains too too much? And why then ſhould you not
their Souls. labour for a future Life in another World, that you confeſs to be infinitely more
glorious and delirable than any thing you can obtain here? To me it is Folly ſo
groſs and ſenſeleſs to be bemoan'd, if it were poſſible, with Tears of Blood, that
Men ſhould fo toil for the low Conveniences of the World, and yet neglect the
eternal Happineſs of their precious and immortal Souls, as if they were not
worth the looking after. Sinners, do you know what a vain, empty Bubble,
blown up by the creating Breath of the Almighty, the World is? Do you know
it, and yet will you take pains for it, yet will you graſp and ketch at it? Who
would doubt when we ſee Men ſo buſy about Impertinencies, and the trivial
Concernments of this vain World; who would doubt, but that they were far
more anxious and careful about the Things of Heaven, and the Concernments of
their Souls? Who would not conclude, but that they who are ſo diligent about
petty Trifles, had certainly made ſure that their great Work was done? But,
alas, would it not aſtoniſh Men and Angels, if we ſhould tell them how fooliſh
Sinners are? Would it be believed that rational Creatures, that have immortal
Souls that muſt be for ever ſaved or damn’d, ſhould ſpend all their Time and
Strength about nothing, never taking any Care or Thought what will become of
them for ever? Would ſuch Folly be believ'd to be in Men? And yet this Mad-
neſs are moſt Men guilty of. We may all of us be aſhamed to lift up our Heads
to God, when we confeſs the World to be ſo vain and flight a Thing, that if we
hould get all of it, nay, ſhould we get ten thouſand of them, yet were they not
all worth one Soul, that yet we ſhould be ſo fooliſh to ſtrive to get a vain World,
to the Neglect, yea, to the Contempt of our precious Souls? It is ſuch Folly as
Men would ſcarce ſuſpect that any Perſons ſhould be guilty of it, if it were not
ſeen daily in the Practices of almoſt all Men.
(7.) Seventhly, Conſider this : Are you ambitious ? Do you affe£t true Honour and
for Salva- Dignity ? Yes, I know this is the great Idol of the World, that which every one falls
tion makes down to and worſhips : Well then, Sinners, here is a way to prefer you all. To work
nourable.
for Salvation is the moſt honourable Imployment in the World, an Honour that
will poſe and nonplus the moſt towring and raiſed Ambition, when once it is ſpi-
ritualized. Alas, what poor and contemptible Things are the Grandees and
great Ones of the World, though they take great State and Pomp upon them,
and will ſcarce own their Inferiours for their Fellow-Creatures; nay, will ſcarce
own God himſelf for their Superiour, are yet but like painted Flies that play and
buz a while in the Sunſhine, and then moulder away and come to nothing? All
worldly Honour and Pomp is but imaginary ; but would you have that which
John 12. is ſolid and ſubſtantial? Chriſt tells you how it is to be attained. If any Man
ſerve me, him will my Father honour. Whatever Honour we have, we hold it by
Service; our Work is not only Duty, but Preferment alſo : If any Man ſerve me,
he ſhall be honoured. Would you be inrolled for Right Honourable in Heaven's
Treaſury? Would you be Peers of that Kingdom with Saints and glorified An-
gels? Then honour God. And how ihall you honour him, but by obeying him?
And he who thus honours God, God will honour him. This is the only real
Honour, all other is but airy, fiátitious Titles ; like Cyphers, which as they are
placed, ſtand for Hundreds and Thouſands, but are all of the ſame Value when
huddled together. So truly the great Ones of the World, if not made honourable
by Obedience to God, have but imaginary Excellency; and when Death once
ſhuffles and huddles them together, Nobles with Ignobles, will the Duſt and Aſhes
of the one ſtand at a Diſtance and make Obeyſance to the other? No, all Honour
here ſignifies no more than a King upon a Stage. But here is a way. to attain

To work
Men bo-
26.
true
Recommended from Phil. 2. 12, 13. 677

true Honour, here is the way to it by becoming Servants, not to Command, but wherein
to Obey ; not to be imperious over others, but to work your ſelves ; this is true
Honour. Now I fall in three Things demonſtrate the Honour of working for of working
Salvation, that if Men be not very lowly ſpirited, they may be excited unto this tion con-
honourable Work.
fifts.
the Honcur
(1.) Firſt, It is pure, Spiritual, refined Work. In Services among Men, the lefs It is a Spia
of Filth and Drudgery there is in them, the more creditable they are accounted. ritual and
It is an Honour to be imployd in higher and more cleanly Work, when others Pure Worki
are buſied about baſer Imployments. Now, Chriſtians, your Work is the high-
eſt and moſt noble Service imaginable ; you are not at all to ſet your Hands to any
foul Office; you have nothing to do with that Mire and Sink in which wicked
Men are raking, yea, and it is their work to do it; no, but your Work is all
ſpiritual, conſiſting of the fame pure Imployment that the Angels in Heaven ſpend
their Eternity about : Holy Thoughts, divine Affections, heavenly Meditations, Spiri-
tual Duties in theſe lyes your Work, which becauſe of its Purity is therefore
very honourable.

.
able Mala
makes us
(2.) Secondly, Your Work is honourable becauſe it is the Service of a moſt ho- It is the
nourable Maſter. We account it a great Credit to tend immediately upon the Service of
Perſon of ſome Prince or Potentate ; but what is this to their Honour who are
an honoura
called always to attend upon the Perſon of God himſelf, who is King of Kings Jter.
and Lord of Lords, to be continual Waiters about his Throne? God hath but two
Thrones; his Throne of Glory in the higheſt Heavens, about which Angels and
glorified Saints are the Attendants: and his Throne of Grace to which you are
called. Angels and Saints are but your Fellow-Attendants; and if they ſee his
Glory in the higheſt Exaltation, you are admitted to ſee it in the next degree;
yea, and herein is your Honour ſo great, that you are capable but of one Pre-
ferment more, and that is of being removed from one Throne to the other, from
attending upon the Throne of Grace to attend upon the Throne of Giory, ſơ
great is your Honour.
(3.) Thirdly, Your Work is ſuch as makes you not ſo much Servants, as Friends The Sei-
unto God. It is an Honour to be Servant unto a King, but much more of a Ser- vice of God
vant to become a Favourite. Why thus it is in the ſervice of God; you are not
bis Friends.
only Servants, but Friends and Favourites. You are my Friends, if you do whatſo-
ever I command you. A ſtrange Speech, one would think the doing of what is
commanded is the Office of a Servant, rather than of a Friend: No, ſays Chriſt,
Henceforth I call you not Servant s but Friends; you are my Friends if you do whatſo-
J
ever I command you And certainly no Title ſo truly glorious as that which God!
put upon Abraham, To be the Friend of God. Well then, let wicked Men go on
ſcoffing and mocking at Obedience in the People of God, let them look on
them as poor and low ſpirited Perſons, yet can there be no Honour like unto
theirs, to be Attendants upon , yea, the Friends of the great God of Heaven;
and there can be no Diſcredit ſo baſe as theirs who are Slaves to the Devil,
who is God's Slave ; to be a Slave unto the Devil, whom the People of God
have in part ſubdued and overcome, and over whom they ſhall fhortly at once
perfectly triumph.
And now having thus, by ſeveral Arguments, preſt this great Duty of working
out of our own Salvation, I ſhould now proceed to fome other Things that are ne-
ceſſary to be ſpoken unto from this Doctrine : But becauſe this is a Duty of ſo vaſt
Importance, and of fo univerſal Concernment unto all, and the Slothfulneſs and
Backwardneſs of many fo great, and if perſiſted in, will be ſo ruinous and de-
ſtructive, I ſhall further urge the practice of this Duty upon the Conſciences of
Sinners, by theſe following Confiderations.
(1.) Firſt, This working for Salvation is the moſt delightfil Work and Imployment terking
that a Chriſtian can be engaged in. What is it that makes the whole world fo for Salva
buſy in the Service of Sin and Satan, but only Pleaſure which they either find lightful
or imagine ? The Devil baits all his Temptations with this enticing Witchcraft Work.
Z Z z z
which


678
Practical Chriſtianity, 039

10.
Suitable-
Work to
the Agent.
which the World calls Pleaſure, and this is that makes them ſo ſucceſsful. But
hath the Devil ingroſſed all Pleaſure unto his Service ? Can the Ways of God
promiſe no Delight? Are they only rough and rugged Ways ? David certainly
Pfal. 19. thought otherwiſe, when ſpeaking of the Commandments of God, he tells us,
They were ſweeter than the Hony and the Hony-comb. He could ſqueeze Hony out of
them ; it is an Expreſſion that ſets forth the exceeding Pleaſantneſs and Delight
that is to be found in the ways of Obedience. And truly the whole Book of Pſalms
is abundantly copious in ſetting forth that Delight that is to be found in the ways
of God. Ask therefore the Children of God, who are the only ſufficient Judges
in this Matter, and they will tell you with one Conſent, that they know no De-
light on Earth comparable to that Delight that is to be found in Obedience.
Indeed if you are only taken with a ſoft, luxurious, waſhy Pleaſure, this is not
to be found in the ways of Holineſs; but if a ſevere Delight can affect you, a
Delight that ſhall not effeminate but innoble you; if you deſire a maſculine, ra-
tional, vigorous Pleaſure and Delight, yon need not ſeek any further for it than
in the ways of Obedience.
Two things Now there are two Things that make this working for Salvation to be plea-
make work- fant; the ſuitableneſs of this work to the Agent or Worker, and the viſible Suc-
ing for Sal-
vation
ceſs and Progreſs of the Work it ſelf: And both theſe make the working out of
pleaſant. Salvation exceeding pleaſant and delightful to the People of God.
(1.) First, It is a Work ſuited to their Natures, and that makes it pleaſant. As
neſs of the Jeſus Chriſt had in a phyſical Senſe, ſo every true Chriſtian hath in a moral Senſe
two Natures in one Perſon : There is the divine Nature or the Nature of God,
and there is the humane, corrupt Nature, the Nature of ſinful Man, and each of
theſe have Inclinations ſuited unto them; there is the carnal part, and that is too
apt to be ſeduced and drawn away with the Pleaſures of Sin, that are Objects
proportioned to the carnal part: But then there is alſo a divine, and if I may ſo
call it, a fupernatural Nature, imprinted by Regeneration, that only doth reliſh
heavenly and ſpiritual Things : So that it is not more natural to a godly Man by
reaſon of the Propenſions of the old Nature to fin againſt God, than it is natural
to him, by reaſon of the Propenſions of the new Nature, to obey and ſerve God.
Now when Nature acts ſuitably to its own ſway and pondus, this muſt needs cauſe
two Things : Firſt, Facility and Eafineſs : Secondly, Delight and Complacency.
Streams flow from the Fountain with eaſe, becauſe they take but their natural
Courſe. So the Works of Obedience flow eaſily from that Fountain Principle of
Grace that is broken up in the Hearts of the Children of God, becauſe they flow
naturally from them ; and therefore becauſe Nature makes things eaſie, that eafi-
neſs will make them pleaſant and delightful. It is true indeed when they work,
there is an oppoſition and reluctancy from their other contrary Nature; for as
they act ſuitably to the one, ſo they act quite contrary to the other Nature : But
doth not the gracious and new Nature as ſtrongly wreſtle againſt and oppoſe the
Workings and Eruptions of the old Nature, as the old doth the Workings of
the new? Yes, it doth ; and therefore you that are truly Regenerate, never ſin
becauſe of the eaſineſs of it, becauſe of its ſuitableneſs, becauſe elſe you muſt
offer violence to your Nature if you reſiſt a Temptation. Do you not offer vio-
lence to your Nature if you cloſe with that Temptation? You are not all of one
piece, if I may ſo ſpeak, if you are Regenerate. And what? muſt the corrupt
part only be indulged and gratified, and muſt the renewed part be always op-
poſed? Why ſhould not Grace , lince it is as much, nay, more your ſelf than
Sin is, why ſhould not that have the ſame ſcope and liberty to act freely as Sin
doth? Truly theſe Things are Riddles to wicked Men, and they are unfit Judges
in this caſe; they wonder what we mean when we ſpeak of Eaſineſs and Delight
in ways of Obedience, which they never found to be otherwiſe than the moſt bur-
thenſome Thing in the World. And truly it is no wonder, for they have no
Principle ſuited to theſe Things, they are made up only of the old Nature, that
is as contrary and repugnant to them as Darkneſs is to Light. But if once God
renew and fanétifie them, then they will confeſs as we do, that the Works of
God have more eaſineſs in them than the generality of the World do imagine;
and



Recommended from Phil. 2. 12, 13.
679
22.
and therefore St. Paul tells, That he delighted in the Law of God after the intard Man. Rom. 7.
But why after the inward Man? But becauſe though his corrupt part was con-
trary thereunto, yet his renewed part, which he calls his inward Man, was
ſuited to the Duties of the Law of God, and carried him out as naturally to
Obedience as the Spark flies upward. . And hence it is that the Children of God
delight in the ways of Obedience, becauſe they ſuit with their new Nature that
is implanted in them.
tion makes
(2.) Secondly, Another Thing that makes working for Salvation ſo delightful, Progreſs
is, That viſible Succeſs that the Children of God gain, and that viſible progreſs that they in working
make in this Work. Nothing doth uſually cauſe greater Delight in Work than to
for Salva-
ſee ſome riddance in it, and that we are like at length to bring it to ſome iſſue. it pleaſant.
So truly this is that which mightily delights the Children of God to ſee that their
Work goes forward, that their Graces thrive, that their Corruptions pine and
conſume away, that they are much nearer Salvation than when they firſt be-
lieved, that they are perfecting Holineſs in the fear of God, and every Day
growing nearer unto Heaven and Happineſs than other : And though theſe
Works of theirs are now imperfect, yet they ſhall be ſhortly finiſhed and
conſummate in Glory.
Well then, if Pleaſure and Delight do affect you , here you ſee is that which
is folid and ſubſtantial; it ſprings from Succeſs in your Work, and from that
ſuitableneſs that is in your renewed part thereunto alſo. And therefore the more
Work, the greater Delight you find; becauſe the greater progreſs you make,
and the more ſuitable to it your Will becomes. Nay, your Delight is of the
ſame Nature with that which you ſhall enjoy in Heaven : The Work the Bleſſed
are there imploy’d in is of the fame Nature with yours; only their ſuitableneſs
to it is perfect, and therefore their Delight and Pleaſure is perfect : And accor-
dingly the more ſuitable your Hearts are to your Work, the more Delight and
Pleaſure you will find in it. This is that makes Heaven a place of Happineſs
becauſe there is no Corruption, no Body of Sin and Death there to make thoſe
Duties that are there required from glorified Saints to be irkſom and grievous
to them.
tion.
(2.) Secondly, Conſider the exceeding greatneſs of your Reward. Doth Job fear The Re-
God for nought, was the Cavil of Sai an, when God applauded himſelf that he ward of
had ſuch a Servant as Fob was upon the Earth. The Devil himſelf thought it no
working
for Salvaa
wonder that fob ſhould fear and ſerve a rewarding God, a God whoſe Hands
are as full of Bleſſings as his Mouth is full of Commands : And yet what were
theſe great Somethings that the Devil envies Fob for (and thinks every one would
have done as much as he, if they had but as great a Recompence for it)? It was
but Hedging of him about, but bleſſing of the Works of his Hands, and increaſing of his Job 1. 10,
Subſtance, as it is in Job 1. Why, alas! theſe are poor mean Rewards to what God
intends to beſtow; ſuch Rewards they are as that God ſtiil reckons himſelf in Ar-
rears to his Children, till he hath given them ſomething better than he can be-
ſtow upon them here upon Earth: Theſe Things he caſts but as Crumbs unto Dogs,
when he reſerves a far better Portion for his Children. And yet Satan thinks Job
will paid for his Service in having of theſe lower Enjoyments, in cauſing the
Works of his Hands to proſper ; Doth Job ſerve God for nought ?' And therefore
if Sat an doth not wonder that fob fears and ſerves God for Temporal Mercies,
well it not be to the great wonder of Satan himſelf that you ſhould not fear and
ſerve God, that have infinitely better Things promiſed to you than Temporal
Mercies are ? Do you deſerve your Breath, in ſpending of it ſome few Hours
in Prayer? Or do you deſerve your plentiful Eſtate, by laying out ſome ſmall
part of it for God? Why, to be able to Think or Speak, to enjoy Health and
Strength, are ſuch Mercies, though outward Mercies,as can never be recompenced
to God, although you ſhould think of nothing but of his Glory, and ſpeak of
nothing but of his Praiſe; although you ſhould impair your Health and waſte
your Strength, and languih away in the performance of holy Duties: Theſe,
tho they are Obligations to Obedience, yet they are not the Reward of Obe-
dience,

680
Practical Chriſtianity, house
to dience; no, far higher and more glorious Things are provided, promiſed and
ſhall be conferred upon you, if you will but work. For there is Firſt, your ſet
ſtanding Wages, and that is eternal Salvation ; no leſs. And Secondly, beſides
this there are many incident Vails accrew to God's Servants, in their performance
of his Service: And is not here Reward and Wages enough?
Working
(1.) First, Conſider there is that eternal weight of Glory that ſhall be the Reward of
for Salva- the Saints in Heaven. This now is ſo great that it is impoſſible for you to con-
tion shall ceive: It is ſuch as Eye hath not ſeen, Ear hath not heard, nor hath it ever enter'd
ed with into, no nor can it ever enter into the Heart of Man to conceive what God hath
pre-
Heaven. pared for them that love him, as the Apoſtle ſpeaks. If St. Paul were now preaching
1 Cor.2.9. and preſſing this very conſideration of the infinite, glorious Reward, it would
poſlibly be expected, that he who ſuffered a Tranſlation, and was admitted as a
Spy into the Land of Promiſe, ſhould at his return make ſome Relation of it, and
diſcover ſomething of the Riches and Glory of that Place; and would not all
Hock about him, as Men do about Travellers, to enquire for a Deſcription of the
Country hence they come? Who the People and Inhabitants are? What are
their Manners and Cuſtoms? What is their Imployment ? Who is their King,
and what Subjection they yield unto him? Thus inquiſitive truly our Curiolity
would be. And yet when St. Paul purpoſely relates his Voyage to the other World
-all that he ſpeaks of it is only this, I knem a Man caught up into Paradiſe, who
heard things that no Man could, nor is it lamful for any Man to utter. The Glory
of Heaven is ſuch that it can never be fully known till it be fully enjoyed ; and
yet if Heaven were ever made chryftally tranſparent to you, if ever Ged opened
you a Window into it, and then opened the Eye of your Faith to look in by
that Window, think what it was that you there diſcovered, what inacceſible
Light, what cheriſhing Love, what daunting Majeſty, what infinite Purity, what
over-loading Joy, what inſupportable and finking Glory, what Rays and Spark-
lings from Ciowns and Scepters, but more from the Glances and Smiles of God
upon the heavenly Hoſt, who for ever warm and Sun themſelves in his Preſence :
And when you have thought all this, then think once again that all your Thoughts
are but Shadows and Glimmerings, that there is Duſt and Alhes in the Eye of your
Faith that makes all theſe Diſcoveries come infinitely ſhort of the Native Glory
of theſe Things; and then you may gueſs, and gueſs ſomewhat near what Hea-
ven is. Nay as God, by reaſon of his infinite Glory, is better known to us by
Negatives than by Affirmatives, by what he is not than by what he is ; fo is
Heaven, by reaſon of the greatneſs of its Glory, better known to us by what
it is not, than by what it is; and we may beſt conceive of it when it is told us :
There is nothing there that may affright or afflict us, nothing that may grieve or
trouble us, nothing that may moleft or diſquiet us, but we ſhall have the higheſt
and ſweeteſt Delight and Satisfaction that the vaſt and capacious Soul of Man
can either receive or imagine. Are you now burthened with Sin and Corrup-
tion, thoſe Infirmities that tho they are unavoidable, yet they make your Lives
a Burthen to you? Why the old Man ſhall never more moleſt you there, that
Body of Sin and Death ſhall never enter with you into Life; the Motions of Sin
ſhall for ever ceaſe in that Eternal Reſt. Are you here oppreſſed with Sorrows?
Do Afflictions overwhelm you? Why there God ſhall kiſs your blubbered Eyes
dry again, and wipe with his own Hands all Tears from your Eyes ? Are you
peſter'd here with Temptations, and doth the evil One, without intermillion,
haunt you with black and helliſh Thoughts, with dreadful and horrible Deje-
ctions? There you ſhall be quite beyond the Caſt of all his fiery Darts; and
inſtead of theſe you ſhall have within you an ever-living Fountain bubbling up
ſpiritual and ſprightly Contemplations and holy Raptures for ever, ſuch as you
never knew when you were here upon Earth, no not when you were in the moſt
fpiritual and heavenly Frame. Are you here clouded and caſt down with De:
ſertions, and doth God ſometimes hide his Face from you in Diſpleaſure ? In
Heaven there ſhall be an everlaſting Sun-line, God ſhall look freely and ſted-
faſtly upon you, and you ſhall no more fee him through a Glaſs darkly, but Face to
Face, without any interruption or obſcurity : Think, O Soul! (and then think of
any Thing elſe if thou canſt) What is it to ſee the Father of Lights in his own
Rays?

Recommended from Phil. 2. 12, 13.
681

Rays ? What is it to ſee the Sun of Righteouſneſs lie in the Bofom of the Fa-
ther of Lights? What is it to feel the eternal Warmth and Influence of the
Holy Ghost ſpringing from both theſe Lights ? What is it to converſe with
Holy Angels and the Spirits of juist Men made perfect, to join with them in ſing-
ing the ſame Hallelujahs for ever? And when you have thought all this, think
once more, Heaven is all this, and more alſo. Well then, ſince Heaven is
ſuch, and ſince ſuch a Heaven as this is may be yours, what ſhould I ſay more,
but only with the Apoſtle? Having theſe Promiſes, dearly Beloved , Promiſes 2 Cor.7.1.
of ſo certain and vaſt a Glory as this is, let us cleanſe and purify our ſelves
from all filthineſs and pollution both of Fleſh and Spirit, and perfect Holineſs in the fear
of God. Is this Heaven attainable upon your Working? Will God give it into
Wages after working ? Will he ſhare Stars, nay, will he ſhare himſelf and his
Chriſt among you? Truly methinks Chriſtians ſhould not have patience to hear
any more, methinks it is too much dulneſs to indure another Motive beſides this:
Why do you not interrupt me then ? Why do you not cry out, What ſhall we do
that we may mork the Works of God? Why do you not ſay and pray, Lord, work in
us both to mill and to do of thy good pleaſure ? Why is there not ſuch a holy Tu-
mour and Diſturbance among you, ſome Queſtioning, ſome Praying, fome Reſol-
ving, all ſome way or other teſtifying a ſenſe of Salvation upon you ? But, alas,
there is a general Silence; Men and Women ſit as quiet in their Seats, as if their
Seats were filled rather with Monuments than with Men ; as if Heaven and eter-
nal Salvation were of no Concernment for them to look after. And wherefore
is all this, but becauſe their Sight is ſhort and their Faith weak? They do not ſee
afar off, nor believe afar off: Heaven they look upon as at a great diſtance, and
very unwilling they are to go ſo long upon Truſt; and ſenſual Perſons, as they
are, they look for preſent Reward and preſent Wages, and will not ſtir till they
have received it : And this is the Reaſon why the Conſideration of this great and
infinite Glory affects Men no more, they look for ſomething preſent.
Well, be it fo. Will God's Work bring in no preſent Profit? Yes, it will, and The Beam
that ſuch as you your ſelves ſhall acknowledge to be great. And therefore,
morking
for Silvio
(2.) Secondly, Beſides thoſe ſet Wages that are to be received at the end of our tion is
Lives, there are many Vails and occaſional Incomes that accrew to God's Ser=greats
vants in the performance of their Work. As,
ward in

8.
Firſt, Such are aſſured that God will provide for them while they are doing of his God will
Work; he hath aſſured them of the Mercies and good Things of this Life by Pro-provide
miſe.' I do not ſay of the troubleſome abundance of them, but of the Enjoyment while we
of them ſo far forth as they are Mercies and good Things. Godlineſs, ſays the are worka
Apoſtle, is profitable for all things, having the promiſe of the Life that now is, and of ing;
that which is to come. It hath the Promiſes of this Lite, and that is a large Charter,
I Tim. 4.
by virtue whereof God feeds them and cloaths them, and provides Suſtenance
and comfortable Enjoyments for all thoſe that work in his Service. And there-
fore that I may note it by the way, moſt Men are greatly miſtaken that labour
and toil in the World to get Riches and great Eſtates, this is not the right thri-
ving Courſe ; if you would grow Rich, First ſeek the kingdom of Heaven and the
Righteouſneſs thereof; work out your own Salvation : Labour for the true Riches,
and this will not only increaſe and improve your inward Graces, but increaſe and
improve your outward Mercies alſo. It is true indeed Earth Worms may by cark-
ing and caring, by pinching and drudging increaſe their heap of Dirt ; but let
who will, for my part I will not nor cannot call that Man a rich Man, that hath
more Curſes than Enjoyments. Well thus we ſee what great Vails God gives his
Servants; he gives them not only thoſe of another Life, but thoſe of this Life ſo
far as they are Mercies, and that is one Vail.
(2.) Secondly, As God provides for his Servants while they are working, ſo their
very Work is Wages and Reward enough for it ſelf
. If God ſhould only give us our
Labour for our Pains, as we uſe to fay, and never beſtow a Penny more upon us
than what we get in his Service, we were even in that ſufficiently rewarded. I
was certainly a violent Pang of diſtempered Zeal in that Perſon, that carried Fire
Ааааа
ia

682
Practical Chriſtianity, as
in the one Hand and Water in the other; and being demanded a Reaſon of it, his
Anſwer was, He would burn up Paradiſe and quench Hell-fire, that ſo God might
be ſerved, and Holineſs embraced upon no other Motives than themſelves. This
was a violent Pang and cannot be allowed; this Fire was ſtrange Fire, and this
Water was too much muddied to be Water of the Sanctuary. But yet certainly,
that Man, who abſtracting from the Conſideration of Heaven and Hell, eternal
Rewards and Punilhments, would not rather chooſe the Works of God and the
Ways of Holineſs, than the Works of Sin and the Ways of Iniquity, let that
Man know he never yet had much Acquaintance with that Way and with that
Work. What ſays holy David concerning the Commandments of God? In keep-
ing then there is great Reward; not only after keeping them, when thoſe Com-
mands that have here been the Rule of our Holineſs and Obedience,ſhall in Heaven
become the Meaſure of our Reward and Happineſs; but in the very keeping of them,
while we are obſerving and obeying, there is ſo great a Reward, that we ſhould
have no cauſe to complain, ſhould God beltow no more upon us, than to ſuffer us
to obey his Law. For,
By work (1.) Firſt, Herein we uphold Communion with God and Christ, through the holy
ing for Spirit. What is Communion, but only a mutual Intercourſe of Grace and Duty,
me enjoy
when Grace received reflects back again in the returns of Duty? Then is Com-
Commu- munion maintained between God and the Soul, when we return Duty for Grace.
nion with? Now is this nothing to enjoy Fellowſhip and Communion with the great God of
Heaven and Earth ; to be admitted to him, to walk and converſe familiarly with
him and to enjoy him, to ſee him who is inviſible, to lean upon him who is Al-
mighty, to enjoy him who is infinite? Is all this nothing? Will not the Souls of
thoſe who have by Experience taſted the ſweetneſs of theſe Things, cry out, They
are ſo excellent and tranſcendent, that there is but one Thing more deſirable, and that is
immediate Enjoyment ? What is Heaven it ſelf but Communion with God at a
nearer Hand? Here it is by Faith, there by Viſion; here by Ordinances, there
by immediate Influences ; here it is by Duty, there by Union. And therefore if
the Conſideration of a future Heaven be not cogent and prevailing with you,
behold here is a Heaven at preſent; here is Happineſs for your Work, as well
as for your Reward. It was nobly ſpoken of Galleacius Carriciolus, Curſed, ſays
he, be that Man who preferreth the whole world before one hours Communion with Jeſus
Chrift. And certainly they who have once talted the ſweetneſs of this Commu-
nion, will ſubſcribe to that Anathema.
Salvation
God.



tioni.
Peace of (2.) Secondly, There is uſually great Peace and Tranquility of Conſcience attends
Conferience, and accompanies this working for Salvation ; that fills the Soul
with as great a Calm
an effect of as the World had the firſt Morning of its Creation, when there was no Wind or
for Salva. Tempeſt to diſcompoſe it. Never is the Soul more at reſt than when it is moſt
at work. I dare appeal to the Experience of the People of God in this caſe.
Do not your moſt ſolemn Feaſts come in by your Obedience? Doth ever Con-
ſcience look ſo friendly and pleaſantly upon you as when it finds you active in the
Ways of God? It then wears not a Wrinckle or Frown upon its Face; as Sinruffles
it, ſo Duty ſmooths it out again ; and this cauſeth ſuch Peace and Quietneſs in
the inward Man, as yields more ſatisfaction than all the noiſe and ruffling Gal-
lantry and Jollity in the World can. This is our rejoycing, the Teſtimony of our
2 Cor. 1. Conſciences, that in fimplicity and godly Sincerity we have had our Converſation in the
World. So that if Men care not for the Enjoyment of God, yet if they love the
Enjoyment of themſelves, if they would avoid Diſcords and Civil Wars in their
own Breaſts, this were enough to excite them to this pacifying Work, that
atones and reconciles Conſcience unto themſelves.
12.
In work-
ing for
(3.) Thirdly, In this working for Salvation God gives in many evident Teſtimo-
salvation nies of his ſpecial favour and acceptation unto the Souts of his Servants. Thou meeteſt
God gives him, ſays the Prophet, that rejoyceth and worketh Righteouſneſs. Thou meeteſt him,
in many how? not to contend with him, as with Jacob; not to ſlay him, as thou didſt
nies of his Balaam; but to embrace him, to reveal and manifeſt thy ſelf unto him. If you
have any comfortable Evidences that God is yours in a ſtrict Bond of an ever-
laſting

Favour.

Recommended from Phil. 2. 12, 13.
683
laſting and unalterable Covenant, and that you are accepted of him in the well-
beloved : Examine how you attained to this Evidence; Was it not through Obc-
dience and Working ? This is the way whereby God manifeſts himfelf unto the
Souls of his; and ſhould your comfortable Perſuaſions not come in thus by Obe-
dience and Working; They are but Enthuſiaſtical and groundleſs Preſumptions,
and not true and divine Allurance. The Apoſtle in Pet. 2. exhorts us, To make
our Calling and Election ſure : But how is that to be done? Why it is by giving dili-
gence. What is it Men deſire and wiſh for next to Heaven? Is it not Aſſurance
of it? Would you not have the Terrors and Torments of Conſcience appre-
hending and pre-occupating your own Condemnation, eaſed and removed ?
Would you not have the unquiet toſlings and fluctuations of your Minds, becauſe
of the uncertainty of your future State and Condition, ſettled and confirmed ?
Why then be perſuaded to Work ; believe it, this Evidence is never received in
any other way than in a way of Duty : God will not hold his Light of Aſſurance
to thein who will not work the Works of Obedience.

.
(4.) Fourthly, Thoſe that are diligent in workirg for Salvation, many times have Obedience
high Spring-tides of Joy: Joy that is unſpeakable and glorious, that ruheth in upon accompany
the Soul and raviſheth it with a ſweet and potent Delight, while it is in ways of nied with
Obedience. Now this, though it be not ordinary with every Chriſtian, yet God
ſometimes vouchſafes it, eſpecially to the moſt laborious working Chriſtians, as
a Cordial to revive and quicken them that they ſhould not faint and grow weary
in their work. He gives them inany tiines ſuch prelibations of future Glory,
ſuch bright Glimpſes of himſelf palling before them, that they ſcarce know where-
in their ſtate differs from the ſtate of the Glorified, unleſs it be that it is ſhorter
in the duration, laſting not ſo long as theirs. Well then, thould you be asked as
they were in the Parable, Why ſtand you here idle all the day long? You could not
return the ſame Anſwer as they did, becauſe no Man hath bired us; for God hath
hired you, and that at no leſs a rate than all theſe great and glorious Things that
have been propounded to you do amount unto : A glorious Heave
a blefled
Work that is accompanied with Communion with God, Peace of Conſcience,
Aſſurance of divine Favour and Joy in the Holy Ghost; and if all this will not per-
fuade you, certainly you ſet a mighty price upon your own Sloth ; only let me
ſay this, beware that theſe Souls of yours that you will not part with to God for
Salvation, beware you do not ſell them to the Devil for nothing.
(3.) Thirdly, Contider your Incouragements after your Work is done, there is There is
an eternal Reſt that waits you. I have already conlider'd Heaven as a Reward an eternal
for working, let us now conlider it as a Reſt after working. And ſo the Apoſtle Reſt after
tells us there remains a Rift for the People of God. And in Rev. 14, we read, Blefjed Hebam
...
are the dead rhat die in the Lord, from benceforth, yea faith the Spirit for they reſt
from their Labours and their Works do follow them. They reſt from their Labours.
(1.) Firſt, They reſt from their Labour in working under Affliction. Sometimes No Afilia
Afflictions are Spurs and Incentives, and ſometimes they are Burthens and Dif- &tion in
couragements to Obedience. But when we arrive at Heaven we ſhall no longer Heaven
need the Spur to quicken us, nor ſhall we any longer bear that Burthen to oppreſs
us, but caſt it down at Heaven's Gate, where never Sorrow nor Suffering durft
yet appear. And,
(2.) Secondly, In Heaven you ſhall reſt from your Labour in morking under De- No Deſera
ſertion. Now though you do work, yet it may be you apprehend God frowning tion in
upon you, and finding fault with all that you do. Now it may be though God Heaver
doth cauſe the clear Light of his Precepts and Spirit to ſhine before you to direct
you what your Work is that you ſhould do, yet he makes it diſmal Darkneſs be-
hind you, and ſhuts up the Light of his Comfort that you cannot ſee what Work
you have done; and this is your great Trouble, you work and labour, and yet
you know not whether you ſhall be accepted. Obedience were eaſie and pleaſant
Work, ſays the Soul, if I knew that God did regard me; but alas! I pray, and
he luts out my Prayer from him ; I lay hold upon him, but be ſhakes me off in
dija
684
Practical Chriſtianity,

diſpleaſure ; I obey, but he reječts all my Services; and this is the Anguiſhy and Torture
of my Life. This indeed is Matter of great Grief and Trouble. But know,
0 Soul! thou ſhalt not long work thus in the dark, ſhortly thou falt be above
theſe Clouds, and then thou ſhalt ſee that thoſe Prayers that thou thought'ſt were
vainly ſcatter'd and loſt in the Air, are become a Cloud of ſweet Incenſe hover-
ing before the Throne of God. And thoſe Tears that thou thought'ſt were dropt
in vain upon the Earth, are all gathered up and preſerved in God's Bottle. And
thoſe poor Duties of thine, that for their own meanneſs and vileneis thou
thought'ſt God wonld ſcorn, yet through that worth that is put upon them by
the Interceſſion of Chriſt, are ranked in the ſame degree of Acceptation as the
moſt perfect Services of the Angels themſelves are. Have but patience a while
and continue working and thou ſhalt ſee a happy Illue, when the Clouds of
Darkneſs and Deſertion, that now lie upon thy Spirit, ſhall be all ſcattered and
blown away.

In Heaven
there is
(3.) Thirdly, You Mall alſo rest from your Labour in morking againſt the continual
Workings of your onn Corruptions; which ſhall then at once both ceaſe to act and
helt from ceaſe to be? And this indeed is the great Thing that makes it ſuch a bleſſed Reſt
to the People of God. Indeed God cuts you out your Work in his Commands,
but it is the old Man within you that makes it to be tedious, irkſome and difficult
unto you; God makes it not fo, but your Corruption makes it ſo; and this it doth
two ways: Firſt, By deadning your Heart to it: And Secondly, By turning your
Heart againſt it. Deadneſs and dulneſs to and averſneſs from the ways of holy
Obedience, are the greateſt cauſe of all that Toil and Pains that moſt take in the
Work and Service of God, if ever they will bring it to a good iſſue. Now
both theſe ſhall ſhortly ceaſe and be removed, if you but wait and continue
ſtriving againſt them.
of God.
Yn Heaven (1.) Firſt, You ſhall reſt from all that Labour thut you take with a dead and beavy
here is
Heart in the ways of God. Now you are continually calling upon it, Amake, amake
Reft from
labouring
my Glory, now you are continually tugging of it to get it a little more forward,
with a dead lifting of it up to get it a little higher towards God and Heaven. Now you ſtand
beart in in need of continual quickning Grace to actuate and excite thoſe Lumps of Lead
tke ways that lie heavy within your Breaſts; and it is the greateſt diſquietment of your
Lives that you find your Hearts ſo heartleſs and liſtleſs to what is holy and fpiri-
tual. It is with them as with ſome great Bells, that you muſt pull long at the
Rope before you can make them ſound. Is not this the daily Complaint of God's
Children, that their Hearts are dull and heavy and they cannot raiſe them ? and
this makes the ways of Obedience, yea, this makes their very Lives become bur-
thenſome. Well, have but patience for a while, and continue ſtill to ſtruggle
againſt this ſad Indiſpoſition, and it will not be long before you ſhall reſt from
this Labour alſo. Though now you are as Birds whoſe Bodies are too heavy for
their Wings, when you ſtretch them forth and would fain be ſoaring up to Hea-
ven, you can only run up and down and flutter upon the Earth ; yet ſhortly theſe
heavy and cloggy Bodies ſhall fall off and you ſhall be all Wing, free from all
Deadneſs and Straitneſs, Diſtraction and Wearineſs in the Ways of God that
now afflict you : Then ſhall your Affections be always intent and not languilh,
always burning and yet never waſte nor conſume; every Motion of your soul
ſhall then ſhoot themſelves to God as quick as the Lightning, and yet conſtant
as the Sun-beams. And thoſe who are now out-ſtript by weak and underling
Chriſtians, thall then be able to keep pace in their Obedience, even with the
Holy Angels themſelves.
(2.) And then Secondly, In Heaven there shall be a reſting from all that Labour
there all that the People of God now take in the ways of holy Obedience, through the aver
feneſs of
be a ref-
ing from
their Hearts from them, and the oppoſition of their Hearts against them. There is
the oppoſi- that contradiction in the carnal part againſt what is holy and ſpiritual, that the
tion of our Godly cannot bring themſelves to the performance of it without much Strice and
Filart a Contention, the Flesh lufteth against the Spirit ; and when the ſpiritual part caneth
gainſi Dit-
for holy Thoughts and heavenly Affections, the corrupt and fleſhy part tends torch
noilome
In Heaven
Recommended from Phil. 2. 12, 13. 685

at once.
noiſome and ſtinking Vapours, obſtructing the Good that we would do, and in-
fecting that little Good that we do perform : Sở that as if working were not a
ſufficient Imployment, a Chriſtian muſt Fight that he may Work ; and this is it
that makes working for Salvation fo laborious, becauſe we muſt Fight and Work
But it ſhall not be long before that which hinders ſhall be removed,
and then as you are not under a fad neceſſity of offending God, fo alſo you ſhall
be under a moſt bleſſed neceflity of ſerving God, and ſhall find no more trouble
in that Service, than in thoſe Actions which you now cannot but do. And thus
ſhall you hàve a happy Reſt from all that Labour and Pains that your Corrup-
tions here made you take. And therefore be incouraged to perſevere in well-doing,
perfect the Work you have undertaken in ſpight of all oppoſition from your own
corrupt Hearts, for aſſure your ſelyes this troubleſome Inmate ſhall not long diſ-
quiet you. I might alſo add,
(4.) Foưrthly, You ſhall then rest from your Labour in mórking against Satan's Tem- Saints in
ptations; who is now buffetting of you while you are here upon Earth, but in
are free
Heaven the evil One ſhall not approach near to touch you. There you ſhall no from St-
more trouble your ſelves to know how to diſtinguiſh between the Inječtions of tan's Teni-
Satan and the Ebullitions of your own Corruptions, for you ſhall know neither phations.
there; you ſhall then ſtand no niore upon your own Guard and keep Centinel to
your own Soul, nor conflict with any of Satan's Temptations, but ſhall for ever
triumph in Victories and Conqueſts over them.
This is that bleſſed Rest that you ſhall ſhortly poneſs if you will but now
Work. And what is it that comforts the painful Labourer but this, that though
his Work be hard and difficult, yet the Evening will ſoon ſhut in, and he ſhall
then betake himſelf to quiet Reſt and Repoſe? What is it that comforts the weila
riſome Traveller, but this ? Every Step of his long Way brings him nearer to his
Home, where he ſhall enjoy a longer Reft : And ſhall not the ſame incourage
and ſupport you in your Way and Work? What though the Work be painful
and laborious? yet it will not be long before you ſhall lie down in the Bed of the
Grave, and ſweetly ſleep away a ſhort Night of Oblivion that is between this
and the Reſurrection, and your tired weary Souls ſhall then repoſe and neſtle
themſelves in the warm Boſom of God himſelf. What though the Way be long
and tedious to the Fleſh? yet you are Travelling to your Father's Houſe, where
you are ſure to be welcom, and where you ſhall enjoy an Eternity of Reſt and Re-
poſe, and ſhall ſit down with Abraham, Iſaac and Jacob, and the whole Ring of
glorious Saints, diſcourſing to them of the Dangers and Difficulties that you liave
paſſed through in getting to them. Doth it not ſweeten the Toil, and Pains that
you take in your Youth; to think that thereby you are laying up that whereupon
you may live at Eaſe hereafter , and ſpare the weakneſs of old Age? And is it
not much more Rational that while you are in this World, which may be called
the Youth of Eternity , you ſhould lay up a good Foundation and treaſure up a
large, rich Stock, upon which you might live at Eaſe for ever? Why ſhould
you not be as wife and politick for Heaven, as for a little of the periſhing Things
of this World ? Will you Labour that you may Reſt here, where your Reſt ſhall
certainly be diſquieted and you ſhook out of it; and will you not labour that
you may Reſt in Heaven, where alone you can enjoy an everlaſting Reſt? I
know it is that inveterate prejudice that Men have taken up againſt the Ways of
God, that they are painful and laborious, and this invalidates all Reaſons and
Arguments that we bring them to perſuade them to work. Reft, that is it they
would have ; and though God tells them they ſhall have an Eternal Rest if they
will but work a while; and tells them on the other Hand, that they ſhall never enter
into Rest, if they do not work, that they ſhall never enjoy more Eaſe than what
they can find in Hell it ſelf, where their Groans and Bellowings, together with
the Smoak of that bottomleſs Pit ſhall aſcend up for ever; yet ſach is the mad-
neſs of Mens Folly, that neither the Reſt of Heaven, nor the Restleſsneſs of Hell, can
ſtir or move them, but they roll themſelves up in their own Sloth and will hear
nothing, nor lay any thing to Heart that may rouze or awaken them. Hath not
God often called upon them by his Miniſters? Sinners, Sinners, amake, beſtir your
Bbbbb
felves,

686
Practical Chriſtianity,

45:
In Heaven
there is an
eternal
Work,
felves, Hell-fire is kindling about you, God is ready to open his Mouth to pro-
nounce Sentence againſt you, Satan is ready to lay hold of you and to drag you to
be tormented. One would think ſuch Execrations as theſe are, ſhould awaken the
Carkaſſes that you ſit over, were they not in their final ſtate, and yet with you
whoſe Souls are yet in their Bodies, but know not how ſoon they may be in Hell,
who among you are moved with all that hath or can be ſaid of this Matter? nay,
are you not like ſleepy Men when jogged, ready to grow pettiſh and to quarrel
with us? Why do you moleſt us? Why do you envy us our Reſt? Why do you
diſturb our Peace, and will not let us alone? Shall I ſay to you now, as once our
Matt. 26. Saviour ſaid to his Diſciples ? Sleep on, and take your Rest; ſleep on, and nod your
ſelves into Deſtruction; ſleep on, and never wake more till the Flames of Hell
awaken you. Truly we come not to diſturb your Reſt, but we come to inform
and guide you to a better Reſt than what you can find here, even an eternal
Reſt, a Reſt with him that is immortal, a Reſt with him who alone is unchange-
able; and is not this Reſt worth a little Pains and Struggling to obtain ? Do you
think you are always to believe and to repent, always to obey and mortifie your
Corruptions? You cannot think ſo, unleſs you think you are always to live in this
World : No, there is a Reſt remains for the People of God, after a few ſhort
Days be gone. It is not therefore your Eaſe that you ſeek when you will not
work; no, it is rather your Pain and eternal Torment, which ſhall certainly then
be given unto all Nothful Perſons; when the induſtrious and painful Chriſtian, that
labours and works for Salvation, ſhall be admitted into the Eternal Reſt that he is
aſpiring after, and hath already embraced in his Hope and Faith.
(4.) Fourthly, Conſider, As in Heaven there is an eternal Rest, ſo alſo in Heaven
there is an eternal Work to be done : And therefore you ſhould inure your ſelves to
that Work while you are here upon Earth. If Happineſs, according to the Phi-
lofopher's Notion, conſiſts in Operation, then in Heaven where there is the moſt
perfect Happineſs, there muſt needs be the moſt perfect Operation. And there-
fore, whatever hath been ſpoken of Reſt that remains, yet you are not ſo to con
ceive of it as poſſibly ſome grofs enough are apt to wiſh and fancy to themſelves,
as if in Heaven the bleſſed were unactive and enjoyed there only a long Vacation,
and only ſtretched themſelves on that Flowery Bank, and ſo void of Cares and
Fears lull'd away an Eternity : No, theſe are too low and brutiſh Apprehenſions
for the Glory of that place. That Reſt that is there to be expected and enjoyed
is operative working Rest; it is both Reſt and Exerciſe at once, and therefore it is
a true Paradox; though the Saints in Heaven reſt from their Labours, yet they
never reſt from their working ; continually are they bleſſing and praiſing of
God, Aſcribing Glory, and Honour and Power to him that fits upon the Throne, and
to the Lamb for evermore : Always are they beholding, admiring and adoring of
God, and burning in Love to each other, and mutually rejoycing in God and in
one another: And this is the work of that Eternal Reſt, a Work never to be
intermitted nor to ceaſe. And therefore it is worth our obſerving, that both
thoſe Places that do chiefly ſpeak of the future Reſt of the People of God, do
Heb. 4.9. alſo intimate a Work in that Reft. So the Apoſtle to the Hebrews tells us, There
remains a Rest for the People of God; the Word is, There remains a Sabbath for the
People of God. Look now as you are to be imployed on a Sabbath, ſuch ſhall be
your Imployment in your Eternal Rest. Is it not your Work now upon a Sabbath-
day to raiſe your Thoughts and Affections to Heaven, to fix and terminate them
upon God, to inaintain Communion with him, to admire him in all his Works
both of Grace and Providence, to ſtir up your own Hearts, and to quicken the
Hearts of others to praiſe and adore him? Why this ſhall be the Work of your
Eternal Sabbath. And when you are at any time lifted up to a more than ordi-
nary Spirituelneſs in theſe Things, then may you give ſome gueſs what your
Work Thall be in Heaven, and what the frame of your Hearts ſhall be in your
eternal Reſt. And ſo that other place in the Revelations, Bleſſed are the dead that
die in the Lord, for they rest from their labours, and their works follom them. Which
may be meant not only of the Reward of their Works that they ſhall then receive,
but of the Works themſelves that here they performed on Earth; theſe ſhall
follow them and enter into Heaven with them, and as they were done by them
weakly




Recommended from Phil. 2. 12, 13.
687

weakly and imperfectly here, ſo there the very fame Works ſhall be done by
them with abſolute and conſummate Perfection; all thoſe Works I mean that for
the Matter and Subſtance of them do not connote a finful State and Condition.
Now then, ſince you muſt be imploy'd in ſuch a Work, as this is to Eternity, why,
do you not accuſtom your ſelves to it while you are here? The Apoſtle to the
Coloſſians, Blufſeth God who had made them meet to be made Partakers of the Inheritance Col. 1. 12.
of the Saints in Light. Were it a meet thing that thoſe that ſpend their whole time
in Sin, ſhould be abruptly ſnatcht up into Heaven, to ſpend an Eternity there in
Holineſs? And therefore God accuſtoins thoſe whom he ſaves in an ordinary way
and manner, to work thoſe Works here on Earth that they are to be imployed
in hereafter in Heaven; here they are Apprentices as it were that they may learn
the Trade of Holineſs, that when that time comes they may become fit Citizens
of the New Jeruſalem ; here God is trying their Eyes with more qualified and al-
layed Diſcoveries of himſelf that when they come to view him Face to Face, they
may be able to bear the exceeding Brightneſs of his Glory. And therefore though
you profeſs Heaven to be your Country, and that you are Strangers and Pilgrims
here on Earth; yet fay not with the Captive Jews, How shall we ſing the Song of Pfal. 137
Sion in a ſtrange Land? Yes, you muſt accuſtom your ſelves to that Song , you
muſt mould and warble it here on Earth, that you may be perfect in it when you
come to join with Saints and Angels in their eternal Hallelujahs. You muſt try
your Eyes by ſeeing of God, and your Voices by ſinging that song that you muſt
continually fing in Heaven. And were it only for this diſpoſing and fitting
of your felves for the Work of Heaven, this were Motive enough to perſuade
to begin it now.
(5.) Fifthly, Another encouraging Conſideration to perſuade you to work out your omn A Chri/?i-
Salvation, is this; as your Work is great, ſo the Helps and Aliſtances that God gives for an harh
the performance of this Work are many : So that your Work is not greater than your to work for
Aids are, nor is it more difficult than they are potent. And therefore though Salvations
you are weak in your ſelves, and ſo weak that were you left to your own Strength
you would faint in the moſt ealie Service, yea, the weight but of one holy Thought
would ſink you, for we are not ſufficient, ſays the Apoſtle, es of our ſelves to think
any good thing : Yet when we conlider thoſe mighty Auxiliaries that are afforded
and promiſed, as Comfort when we Droop, Support when we are Weak, that
we ſhall Riſe when we Fall, Recruits when we are Worſted, Omnipotency to fup-
ply our Impotency, All-fufficiency to make up our Defects : When we conſider
theſe Things, then may we triumphantly ſay with the Apoſtle, IVhen we are Weaky
then are we Strong ; and though of our ſelves we are nothing, and therefore can do
nothing, yet through theſe mighty Alliſtances we are able to do all Things.
Now I ſhall rank theſe Auxiliary Forces into Two Bands. Some are External,others
are Internal. External Helps are various : I ſhall only inſtance in Three.
(1.) Firſt, You have the exciting Examples of others, who have already happily gone
through this Work. You are not commanded that which never yet was impoſed
upon any of the Sons of Men, nor that whoever undertook failed in the perfor-
mance, and ſunk under the burthen of it : No, there are Hundreds and Thou-
ſands gone before you, from whom God required as much as he doth from you,
theſe have demonſtrated that the Work is poſible, and the Reward certain. And
therefore as Iſrael followed the Cloud for their Conduct into the Land of Canaan :
So may you be led into a Land of better Promiſe by a Cloud of Witneſſes of thoſe,
who have already paſſed through the ſame Faith, Patience and Obedience, wherein
you are to follow them. It is Superſtition heightned to Idolatry, to make uſe of
the departed Saints as ſubſtituted Mediators and urder- Advocates' unto Chriſt ,
that Chriſt may be our Advocate unto God the Father ; what their prefent Pray-
ers for us are we know not, but this we are certain of, their paſt Example ought
to be propounded and improved by us for our Incouragement in the ways
Holineſs and Obedience. Hence the Apoſtle exhorts us that we ſhould be dilia
gent, not forhful; and he grounds it upon this, becauſe in ſo doing, we ſhould be folu
lowers of them who through Faith and Patience inherit the Promiſes. In difficult and
hazardous Enterprizes, every Man is apt to itand ſtill and ſee who will lead the
way,


688
Practical Chriſtianity,
ز
way, and according to the Succeſs of the firſt Attempters, ſo either to be incou -
raged or diſmayed. Now what ſays our Saviour, Mat. 11. 12. The Kingdom of
Heaven ſuffereth violence, and the violent take it by force. You are not the for-
lorn Hope, you are not the firſt Aſſailors : no, whole Armies of Saints have
in former Ages ſtorm'd Heaven; they have heretofore planted ſtrong Bat-
teries againſt it, and made wide Breaches in it; they have leretofore entred
and taken poſſeſſion; and ſtill the paſſage is as open for you, and the Conqueſt
as eaſie as for them; and you may ſee them beckoning out of Heaven to you ,
and hear them calling to you, Fellom Soldiers, bend your Force hither, there
is your Labour, here is your Reſt; there are your Enemies, here is your Crown
and Victory ; believe it, there are no more Dangers for you to paſs through, no
more Difficulties for you to meet with than what we have paſſed through, yea, and
paſſed with ſo much ſafety as not ſo much as one Soul of us miſcarried, not a Soul
ieft dead on the place; we ſtruggled againſt the ſame Corruptions that you do,
and overcame them; againſt the ſame Temptations, and baffled them; againſt
the ſame Devils, and routed them ; againſt the ſame Flatteries, and Oppoiitions
of a baſe World and deſpiſed them : Believe it upon our Experience, all theſe
Things are but Scare-Crows ſet in the ways of Obedience on purpoſe to affright
you, but there is no danger at all in them unleſs you fear them; this they tell you
with one conſent : And therefore if Examples are any Incouragement, as indeed
they are almoſt the greateſt : if Imitation hath any force to Obedience, as too
often we find it hath great force to fin; why ſhould we not hereby quicken our
ſelves? Why do you not ariſe and preſs upon the Footſteps of them who have
gone before you, and ſhew'd you that the way is both certain and paſſable ? Are
you called to exerciſe Self-denial? Abraham looks down from Heaven upon you,
and tells you that he was ready to ſacrifice his beloved Iſaac. Are you afraid of
the Scoffs and Jears of a flearing World? Why Noah builded an Ark; Moſes
relinquiſh'd the Honours of Pharoah's Court, and met with as many Perſecutions
and Afflictions, and underwent as many Taunts and Flouts as you are like to do.
Are you called to lay down your Lives for the Teſtimony of Jeſus and a good
Conſcience? Why Stephen telis you a Storm of Stones fell upon him, and brake
open the Priſon, and ſet the Priſoner free; his Soul eſcaped, that broke out of
the Cage, and as a Bird took Wing and flew to Heaven. Are you aſſaulted with
Temptations ? St. Paul looks down and tells you that he had much ſtronger Tem-
ptations than you have, and yet he got ſafe to Heaven ? Yea, our great Maſter
and Pattern Jeſus Chriſt wrought out all Obedience ; and what were the Motives
that put him upon this mighty Undertaking ? It was not for his own Salvation
and Happineſs, but it was for ours : Nay, the Scripture goes yet lower, it was,
1 Pet. 2. To leave us an Example that we should follow his Steps. Now ſhall Chriſt do all this,
not for himſelf, but for us, and ſhall we ſit ſtill and do nothing for our ſelves?
Shall Chriſt take ſo much Pains to ſet us an Example, and ſhall not we follow that
Example? We who have ſo great a Happineſs to work for, and ſo a great Pattern
to work by ? Shall we be ſlothful in procuring our own Good, ſince Chriſt was
fo laborious and expenſive, not in procuring Good to himſelf, but in procuring
Good for others ? Methinks theſe Things ſhould add ſome Spurs to our Endea-
vours, and excite us to follow the Examples of thoſe that are gone before us, yea,
and to leave an Example unto them that are to come after us ; and though we do
come after the Examples of others who are gone before us, yet the conſideration
of their Examples who have gone through this Work, may excite us not to come
behind them in any good Work.


21.
(2.) Secondly, God holds out to us the Light of his Goſpel-Truth and Ordinances,
whereby to help us in our Work. What Chriſt faith of himſelf is applicable unto all,
John 9. 4. We must work the Works of God while it is Day; the Night cometh wherein no Mon can
work. You are not ſhut up in Darkneſs, you are not muffled up in the Clouds of
Error and Ignorance; or if you are, it is not becauſe you have not Light ſhining
-about you, but becauſe you ſhut it out when it is breaking in upon you. It is
not a double Labour that is put upon you, firſt to find out
your Duty, and then
to perform it; no, the Light ſhines about you, and unleſs you will ſeal up your
Eyes againſt it, it is impoſſible but that it will fomotimé flaſh in upon you, and
diſcover

Recommended from Phil. 2. 12, 13. 689


diſcover both what you have mif-done, and what you ought to do. The Mabo-
metans have a Tradition among them, That Moſes Lam and Chriſt's Goſpel were
written at firſt with Ink made of pure Light: This Conceit of theirs, though it
be fond and ridiculous, yet it carries a myſtick Truth in it; the Scripture is as
plain for matter of Duty, as if it had been written with a Sun-beam. Ordinances
are diſpenſed freely and powerfully, ſo great a throng of Teachers and ſuch va-
riety of Goſpel-Adminiſtrations, that Men muſt take almoſt as much Pains to keep
themſelves ignorant of their Duty, as would ſuffice to perform their Duty. And
wherefore think you is all this glorious Light given you? Is it not that you might
work by it? Doth a Maſter light up a Torch or Candle only that his Servants
might play about it? And wherefore doth God light up the Sun of Truth in the
Firmament of his Church ? Is it only that you hould dally and trifle with it? No,
it ſhines that you may work by it, and truly work by it you do; but alas ! how
many do work the Works of Darkneis by the glorious Light of Truth? How
many have Light enough to ſee that they are notoriouſly wicked and prophane
Swearers, Drunkards, Deſpiſers of Ordinances, Revilers at Religion and the
Profeſſors of it, Enemies to what is ſober and ſacred in Chriſtianity ? This Light
they have flaſhing in their faces from the clear Evidence of the Word of God,
and yet ſtill they continue to work the Works of Darkneſs. What ſhall I ſay to
ſuch as theſe are ? Truly I can ſay nothing worfe to them than what their own
Conſciences already thunder againſt them, for they are ſelf-condemned Perſons.
But truly this Complaint may too too juſtly be taken up againſt ail that do not
walk worthy of the Light vouchſafed to them ; their Sins are revealed clearly,
and Duties are revealed as clearly as the Scripture can poſſibly expreſs them, and
yet they live in a groſs neglect of them. Well, believe it, this Light will not
always ſhine to be gazed at only; the Day is drawing to an end, the Night is
haſtning upon us, the darkneſs of the Night of Death, and the darker Night of
Judgment; and oh! that then it may not be any of our Condemnations, That
Light is come into the World, but we loved Darkneſs and the Works of Darkneſs better
than Light, becauſe our Deeds were evil.
(3.) Thirdly, God hath to this end ſet apart his Miniſters, that they might be
Helpers to you in this great Work of working out of your Salvation. And therefore
they are called, Helpers of ycur Faith and Joy. They are ſaid, To watch for your
Souls as thoſe that must give an uccoint. They are ſaid to be Co-rrorkers with Jeſuis
Christ; yea, they are ſaid To ſave your Souls. Miniſters are ſet in the Church to
admoniſh with all Meekneſs, to beſeech with all Earneitneſs, to rebuke with all Jude 23.
Authority, yea, and we have done it: Have we not called upon you, Sinners,
Sinners, why will you die? The Way wherein you now walk leads down to the
Chambers of Death and Deſtruction; the Wages of that Work you are now
doing is Shame, Death and Hell : Have we not thus often call’d upon you? Yes,
ſo often have we thundred Terrors in Mens Ears, that they now diſregard them
out of cuſtom ; and when we ſpeak of Sin and Death, and Hell and Judgment
to come, Men think we are fallen into a Common Place, and we muſt talk dread-
fully to keep in our Road. Theſe are the Apprehenſions Men have of the great
and fearful Denunciations that are daily diſcharged in their F.ars by the Miniſters
of the Goſpel. And have we not alſo diſplay'd Jeſus Chriſt in all his Excellen-
cies, ſo far forth as his infinite Excellencies can be diſplay'd with a few ſhort-
breath'd Words? Have we not ſet forth Holineſs in its Beauty and Luſtre, and
done as much as we could do to reconcile you to the ways of Obedience, and to
remove the unjuſt Prejudices that Men have taken up againit them? What could
we have done more than we have done, to inform Mens Judgments, to ſatisfie
their Conſciences, to anſwer all their Doubts, to allay their Fears, to ſupply them
with quickning Confiderations to Duty, and with deterring conſiderations from
Sin? We appeal to your ſelves; and yet we ſpeak not this to ingratiate or to
commend our felves (we profeſs we care not much for the good Opinion of any
Man in the World, farther than it may be of ſome advantage to do your Souls
good ;) but do you think God expects not ſome great Thing from you ? Give
me leave to deal truly and faithfully with you ; if your Works do not in ſome
meaſure anſwer the Labours of God's Servants that have many Years follow'd you
CCCCC
with


2 Cor. 16
24.
Heb. 130
17.

690
Practical Chriſtianity,

Inward
ence.
ఆ మూలుగులు
with Line upon Line, and Precept upon Precept, here a little and there a little,
ſtill warning and intreating with all Bowels of Tenderneſs, alluring you to pity
your own Souls, and to ſave your ſelves from that Wrath and Vengeance that
ſhall ſhortly overcome the diſobedient World; They who have thus exhorted
you, believe it, ſhall within a while be Witneſſes againſt you. Well then, ſince
you are daily called upon and warned to flee from the Wrath to come ; ſince you
have ſuch clear Convictions of your Duty that a bribed Conſcience can hardly
evade; ſince you have ſuch abundance of Examples of others who have gone
before you, and have done what God requires of you ; why will not you be
hereby perſuaded and encouraged to work ? Theſe Things you muſt acknowledge
are great Helps to further your Salvation ; and, believe it, they will prove dread-
ful Aggravations of your Condemnations, if they do not prevail with you. But
theſe are only outward Helps.
(2.) Secondly, There are other Helps, and they are inward, and of far greater
Helps. Force and Efficacy, of which I ſhall name Two.
The Di (1.) Firſt, The Diętates of your own Conſciences, they are ſtill prompting and ex-
Et ates of citing of you to work. Conſcience it is God's Deputy and Vicegerent in the Soul,
Conſci-
that rules and governs in his Name and by his Authority. Now of all the Fa-
culties in Man this was the leaſt corrupted by his Fall; though the Will be wholly
corrupted and perverſe that it will not obey the Commands of Conſcience, yet
Conſcience ſtill continues the performance of its Office, ſtill it informs, and urg-
eth, and threatens, and tormenteth; and thus may you ſee it buſily working
even in thoſe that never had the Law of God to direct Conſcience. The Gen-
tiles, ſays the Apoſtle to the Romans, that have not the Lam, do by Nature, that is,
Rom. 2. by natural Conſcience, the tbings contained in the Lam, their Conſciences bearing wit-
neſs, and their Thoughes, in the mean while, accuſing and excuſing one another. And
becauſe they had not the Law, therefore Conſcience in them was like an Officer
walking in the Dark, apprehending the Innocent and letting the Guilty eſcape :
But yet this was from the beginning ſo deeply implanted in the Heart of Man,
that ſomething muſt be done and avoided for to obtain Happineſs, which could
never yet be obliterated. Tho' our knowledge of what is Duty and what is Sin
be in a great part defaced, yet this knowledge the Scripture doth abundantly ſup-
ply to us, and gives Conſcience a perfect Draught of all the Duties that God
requires, and bids it be Overſeer and look that the Work be done. How? is it
not a great Help when you have ſomewhat within you that ſtands for, and takes
part with what is Good and what is your Duty ? Conſcience ſecretly bids you
beware of ſuch and ſuch Sins that will bring Ruin, Deſtruction and Vengeance
upon you and perform ſuch and ſuch Duties, Pray, Hear, Meditate , and be
more fervent and affectionate in all your Services; this is the way that tends to
Life and Happineſs. Thus Conſcience daily and hourly is following of you, with
Counſels and Chidings, ånd with Threatnings, denouncing Wrath and Ven-
geance againſt you ; and though it ſpeaketh theſe Things with fo low a Voice
that others, though they lay their Ears to your Soul cannot hear it, yet in your
Ears it ſpeaks as loud as Thunder, and no leſs terrible ; it is in vain to wound
it, it is in vain to ſtop its Mouth, for that will but make it break out with the
more violence and out-rage; nothing can appeaſe it but Duty and Work. Why
ſhould you not then, ſince you have that within you that ſtands for and prompts
you to work, why ſhould you not as well follow and obey the Dictates and Com-
mands of your Conſciences that prompt you to Work and Duty, as obey the
Propenſions of your ſenſual part to the contrary?
14,15.
God bima (2.) Secondly, God himſelf helps res by working all our Works in us and for us ; by
ſelf helps a working in us the will to work, and by working for us the work when we have willed :
Chriſtian And therefore while there is no part of our Work too hard for God, there ſhould
to work,
be no part of it too hard and difficult for us. Chriſt tells us, His burtben is not
heavy, yet were it heavy we might well undergo it, lince he himſelf helps us to
bear it. The frequent experience of every Child of God doth abundantly con-
firm this : Did you never begin a Duty with your Hearts liſtleſs and dead, with
Affections
Recommended from Phil. 2. I 2, 13. 691

Affections cold and flat, with Thoughts very wardring and diſtracting, that at
the very entrance of it you concluded you ſhould never make good Werk of it, you
ſhould never bring the Duty to a good Illue? And yet have you not in the midſt
of theſe your Diſtempers found a mighty aſſiſtance and influence ſhining down
from Heaven into your Hearts, filling them with holy and divine Affections,tran-
ſporting them beyond all that deadneſs that did oppreſs them, enlarging them
with ſweet and heavenly Enlargements, ſo that no Duties were ended with more
Comfort and Revivings than thoſe that were begun with ſuch dead Hearts and
cold Affections? Have you not often found it ſo? And what is this but a ſenſible
feeling of God's working in you, that in the ſame performance you ſee your own
weakneſs when you are left to your felves, and you ſee the Power of God's Alli-
ſtance when he comes in to help you and there is no Duty but this divine Alliſtance
may be hoped for and expected by you to enable you in the performance of it?
Are you to do? God morks in you the Will and the Deed. Are you to ſuffer ? When
43. 2.
you paſs through the Fire and through the Water he will be with you; be will deliver Job 5. 19.
you in fix Troubles, and in ſeven there ſhall no Evil touch you. Are you to pray ? His Rom. 8.
Spirit maketh Interceſſion for vis. God doth not, as the Scribes and Phariſees did, lay 26.
heavy Burthens upon others and not touch them with the leaſt of his Fingers, no,
he is pleaſed to become a Co-worker with you, he begins, he carries on, and he root
alſo perfects whatever concerns your Duty here and your Happineſs hereafter;
and is not this a mighty Encouragement to Obedience? Will you any longer de-
lay fince God affords you ſuch Alliſtance as this? Why do you not preſently at-
tempt this Work? But you will ſay, how Shall I know that God will aſſiſt me? Why
put it to the Trial. Was it ever known that God ever failed any that refo-
lutely ventured ? Diſpute not concurrence, but believe, and by looking for it
and depending upon it, you ingage God to help you. It was the conlideration
of the all-fufficient Aliſtance of God that made one of the Ancients cry out, Da
Domine quod jubes, jube quod vis: Give, Lord, what thou commandest, and then
command what thou wilt.
Ifa.
n.o}
(6.) Sixthly, Conſider for your Incouragement, it is not ſo much the abſolute and God 100ks
legal perfection of the Work, as the perfection of the Worker ; that is, the perfection of at Sinceri-
the Heart that is looked at and remarded by God: And is not this a great Incourage-ty more
ment? There is a twofold perfeâion ; the perfection of the Work, and the perfections
fection of the Workman: The perfe&tion of the Work is when the Work doth feftion:
ſo exactly and ſtrictly anſwer the holy Law of God, that there is no irregularity
in it. The perfection of the Workman is nothing but inward Sincerity, the up-
rightneſs of the Heart towards God, which may be where there are many Imper-
fečtions and Defects intermingled. If God ſhould accept and reward no Work
but what is abſolutely perfect in reſpect of the Law, this would be ſuch a ſad-
ning Diſcouragement that it would take off the Wheels of all Endeavours, for
all our Obedience falls far ſhort of legal perfection in this Life. We our ſelves
are conſcious of many failings and imperfections in our beſt Services, and God
knows far more; and ſince we can do nothing without Infirmities, who would
venture to do any thing upon the account of thofe Infirmities, leſt God ſhould
caſt back all again as Dung into our Faces ? No, but we do not ſtand upon ſuch
Terms as theſe are with our God, it is not ſo much what our Works are, as what
our Heart is that God looks at and will reward : Yet know alſo, leſt any ſhould
too ſoon lay hold on this; if our Hearts are perfect and ſincere, we ſhall endea-
vour to the utmoſt of our Power that our Works may be perfect according to
the ftriétneſs of the Law. I ſpeak not this therefore to incourage ignorant fot-
tiſh Sinners, that though they live in a conſtant courſe of Sin and neglect of
Duty, yet footh up themſelves with this, God knows their Hearts are good, fins
cere and upright. Let me cut off the fooliſh Hopes of theſe Men in a Word: 16
is impoſſible the Heart ſhould be fincere where there is the allowance and liking
of any one ſin in the Life. But I ſpeak what I have ſaid to thoſe who úpon the
fight and ſenſe of their many Failings, of the deadneſs and untowardneſs of their hom
Hearts, of their averſeneſs and indiſpoſition, of their wandrings and formality
in the performance of what is holy and good, upon the ſenſe of thefe things are
ready to be dejected and diſcouraged, and to give over doing of any thing, be-
cauſe
NB

692
Practical Chriſtianity,
cauſe they can do nothing well : Let fuch know, though their Works have not
this legal Perfection, yet if they do proceed from a ſincere upright perfect Heart,
they ſhall be accepted and rewarded by God. Hezekiah had his Failings, and the
Prophet ſharply reproves him for his Pride, &r. making a glorious and boaſting
Oftentation of his Treaſure to the King of Babylon, yet he prays and appeals to
Ifa. 38. 3. God, Remember, O Lord, how I have walked before thee in Truth and mith a perfect
Heart. There may therefore be a perfect Heart, where there are imperfect
Works; and if you can make this Plea, let me tell you the perfection of your
Hearts will ſwallow up the imperfections of your Works, that they ſhall never
come up in remembrance againſt you before God.
Succeſs in (7.) Seventhly and Laſtly, Conſider for your Incouragemert though your Work be
working great, yet the ſucceſs of it is certain. The greateſt check to Induſtry is fear of
for Salve
tion is cer-
Diſappointment, from which you have no ſecurity while you labour for any thing
tain.belides your own Salvation. All Worldly Affairs are moved by ſuch inviſible
Wyers and turned upon ſuch ſmall Pins, that if the Finger of Providence diſplace
but one of them, the whole Fabrick of our Deſign is thereby diſordered and our
Hopes defeated ; and God ſometimes delights to fruſtrate Mens Attempts about
Hab.2.13. Worldly Concernments. Is it not of the Lord of Hofts, ſays the Prophet, that the
People labour in the Fire, and that the People weary themſelves for very vanity ? To
labour in the Fire ſignifies two Things; First, Great Pains. Secondly, Great Dif-
appointment. They work in the midſt of ſcorching Flames, and what they do
produce with ſo much Anguilh, they enjoy it not but it conſumes betwixt their
Fingers. When Men have weaved a curious Web of earthly Contrivances, and
think to wrap up themſelves therein and to keep them warm, God breaths ſecret
Flames into it that linge it, that it can no more hold together than ſo much Tin-
der. And wherefore doth God blaft Mens Endeavours, but that ſeeing the vanity
of all their Labour under the Sun, how wavering, how uncertain, and how un-
ſucceſsful Things are, how Means run one way, and the End another, they might
hereby be induced to turn their Labours into another Channel, and to work for
their Souls and for eternal Happineſs and Salvation, that are as far above the reach
of Diſappointment, as they are far above the rate of earthly Concernments.
Ifa.52.22. Mine Elect, ſays God, ſhall long enjoy the Work of their Hands, they ſhall not labour
in vain. And this is the great Argument urged by the Apoſtle upon the Corin-
2 Cor. 15. thians, Be ſtedfast, unmoveable, always abounding in the Work of the Lord; and why
ſo induſtrious and conſtant? knowing this, ſays he, that your Labour is not in vain
in the Lord. Imo Things there are that make a Labour to be in vain.
First, When it doth not accompliſh its End.
Secondly, When that End it doth accompliſh is not worth the Coſt and Pains.
Now in neither of theſe reſpects is your Labour in vain. For,
58.
First, It ſhall not fail to accompliſh the end to which it is ordained, and that is
eternal Salvation. Three Things there are that make Men come ſhort in the accom-
pliſhment of an End propounded.
First, When Men propound to themſelves Ends that are in themſelves ſimply
impoffible.
Secondly, When though the End be poſſible, yet the Means that are uſed are
unfit and improbable.
Thirdly, When though the Means are rightly ſuited to the attainment of the end,
yet we do not perſevere in the uſe of them. Now in none of theſe ways ſhall a la-
borious Chriſtian fail of his end. For,
Tbe End
Firſt, The End that you work for is not in it ſelf ſimply impoſſible. Should you
Chriſtians propound to your ſelves to become Angels; ſhould you ſtrive to ſublimate your
work for felves into ſpiritual Eſſences, your attempts herein were all but vain, becauſe it is
polible impoſſible you ſhould ever be refined into Angels. But if your end be to be like
Angels,

Recommended from Phil. 2. 12, 13. 693
36.
Angels, to be equal to Angels, this is poſible and may be attained. When they ariſe Mark 12.
from the dead, i hey are as the Angels that are in Heaven, which another Evangelist 25,
renders, they are equal to the Angels
. i If in this Life you propoſe to your felves a Lulte 2:06
ſtate of perfection and freedom both from Sin and Sorrow, a ſtate of conſum-
inate Bliſs and Happineſs, this End is impoſſible. But if you imake it your End to
enjoy ſuch a ſtate as this is hereafter, this is attainable and Labour may atchieve
it; yea, aim at what degree of Glory you pleaſe, next below God and Chriſt, be
it as high as Cherubims and Seraphims, I cannot ſay you think of an impollibility;
your Labour may raiſe you to ſuch a pitch and advance you to ſuch Glory, as ſhall
dazle the Sun in its brightneſs. It is true, there was once a time when Salvation
might well be reckoned among thoſe Things that were impoſible ; and that was
in that ſad interval between the Fall and the Promiſe of Chriſt, when all Mankind
lay in the ſhadow and in the valley of Death; under the Breach and yet under
the Bond of the Covenant of Works when it had indeed been in vain ſo much as
once to have thought of Happineſs, or to have laboured for it: But ſince Chriſt's
undertaking, We who were once without Hope, have now obtained good Hope through
Grace; the Partition-Wall
, that then we could neither climb over nor break through,
is now takın away; the Gate of Heaven is now ſet open, and with ſtriving we may
enter, for our Saviour Jeſus Chriſt hath aboliſhed Dearby and brought Life and Immor-
tality to Light through the Goſpel. And therefore though it may ſeemn an impoſſibility
to dejected and deſpairing Souls that ever fuch vile Wretches ſhould receive ſo
great a Dignity, that thoſe who are funk ſo low in Miſery, ſhould ever be raiſed
to Happineſs; that thoſe who are ſo loaden with Sin and Iniquity, ſhould ever feel
the weight of Mercy and beaten Glory; that thoſe whoſe belt Works deſerve the
loweſt Hell
, ſhould, though not for, yet upon the performance of thoſe Works
obtain the higheſt Heavens : Though this may ſeem to be an impoſlibility, yet
believe it, while you think of any Glory lower than the Glory of the Godbead, you
think of nothing above a poſſibility and the reach of Induſtry. There are none of
you excluded from a poſſibility of being ſaved; the Covenant of Grace runs in
moſt large and comprehenſive Terms, Whoever believeth fhall obtain eternal Life.
The Death of Chriſt and his Blood is a moſt fovereign Medicine, applicable not
only to all Maladies, but to all Men, if they will believe: Though it is true none
Shall be ſaved but the Elect, yet is it true alſo that a poſſibility of Salvation ex-
tends farther than Election Election gives the infallibility of Salvation, as Re-
probation doth the infallibility of Damnation ; but yet as there is a poſſibility for
thoſe that fall infallibly be ſaved, to periſh if they do not believe; fo is it poſſible
for thofe that ſhall infallibly periſh ,. to be ſaved if they will believe. The
poſſibility of Salvation therefore ſtands not upon Election, but upon two other
Grounds.
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abbitoqraf as bad 1994 tromi 100 Combia vipino,
(1.) First, The meritorious and all-ſufficient procurement of Chriſt, whereby
he hath procured Salvation for all the World, and for all in the World, upon
condition of their Faith, for that muſt ſtill be taken in ; for were it not ſo,
how could we preach Remifſion of Sins in his Name to every Creature, were not
his Death applicable to all? Then though ſome ſhould believe, yet for, want of
a Sacrifice offered up, and a Price paid down for them, they ſhould not be fa
ved, though they ſhould believe. How then is it that we ſeriouſly call all Men
to repent and believe, that their Sins may be pardon'd and their Souls ſaved
Certainly unlefs the death of Chriſt hath procured Salvation for all Men upon
condition of Faith and Repentance, ſuch Calls would be falſe in us, and vain to
them ; for ſo we ſhould promiſe Salvation upon believing, to thoſe to whom
though they ſhould believe, Salvation ſhould be denied, becauſe they want
Covenant made with them, and a Surety to undertake for them: Therefore, I
ſay, Chriſt's procurement is general fo far, that whoever believes ſhall receive
buido
the Benefit of his Death.
Contratista
a
(2.) Secondly, As the Death of Chriſt is applicable to all for Salvation if they
believe, fo Faith that alone applies this Death is attainable by you all if you be
not wanting to your felves, you are none of you under an impoſſibility of be-
lieving, and therefore not under an impoſſibility of Salvation. Though it be
Ddddd
Certain
694
Practical Chriſtianity, of

certain that ſome ſhall infallibly perſevere in Infidelity, yet there is none that
hears the found of the Goſpel, and the outward Call of God in his Word, but
may believe and obey if they be not wanting to themſelves : Neither is this
Doctrine Arminianiſm, nor is it prejudicial to the efficacious Grace of God,
whereby the Will is powerfully ſwayed to Faith and Obedience ; for the con-
verting Grace of God is not given to make Men capable to believe and to be
converted, but it is given to make them actually believing and actually convert-
ing. The moſt wicked Man that is, without the converting Grace of God, is
capable to be converted even in his ſtate of Unregeneracy, and converting Grace
gives not any new Power to inable us to be converted, but it gives us an actual
Converſion. Some ſhall never believe, and why? not becauſe they are under an
impoſſibility, but becauſe they will not believe; it is not becauſe they cannot,
but becauſe they will not, unleſs we would ſo gratifie their Sloth as to call their
obſtinacy an impoſſibility: It is true they are obſtinate, and that obſtinacy can
never be cured without efficacious Grace, but yet that obſtinacy is not properly
called an impoſſibility,
Well, ſince Salvation is a thing poſſible, why do you not labour for it that
your Souls may be efernally happy ? Chriſt hath the Key of David, and he opens
and none shuts; and he hath opened the everlaſting Gate to you all, and bids you
all enter and take Poſſeſſion. There ſtand no grim Guards to keep out you, or
yours ; you cannot complain that you are excluded by a forcible Decree, no, you
ſhut the Doors upon your ſelves, and refuſe to enter. And this is the firſt Reaſon
why Salvation is not Labour in vain, becauſe the end is poſſible to be attained.
Secondly, There are alſo right means made known to you for the obtaining of this End.
Facob in his Dream ſaw a Ladder reaching from Earth to Heaven. Certainly
there is a Jacob's Ladder reaching up from Earth to Heaven that is more than a
Dream; every Round in it is either a Grace or a Duty; it is not hid from you
what Grace you muſt act, what Duties you muſt perform, that you may obtain
Happineſs ; theſe are direct and proper means to it, nay, not only means to it,
but the initials and beginnings of it. The glimmering Light of Nature could diſ-
cover that there was a future Happineſs, but it could not diſcover to us the right
means thither, it could not direct us to believe in a crucified Saviour, and there-
fore to write by this dim Light of Nature had been Labour in vain : But now we
know the way of Salvation is by Repentance towards God, and Faith towards
our Lord Jeſus Chriſt ; now we know that Holineſs and Obedience do as certainly
lead to Heaven, as Sin and Diſobedience drag down to Hell; and therefore
while we continue believing and working, is there any fear? Nay, is there any
poſſibility of diſappointment in our great End ? It is as impoſible that Faith and
Obedience ſhould not lead unto Glory, as it is that Faith ſhould, or Obedience not
continue in Glory: And therefore, O Soul, be confident of ſucceſs. Halt thou
any good Evidences that thy Graces are genuine and true, though but weak; that
thy Duties are ſincere, though but imperfect ; and that thou doit work the Works
of God with a ſteady Heart, though with a trembling Hand? Give this Aſſurance
one lift higher, and as thou art already aſſured of the Truth of thy Grace, and of
the Sincerity of thy Obedience, ſo henceforth be as much aſſured of thy future
Glory, as if it were no longer future, but now actually in thy preſent Poffeſſion.
Thy dawning ſhall break forth into a moſt perfect Day; the Womb of thy Morn-
ing Twilight thall be delivered of a Noon-tide Brightneſs ; thy Spark ſhall be-
come a Sun; thy Seed of Grace ſhall ſprout till it be fit for tranſplantation into
Paradiſe, and there ſhall flower into Glory. vise covoiled blonde deuren
Vees based
Object. But may a poor Soul ſay, Though the means that I now uſe for the obtaining of Sal.
vation be right to effect it, if ſtill perfifted in; yet I fear leaſt the many Corruptions,
Temptations and Hardſhips that I meet with may turn me off from following my Work,
defeat me of my End, and make all I have done as ſo much Labour in vain, and
therefore I could have this confidence and aſſurance that you ſpeak of, did I not fear
this, that I ſhould defijt in my Work.
و

(3.) Would
Recommended from Phil. 2. 12, 13.
695
(3.) Would you have good ſecurity againſt this? Well then in the Third place,
the laborious Chriſtian as he uſeth right means, ſo he ſhall continue and perſevere
in the uſe of them till he hath wrought out his own Salvation by them; and
therefore he ſha il certainly accompliſh his End, and his Labour ſhall not be in
vain. It is true if you deſiſt from working, all that you have hitherto done will
be in vain, your Faith in vain, your Tears in vain, your Prayers in vain, all in
vain : And therefore this ſhould cauſe you to work with Fear and Trembling,
leſt the wiles of Satan and the deceitfulneſs of your own Hearts, ſhould intice
you from your Work, and cheat you of your Reward. Let us therefore fear
(ſays the Apoſtle) leaſt a Promiſe being made us of entring into his Rest, any of us
ſhould fall ſhort. Yet as this may cauſe holy Fear, ſo it may be matter of fpiri-
tual Joy and Rejoycing, that notwithſtanding the deadneſs of our Hearts, the
flackneſs of our Hands, the many Avocations from without, the many Interrup-
tions from within, yet none of us ſhall forſake our Work till we have brought it
to Perfection ; our Obedience ſhall be crowned with Perſeverance, and our Per-
ſeverance with Glory and Immortality. See for this that of the Apoſtle, We Phil. 1. 6.
are confident of this thing, that he that hath begun a good Work in you, will perform
it till the day of Jeſus Christ. Let therefore the Mouth of Calumny be for ever
ſtopt, that accuſeth this comfortable Doctrine of the Saints Perſeverance through
Grace unto Glory, that accuſeth it of patronizing Sloth and Idleneſs. Some do faſten
this Viper upon it ; let Chriſtians live as they liſt, though careleſs of good Works,
yea, though continually imployed in evil Works, yet being Chriſtians they need
not fear that they ſhall fall ſhort of Glory. But though we do affirm that every
true Chriſtian ſhall certainly inherit Heaven and Glory, yet we ſhake off this per-
nicious confidence, for he is no true Chriſtian who is not zealous and careful of
good Works, whoſe knowledge of his own Eſtate doth not provoke him to walk
worthy of that Vocation wherewith he is called, whoſe hope of Heaven doth not inable
him to purify himſelf, and to perfe&t Holineſs in the fear of God. What a contra-
diction is it to ſay, we patronize ſinful Sloth in Men, when we tell them if they
are true Chriſtians that they ſhall continue working? Is it Sloth to continue work-
ing? Or do we incourage Men to be idle, by aſſuring them if they are Chriſtians
they muſt and ſhall work? Yet this is the natural ſtrain and tendency of our
Doctrine. What greater Incouragement can you have to Obedience than this? If
you will work you ſhall not fail of your End, becauſe the End it ſelf is poſſible,
becauſe the Means to it are direct and certain, and becauſe if you once begin to
work, you ſhall moſt aſſuredly perſevere till you have attained that End, even
the Salvation of your own Souls. And this is one Reaſon why your Labour ſhall
not be in vain.
(2.) Secondly, Your Labour ſhall not be in vain, becauſe this End ſhall fully anſwer,
yea, infinitely exceed all that Cost and Pains you are at in procuring it. It is not ſo in
the Things of this world. As to this that of the Pſalmist holds true, Surely every Pſal. 39.6.
Man walketh in a vain Shew, ſurely they are diſquieted in vain. Though they do attain
their End, and that becauſe that very End that they graſp at is it ſelf but Vanity.
But can any Man account Heaven and Happineſs a vain Thing? Is it not infinitely
worth all, yea, more than all that thou canſt do or ſuffer for it? Certainly when
you come to enjoy it, you will not think it a hard Bargain that it ſtood you in ſo
many Duties and Difficulties before you came to the poſſeſſion of it: No, if there
could be any Sorrow in that ſtate of perfect Joy, it would be, not that we have
done ſo much, but that we have done no more; not that we have gone through
ſo much Anguilh in Repentance, or that we have ſuſtained ſuch great Conflicts
in Self-denial and Mortification, but that we waded no deeper in our own
Tears, and deeper in the Blood of our own Luſts; that we have not more
vexed and croſted our carnal Self, and taken more Pains in the ways of God;
could there be any Sorrow in Heaven this would be the cauſe of it: But cer-
tainly a great part of our Joy there, will be to reflect back upon thoſe Duties
and Works of Obedience, through which, though with rnuch ſtruggling and
ſtriving, we have attained unto that moſt bleſſed State. And this is the laſt
Argument or Motive that I ſhall inſiſt upon ; Work, for your Labour ſhall
not
6.96
Practical Chriſtianity, 03H
not be in vain, you ſhall certainly accompliſh your End, and this End ſhall abun-
dantly recompence you for all your Labour and Pains.
en volto basso
codria
Well then to conclude this Head, you have at large ſeen what can be pleaded
on the behalf of Obedience; What is it now that you can Object againſt theſe
Things ? Are they not true? Are they not cogent? Your Conſciences I know
tell you that they are ſo; why then do they not prevail with you? Why fit you
ſtill holding your Arms in your Boſoms? Sirs, I have not ſpoken to you Fables or
Myſteries that cannot be underſtood, but the Truth in all plainneſs; and if you
will not lay it to Heart, believe it there is a Day coming, when you fhall too
late know that once you had a proffer of Salvation, and you might have been
happy for working for it. But, alas ! this is the deſperate Folly of Men, they do
not prize Salvation while it is attainable, they never account their Souls precious
till they are loft, yea, and loſt beyond all hope of recovery. I cannot tell how
theſe many and weighty Arguments that have been propounded may work with
you, God and your own Conſciences know; but this I can tell, the Devil can
never bring ſuch ſtrong Reaſons why you ſhould deſtroy and damn your ſelves,
as have now been laid before you why you ſhould work out your own Salvation :
And if they do not prevail with you, truly there is nothing that you can plead
for your ſelves : You cannot plead that you could not do theſe Things, that
Objection hath been anſwered ; you cannot plead that there would no Profit ariſe
to you if you did them, for the Reward hath been abundantly diſcovered to you;
if you plead any thing it muſt be becauſe you will not do them, and that is the
thing that will condemn you : Therefore if theſe Things do not prevail with
you, if you ſtill continue obſtinate, and inſtead of working the Works of God,
you work the Works of your Father the Devil; God acquits himſelf, your Blood
lies not upon him, you have been fairly warned and told of it, but your own
Deſtruction ſhall juſtly lie upon your own Heads.
And thus having done with the Arguments to preſs you to this Duty of
working out your own Salvation with Fear and Trembling; I come now to An-
fwer ſome Obje&tions. And,
Obj. 1. Firſt, It may poſſibly enter into the Heart of ſome deſperate Sinner or other to ſay,
Theſe indeed are ſtrong Arguments that have been propounded for the inforcing this
Duty of working out our Salvation upon thoſe that expect Salvation ; but for my part
I pretend not ſo bigh, let me but now enjoy the Sins that I ſerve, and the Pleafures that
I purſue, and for
the ſtate of my Soul hereafter, I shall commend it to the Mercy of
God; bad I true Grace, I might be perſuaded to attempt this hard Work with hopes of
Some good ſucceſs; but I own my ſelf to be a Sinner, and you tell me I cannot change
my own Heart, and without this change no Salvation can be expected; why then ſhould
I diſquiet my ſelf in vain, by labouring for that which I cannot accompliſh? If I must
de periſh, I will perifh with as much Eaſe and Pleaſure as I may; if I must go to Hell,
1 may be as ſoon carried down thither in a Flood of Tears, as with a Flood of Sins; if
God hath fentenced me to Hell hereafter, why ſhould I ſentence my ſelf to a Hell here?
And therefore if Salvation and Happineſs be ſuch Points, I will give them over and
embrace more eaſie and obvious Pleaſures.
I know there is no pious Heart but ſhivereth with Horror at ſuch Language as
this is, though it be but preſented to them ; and may, and do, think it rather
the Speech of Devils than Men that are in a way of Salvation. It is true it is
the Speech of Devils, but it is the Speech of Devils in Mens Hearts. But what
now ? Shall we leave theſe Men to ſuch deſperate Reſolutions as theſe are? Shall
we fuffer them thus to go down flaming to Hell ? Certainly Religion hath rea-
ſon enough in it to convince ſuch as theſe, if they will but thew themſelves to
be Rational Men. For,
Voorli biuro
B 2
Anſwer. Conſider, thou who hadît rather periſh than make thy Life a Trouble to thee
by Obedience, God under thy Diſobedience may make thy Life a Trouble, yea,
a Hell to thee by his Terrors. Thou thinkeſt the filthy Garments of thy Sin
and



Recommended from Phil. 2. 12, 13.
697

and Pollution ſit more eaſie and looſe about thee, than the cloſe Garments of Ho-
lineſs and Obedience will do ; nay, but God can wrap and roll theſe filthy Gar-
ments of thine in Brimſtone, and ſet them on Fire about thine Ears. Many
Mens Conſciences indeed are like Iron that hath lain for ſome time out of the
Fire, that you would not ſuſpect to be hot till you let ſome Water fall upon it,
and then it appears to be ſo by its noiſe and hiſing : So truly their Conſciences
fecin cold and dead and ſuch as you might handle at your pleaſure; but when
once God lets fall fome Drops of his Wrath upon their Conſciences, then they
hiſs and boil, and fill the Soul with Smoak and Smother. A hard Heart is no
fecurity from a troubled Conſcience. It is with the Hearts and Conſciences of
wicked Men, as it is with a Sore in the Body, which it may be is the hardeſt part
in the Body and yet the foreſt alſo, the red Fleſh about the Sore is hard and yet
full of pain and Anguiſh : So is it many times with the Hearts and Conſciences of
wicked Men, which though they are exceeding hard, yet are full of Pain and
Anguiſh. We read of Heman, That whilſt be ſuffered the Terrors of God he was Pſal. 38.3.
diſtracted. And David tells us, The Sorrows of Death compaſs’d me about, and the Pfal. 116.
Pains of Hell got hold of me. And if the Wrath of the Almighty be thus fore and 3.
terrible upon theſe holy Men, whoſe Hearts were ſound towards God; how fret-
ting and galling will it be upon the ulcerated Conſciences of Sinners? No Man
hath his preſent Contentment and Delight in his own Power, no more than he
hath his own Conſcience in his own Power, which will ſpeak, yea, and ſpeak
terrible Things too, when the Sinner háth done all he can to ſtifle it; nay, let
every Sinner ſpeak, How is it with you after the madneſs and rage of your Sin is
over? Are you not then haunted with direful Thoughts of Horror and Amaze-
ment, that are as it were gnawing and devouring your Hearts? And are theſe
they who are contenit to buy Eaſe and Quietneſs at ſo dear a rate, as the loſs of
their precious and immortal Souls, and to be eternally tormented hereafter,
beſides their preſent Pain and Anguiſh after the committing of Sin now, which
if they feel not always yet frequently they do? But if God ſhould give them
up to ſuch hardneſs of Heart as to become altogether inſenſible and ſtupid while
they continue in this World, yet what will this avail them? Will they not pur-
chaſe their Eaſe and Pleaſure very dearly, to loſe their Souls for ever hereafter,
and to ſuffer the Pains of Hell eternally? The Devil hath put a horrid Cheat
upon theſe Men; for they do not change their Troubles and Sorrows, but only
the time of them, and for a little fanſied ſenſual Eaſe and Pleaſure in this World,
which it may be they may enjoy and it may be not; for poſſibly God may be ſo
provoked by them, that he may fuddenly cut them off in their Sins; but if not,
it is but for a very little time that the Pleaſures of their Sins and Luſts will laſt,
and then an Eternity of Pain and Torment ſhall be their Portion. Sinners, be
not therefore deceived; ſuffer not the Devil to abuſe you, and to impoſe his
Drudgery upon you, under the pretence of Eaſe and Quietneſs: If therefore it
be only preſent Contentment and Satisfaction that you ſeek, if you think that you
ſhall periſh, but yet you would periſh the eaſieſt way; that is not, believe it, that
is not by giving up of your ſelves to a way and courſe of Sin, but in a way of
Duty and laborious Working; in that only can you find preſent Contentment;
and in that poſſibly you may find éternal Happineſs.
But may ſome ſay, The Works of God would be more pleaſing to us, if we could but Object.
work them. But first we have no working Principle, we are in a ſtate of Nature and
without Grace, ſo that we cannot work. And, Secondly, We cannot implant this Grace
in our ſelves.




To this I Anſwer, Though you neithér have Grace, nor can work Grace Anfm.
in your felves, yet you can do much, yea, very much in order to Salvation
by the meer Strength of Nature, and the Liberty of your own Will: This is
a Conſideration that needs to be frequently preſſed upon the Conſciences of
wicked Men, they often hear unto what a ſtate of Weakneſs Sin hath reduced
them, and that without Grace they can do nothing that is pleaſing unto God, or
advantagious to themſelves; and by this they are put out of conceit of ſetting
Еееее
проих
698
Practical Chriſtianity,
What Sinners may do to upon the Work of God, and leave the Salvation of their Souls at
wards their own Salvation. all adventures. Conſider therefore, Sinners, how much you may do
towards your own Salvation from your own Nature and Free-will. And here,

Grace.
Nature
4 Man
out to.
Numb.
24. 17.
They may
(1.) Firſt, The vileſt Sinner even by the power of Nature and his own Free-will, may
attain to attain to the higheſt degree and pitch of preparation that is uſually wrought in the Heart
the highest antecedently or before true Grace. Such are legal Conviction and Contrition, a fad
preparation light of Sie, and a deep forrow for it, together with ſtrong Reſolutions and
wrought in Purpoſes againſt it, with ſtrong Deſires after Grace and Holineſs, and the like :
the Heart And the Reaſon of this is becauſe all theſe Things are ſhort of Grace; and what-
before ever is ſhort of true Grace falls within the compaſs of Nature and Free-will,
which is common unto all Men; which though it be indeed wounded and maimed,
yet may make ſhift to go ſo far as this comes to. True Grace now is only the
Creation of the Power of God, and not the Production of Nature or Free-will:
Wherefore after all this preparation is wrought, a Sinner can no more work
Grace in himſelf than he could before, yet is he now nearer to Grace, and in a
greater probability of it than he was before; and there is none but may go thus
far, if they will but improve that Power and Ability that they have.
No Duty
(2.) Secondly, There is no Duty in Religion but the Power of Nature may carry z
in Religion Man out to the external performance thereof, and that with Affection and Enlargement
Power of alſo. Ahab humbles himſelf.
Herod heard John Baptist gladly. And fo Sinners
can Pray, Hear, Read, Meditate and Diſcourſe of the Things of God; others
may carry have done ſo formerly, and therefore they may and can do ſo now. Indeed
heretofore there were peculiar Gifts beſtowed upon wicked Perſons immediately
from God, as Balaam was made to propheſie of Chriſt, and the like : But theſe are
now ceaſed, and a/l unregenerate Perſons now, have the ſame Power and Faculties
in them one as well as another, and may be able to do one as much as another in
the performance of ſpiritual Duties if they themſelves will.
The Power (3.) Thirdly, There is no wicked Man whatever but may, by the meer Power of
of Nature
Nature, reſtrain himſelf from the commiſſion of Sin : I ſpeak not of Sins collectively
Man from taken, for no Man can ſo fay his Heart or Life is clean and pure ; but he may keep
fcandaloius out of notorious and ſcandalous Sins. There is no Sinner that hath given himſelf
yp to his Luſts, but may if he will for the future live inoffenſively, that neither
the World nor his own Conſcience may have much to accuſe him of beſides com-
mon Infirmities: Mark the Reaſon of this; becauſe wicked Men commonly make
choice of Sin, this Sin they will live in, and that Sin they will not live in : The
Drunkard is not Covetous, and the Covet ous Man is not a Drunkard, and ſo I may
fay of other Sins. Now it is from the Power of Nature that wicked Men refrain
from the commiſſion of any one Sin, and not from the Power of Grace : And
therefore if one Sinner hath Power to keep from this Sin, and another Sinner hath
Power to keep from the commiſſion of another, and a third from a third Sin,
Sinner may, by the Power of Nature, keep from all thoſe Sin
that any of thoſe Sinners do keep themſelves from, becauſe there is the ſame
Power in each Sinner to lay the ſame restraint upon this or that Sin, that
others keep from.
(4.) Fourthly, There is no Man, hom great a Sinner ſoever, but if he will be may
may come with conſtancy, yea, to the end and period of his Life, continue thus in the performance
ftantly in of Duties, and in the avoiding of Sins by the Power of Nature only : For if it be
the perfor. poſſible that Men ſhould do it at any time, then it is poſlible for them to do
mance of it continually : No more Power is required to enable them this Day, than was
Duty:
required the Day paſt ; nor no more Power is required for the Day to come,
than was for this Day now preſent; therefore having Strength to avoid them
one time, they might alſo avoid them another time, yea, and continually perfe-
vere in ſo doing, if they would keep a daily conſtant Watch againſt them.


will keep a
Sins.
then ever
Sinners
El

(5.) Fifthly,
Recommended from Phil. 2. 12, 13.
699

rance Sina
ners may
Fifthly, There is no Man but through this perſeverance and continuance may attain Through
to Habitualneſs, and thereby to a facility and eaſineſs in performance of Duties, and in Perſeve-
avoiding of Sins. When Men are accuſtomed to a road and round of Duties, it is
a trouble to them to omit them : So if Men did but ſet themſelves to their ut-
attain to
moſt to perform Duties in a more hearty and cordial manner, thoſe Duties would babitual-
become eaſie to them ; and if Men would but ingage themſelves perſeveringly neſs and
to oppoſe their Corruptions, this would bring them to that paſs, that it would be facility in
their Delight to keep from ſin and to perform Duty; and all this the Power of Duty.
Nature would bring them to.
Now Sinners, you ſee what a large Tenor you have; you are not ſtaked down
faſt that you can do nothing; no, it is much, yea, very much that you may do
in order to your Salvation.
ang
But here lome may poſſibly fay, We hope that theſe Words are not true; for
they would not be able to do ſo much as all this comes to, becauſe they are wil-
ling to do nothing at all : But let ſuch know, that that which will condemn them
at the laſt Day, will be, that they have not done what they might have done, in
performing of Duties and in oppoſing of Sins, and therefore they wilfully fall
ſhort of Happineſs and Salvation.
But 1.ay ſome ſay, If we should put forth to our utmost the Power of Nature, what Object.
mould that uvail ves? We cannot thereby work Grace in our ſelves, and without Grace
no Salvation is to be had.

& arbequilla

To this I Anſwer; Conſider you do not know but, whilſt you are thus doing Anſie.
what you can, God may come in and by his Grace enable you to do what you
cannot do : God is not wont to be wanting in this particular unto any; He is
found of thoſe that ſeek him not; and much more will he be found of thoſe that
ſeek him and enquire after him, though it be but by the weak Endeavours
of Nature.
But may ſome ſay, Hath God obliged bimſelf to convert and ſave thoſe that do to the ut- Object.
moſt what Nature enables them to do in defiring Salvation and in ſeeking to obtain it?
To this I Anſwer ; God hath not bound himſelf, but uſually he doth ſo; God Anſw.
is neither bound to give Grace upon the Endeavours of Nature, neither is he
wont to deny it. Can you ſay that ever you knew or heard of any careful,
conſcientious, induſtrious Soul, that diligently and conſcientiouſly exerciſed it
ſelf in performing of Duties and in avoiding of Sins, that was not at laſt truly
converted and eternally ſaved ; and why then ſhould you doubt or think that you
ſhall be the firſt? Caſt your ſelf therefore upon God, truſting to his rich and free
Grace, doing the utmoſt of your Endeavo
However, ſuppoſe the worſt, that thou art never converted nor ſaved, which
Suppolition is very dreadful and terrible ; and if thou art careful and conſcien-
tious to improve thy Abilities to the utmoſt, it is altogether improbable; but
ſuppoſe the worſt :

(1.) First, Thou liveſt here then more according to the Rule of Nature and
Reaſon than others do; for when others wallow in Sin, thou Theweſt thy ſelf to
be more like a rational Man, thou art ſenſible thou haſt a Soul of more Worth
than to be loſt for want of Care and Diligence. And then,
(2.) Secondly, Thy Pains and Puniſhments hereafter ſhall be greatly mitigated.
Poſlibly thou mayeſt flight this, becauſe at beſt it is Damnation; yea, but conſider
there are ſeveral degrees of Torments in Hell : Now thy Working and Endeavours
may free thee from many degrees of Torment, and therefore they free thee from
many Hills; and is not this worth thy Labour? Nay, and not only fo, but it is very
probable you may altogether eſcape thoſe Torments, if you be conſcientious in do-
ing your utmoſt Endeavours.
And

700
Practical Chriſtianity,
Direit. 1.
And now, methinks, every one that hath but Reaſon to judge, and a Soul to
fave, muſt needs ſee ſo much ſtrength and force in the Arguments that have been
Joli. 6. 26.
propounded, that the next Queſtion ſhould be, What must me do to work the Works
of God? In every Trade and Profeſſion there is ſome kind of Myſtery, that gives
to them that have attained to it, a quicker diſpatch in their buſineſs than other
Men have. And ſo is it in the Work and Profeſſion of a Chriſtian, there is an Art
and Myſtery, that he that is Maſter of ſhall make good diſpatch in this great Work,
and pollibly we may have ſome inlight into it by theſe following Directions.
Firſt, If you would work out your own Salvation, then digest and diſpoſe your Work
into a right Order and Method. Immethodicalneſs breeds Confuſion, and makes
that a Tumult and a heap of Buſineſs, that would otherwiſe become a Trade in
Chriſtianity; one attainment makes way for and opens into another; and to at-
tempt any thing in Chriſtianity by Leaps and Jumps as it were, is fruitleſs, un.
profitable and vain. No wife Man will try to mount up the higheſt Round of a
Ladder at the firſt ſtep. But yet many ſuch prepoſterous Endeavours there are
found among Men in the working out of their Salvation. In reſpect of Doctri-
nals St. Paul tells us, ſome built Hay and Stubble upon a Foundation of Gold, 1 Cor. 8.
But in reſpect of Practicals, it is frequent that many Men endeavour to build Gold
upon a Foundation of Hay and Stubble : Theſe Mens Buildings will ſoon totter, fall,
and come to nothing but Ruin, Shame and Diſappointment. Now the right
diſpoſing of your great Work lies thus. First, You are to work from Nature
for Grace, and then from Grace unto the holy and ſpiritual performance of Duty,
by which Grace is much confirmed and ſtrengthned; and ſo continuing in Duty
to arrive at Aſſurance; and from this the next ſtep is Salvation. From Nature
to Grace, and from Grace to Duty. See this Method laid down by the Apoſtle,
Heb. 12. Let us, ſays he, have Grace whereby we may ferve God acceptably, with Reverence and
godly Fear. This is the Ladder of Heaven, whoſe bottom Step is below Grace in
Nature, and whoſe utmoſt Step is above it in abſolute Perfection and Glory..
Firſt, There muſt be Grace before any Duty can be performed acceptably unto
God. But now moſt Men pervert and diſturb this Method; and the ordinary
way of Diſturbance is this, they are frequent in Duties, but they perform them
not either for Grace, or from Grace; neither that they may attain Grace by
them, nor that they may exerciſe Grace in them: And yet, notwithſtanding,
theſe Men think and hope to work out Salvation by ſuch Duties as theſe are,
making a Leap from Duties to Salvation, neglecting to obtain that Grace that
can make their Duties acceptable and ſaving ; and hence it is that they make
no quicker diſpatch and riddance in their great Work. Now ſuch Attempts
as theſe are,
(1.) Firſt, Diſcouraging and diſheartning. And,
(2.) Secondly, They are vain and fruitleſs
.




28.
(1.) Firſt, They are very diſcouraging. Duties never flow freely from the Soul
where Grace is not like a continual Fountain to ſupply it. Job, ſpeaking of the
Job 27.10. Hypocrite, asks this Queſtion, Will be delight himſelf in God? will he always call upon
hirn? No, he will not. It is not poſſible that he should do ſo, though for a time
he may drive at a high rate, praying both with Fervency and Affection, yet will
he ſoon decay and faint, becauſe he hath no Life of Grace to carry him through
Duties; but he finds them to flow ſtubbornly from him, and therefore through
Wearineſs and Diſcontent at laſt he gives them over. The good Works of grace-
leſs Perſons may be as flouriſhing as if indeed they were true Saints; but they
have not a Root to ſupply them, the Root of the Matter, as Job fpeaks, is not in
them, and therefore they are ſoon nipt and fade away. It is ſimply impoſſible
that a Perſon, without the Life and Power of Grace, ſhould perſevere in a cor-
dial, affectionate performance of good Works; Intereſt, Credit, Reſpect and
natural Conſcience, are too weak Wheels for ſo great a Burthen ; it is Grace
only that can over-balance all outward Diſcouragements, yea , and which is
more, that alone can remove all inward alſo : This can make Obedience ſweet to
a Child of God, which to a wicked Man muſt needs be irkſome, and that becauſe
he


Recommended from Phil. 2. 12, 13.
701
he hath no reliſh in them. St. Matth. 16. 23. Thou favourest not the things that are
of God; this may be much more ſaid of graceleſs Perſons, becauſe they have not
Salt in them, for fo Grace is called, that ſhould make holy and heavenly Things Col. 4. 6.
to be favoury to them. What a Torment is it to be ſtill chewing an unfavoury
Prayer and an unſavoury Meditation; to hear and ſpeak thoſe words that their
Ears cannot reliſh ? Muſt I always, ſays the Sinner, offer this force to my ſelf?
Muſt I ſtill ſtrain and pump for Tears and Sighs ? Were Holineſs as eaſie to me as
it is to fome, no Life would I chuſe fooner than that; but I am ſtraitned and
pinched up, and all good Things come out of me like the evil Spirit, which
rends and tears me, and is a torture and anguiſh to my Heart and Bowels: And
it is ſo, becauſe in the performance of them there is a neglect of that Grace that
ſhould make Duties become eaſie, and therefore ſuch a one will ſhortly give over
Duties themſelves, which he finds to be ſo troubleſome, yea, and alſo give over
all hopes of attaining any good at all by them.
(2.) Secondly, Such Works are alſo, as to the obtaining of the laſt and main End,
vain and fruitleſs, and that upon two Accounts.
(1.) Firſt, Becauſe the ačting of Grace is the Life and Spirit of all our Works, with
out which they are all but Carkaſſes and dead Things, and only equivocally called
good Works; even as the Picture of a Man may be called a Man. We are, ſays
the Apoſtle, his Workmanſhip created in Christ Jeſus unto good Works. As after the
first Creation God took a ſurvey of all the works of his Hands, and pronounced
them all very good, ſo there is no Work of ours that God will pronounce to be a
good Work, but what is the effect of his creating Power, that is, the product of
his ſecond Creation : Created, ſays the Apoſtle, to good Works. Good Works are Eph.2.8o.
no otherwiſe neceſſary to Salvation, but as they are the exerciſes of Grace, by
which we expreſs the life and likeneſs of God, ſo only are they neceſſary unto
Salvation. How ſhould Grace be ſeen and known but by Works? First, God
imprinted his own Image upon our Souls in Regeneration, and ſtamps us Fea-
ture for Feature, Grace for Grace, and Glory for Glory: But now becauſe this
is hid and concealed, therefore are we to copy forth this Image in a holy Conver-
ſation, and to expreſs every Grace in ſome Duty or Work of Obedience or other.
As thoſe that we call falling Stars dart from Heaven and draw after them long
Trains of Light, ſo God would have us to ſhoot up to Heaven, but yet to leave a
Train of Light behind us. Our Graces muſt ſhine always, we muſt go on in good
Works, and theſe good Works are of no value or account with God, of which
Grace is not the End or Principle. What ſays the Apoſtle ? I bough I beſtow all my 1 Cor. 13.
Goods to feed the Poor and have not Charity, it profiteth me nothing. Can a Man be- 3.
ftow all his Goods upon the Poor, and not be charitable ? Indeed the Word that
we tranſlate Charity, might, for the avoiding of ſome Miſtakes, better have been
tranſlated Love; but, however, we muſt take Charity for a diſpoſition to relieve
the Wants and Neceſſities of others with reſpect of Love to God and his Image ;
if this good Work be not from Grace through a Principle of Love to God and
Obedience to his Command, it is but the empty Shell and Husk of a good Work,
and it avails a Man nothing. Yea further, if after this, I give my Body to be burned
and have not Charity, it profiteth me notbing : If my Soul burn not as clear and bright
in Love, as my Body in the Flames, it availeth me nothing, I burn only what was
dead before, and offer a Carkaſs inſtead of a Sacrifice. There is no Work or
Duty, how ſpecious foever, that is of any profit to the Soul, if that Work or
Duty hath not the Life and Power of ſome Grace or other expreſſed in it. Well
then, this is the first Ground why Works without Grace are fruitleſs, becauſe they
are empty and liveleſs. Grace is the Life and Spirit of good Works.
(2.) Secondly, All Works and Duties whatever without Grace leave the Heart
in the ſame eſtate of Sin, and therefore the Perſon in the ſame eſtate of Wrath and
Condemnation as before. For,
(1.) First, All of them are not a ſufficient expiation for the guilt of any one
Sin. Should ſuch Men pray and figh till their Breath were turned into a Cloud,
Fffff
and

702
1 Practical Chriſtianity, mone


Micah 6.
and covered the Face of the whole Sky : Should they weep till they drown'd
themfelves in their own Tears, yet if all this could be ſuppoſed to be only the
remorſe of Nature, and not true and godly Sorrow; they would ſtill be under the
fame ſtate of Condemnation as the moſt feared Sinner in the World. The Prophet
Micah tells of fome that bad very high for Pardon and Forgiveneſs, as if they
were reſolved to carry it at any rate whatever. Wherewith, ſay they , Jhall
we come before the Lord and bow. our ſelves before the moſt high God? Shall we come
before him with burnt Offerings, and with Calves of a Year old? Will the Lord
be pleaſed with thouſands of Rams, and with ten thouſands of Rivers of Oil? Shall
we give our Firſt-born for our Tranſgreſſions, the Fruit of our Bodies for the Sin
of our Souls? What high Rates are here bidden, and yet all this falls ſhort !
There is but one Grace, and that is Faith, that can give us a Right and Ti-
tle to that Righteouſneſs that ſhall be a ſufficient Expiation and Atonement
for all our Sins.
6, 7.
(2.) Secondly, All Attainments and Attempts, all Endeavours and Duties,
without Grace, can never mortifie and ſubdue the Power and Dominion of any
one Luſt or Corruption. Men may divert and chain, and reſtrain their Cor-
ruptions, and impale in their Luſts, ſo that they ſhall not break forth into any
outragious Wickedneſs; but yet without Grace they can never ſubdue them,
becauſe it is Grace alone that can lay the Ax to the Root of this evil Tree. Well
then, notwithſtanding all that hath been ſaid concerning the Power of Nature,
what Men may do thereby and how far they may go, yet here you ſee what Im-
potency there is in Nature without Grace, and what it cannot reach to perform.
But now this is not ſpoken that hereby any ſhould be diſcouraged from Working,
satis Hand becauſe ſome doubt of the Truth of their Graces, that therefore they ſhould
defift from a courſe of Holineſs and Obedience; this were plainly to thwart
the whole deſign of this Subject : No, all that hath been ſaid, is, to perſuade
Men not to reſt fatisfied in any Work of Obedience or Religion, in which ſome
Grace is not breathed or exerciſed, nor to look upon them at all as inductive to
Salvation as in themſelves, but as in reference to true Grace. How many poor
Souls are there, who becauſe they run on in a round of Duties, becauſe they do
ſomething that they call good Works, think that Salvation is as ſure their own,
as if all the Promiſes in the Scripture were ſealed and delivered to them by God
himſelf? And yet poor Creatures, never examine or regard from what Principle
this their Obedience flows, whether from a Principle of Grace, or from the old
corrupt Principle of Nature, new-vampt from ſome new Operations of the com-
2018 12mon Spirit. Believe it, this is not that Obedience that God requires, nor that he
will accept ; an inward Groan, if breathed by Grace, is of more account with
God, and will be more available to the Soul than the moſt pompous and ſpecious
Services of unregenerate Men. What is it to God, when you offer not only the
Blind and the Lame, but the Dead alſo? Is it not rather an Abomination than
Jam.3.20. Obedience? The Apoſtle tells us, Without Works, Faith is dead. And it is as true
on the other ſide alſo, that works without Faith and other Graces of the Spirit,
are not only dead, but rotten and noiſome. Every Duty Men perform in a
Prov. 28. graceleſs State and Condition God muſt needs loath it and them for it; The
Prayer of the Wicked is an Abomination unto the Lord. It is as hateful unto God,
as Vapors that afcend up out of Tombs, from putrified Bodies, are unto us.
What then? muſt ſuch Perfons give up themſelves to Sin therefore ? God for-
bid. No, rather let fuch think thus; if our Duties and our Righteouſneſs be
ſo loathfome, what are our Sins and Iniquities? Though every Sinner be dead
in Sins and Treſpaſſes, yet is it leſs offenſive to have a dead Čarkaſs embalmed
than to have it lie open. Still therefore continue working, but in your work-
ing, First, aim at the obtaining of Grace, before you aim at the obtaining of
Heaven and Salvation ; let it at no time content you that ſuch and ſuch Duties
you have performed, but look what Grace have you acted in them, what is
there of God breathing in this Prayer that I now put up? How am I in Hea-
ring, in Meditation, in Diſcourſing of the Things of God ?- Is my, Heart, holy
and ſpiritual ? Are my Affections pure and fervent ? Are my Graces active
and vigorous ? And are they vigorous in this work of Obedience? Elſe to
perform



9.


Recommended from Phil. 2. 12, 13. 703
perform Dutiesz, and to neglect Grace that alone can enable us to perform Du-
ties acceptably, is only to go to Hell a little more cleanly.
Secondly, If you would work out your own Salvation, as you muſt look to the Direct, 2.
a{tings of Grace, as well as to the performance of Duties, ſo you muſt labour to
grom and increaſe in thoſe Graces that are moſt active and working ; and they are
Two, the Grace of Faith, and the Grace of Love. To grow ſtrong in theſe Graces
is the moft compendious way for a Chriſtian to diſpatch his great Work; I may
call them the two Hands of a Chriſtian; and he that is moſt adive in theſe,
works out his Salvation with both Hands earneſtly.

(1..) Firſt, The ačtings of Faith is of mighty advantage to the working out of our
Salvation. Tro Senſes there are in which Salvation may be ſaid to be wrought
out. First, In Title : And, Secondly, In actual Poſſeſſion and Enjoyment. Now
Faith is a working out of the one, and a compendious furtherance towards the key
working out of the other.

(1.) First, Upon our believing Salvation is already wrought out for us in
Right and Title. He that believeth ſhall be ſaved; here is the Title. The great
Work is then done and finiſhed, when once Faith is wrought. And therefore,
when the Jews came to enquire of our Saviour, How they ſhould do to work the John 6.
Works of God? Our Lord tells them, This is the Work of God, that you believe on 24, 29.
him whom he hath ſerit. Nay further, as a Faith of Adherence or Acceptance
gives a Right and Title to Salvation, fo a Faith of full Aſſurance is this Sal-
vation it ſelf: For , Fai:h is the ſubſtance of Things hoped for, the Evidence of Heb.1l.I.
Things not ſeen : In its juſtifying As it gives a Title to Salvation, in its alluring
Act it gives the ſubſtance of the Thing it felf; for it is much at one to a ſtrong
Faith to believe Heaven, and to enjoy it.
(2.) Secondly, Faith doth compendiouſly further and promote the working out
of our Salvation in actual poſſeſſion, and that becauſe Faith is that Grace which
fetcheth all that ability and ſtrength from Chriſt, whereby a Chriſtian is enabled
to work : Faith is not only a Grace of itſelf, but it is a Steward and Purveyor
for all other Graces, and its Office is to bring in Proviſion for them while
they are working; and therefore as a Man's Faith grows either ſtronger or
weaker, ſo his Work goes on more or leſs vigorouſly. When other Graces
are in want, and cry Give , Give, then Faith betakes it ſelf to Chriſt, and
ſaith, Lord, fuch a Grace ſtands in need of ſo much Strength to ſupport it,
and fuch a Grace ſtands in need of ſo much Support to act it, and I have
nothing to give it my felf, and therefore I come to fetch Supplies from thee :
And certainly this Faith that comes thus empty-handed unto Chriſt, never
goes away empty-handed from Chriſt. What is it that you complain of? Is
it that the Work ſtands at a ſtay, and you cannot make it go forward ? Is
it that Temptations are ſtrong and violent, that Duties are hard, irkſome and
difficult? Why ſet Faith on work to go to Chriſt, and there you may be ſure
to have Supply, becauſe Faith is an omnipotent Grace; All things are poſſible
to him that believeth, and that becauſe all things are poſſible to that God, and to
that Chriſt, on whom Faith is acted. There is no Grace, nor no Supply, nor
Mercy laid up in the Lord Jeſus Chriſt, but it is all in the Hands of a Believer's
Faith, and he may take from thence whatſoever he needs to ſupply the preſent
Wants and Neceflities of his Soul.

(2.) Secondly, Another working Grace is the fervent actings of Love. Love is
the great Wheel of the Soul that ſets all the reſt a moving, and makes it like
the Chariots of Aminadab, to run ſwiftly towards its defired object. There is
a mutual dependance between Faith and Love in their working; Love depends
upon Faith to ſtrengthen it, and Faith depends again upon Love to act it. As
we love not that which we do not know, and our knowledge of God and
of the Things of Eternity is by Faith, not by Viſion, ſo thoſe Things which
we do know and which we do believe, yet if we love them not we ſhall never
endea-

704
Practical Chriſtianity,
endeavour after them : The Apoſtle therefore tells us, that Faith worketh by
Love. Now there is a threefold ſpiritual Love required to expedite our
great Work
(1.) Firſt, A tranſcendent Love of God.
(2.) Secondly, A regular Love of our ſelves.
(3.) Thirdly, A complacential Love unto and Delight in our Work it ſelf. Now
when the Affections go out after theſe Objects of Love, this will much facilitate
our great Work.
15.
(1.) Firſt, The Love of God is a great help to our Duey. Our Saviour therefore
John 14. urgeth Obedience upon this very account; If ye love me, keep my Commandments.
And, ſays the Apoſtle, this is the Love of God, that is, this is a certain Sign, or it
i John is the conſtant effect of our Love to God, that we keep his Commandments, and
his Commandments are not grievous ; they are not grievous becauſe they are his
Commandments who is the Love and Joy of our Souls. Divine Love always
conforms it ſelf to divine Precepts, and that for two Reaſons :
5. 30
(1.) First, Becauſe this Grace, as it deſires the beatifical Union to God in Glory
hereafter, for Love is the deſire of Union; ſo now it cauſes an unſpeakable
Union of Will, and a ſupernatural fympathy of Affection betwixt God and the
Soul; which Union cannot be a Union of Equality or Entity as is in the Perſons
of the bleſſed Trinity, and therefore it is a Union of Subordination of a Chri-
ſtians Will to the Will of God. Now what is this Will of God? Why the
1 Thef. Apoſtle tells us; This is the Will of God, ſays he, even your San&tification. And the
-4. 3. fame Apoſtle tells us, in another place, We are his Workmanſhip created in Chriſt
Eph. 2.10. Jeſus unto good Works, that God hath before ordained that we ſhould walk in them.
And is this God's Will, and ſhall it not be our Work ? Hath God ordained
that we ſhould walk therein, and ſhall we be averſe from or ſlothful thereunto?
How can we pretend we love God, while we neglect the only Thing he re-
quires from us, Holineſs and Obedience ? God wills our Holineſs, becauſe there
is no better a thing that he can Will next unto himſelf; the Image of God, next
to himſelf, is the moſt excellent and chiefeſt Good ; every thing, the nearer it
approacheth unto God, the more deſirable it becomes in it ſelf; Now that
which comes moſt near unto God, and advanceth the Soul in ſome reſem-
blance and ſimilitude to him, is Holineſs and Endeavours after Obedience,
whereby we become conformable unto God, and attain ſome faint Shadows
and Elays of the divine Perfections : The Soul wills in order unto God's Will;
God now wills Holineſs becauſe it is moſt deſirable, and we muſt will our own
Holineſs, becauſe if we love God as we pretend to do, our Wills muſt be con-
formable to his holy Will.

(2.) Secondly, Love to God is a Help to Duty, becauſe it is in and by Duty
that we enjoy the Preſence of God, and have Communion and Fellowſhip with
him. Theſe are the Lattices through which God appears to the longing Soul;
and though he many times vouchſafes but half Smiles and little Glances, yet
in theſe reſerved Communications the Soul finds ſo much ſweetneſs, as engage-
eth it to a conſtant performance of Duties all its Days : Here, Says the Soul,
God was wont to walk in his Sanctuary, here have I heard his Voice, here
have I ſeen his Face, his Spirit hath here breathed upon me, his Conſolations
have here refreſhed me, and therefore here will I wait upon him as long
as I live. I remember well, ſays the Soul, when in Prayer and Meditation my
Heart hath been filled by him, poured out to him, and accepted with him :
I remember when he filled me firſt with Sighs, and then with Songs, and
both alike unutterable ; and therefore I will keep to the performance of theſe
Duties, waiting for the further Diſcoveries and Manifeſtations of my God
unto me.
(2.) Se
Recommended from Phil. 2. 12, 13. 705

(2.) Secondly, As Love to God, ſo a regular Self-love will much help and further
our Obedience and Duty. And then is Self-love truly regular, when Men love
their own Souls as God loves them. Now God's love to the Souls of Men is
ſuch , that though He wills all Men to be ſaved, yet he wills that none ſhall be
ſaved, but through fan&tification of the Spirit and belief of the Truth. And whilſt
we love our ſelves , if we obſerve the ſame method and order, this Self-love
is always commendable and neceſſary. Delires after eternal Happineſs and Sal-
vation are natural to that Soul that is truly conſcious of its own immortality,
and eternal, unalterable State and Condition ; and when theſe Deſires are di-
rected to future Happineſs through preſent Holineſs, then are they regular
and become gracious. We are not ſo ſtraitly limited by God's Sovereignty
over us, but while we fix one Eye upon oar Work, we may fix the other on
our Reward : God is not ſo ſtrict in his Prerogative over us, as to require
Service from us from what we have already received from him : He is not as
a cruel Lord and Maſter to ſay, Obey me, though afterwards you periſh ; ſee
to it that you love and glorifie me, though I eternally puniſh you; though
conſidering that infinite diſtance we ſtand at from God, we could object no-
thing againſt the Equity of his Proceedings : No, but God hath ſo graciouſly
twiſted his Glory and our Duty together, that while we promote the one
we do alſo promote the other, and while we work for God we do but work
for our felves. Now are there any that need to be perſuaded to love them-
ſelves ? Is it not the great and general Sin that all Men love and ſeek them-
ſelves? And do not Men by becoming Self-lovers, become Self-deſtroyers ?
Yes, they do 1o; but it is becauſe they ſeek themſelves out of God's way, that
therefore they loſe themſelves for ever. Religion and Holineſs are not ſuch ſe-
vere things, as to exclude Self. love; nay, right Self-love is that which is no
where to be found ſeparate from true Grace. Miniſters call upon Men to ex-
erciſe Self-denial and Self-abhorrence; and this the fooliſh World miſtakes as
if ſo be they exhorted them to divorce themſelves from themſelves, to lay aſide
all reſpect and conſideration of Self, and to offer violence to the moſt common
Principles of Self-preſervation. No, would to God we all fought our felves
more earneſtly and conſtantly than we do, and that we all knew wherein our
greateſt Intereſt and Concernment did lie; then ſhould we not leave our great
Work undone, nor gratifie the Sloth of our corrupt Humors, and the linful
propenſions of our carnal part, nor ſhould we think what we do for Sin and
Satan we do for our ſelves; no, all this is to hate our ſelves: And wicked Men
at the laſt Day ſhall know, they have been their own moſt bitter and moſt in-
placable Enemies, that they would not be content with any thing leſs than their
own eternal Ruin. A true Chriſtian is the only ſelfiſh Man in the World; all
others, they are not Self-lovers but Self-deſtroyers : What ſhall I ſay more than
this? The Apoſtle asks, Did ever any Man hate his own Fleſh? Did ever any Man
delight to gaih and burn, to wrack and torture himſelf? Truly I may ask the
quite contrary. Do almoſt any love their own Spirits, their ſpiritual part, their
Souls? This they wound and gaſli by many a bloody Sin, this they burn and
ſear by hardneſs and impenitency, this they go about to torture and torment
in Hell for ever. Oh therefore be perſuaded at length to take pity on ýoúr felves,
conſidering you are but deſtroying while you think you are embracing of your
ſelves; and that will be found but Self-murder, at laſt, which you now call
Self-love.


(3.) Thirdly, A complacential Love to, and Delight in your Work, is a great fur- Love to
therance of it. A wicked Man ſerves God grudgingly, he murmurs at Duties, our Work
and looks upon them only as Tasks and Burthens, thinking every thing he makes it
eaſie.
doth for God too much, too heavy and weighty. The Commands of God are
all of them hard Sayings and grievous Impoſitions that he cannot bear; he could
believe Chriſt fooner in any thing than when he tells him, My Yoke is eaſy and Mato 11.
my Burthen is light. Here he cannot believe Chriſt. Thus much time, faith the
Clothful Sinner, muſt I ſpend in my Prayer, and there muſt I humble my ſelf to
God whom I hate, and confeſs before him thoſe Sins that I love, and beg that
Grace that I have ſighted ; ſo much time muſt I ſpend in reading the Law
Ggggg
that

28.
706
Practical Chriſtianity,

that I never mean to obſerve, peruſing over only the Sentence of my Gondemna-
tion ; and ſo often muſt I fix and dwell upon holy and ſpiritual Thoughts,
which never at any time darted into, or paſſed intranſiently, but they did diſ-
compoſe me, and leave me a damp and ſadneſs upon my Spirit behind them; and
therefore becauſe there is not a holy complacency and delight in the Service of
God, all ſuch Mens Endeavours are both faint, inconſtant and languiſh while
they are abcut them, and feldom do they re-aſſume them again. But a true
Chriſtian works with abundance of Delight and Chearfulneſs in the Service of
God, in every Duty his Soul is filled full of holy Affections, by which it foars
up to Heaven : Duties are Meat and Drink to him, fpiritual Manna, in which
he takes more ſatisfaétion and contentment than wicked Men do in their Sins, and
therefore he performs theſe Duties fo earneſtly, becauſe he doth it with compla-
cency: All that he repines at, is, that natural Neceſſity, linful Weakneſs and
Infirmities and worldly Employments, that do purloin ſo much of his time from
this great Work. Now when once the Heart is brought to ſuch a frame and
temper as this, thus to delight in Obedience and in the Work and Service of
God, then will this working for Salvation go on with Power.
Working (3.) Thirdly, Another Direction is that in the Text, Work for Salvation with Fear
for Salva and Trembling. A trembling Hand beſt performs a Chriſtian's Work. Now this
tjon, m4,52 Fear is not a Fear of diſtruſt or deſpondency, for that is fo contrary to this Duty
Fear and of working for Salvation, as that it ſtupifies and benums all Endeavours, and is a
Trembling. great Enemy to the performance of this Duty. But,
(1.) First, It is a Fear of Solicitude and Carefulneſs as it ſtands oppoſed to car-
nal ſecurity, and that preſumption, that is the common and ordinary Deſtruction
of moſt Men. This holy Fear is the beſt preſervative of true Grace: The Apo-
Rom. 11. ſtle therefore tells us, Thou ſtandeſt by Faith; be nor high-minded but fear ; im-
plying, they would not ſtand long, though they ſtood by Faith, unleſs they were
upheld with Godly Fear : And the Reaſon is, becauſe it is the property of
Fear to foreſee and forecaſt Dangers, and to put the Soul in a poſture of de-
Prov. 20. fence and ſecurity before they approach: For as the wiſe. Man tells us, The prudent
Man foreſeeth the Evil and hideth himſelf, but the Simple paſs on and are puniſhed.
They are raſh and confident in their Undertakings, and ſo they paſs on and
are puniſhed. Fear makes a Chriſtian circumſpect and confiderative with him-
ſelf, how he may keep from Miſcarriages in the performance of his great Work.
If God call me to ſuch a Duty, how ſhall I perform it? If to bear ſuch a Croſs
and Amiction, how ſhall I glorifie him under it? If to conflict with ſuch Temp-
tations, how ſhall I reſiſt and overcome them? Yea, how ſhall I do to break
through all Difficulties, Duties and Oppoſitions that I who am but a weak and
feeble Chriſtian may meet withal, and how ſhall I do to bear up? And thus
pondring what may be his Duty, and forecaſting what Duties God may call him
unto, he is enabled to do what is his Duty at preſent, and what alſo may by Pro-
vidence hereafter become his Duty: Nothing overtakes ſuch a Man unexpected,
nor doth any thing furprize him unprovided for it. And thus a careful Fear
enables him in the performance of his great Work.
(2.) Secondly, A Fear of Humility and holy Reverence of God, conduceth much
to the working out of our Salvation, and that in three Particulars.
20.
3.

(1.) First, It much helps us in our great Work to fear God as our Lord and
Mafter that fees and overlooks all our Works, obferving both what we do, and
how we do it alſo. That Servant muſt be deſperately bold that will dare to be
idle, or flight and perfunctory in his Work, while his Maſter's E.ye is upon him.
Why Chriſtians ſhould conſider God's Eye is always upon them, in Praying, in
Hearing, and in every Duty that they perform, yea, in every Action of their
whole Lives : And if the Eye of a Maſter, that is but a Fellow Creature, nay,
but a Fellow Servant, can have ſuch awe and influence upon his Servant as to
make him careful how he works and what he works, and to make him diligent in
his Work: Should not much more the confideration of God's Eye being upon us,
who

Recommended from Phil. 2. 12, 13. 707
POT VERO
-ovio
Det to work; Fear him, left at any time through any neglect or miscarriage
who ſtands at an infinite diſtance from us, cauſe a holy Fear and Diligence in us,
in doing what our Lord and Maſter commands us ?
Tenor
nova
e Bastogo bac29erib
(2.) Secondly, Fear God alſo as him from whom you have all your Power and
Ability
of yours,
sursbe
Grace from you, and to leave you to your own Weakneſs and Impotency, upon
whoſe influence all your Obedience dóth depend. This is the Apoſtle's Argument
in the Text, Work with Fear, for God works in you both to Will ard to Do. Holy dill-
gence in Obedience cannot be more ſtrongly enforced on an ingenuous Spirit,
than by conſidering all that Strength and Ability that we have to work, is re-
ceived from God, and therefore ſhould be improved for God, left, for our Sloth,
he deprives'us of that we make no uſe of.
tomated
ola
(3:) Thirdly, In working, féar God alſo, as
God alſo, as he that will be the Judge and Rea
warder of your Works for ever. You perform them unto him who is to paſs
Senitence upon them, and upon you for them; and will you then dare to do them
ilothfully and negligently ? God will try every Man's Work with Fire, and will
call every Action to a ſevere and ſtrict account; every Man's Work ſhall be ſeen
through and through, and then it ſhall be known who hath wrought the Works
of God, and who hath fulfilled the Will of Satan ; and the final Doom and irre-
verſible Sentence ſhall then be pronounced according to Mens Works. God will, Rom. i
fåys the Apoſtle, render unto every Man according to his Works, to them who by patient 7, 8, 9.
continuance in well doing ſeek for Glory and Immortality, to them he will render
Eternal Life-; but to them that are contentions and obey not the Truth, but obey Un-
righteouſneſs, he will render unto them Indignation
n and Wrath; Tribulation and An-
guiſh, upon every
Soul that doth Evil. Now would you but thus fear God as an up-
right and impartial Judge, that will render unto every one according to his
Works, How would this prevail with you ſo to work that at låſt you inight be
found of God in well doing, and receive the bleſſed Reward and Sentence of the
diligent and faithful Servant, To enter into your Maſter's joy?
(4.) Fourthly and Laſtly, If you would work for Salvation ſucceſsfully, then
mork ſpeedily without delay, and conſtantly without ceſſation.
(1.) First, Work ſpeedily without delay. Delays in all Affairs are dangerous,
but in Soul Affairs uſually they are damnable. For;
(1.) First, The longer you procraſtinate and delay, the greater and more diffi-
cult will your Work be at laſt; Corruption will be grown more tough,ill Humours
will be grown more ſtubborn, your Heart will be more hardned, your Affections
being more habituated will be more firmly engag’d to Sin, the Devil will plead
right to you by Preſcription, and it is hard keeping an Enemy out that hath had
long Poffeffion.
to.
(2.) Secondly, Conſider what a deſperate Folly it is to put off your Work till to
Morrow; you are not fure that you ſhall live to ſee another Day. And oh!
what Hazards do thoſe Men run, whoſe hopes of Heaven depend upon no better
a bottom than their hopes of Life; and whoſe eternal Salvation is ſubject to as
many Caſualties and Accidents, as their preſent Beings in this World are ſubject
Man's Breath is in his Noftrils; and yet how do Men ſuffer their Souls and
their everlaſting Happineſs to depend upon nothing ſurer than their Breath, that
Breath that every moment goes forth from them, and they know not whether
ever it ſhall return to them again?
But ſuppoſe your Life and Days ſhould continue, and you ſhould reach unto
that time whereof you have boaſted and promiſed to mind the conceraments of
your Soul's eternal Happineſs in; yet conſider,
(3). Thirdly, The Grace of God is not at your diſpoſal , for then either,

708
Praktical Chriſtianity,
(1.) First, The outward Call may ceaſe or it may grow more faint and low;
you may not be ſo daily importun'd and ſolicited for Heaven as now you are: Or-
dinances and Opportunities may ceaſe, or you for your contempt may be given
over to a contempt and neglect of them.
(2.) Secondly, The inward Dictates of your own Conſciences, and the motions
of the holy Spirit may ceaſe : Conſcience may be bribid to a ſilence, and the holy
Ghoſt may be commiſſionated to depart after this preſent opportunity, and never
more may you have its Breathings and Movings upon your Hearts, if you do not
now liſten to them.
(3.) Thirdly, If inward Motións do continue, are you ſure after this moments
refuſal that you ſhall obtain that Grace from God that may make you willing to
cloſe with thoſe Motions ? Leave not therefore the eternal Salvation of your pre-
cious and immortal Souls at ſuch Hazards and Delays. Now is the acceptable time,
now is the day of Salvation; to day therefore if you will hear his voice, even while it
is called to day, har den not your Hearts; for this is the only Time and Seaſon
for working
v boogien bus viibido
(2.) Secondly, As you muſt work ſpeedily without delay, ſo you muſt work conſtantly
without ceſſation or intermiſſion. To ſtand ſtill is to backſlide, and to ceaſe working
is to undo and unravel what you have wrought. You are not like Men that row
in a ſtill Water, that though they ſlack their Courſe, yet they find themſelves in
the ſame ſtation ; but you are to go againſt Tide and Stream; the Tide of your
own Corruptions, and the Stream of other Mens Actions and Examples; and the
leaſt intermillion here will be to your Loſs; hereby you will be carried down the
Tide much, yea and much Pains and Labour will ſcarce ſuffice to regain what
a little Sloth hath loſt. So much for this Text. The Lord make what hath been
ſpoken profitable. Amen.
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SERMON XXV:
Τ Η Ε
ASSURANCE
OF
Heaven and Salvation, &c.
H E B. xii. 28, 27.
Wherefore we having received a Kingdom that cannot be moved, let us have
grace whereby we may ſerve God acceptably, with reverence and godly fear :
For our God is a conſuming fire.
T
HIS Text contains in it a Doctrine, a uſe, and a Motive: The Do-
&rine is, We have received a Kingdom that cannot be moved. The Uſe
or Inference from thence is this, Therefore, let us ſerve God. And the
Motive to enforce this Exhortation is in theſe Words, For our God is a
conſuming fire.
(1.) In the firſt part, which is the Theſis or Poſition, We have received a Kingdom
that cannot be moved. We muſt know, there is a twofold Kingdom ; a Kingdom of
Grace, ſet up in the Heart of a Saint where Chriſt alone reigns as fole Monarch
and Sovereign; and a Kingdom of Glory prepared for us in the higheſt Heavens,
where we ſhall reign as Kings with Chriſt for ever. If we take it in the former Saints
ſenſe for the Kingdom of Grace, ſo the Apoſtle ſaith, we have a Kingdom, that is, have a
we have it already in Poſſeſſion. Chriſt hath eſtabliſhed his Dominion over every Kingdom
Believer, and though he fits perſonally upon his Throne in Heaven, yet he rules in a foura
in us by the Vice-gerency and Deputation of his Spirit that received Commiſfion fold Re-
from him, and alſo by the Law of his Word enacted by it. If we underſtand it
in the latter ſenſe for the Kingdom of Glory, which ſeems moſt congruous to the
Deſign of the Apoſtle, fo alſo, we have a Kingdom, and that in a fourfold ſenſe.
(1.) Firſt, By Grace giving us the earnest of it; by Faith realizing of it, by Hope
embracing it, and by the Promiſes aſſuring of it.
(1.) Firſt, We have a Kingdom of Glory in the Earneſt and firſt Fruits of it. The Saints have
Comforts and Graces of the Spirit are very often in Scripture called the Earnest of a Kingdomi
our Inheritance : So you have it in 2 Cor. 1. 22. and in Eph. 1. 14. Now an Ear-
in the first
Fruits of
neſt you know is always part of the Bargain : So God to aſſure us that he is in it
.
earneſt when he promiſeth Heaven and Glory to us, hath already given us part
of it in the Graces of his Spirit. Grace and Glory are one and the fame thing in
a different Print, in a ſmaller and a greater Letter; here we have Heaven in ſemi-
nal Inchoation, hereafter we ſhall have it in conſummate Perfection ; Glory lies
couclied and compacted in Grace as the beauty of a Flower lies couched and eclipſed
Hhhh h
ia


710
Of ſerving God, with
are not.
in the Seed; therefore the Pſalmist ſaith, Pfal. 97. That Light is ſown for the Righ-
teous; that is, the Light of Joy and of a future Life are in the Graces of God's
Children as in their Seed, and they ſhall certainly bud and ſprout forth into
perfect Happinels.
Fairh rea-
being
vis2
mibe bien of faithe als in the or
(2.) Secondly, We have a Kingdom of Glory, becauſe Faith realizeth things future,
lizeth it. and gives an exiſtence and being to things that are not. This is that Grace to which
nothing is paſt nor nothing future; it contracts all things into preſent time, and
makes all actually exiſtent; it draws Things that are at a great diſtance from it
near to it ſelf; and thus the Galatians Faith repreſented the death of Chriſt ſo vi-
fibly to them, that the Apoſtle told them, He was crucified among them, Gal. 3. 1.
It dives down into the gulf of future times, and fetcheth up things that as yet
this Grace makes Heaven as really preſent as if it were already in Poſſeſſion, and
therefore it is called in Heb. 11. 1. The evidence of things not ſeen, and the ſubſtance
of things hoped for ; it is the very being of things hoped for, the being of thoſe
things that as yet have no being.
Hope em (3.) Thirdly, We have a Kingdom as in the view of Faith, ſo alſo in the embraces
braceth it. of Hope. And therefore Hope is called, The Anchor of the Soul that entreth into that
ivithin the Vail, Heb. 6. 19. that is, into Heaven ; at lays hold on all that Glory
that is there laid up and kept in reverſion for us. Hope is in it ſelf a ſolid and
ſubſtantial Poſſeſſion, for it ſtirs up the fame Affections, it excites the fame Joy,
Delight and Complacency as Fruition it ſelf doth. It is the Taſter of all our
Comforts, and if they be but temporal, it not only taſts them, but ſometimes
quite devours them, and leaves us in ſuſpence whether it be not better to be Ex-
pectants than Enjoyers. Heavenly Hope gives the ſame real contentment and
ſatisfaction that antedates our Glory and puts us into the Poſſeſſion of our Inhe-
ritance whilſt we are yet in our Nonage, only it doth not ſpend and devour its
Object before-hand as earthly Hope doth.
God hath (4.) Fourthly, We have a Kingdom of Glory, becauſe God hath effured to us the
afſured.., poſſeſſion of it by his immutable word of Promiſe
. And therefore it is called , Eter-
them of it nal Life, which God that cannot lie hath promiſed, Tit. 1. 2. God's Word is as
mije. good Security as actual Poſſeſſion. It is this Word that gives us Right and Title
to it, and this Right we may well call ours. Hence we have it, and it is obſer-
vablé, Mark 16. 16. He that believeth ſhall be ſaved. Here is aſſurance of Salvation
for the future : But in John 3. 18. there it is, He that believeth not, is condemned
already. He that believeth ſhall be ſaved, he that believeth not is condemned
already; why Unbelievers are no more actually condemned than Believers are
are actually ſaved ; only what God promiſeth, or what God threatneth, it is all
one whether he ſaith it is done or it ſhall be done ; for Damnation is as ſure to
the one, and Salvation as certain to the other, as if they were already in their
final Eſtate. So then we have a Kingdom, that is God, who cannot lie, hath pro-
miſed it, and his Promiſe is as much
as actual Poſſeſſion it ſelf.
lon
It follows, in the Text this Kingdom is deſcribed to us to be immove-
Kingdom able , we have a Kingdom that cannot be moved; it is not like the Kingdoms
is immoveof the Earth, that are all ſubject to Earthquakes and Commotions, but we have a
Kingdom that cannot be moved. And if we underſtand this of the Kingdom of Grace
in the Hearts of Believers, then the ſenſe is, it can never be ſo moved as to be
utterly removed; though it be ſhaken and batter'd, yet the Foundation of God ſtand-
eth ſure, having this Seal on it, the Lord knoweth who are his, as the Apoſtle ſpeaks,
2 Tim. 2. 19. Indeed as all Earthquakes are cauſed by ſome Vapours included in
the Bowels of the Earth, ſo is there enough in us to cauſe Shakings and Earth-
quakes, there are thoſe corrupt and ſinful ſteams of Luſts that are ſtill working
and heaving in our Breaſts; that were not God's Truth, Wiſdom and Power all
engaged to keep and preſerve us, we ſhould be foon moved from our Standing,
and overthrown. If we underſtand by it the Kingdom of Glory, that is certainly
immoveable, we have a Kingdom that cannot be moved, there we ſhall be free from
the



The Saints


Reverence and Godly Fear.
711
the Temptations of Satan, from the Infirmities and Corruptions of the Fleſh, from
the mutability and fickleneſs of our own Wills, and have a bleſſed neceſſity impo-
ſed upon us to be for ever holy, and to be for ever happy. So much for the Theſis,
We have a Kingdom that cannot be moved.
(2.) Secondly, From the Theſis the Apoſtle proceeds to draw a practical Infe-
rence; wherein we may obſerve both what he exhorts us unto, and how we
ought to do it. The Matter of the
Duty to which he exhorts us, 'is, Let ses have
Grace whereby we may ſerve God. The manner how we ought to ſerve God is ſet
down in one word and that is acceptably, Let us ſerve God acceptably; which that
we may do, he directs us to the means, and that is, in all our ſerving of God let
us addreſs our ſelves to him, with reverence and godly fear ; let us ſerve God ac-
ceptably with reverence and godly fear. I ſhall only, as I paſs along, take a
talte of this part of the Text, before I fix upon what I principally intend. The
Word here tranſlated reverence ſignifies ſhame-facedneſs or baſhfulneſs, ſuch as
is commendable in Inferiours while they are in the preſence of their Superiours;
and it implies in it two Things. Firſt, Conſciouſneſs of our own Vileneſs and Ona
morthineſs. And then it implies ; Secondly, An over-awing ſenſe of anothers ex-
cellency. For Modelty or Reverence conſiſts in theſe two things, in low and de-
baſing Thoughts of our felves, and in a high Eſteem of others. Why now this
the Apoſtle exhorts us to in the Text by the word Reverence; whence obſerve this,
That a dire ſenſe of our own vileneſs and of God's glorious Majeſty, is an excellent qua-
lification in all our Services to make them acceptable. Let us ſerve God acceptably,
with Reverence and godly Fear.
(3.) Thirdly, You have in the Text the Motive whereby the Apoſtle inforceth
this Exhortation, For our God is a conſuming Fire. Theſe Words are cited out of
Deut. 4. 19. where Mofes, to bring the Iſraelites from Idolatry, repreſents God to
them as a jealous God and a conſuming Fire. And here the Apoſtle makes uſe of
them to compoſe Men into a holy Awe and Reverence of God in ſerving of him :
Whence obferve,

(1.) Firſt, That an irreverent und fearleſs Worſhip of the true God, provokes him and
deſerves his conſuming Wrath, as well as the Idolatrous Worſhip of a falſe God. Moſes
makes uſe of the fame Words to deter the Iſraelites from Idolatry and worſhip-
ping of a falſe God, as the Apoſtle makes uſe of to excite us to a Reverence and
worſhipping of the true God.
(2.) Secondly, Whereas it is ſaid that our God is a conſuming Fire; obſerve, That
our peculiar Intereſt in God is no Encouragement to caſt off our moſt awful fear of
God. Our God is a conſuming Fire; though he hath laid down his Enmity
againſt us, yet he hath not laid down his Sovereignty and Majeſty over us.
In-
deed theſe two Expreſſions, Our God, and a conſuming Fire, at firſt bluſh and glance
ſeem to look ſtrangely and wiitly one upon another ; but the Holy Ghost hath ex-
cellently tempered them: He is our God, this corrects that deſpairing Fear that
otherwiſe would ſeize upon us, from the conſideration of God as a conſuming
Fire: And he is a conſuming Fire alſo, that corrects that preſumptuous Irre-
verence, that elſe the conſideration of our Intereſt in God might poſſibly embol-
den us unto.
You ſee now, from the Explication of theſe Words, what an excellent co-
pious Portion of Scripture I have unfolded unto you, wherein indeed is con-
tained the true Art and Method of ſerving of God acceptably. It is the Fear
of God that quickens us to ſerve him, and this Fear of God is preſſed upon
us and wrought in us by two ſtrong Principles, we have a Kingdom ; and what
is ſtrange too for thoſe that have a Kingdom of God, our God is a conſuming
Fire, and therefore let us fear him. Now this is ſuch a Principle that carnal
Men are not apt to apprehend; they ſay, if we have a Kingdom that cannot be
moved, why then ſhould we fear? And if God be ſuch a conſuming Fire, why
ſhould we ever expect that Kingdom , ſince we are but as Stubble But


our
m
M
712
Of ſerving God, with
our Apoſtle hath well conjoyned them together, and from that conjunction I
ſhail raiſe and proſecute this one Propoſition.
Ogre
Doctrin. That even thoſe who ſt and highest in the love and favour of God, and have the fullest
aſſurance thereof, and of their interest in him as their God, ought notwithſtanding to
fear him as a Sin-revenging God, and a conſuming Fire.
In the proſecuting of this I ſhall ſhew you,
(1.) Firſt, What fear of God it is that a Believer omght always to over-awe his
Heart with.
15.
(2.) Secondly, Opon what Grounds and Conſiderations he is thus to do it. What
there is in a reconciled God that may be a Ground and Motive to over-awe our
Hearts with a fear of his Majeſty.
What Fear Firſt, What fear of God it is that a Believer ought to over-ame his Heart with. Fear
in general is deſcribed to be a Paſion or an Affection of the Mind, ariſing from
the apprehenſion of ſome great Evil difficultly avoidable: And, as it is obſerved
by ſome, it uſually carries in it three Things.
(1.) There is in Fear a doubtfulneſs or uncertainty of the Event what it may
prove, and this is always a Torment to the Mind.
(2.) There is in it a Terror that ſprings and ariſeth from the greatneſs of the
Evil apprehended and feared.
(3.) There is in it a careful flight and averſion of it.

Tlpree
Fear.
I.
7
(1.) There is in Fear a doubtfulneſs and uncertainty of the Event; and this is a
things in Torment, when a Man is wrackt in Suſpenſe and Doubt what to expect, whether
or no the Vengeance of God will not fall heavy upon him, whether or no he be
A doubt- not Fuel on which this conſuming Fire will for ever prey. Now this is not that
fulneſs of Fear to which the Apoſtle in this Text exhorts us to ſerve God withal ; no, to
the Ëvent. Serve God with Reverence and godly Fear, is not to ſerve him with a doubtful, anxious
and ſolicitous Fear of what the Event may prove; nay, ſuch a Fear as this is, is
inconſiſtent with actual Aſſurance, and thoſe who are perplexed with it cannot ſay
we have a Kingdom, nor cannot fear their God as a conſuming Fire. There may
be a genuine, awful Fear of God as a conſuming Fire, where there is not the leaſt
doubt remaining concerning our final State, where the Soul is fully aſſured that
God will be to him not a Fire to conſume him, but a Sun to cheriſh him for ever.
I will give you one or two remarkable Scriptures to this purpoſe. In Heb. 4. I.
Let us fear, ſays the Apoſtle, lest a Promiſe being left res of eniring into his rest, any of
you ſhould ſeem to come ſhort of it. Here the Apoſtle quickens them to the exerciſe
of Holineſs, from the fear of falling ſhort of Heaven ; yea, though they had aſſu-
rance by God's Promiſe of it; left a Promiſe being left us of entring into his Reſt,
yet you ſhould fall ſhort of it. And ſo the Apoſtle triumphs in his Aflurance, in
2 Cor.5.1. We know that we have an Houſe eternal in the Heavens; and yet in Verſe 11.
he quickens himſelf to the diſcharge of his Miniſterial Office, from the Fear of
God's Wrath, Knowing the Terrors of the Lord we perſuade Men. Though he was
aſſured of Glory, yet he quickens himſelf to the diſcharge of his Miniſteral Fun-
ĉion, by the Fear of God's Wrath. So that it is evident there may be a Fear of
God's Wrath exciting unto Duty, where yet there is a full Aſſurance beyond all
doubting and heſitation of eſcaping Wrath. So that this is not that Fear that the
Apoſtle excites them that have aſſurance unto.
(2.) There is a Fear of Terrour, a shivering in the Soul upon the apprehenſion of the
There is in greatneſs of the Evil feared, but avoided 100;
and this is conſiſtent with full Alu-
Fear a Ter-rance. Thus the Terror of paſt Dangers ſometimes cauſeth as much Terror as if
ror ariſing
from the
we were again to encounter with them. So when Believers look back upon that
Wrath and fiery Indignation that they have narrowly eſcaped, upon that Lake of
feared. Brimſtone that boils and burns behind them, wherein thouſands of others are
for




2.
Evil
Reverence and godly Fear. 713
for ever ſwallowed up, this cannot but affect them with a holy Horror and Fear of
God's Wrath againit Sinners, though they have full aſſurance of his Love.

3.
(3.) There is alſo in Fear a flight and averſation from the Evil feared; and this alſo
is conſiſtent with full aſſurance. Noah had full aſſurance from the Promiſe of There is
God for his preſervation from the Deluge, and yet it is ſaid, That Noah being mo-flight and
ved with fear built him an Ark. Full aſſurance to eſcape Evil is far from hindring averſation
(as ſome calumniate it) the uſe of means to prevent that Evil ; yea, the aſſurance of the Evil
that we have to eſcape Hell and Wrath is of the greateſt and moſt effectual influ- fearedo
ence to make us careful to uſe thoſe means whereby we may eſcape it. See this
in 2 Cor. 7. 1. Having theſe promiſes, let us cleanſe our ſelves from all filthineſs both of
Fleſh and Spirit, perfečting Holineſs in the fear of God. So in Tit. 2. 11, 12. The
Grace of God that bringeth Salvation, teacheth us to deny Ungodlinefs and worldly Luſts,
looking for that blesſed hope and glorious appearing of our Lord Jeſus Christ. So in
i John 3. 3. Every one that hath this Hope in him, purifieth himſelf as God is pure.
Thus you ſee what Fear it is the Apoſtle exhorts Believers to, who have a King-
dom; not a Fear of perplexing Doubtfulneſs, but ſuch as is conſiſtent with their
full aſſurance; that is, ſo to fear the Wrath of God, as to have our Hearts affe-
ated with Terror at the greatneſs and inſupportableneſs of that Wrath though
they have eſcaped it, and to fear ſo, as to avoid all Sin, and all that expoſeth to
that Wrath ; in theſe two Senſes they that are aſſured that God is their God,
ought to fear him as a conſuming Fire.
(2.) Secondly, Let us now ſee upon what Grounds and Conſiderations a Belie-
Why Beties
ver who is aſſured of God's love and favour to him, ought yet to fear him as a
conſuming Fire.
are aſured
of God's love, ougbt to fear him as a conſuming Fire.


vers, who

puts forth
(1.) And Firſt, The confideration of that mighty and dreadful Power that God puts Becauſe of
forth in the puniſhing and affli&ting of the damned ; this may ſtrike Fear into the Hearts that Power
of thoſe that are fully aſſured of God's love and favour to them. Such a Fear as this that have
is, the holy Angels themſelves have ; though they are ſecured by Chriſt in that
in puniſh-
bleſſed State and Condition that they enjoy, yet to ſee God ſtripping and making ing of the
bare his Arm, to lay on weighty ſtrokes of everlaſting Vengeance upon their damned.
Fellow Angels that are fallen, makes them to tremble and ſtand aſtoniſhed at the
Almighty Power of God; and this keeps them at a due diſtance in their Thoughts
and Apprehenſions of his dreadful Majeſty. And ſhould it not much more make
us to tremble with an awful reſpect of the Power of God, to conſider how he
cruſheth and breaks the Damned in Hell by his own Almighty Arm ſtretched out
in the full Power of his Wrath to their everlaſting Deſtruction. It is from this
Power of God that Chriſt himſelf enforceth the Fear of God, Mat. 20. 28. Fear
him who is able to deſtroy both Body and Soul in Hell. Though God ſhould aſſure you
that he would never deſtroy you in Hell, yet becauſe he is able to do it, therefore
you ſhould fear him.
(2.) Secondly, This Fear may ariſe in the Hearts of the Children of God, who are Becauſe
mošt aſſured of his Love, from the conſideration of the Wrath and dreadful Severity of of God's
God, as well as of his Power. If a Father corrects his Slave in his Wrath, this Wrath and
will cauſe Fear and Dread in the Son, though he knows that Wrath ſhall never
fall upon him. So when a Child of God, who is aſſured of the tender love and
favour of God to himſelf, yet when he fadly conſiders that Wrath and Indigna-
tion that is in God againſt the damned ; when he ſees his heavenly Father angry,
though it be not againſt him; yet this muſt needs ſtrike a reverential Fear and
Awe into his Soul. Now this reverential Fear will remain for ever, The Fear of
the Lord endureth for ever ; yea, when the Children of God ſhall be made for ever
happy in Heaven, yet this Fear ſhall be then encreas’d, and not at all diminiſhed;
the more they fee of the Power of the Wrath and Severity of God execu-
ted upon the damned, the more they fear and reverence this powerful, this
Sin-revenging God; and this kind of Fear is no prejudice to their full Aſſu-
liiii
1ance
714
Of ſerving God, with
rance and Joy, nor ſhall it be prejudicial to their compleat and perfect Happi-
neſs in Heaven.

Sins.
Becauſe of (3.) Thirdly, The conſideration of the deſert of Sin, ſhould cauſe a holy Fear of
the deſert God, even in thoſe that are fully aſſured of his Love. When a Child of God looks
of their
upon Sin, and ſees what Wrath and Torment he hath deſerved by it, though
he be aſſured by the Teſtimony of the Spirit of God that he is pardoned, yet
it cannot but fright him to conſider that he ſhould deſerve ſo great Condem-
nation. As a Malefactor though he be pardoned, yet if he be preſent at the Exe-
cution of his Fellow Offenders, it muſt needs ſtrike him with Fear and Horror,
that he ſhould be guilty of the fame Crimes that they are to ſuffer ſuch ſharp and
cruel Puniſhments for. What the Thief on the Croſs ſaid unto his Fellow Thief,
Dost thou not fear God, ſeeing thou art in the ſame Condemnation ? The ſame may I
ſay to Believers ; Do not you fear God, ſeeing you deſerve at leaſt to be in the
fame Condemnation with thoſe Wretches that lie frying and howling in Hell?
Becauſe in (4.) Fourthly, Another Ground of fear is, that it is in it ſelf poſſible that all this
it ſelf it is Wrath ſhould be your Portion for ever, even you, who are moſt affured of Glory. And
poſible all
this Wrath
is not this juſt cauſe of Fear, if not of Expectation yet at leaſt of Terror ? In-
might have deed as God hath been graciously pleaſed to bind himſelf in a Covenant of
been their Grace and Mercy to you, ſo it is impoſſible that this Wrath ſhould fall upon you ;
Portion. but yet ſuch a Suppoſition as this is, is enough to cauſe Fear in the moſt aſſured
Heart, to think that if God had not engaged himſelf by Promiſe to deliver him
from that Wrath, what then would have been his Condition to all Eternity ?
Would not ſuch Thoughts as theſe are make you tremble ? Suppoſe a Man were
faſt chained to the top of ſome high Rock hanging over a bottomleſs Gulf, though
he knew and was aſſured that he ſhould not fall into it, being immoveably faſten'd
there, yet when he looks down that deep and dangerous Precipice, and fees the
Gulf foaming and raging under him, will not a cold Fear drill through his Heart
to think, O! if I were not here faſtned by a ſtrong Chain to this immoveable
Rock, what would become of me? Even ſo Believers, you that are moſt aſſured
to eſcape Hell, this is your Condition; you are faſtned to the Rock of Ages by
the unchangeable Promiſe of God that will ever hold you faſt; but yet every
time you look down into the bottomleſs Gulf that is under you, where thouſands
are ſwallowed up to all Eternity; doth not ſuch a Thought as this is fright you
to think? O! if I were not faſtned to this immoveable Rock, if God had not
made an everlaſting Covenant with me, ordered in all things and fure, I ſhould
alſo have been ſwallowed up with the reſt of the World, and have gone down
quick into Hell. Why, alas, we are all of us held over the Lake of Fire and
Brimſtone in the Hands of God; ſome he holds in the left Hand of his common
Providence, and others of them he holds in the right hand of his ſpecial Grace;
thoſe whom he holds only in the Hands of his Providence he lets fall and drop
one after another into Hell, where they are ſwallowed up and loſt eternally ;
thoſe that he holds in the Hands of his Grace, it is true it is impoſlīble upon
that Suppoſition that ever they ſhould fall into Hell , yet when they think, O if
we were not upheld, yea, how poſſible it was that they ſhould not have been up-
held ; this apprehenſion muſt needs ſtrike them with Fear and Terror, though
bina not with a perplexing Doubtfulneſs concerning the ſafety of their Condition, yet
with a doubtful apprehenſion of the poſſibility of what would have been their
Condition if God had held them over Hell only, by the Hand of his.com-
mon Providence.
very nar-
Becauſe
(5.) Fifthly, Conſider though you are aſſured that you ſhall eſcape this eternal Death,
they eſcape yet it will be a narrom eſcape, and that may cauſe Fear : It will be an eſcape with
very much Labour and Difficulty, though you are held in the Hands of God,
rowly.
yet he leads you along to Heaven by the Gates of Hell, and this is ſufficient to
cauſe Fear. Our way to Heaven is ſo ſtrait, the Rubs in it ſo many, our Falls
by them ſo frequent, our Enemies fo potent, that though our aſſurance may make
us not to fear but that in the end, we ſhall eſcape Hell ; yet it will be high pre-
ſumption for us not to fear how we may eſcape it. The Apoſtle brings in the Sal-
vation
Reverence and Godly Fear. 715

vation of the Elect themſelves with a ſcarcely, 1 Pet. 4. 18. If the Righteous ſcarcely
be ſaved. Why now this ſcarcely doth not imply that there is any uncertainty in
the End, but only it implies the great difficulty in the means of obtaining of it.
So then the End is certain, that is, a Believer's Salvation from Hell, and that is
juſt cauſe of rejoycing; but the Means are very difficult and laborious, and
that is juſt cauſe of Fear.
Well then, briefly to apply it in one Word; Though you are aſſured, through
Faith, of the Pardon of your Sins, yet tremble at the thought of that Wrath and Hell
that you have eſcaped. It is obſerved that thoſe are the fixed Stars that tremble
moſt. So Chriſtians, who are fixed immoveably in the unchangeable love of
God, as Stars fixed to the Heavens in their Orbs, yet they are moſt of all in
Trepidation and Trembling when they reflect upon themſelves and think, that
inſtead of being Stars in Heaven, they might have been Firebrands in Hell. Thoſe
to me are ſuſpicious Profeſſors that make a great blaze with their Joys in the ap-
prehenſions of their Right to Heaven, but never tremble under the apprehenſions
of their Deſerts of Hell.
na noge

Having ſhewed you upon what account God is to be feared as he is a conſuming What there
Fire, in the next place I ſhall ſhew you what there is in the conſideration of God, is in the
as our God; that may enforce a holy Awe and Fear of him ; and indeed if ever
confideran
tion of God
it was neceſſary to preſs Men to a due Fear and Awe of God it is ſo now, ſince
as our God,
on the one Hand the open Prophaneneſs of ungodly Men, and on the other Hand that may
the pert Saucineſs of ſome notional Profeſſors, are apt to think that Communion cauſe us to
with God conſiſts in a familiar Rudeneſs, doth plainly teſtifie to all the World fear him.
that there is little Fear or Reverence of him in their Hearts. And now whilſt I
am ſewing what reaſon there is that God's deareſt Children ſhould fear him as a
reconciled Father, let wicked Men in the mean while ſadly conſider with them-
ſelves, what great cauſe then they have to fear him who is their ſworn Enemy
if God's Smiles are tempered with that Majeſty that makes them awful, ſurely
his Frowns then muſt needs carry in them an aſtoniſhing Terror, that makes
them inſupportable. We may obſerve how unexpectedly ſometimes, from the
Goodneſs and Mercy of God, that is, the ſweeteſt and moſt natural attractive of
Love, the Scripture draws an Inference to fear God, Pfal. 130. 4. There is forgivea
neſs with thee that thou mayeſt be feared. Not only a Sin-revenging, but a Sin-
pardoning God is here ſet before us as the Object of our Fear ; theſe two Siſter
Graces Fear and Love are nouriſhed in the Soul by the fame Attribute, God's par-
doning Mercy. The great Sinner in the Goſpel is ſaid to love much, becauſe much
was forgiven her; and here much Fear as well as much Love, is the reſult and iſſue
of God's pardoning Grace. And ſo you have it in Hoſ. 3. 5. They ſhall fear the
Lord and his goodneſs
. And in Exod. 15. 11. Moſes deſcribing the moſt glorious
Attributes of God, tells us, That he is glorious in Holineſs, fearful in Praiſes; even
then when we are to praiſe God for his Mercy, yet are we to fear him, as being
fearful in Praiſes. And therefore Nebemiah, in Neh. 1. 5. praying to God, ſays
he, O Lord, the great and the terrible God. Wherein ? Is it in overwhelming
Kingdoms, in bringing upon them decreed Deſtruction ? Is it in the fierce exe-
cution of his Wrath againſt Sinners ? No; ſays he, O Lord, the terrible God,
that keepeſt Covenant and Mercy for them that love him. So again in Chap. 9. 32.
O God, the mighty and terrible God, that keepeſt Covenant and Mercy. Let us now
consider what there is in the Mercy and Favour of God, as he is a reconciled
God unto us and in Covenant with us, that may juſtly render him to be the
Object of our Fear.
(1.) Firſt, The confideration of that dreadful way and method that God took to ma- That dread.
nifeſt his Mercy towards us, is ſufficient to affect our Hearts with Fear, though we ful way
Stand fully poſliſed of his favour. In Gen. 28. when God had made many gra-
cious Promiſes all along that Chapter unto Facob, of bleſſing of him, and keeping nifeft his
him in all his ways, of multiplying bis Seed as the duſt of the Earth, you would think mercy to us,
this was no terrible Thing; and yet becauſe God reveals this Mercy to him in an may just
awful and amazing manner, a Gep is opened in Heaven, a bright Ladder reaching cauſe us to
from Earth to Heaven ; God on the top of it, on every Round of it ; fear bin.
though


that God
took to mas
716
Of ſerving God, with
though the Meſſage was joyful, yet the ſtrange kind of delivering of the Meſſage,
makes Facob cry out, How dreadful is this place, it is no other than the Gate of Heaven!
The very Gate of Heaven becomes dreadful when it is repreſented in ſuch a Maje-
ſtical manner. But now the way that God took for his Mercy to arrive at us,
much more dreadful than any ſuch Dream or Viſion, and therefore we ſhould be
the more deeply affected with Fear and Trembling, even then when God ſpeaks
Peace and Pardon to us; for if we conſider either the Terms upon which he is be-
come ours, or the way by which he diſcovereth himſelf to be ours; both of them
are full of Dread and Terror.
The terms
Terror,
(1.) Firſt, It cannot but ſtrike our Hearts with Fear to reflekt upon thoſe dreadful
upon which Terms upon which God is coniented, to be induced to become our God. His Mercy to-
God be- wards us is procured upon Terms of infinite Juſtice and Severity. Divine Ven-
are full of geance arreſts our Surety, and exacts from him the utmoſt Satisfaction ; that Curſe
that would for ever have blaſted and withered the Souls of all Mankind, ſeizeth
upon Chriſt in all its malignity; that Wrath, ſome few Drops of which ſcalds
the Damned in Hell, was given him to drink off in a full and overflowing Cup,
He did bear the chaſtiſement of our Peace, and by his Stripes we are healed; nor would
God upon lower Terms have conſented to a Reconciliation betwixt wretched
Man and himſelf, than the precious Blood of his only Son. As of Old, Friend-
ſhip betwixt two Perſons was wont to be atteſted and ſealed by a Sacrifice, as we
find it both among Heathen Authors, and alſo in Scripture ; an Inſtance of which
we have of Laban, in Gen. 31.54. where Laban and Jacob, returning to Amity,
make a Ratification of it by a Sacrifice. So the Atonement that God made be-
twixt us and himſelf is folemnized by a Sacrifice, even the Sacrifice of his own Son,
As a Lamb without Spot or blemiſh; in this Blood the Treaty betwixt God and
Man ſtands ratified and confirmed. Oh! dreadful Mercy, that claſps and em-
braces us about with Arms died red in the Blood of Jeſus Chriſt. But now is not
this Ground enough to cauſe a holy Fear of God to ſeize upon every Soul that ſhall
but ſeriouſly conſider this ſad Tragedy of pardoning Grace ? If a King reſolve to
forgive a Malefactor, upon no other Terms than a Pardon writ with the laſt
drop of the Heart-blood of his deareſt Friend, who is there that is ſo hardned,
that will not tremble at ſuch a Mercy as this is, though it ſave him ? So is the
Caſe betwixt God and us; the Contents of the Pardon are joyful, but it is writ-
ten all with the Blood of Jeſus Chriſt reaking warm from his very Heart; and
who then would not fear even a forgiving God?
The way by (2.) Secondly, Conſider the way and method that God takes with us when he becomes
which God our God, and that is most dreadfiil, and must needs make the most confirmed Heart
diſcovers to Shake with Fear and Trembling. Indeed God deals not with us in ſuch Rigour
himſelf to
as he dealt with Jeſus Chriſt his Son; but yet uſually when he becomes our God,
dreadful," when he enters upon us as his Poſeſion ; firſt, be ſhakes all the Foundations of
our Hearts, breaths in Flames of Fire into our very Marrow, cramps our Con-
make us to ſciences and unjoints our Souls; O the Tempeits and Storms of Wrath that God
fear him.
pours into a wounded Conſcience, when it is under ſearching Convictions ! O the
Smart and Anguilh of a wounded Spirit, when God inſtead of Balm ſhall only
chafe it with Brimſtone! And yet this is the common method that God uſeth
to prepare Souls for himſelf; he ſeems to arm himſelf in all his Terrors againſt
them, ſingling them out to the Conflict, and when they give up themſelves for
loft, lying gaſping for Hope ſcarcely, at length is adminiſtred ſome few reviving
Comforts. It is with theſe as it was with the Children of Iſrael upon Sinai, firſt
they were aſtoniſhed with a confuſed noiſe of Thunder, the Air full of Light-
ning, the Mountains all on a Flame, and the Earth trembling under them, before
they heard that comfortable Voice in Exod. 20. 2. I am the Lord thy God. So is
it with convinced Sinners : God diſchargeth his Threatnings againſt them that
ſpeak more dreadfully to them than a Voice of Thunder; he ſpeaks to them out
of the midſt of Flames, and every Word ſcorcheth up their Hearts; and when
they ſtand trembling and deſpairing, once at length they hear thoſe reviving
Words, I am the Lord thy God. What Hearts are there now that ſuch a dreadful
Mercy as this is, would not over-aw ? 'Thoſe Diſcoveries of God's Love that break


be ours, is
and may
in

Reverence and godly Fear
717
су
in upon the Soul in the midſt of a doleful and gloomy Night of Deſpair and De-
ſpondency, work naturally a ſweet kind of Terror and a ſhivering Joy; and that's
the firſt Conſideration. The dreadful method that God takes to procure Mer-
for us, even by the death of his Son, and to apply Mercy to us, even by the
Terrors of a convinced Conſcience, is a fufficient Ground to affect our Hearts
with Fear, though we ſtand fully poſſeſs’d of his Favour.
Secondly, Though God be our God, yet to conſider that it is poſſible to loſe his Reaſ. 2.
Favour and the Senſe of it, this is cnough to affe&t the Heart with a holy fear even of a we ought
reconciled God. It is true, God's Original and Fountain Love can never be dried to fear
up, Whom he loves, he loves
unto the End, John 1. 13. And my loving Kindneſs will God; tiu
?
I never utterly take away from him, Pfal. 89.33. But yet the Streams of this Foun-God, be-
tain Love may be very much obſtructed from flowing freely down upon us ; cauſe it is
though we ſhall never again be Children of Wrath, yet we may be Children poſſible to
under Wrath; every preſumptuous Sin we commit raiſeth God's diſpleaſure loje bis
againſt us, he is angry with us upon every more notorious and known Sin we the Sense
commit; and ſince then we are in danger every Day of falling into groſs and foul of it.
Sins, and are kept only, by his almighty and free Grace from the worſt, what
cauſe have w
we to fear, left we forfeit his Favor and turn his Diſpleaſure againſt
us ? Yea again, though we ſhould be preſerved from Sin and continue in his Love,
yet we cannot aſſure our ſelves that we ſhall continue in the Senſe and comfortable
Apprehenſion of it: Comfort is moſt arbitrary and at God's free Diſpoſe, nei-
ther hath he ingaged himſelf to beſtow it upon any by any abſolute Promiſe ;
though now his Lamp ſhines clearly upon thy Tabernacle and thou rejoyceſt in his
Smiles, yet how quickly may he wrap thee up in a dark Night of Deſertion, and
turn all thy Songs into Mourning? Thou, therefore, that art now aſſured that God
is thy God, fear leſt ere long thou mayeſt not think him to be ſo ; certain thou
art he is ſo now, yet before it be long, poſlibly, through thy Miſcarriage, thou
mayeſt not think him to be ſo, and it is all one as to Comfort or Diſcomfort,
whether God be thy God or not, if thou doſt not apprehend him to be ſo, and
therefore fear him.
ry Frown
Thirdly, Conſider every Froion and Stróké toucheth to the Quick, that cometh froin Real. 3.
a reconciled God and a loving Father, and therefore the rather fear becauſe he is thy Why we
God. Every little Blow from a father ſtrikes deeper and cauſeth more Smart Should fear
than greater Blows from other Perſons; others ſtrike the Body, but when a lov. God; be-
cauſe eve-
ing Father ſtrikes, he wounds the Heart : So is it here; the nearneſs of the Re-
lation betwixt God and us, puts an Anguiſh and Sting into every Correction. As of our God
the Pſalmist ſpeaks in his own Caſe, Pſal
. 55. 12. It was not an Enemy that reproached touches to
me, neither was it he that hated me, then I could have born it ; but it was thóu a Friend, the quicko
mine Equal, my Guide, and mine Acquaintance. Theſe are ſad Accents; and ſo is
it here : The Blood of a Sin-revenging God may indeed break the Back, but the
Blows of a gracious and reconciled Father break the Heart. Fear therefore, leſt
through ſome Miſcarriage of thine (and ſuch Miſcarriages thou art every Day
guilty of) thou ſhouldeſt provoke thy God to lay ſome heavy Stroke upon thee,
which will be the more ſmart from the aggravation that provoked Love puts
upon it. And thus you ſee now in theſe three Particulars, what ground there is
from the confideration of God as our God, to enforce a holy Fear of his divine
Majeſty upon our Hearts. He is our God, therefore fear him becauſe the way
that he became ours is moſt dreadful; he is our God as yet, fear leſt we may not
apprehend him ſo long; he is our God therefore fear him, becauſe every Stroke
and Frown from a God in Covenant, comes with an aggravated ſmart and ſting.
Why now this holy Fear, as it is no Enemỹ to full aſſurance, as I have ſhewed
you, ſo neither,
(2.) Secondly, Is it any way prejudicial to a most ardent love of God. Filial Love Hóly Fear
and Filial Fear are two Twins ; but not ſuch as Jacob and Eſau, that ſtrive to
ſupplant one another. The pure Flame of divine and heavenly Love is like
Love of
other Flames, the higher it mounts the more it vibrates and trembles. Indeed Gods
Kkkkk
St. John

is not con-
trary to the

718
Of ſerving God, with
18.
1 Joh. 4. St. John tells us, 1 John 4. 18: That perfe&t Love caſteth out Fear. It ſhould ſeem
then that all Fear of God is ſwallowed up in thoſe Hearts that are once brought in-
opened.
to an holy Love. But the Apoſtle doth very well explain himſelf in the reaſon
that he gives of this Aſſertion in the next Words, Perfect Love caſteth out Fear,
becauſe Fear hath Torment in it. Hence therefore we may diſtinguiſh of a twofold
fear of God. The one is tormenting, cauſing unquiet rollings and eſtuations in
es the Heart, in a ſad ſuſpenſe of what our future and eternal State may prove, and
this is ſlavih. Now this Fear perfect Love caſteth out and expels; for where
divine Love is perfected in the Soul, there are no more ſuch Suſpences, Heſita-
tions and Doubtings, what will become of it to Eternity. Now by perfect Love
may be meant, either that ſtate of Perfection to which we hall attain in Glory,
where our whole Work to all Eternity ſhall be to love and pleaſe God, or elſe
that Perfection that conſiſts in its Sincerity in this Life : If we take it for that
Perfection of Love that ſhall for ever burn in our Hearts when we our ſelves
ſhall be made perfect, ſo it is certain it will caſt out all tormenting Fears; for
certainly if in Heaven Hope it ſelf ſhall be aboliſhed, much more ſhall Fear be
aboliſhed, for there every Saint ſhall have much more than a full aſſurance, even
a full fruition of Glory, and they ſhall know themſelves to be for ever confirmed
in that bleſſed ſtate which ſhall prevent all doubts and fears. If we underſtand it
of that perfection of Love that we may attain to in this Life, ſo alſo the ſtrong
and vigorous actings of Love to God, caſteth out all tormenting Fears. It is not
poſlible that that Soul that actually loves God with a vigorous and moſt ardent
Affection, ſhould at the ſame time be rack’d with diſtracting fears of Hell and
Damnation; for it is the ſenſe of God's Love unto the Soul that draws from it
reciprocal Love again unto God. We love him, ſays the Apoſtle, becauſe he first
loved us. That is, as ſtrong as our apprehenſions are of God's Love to us, ſo
ſtrong will our Love be in its returns to God again. Water riſeth naturally as
high as its Spring; wherefore the aſſurance of God's Love being the Spring from
whence our Love flows, ſuch as is our Love, ſuch will be our aſſurance alſo: If
then our Love be ſtrong in its actings it muſt needs caſt out Fear, becauſe it flows
from that aſſurance with which tormenting Fear is utterly inconſiſtent. But then
there is another kind of Fear that is not tormenting, and that is an awful frame
of Heart ſtruck with reverential apprehenſions of God's infinite Majeſty, and our
own vileneſs and unworthineſs; and this perfect Love doth not caſt out, but per-
fects this awful, ſedate, calm fear of God. The Angels and the glorified Saints
in Heaven, whoſe Love is ſo perfect that it can neither admit of an increaſe or
abatement, yet they ſtand in awe and fear of the terrible Majeſty of the great
God; the ſame infinite Excellencies of the divine Nature that attract their Love,
doth alſo excite their Fear. See how the Prophet makes this an Argument to fear
God, Jer. 10.7. Who would not fear thee, O King of Saints ? For, ſaid he, in all the
Earth there is none like unto thee. One would rather think God's unparallel Excel-
lencies and Perfections ſhould be a Motive to Love; who would not love thee, O
King of Saints, ſince there is none in all the Earth like thee? Yea, but filial Fear
and filial Love are of ſo near a kin and cognation, that they may well be entor-
ced by one and the fame Argument. Who would not fear thee? for in all the Earth
there is none like thee. This is the Excellency of divine Love, it is an attractive
of Love, and it is an excitement unto Fear. Well then, though we have no chil-
ling Fear of a hot and ſcorching Hell, yet let us have an awful, reverential Fear
of the glorious God, whoſe Excellencies are ſuch as cannot be matched, nor ſcarcely
imitable by any in Heaven or in Earth.
brodosage
not contra
(3.) Thirdly, The Fear of God is not contrary to that free Spirit of Adoption which
Ahols Fear we receive in our firſt converſion. It may perhaps ſeem to fome that the Apoſtle
of God is
oppoſeth them in Rom. 8. 15. You have not received the Spirit of Bondage again to
ry to the Fear, but the Spirit of Adoption, whereby you cry Abba, Father.
Spirit of
Adoption. To this 1 Anſwer; That by the Spirit of Bondage here, the Apoſtle means the
legal Work of the holy Ghoſt in Conviction that is preparatory to Converſion,
which Work uſually is accompanied with dreadful Terrors, apprehending God
not as a reconciled Father but as an incenſed and ſevere Judge; why now, ſays
the


Reverence and Godly Fear.
719
the Apoſtle, You have not received this Spirit of Bondage again thus to fear; this is
not that Fear that the conſideration of God, as your God and reconciled Father
excited you to, this is not that Fear that the Apoſtle exhorts Chriſtians unto, but
an awful, reverential Fear of God, whereby we ſhould ſtand in awe of his dread
Majeſty, ſo as to be preſerved froin whatever may be an offence to his Purity;
and if in any Night of Deſertion it ſhould happen that the Hearts of true Belie-
vers ſhould be overwhelmed with diſmal Fears, apprehending God as enraged
and incenſed againſt them, ſtanding in doubt of the goodneſs of their ſpiritual
Condition; if this ſeize upon them after they have had the Spirit of Adoption, let
them know this Fear is not from a Work of the Holy Ghoſt in them; they have
not received the Spirit of Bondage again fo to fear; it is not a Work of the Holy
Ghoſt to excite in them doubts and fears of their ſpiritual Condition, after they
have once had aſſurance of the goodneſs thereof, but it ariſeth either from ſome
Ignorance, or from ſome Sin that they have committed, that interpoſeth betwixt
them and the clear ſight of the diſcoveries of God's Love."
10 eneo
Now for the better underſtanding of this place, becauſe I judge it pertinent
to my preſent purpoſe, I ſhall open it to you ſomewhat largely in theſe fol-
lowing Particulars.
im ne
belo
POSTS
402
** (1.) Firſt, The preparatory Work of Converſion is uſually carried on in the Soul by The Work
legal Fears and Terrors
. I call that a legal Fear that is wrought in the Soul by of Converá
the Dread Threatnings and Denunciations of the Law. The Law, if we take sion is ufus
it in its native Rigour, without the merciful qualification of Goſpel-grace, thun-on ty legal
der'd out nothing but Execrations, Wrath and Vengeance againſt every Tranſ- Fears and
greſſor of it, repreſenting God armed alſo with his almighty Power to deſtroy Terrors.
them ; this is that Glaſs that few'd them their old Sins in moſt ugly Shapes;
now they ſee them ſtare ghaſtly upon their Conſciences, that before allured them;
the Scene is quite changed, and there are nothing but dreadful Apparitions of
Death and Hell fleeting now before them, Hëll belch'd in their very Faces, God
brandiſhed his flaming Sword over them ready to reeve their Hearts alunder ;
they that lately were ſecure and fearleſs, now ſtand quaking under the fearful
expectations of that fiery Wrath and Indignation, that they neither have hope to
eſcape, nor yet have they Strength or Patience to endure. This is that legal Fear
that the Curſe and Threatnings of the Law, when ſet home in their full acrimony,
work in the Hearts of convinced Sinners.
(2.) Secondly, This legal Fear is flaviſh, and engenders unto Bondage. There is Slaviji
Bondage under the reigning Power of Sin, and there is a Bondage under the Fear en-
terrifying Power of Sin: The former makes a Man a Slave unto the Devil, and
genders
the latter makes a Man a Slave unto God : And ſuch Slaves are all convinced dage.
Sinners that have not yet arrived to the free and filial Spirit of Adoption, but are
kept under Bondage under the Wrath of God, and manacled in the Fetters of
their own Fears. So ſaith the Apoſtle, Heb. 2. 15. To deliver them, who through
fear of Death, and of Hell that follows after it, were all their Life-time fubje&t
unto Bóndage.
(3.) Thirdly, This ſaviſh Fear is wrought in the Soul by the Spirit of God, though slaviſh
it be ſlaviſh; for it is his Office to convince as well as to comfort, and to caſt down Fear is
by the Terrors of the Law as well as to raiſe up by the Promiſes of the Goſpel : wrought
In John 16. 8. He ſhall convince the World of Sin; and therefore it is ſaid in this
by the
place, Rom. 8.15. We have not received the Spirit of Bondage again to fear, implying Spirit.
that thoſe Terrors that ſeize upon the Confciénce are the Work of the Holy Ghoſt.odo
We bring our ſelves into Bondage under Sin, and he brings us into Bondage un-
der Fear. If therefore at any time, thou who art a ſecure Sinner, art ſuddenly
furprized with fearful and trembling Thoughts concerning thy preſent ſtate of
Sin and thy future ſtate of Wrath, beware thon liſten not to any that would per-
fuade thee it is nothing but a Fit of Melanchóly or a Temptation of Satan, to drive
thee to Deſpair, but know aſſuredly thy Conſcience is now under the Hand of the
Holy Ghoſt himſelf, he raiſeth thoſe Tempeſts of Fear in thee; and as uſually it
is
unto Bono

in the Soul
720
Of ſerving God, with A

comes a
is fatal to divert and huſh them, ſo is it no leſs than ignorant Blaſphemy, to im-
pute his works to Melancholy, or to the Temptations of Satan.
It'hen the (4.) Fourthly, When the Soul is prepared for the Work of Grace by the Work of Cona
Spirit hath viction, when it is prepared for Comfort by the Work of Humiliation, the ſame Spirit
been a spi-that was before a Spirit of Bondage, becomes now a Spirit of Adoption ; that is, the Holy
rit of Bon-
Ghoſt perſuades and aſſures us of the love and favour of God, and enables
dage, it bes
us,
through divine Light beaming in upon our Conſciences, to behold him as a gra-
Spirit of cious and a reconciled Father, whom before we trembled at as a ſtern and ter-
Adoption. rible Judge. The ſame Wind that in a raging Storin toſſeth the Sea to and fro
in reſtleſs Heaps, in a Calm doth only gently move and fan it with pleaſing Purles.
So is it here; that Spirit of God that in Conviction raiſeth a Tempeſt in the Con-
ſcience, afterwards the fame Spirit breaths forth a ſweet Calm of Peace and Com-
fort upon it: The fame Spirit that before was a Spirit of Bondage, when the Soul is
ſufficiently thereby prepared for Grace, becomes a Spirit of Adoption. This is that
Spirit of Adoption that is here ſpoken of, and is called ſo, becauſe it witneſſeth
with our Spirits, that we are the Children of God by Adoption. God hath but
one Son by eternal Generation, and that is Jeſus Chriſt, called therefore, The
only begotten of the Father, John 1. 14. He hath many Sons by Creation, even all
Mankind; ſo Adam is called, The Son of God, Luke 3. 38. He hath many Son's
u alſo by Adoption, even all that are effectually called according to the purpoſe of
his Grace; all that are ſanctified, who are of Strangers made Heirs of God, and
Co-heirs with Jeſus Christ himſelf, who is the natural Son of God, as it is Rom. 8. 17.
Now becauſe it is the work of the Holy Ghost to teſtifie to us this our great Pri-
vilege, that we are enrolled in the Family of Heaven and become the Children of
w God, therefore he is called the Spirit of Adoption ; that is, the Spirit that wit-
neſleth to us our Adoption.
Suge
(5.) Fifthly, To whom the Spirit hath once been a Spirit of Adoption, it never more
Spirit hath becomes to them a Spirit of Bondage and Fear : That is, it never again proclaims
once been a War, after it hath ſpoken Peace; it never repreſents God as an inraged Enemy,
Spirit of A-
doption, it
after it hath repreſented him as a reconciled Father. It is true, the Spirit of
never more God always keeps up his convincing Office in the Soul of the moſt aſſured Saints;
becomes a it convinceth them of Sin, and of Wrath due to them for Sin. But now there is
Spirit of
a twofold Conviction, there is a Conviction of the Evil of particular Actions, and
there is a Conviction of the Evil of our ſtate and condition : Why now, though
A twofold
Convillion upon particular Miſcarriages of God's Children, the Holy Ghoſt fecretly ſmiteth
of ſin.
their Conſciences, ſhewing them the Guilt and Evil of their Sins, thereby bring-
ing them to Repentance and a godly Sorrow ; yet the Holy Ghoſt never again
teſtifieth to them, that they are in a graceleſs, unregenerate and ſinful Eſtate and
Condition, and in a State of Wrath and Condemnation; it brings them to a
deep Humiliation, by convincing them of the Evil of their A&tions, but it never
brings them into legal Terrors, by convincing them of a ſinful State ; neither
indeed can it be fo, for the Spirit of God is a Spirit of Truth; and to witneſs that
we are yet Children of Wrath, who are indeed the adopted Children of God, this
were a falſe Teſtimony, and therefore utterly abhorred by the Spirit of God,
who is a Spirit of Truth : Doth the ſame Fountain ſend forth ſweet Water and
u bitter ? Doth there proceed from one and the ſame Mouth, Bleſſings and Cur-
ſes ? Certainly the ſame Spirit that hath once pronounced us to be in the Love
The top and Favour of God, never after pronounceth us to be Curſed, and under the
Wrath of God.
Where the
Bondage.
Object. But you will ſay, Have not the beſt of God's Childrer ſometimes concluded themſelves
to be reprobated and caſt amay? Have they not lain under ſad and fearful apprehenſions
of God's Wrath? Have not ſome of them, who formerly walked in the Light of God's
Countenance and flouriſhed in their Aſſurance, yet afterwards have been ſo dejected, that
they would not entertain any comfort or hopes of Mercy and Salvation ?
Anſu, To this I Anſwer; It is true, it may indeed ſo happen that thoſe Saints, whoſe
Joys and Comforts are at one time freh and verdent, at another time wither and
drop

Reverence and godly Fear.
721
drop off, ſo that they look upon themſelves as rotten Trees, deſtinated to make
Fuel for Hell. Whence proceeds this? It is not from the Spirit of God; but as
carnal Men are apt to miſtake the firſt Work of Conviction for Melancholy or
for Temptation, ſo this really proceeds from one of theſe two Cauſes. When
the Children of God, after full aſſurance, come again not only to entertain Doubts
of their Condition, but alſo to deſpair of themſelves, looking on themſelves as
Perſons that God hath fingled out to Deſtruction ; this proceeds not from the
Holy Ghost, but from Melancholy or Temptation. Sometimes natural Mclancholy
obſtructs the ſenſe of divine Comfort : As it is in clear Water, when it is ſtill
and tranſparent the Sun ſhines to the very bottom, but if you ſtir the Mud, pre-
ſently it grows fo thick that no Light can pierce into it : So is it with the Chil-
dren of God, though their apprehenſions of God's Love be as clear and tranſpa-
rent ſometimes as the very Air that the Angels and glorified Saints breath in, in
Heaven, yet if once the muddy Humor of Melancholy
ſtirs, they become dark, ſo
that no Light or Ray of Comfort can break in to the deſerted Soul. And then
ſometimes the Devil cauſeth theſe Tragedies by his Temptations, that ſo, if it
were poſible, he might drive them to Deſpair; he hates their Graces, he envies
their Comforts, and therefore he would perſuade them that all their former Joys
were but Deluſions,proud Dreams and preſumptuous Fanſies, and that they are ſtill
in the Gall of Bitterneſs, and in the Bond of Iniquity; and by ſuch Suggeſtions as
theſe are, when he cannot hinder the Work of Grace, he ſtrives what he can to
hinder the Senſe of Comfort. When, therefore, thoſe that have once rejoyced
under the comfortable Perſuaſions of God's Love to them the Holy Ghoſt witneſſing
himſelf to them to be a Spirit of Adoption, by being in them a Spirit of Sanctifica-
tion ; if they now find themſelves under the Bondage of legal Fears and Terrors and
flaviſh Dejections, looking upon themſelves as under the revenging Wrath of God, the
and as Perſons devoted to Deſtruction ; let them know, ſuch Fears proceed not
from the Convictions of the Spirit of God, who hath been a Spirit of Adoption,
but they proceed from the Delutions of Satan; for thoſe that once receive the Spi-
rit of Adoption, never receive the Spirit of Bondage again to fear ; that is, to fear
with a llaviſh, tormenting Fear. sibh
(6.) Sixthly, A reverential, filial Fear of God, may and ought to poſſeſs our Souls, We ought
while the Spirit of God, who is a Spirit of Adoption, is, by the cleareſt Evidences, ačtually to fear
witneſſing our Sonſhip to us. Let Men boaſt what they will of their high Goſpel-
attainments, yet certainly they have not the genuine Diſpoſition of God's Children, him to be
whoſe Love to him is not mingled with Fear, and whoſe Fear of him is not en- our God.
creaſed by their Love. Love! it is the Gage and Meaſure of all our Affections,
and according to the proportion of our Love to God, ſuch will be our Fear; that
is, the more we love God, the more we ſhall fear his Diſpleaſure and the Loſs of
his Favour. It is in vain for us to pretend love to God as our Father, unleſs we
fear him alſo as our Lord and Maſter. Chriſt who was his only begotten Son, and
certainly had much more clear aſſurance of the love and favour of God, than any
adopted Sons can poſſibly have, yet the Scripture aſcribes an holy, awful, reverential
Fear of God even unto him ; Heb. 5. 7. When he offered up Prayers with ſtrong Cries
and Tears, and mas heard in that he feared; it may be render'd, he was heard be-
cauſe of his godly Fear. So in Iſa. 11. 2. The
So in Ifa. 11. 2. The Spirit of the Lord ſhall rejt upon him,
the Spirit of Knowledge and of the Fear of the Lord, ſpeaking of Chriſt. If therefore
he feared God, who was himſelf to be feared as God equal to him and his eternal
Son, how much more ought we to fear the great God, who are, as it were, but
Up-ſtarts in the Family of Heaven ; we wretched and forlorn Out-caſts, that were
but lately raked out of the Dunghil, and by meer Pity taken up into the Boſom
of God, and nurtured as his Children? And thus you ſee the Fear of God is not
in the leaſt contrary to the free Spirit of Adoption.
bo
sd on
(4.) Fourthly, An awful Fear of God is no Impediment to a holy Rejoycing. Indeed A Fear of
ſlaviſh Fear damps all true Joy. Thoſe that Fear and expect the Revengings of God is no
Impedi-
God cannot have any true Joy; they may have a kind of mad Jollity that ſpends
it ſelf in Noiſe and Tumults, that may roar out Songs of Mirth, only to drown boly Re-
the loud Roarings of their own Conſciences. Such as theſe are like your new Li- joycing in
L1111


God, tho
we know
ment to a
quor God.
722
Of ſerving God, with

quor that works over into Foam and Froth, when the bottom is thick and trou-
bled. So in this falſe Joy, the Countenance runs over with Laughter, when yet
the Heart is brim full of the Wrath of God; of ſuch the wife Man ſpeaks, Prov.
14. 13. Even in Laughter the Heart is ſorromful. But now a filial fear of God, puts
no check at all upon our holy Rejoycing in him ; ſpiritual Joy is not of that fiaſhy
Nature, but it is a ſober and a ſevere Grace, it is Joy mix'd with fear; and
becauſe of the mixture of theſe two together, the fear of God with joy in the
Lord, therefore we find theſe two are promiſcuouſly aſcribed each to other; fo
in Ifa.60.5. Their Hearts hall fear and be enlarged. You know it is the property
of Joy to extend and enlarge the Heart; Fear contracts and draws it together,
but here Fear is ſaid to dilate the Heart, to denote to us, that a Chriſtian's Fear
is always conjoyned and mingled together with his Joy. And ſo on the other
Hand it is ſaid, Pſal. 2. 11. Serve the Lord with Fear, and rejoyce with Trembling.
Fear with Trembling is more proper and natural; but becauſe of the mixture
of theſe two Graces in the Heart of a Chriſtian, therefore the Holy Ghost thus
expreſſeth it, Rejoyce with Trembling; for great Joys as well as great Fears, cauſe
a kind of trembling and fluttering in the Heart; As it was with the two Women,
whom the Angels aſſured of Chriſt's Reſurrection, Mat. 28. 8. They departed from
the Sepulchre with Fear and great foy. So is it with thoſe Chriſtians, who by the
Eye of Faith looking upon the Death and into the Sepulchre of Jeſus Chriſt, are
aſſured that he is riſen for their Juſtification, cannot but have their Hearts filled
with a quaking and a fearful Joy: Even a Chriſtian's ſtrong Praiſes are breathed
out with a ſhaking and a trembling Voice; ſo that godly Fear is no Impediment
to a holy and a fevere Rejoycing in God as our Saviour.
Godly fear Fifthly, Godly Fear lays no check upon our holy freedom and boldneſs with God. God
lays no hath eſtabliſhed a Throne of Grace whereon he lits, and unto which he invites his
People to approach with a becoming Confidence, Heb.4. 16. Let us come boldly to
our free the Throne of Grace. As that Emperor counted his Clemency diſparaged when any
boldneſs delivered a Petition to him with a ſhaking Hand, as though he doubted of his Fa-
with God. vour ; ſo God loves when we make our Addreſſes to him, that we ſhould do it
with full aſſurance of Faith, nothing doubting of acceptance with him, and of
an Anſwer from him. He that asks timorouſly, only begs a Denial from God.
But yet that this boldneſs may not degenerate into rudeneſs and irreverence, he
requires that our Freedom with him be tempered with an awful Fear of him. We
muſt come in all Humility and Proſtration of Soul, with broken Hearts and ben-
ded Knees, to touch that golden Scepter that he holds forth to us.
check on

Thus you ſee in theſe five Things, how conſiſtent the Grace of Fear is with
other Graces of the Spirit; it is no Impediment to a full Aſurance, it's no Hin-
drance to Love, it's no Impediment to a Spirit of Adoption, nor to a holy Re-
joycing, no, nor to a holy Boldneſs.
WE
Wberein Now becauſe I have made frequent mention of filial and ſlaviſh Fear, that you
Naviſh and may the better underſtand what each of theſe means, I ſhall briefly give you
filial Fear the difference betwixt them. Now they differ in their concomitants, and in
differ.
their Effects.
In their
Concomitants and in their Effects.lenger
In their
tants.
fome de-
gree of
(1.) Firſt, Slaviſh Fear hath always two dreadful Concomitants; and they are
Concomi- Deſpair, and Hatred or Enmity againſt God.
BOLDENO
In Naviſh (1.) In ſlaviſh Fear there is always ſome degree of Deſpair : Now this ſlaviſh Fear
Fear there is joined with dreadful expectations of Wrath. A Slave that hath committed a
is always Fault, expects no other than to be puniſhed for it without Mercy. So thoſe that
lie under this ſlaviſh Fear, apprehend and account of God no otherwiſe than the
Deſpair.
ſlothful Servant, as a ſevere Lord and a cruel Tyrant, that will exact Puniſhment
from them to the utmoſt of their Deſerts; they expect no other but that cer-
tainly God's Wrath will kindle upon them and burn them eternally, and this
makes them live as the Apoſtle ſpeaks in Heb. 10. 27. In certain fearful Expectations
of

Reverence and Godly Fear.
1723

of Wrath and Indignation, that ſhall devour them as Adverſaries. This kind of horrid
Fear I doubt not but is common to moſt wicked Men; and though they brave it
out, and moſt of them ſpeak high Matters of their hopes of Heaven and Salvation,
yet at the ſame time their own Hearts and Conſciences tell them ſad and miſgiving
Stories of Hell and everlaſting Wrath. But
now a true and filial Fear of God
looks at the Wrath of God with Dread and Terror, but not with Expectation ;
there's the Difference. Slaviſh Fear looks upon the Wrath of God, and expects
it ; Filial Fear looks upon it as due, but not with Expectations that it ſhould be
infided upon it.
Stone
(2.) Secondly, Slaviſh Fcar is always accompanied with ſome degree of Ermity and Slavijt
Hatred againſt God. It is natural for us to hate thoſe that we fear with a laviſh Fear is ara
Fear. He that thinks God will certainly puniſh him, muſt out of ſelf-love needs companied
be provoked to hate God : Hence is it that the Soul that lies under the Terrors of tred of
the Law, wilheth that there was no ſuch thing as Hell and eternal Damnation, God.
nay, that there was no God to inflict this upon it: This proceeds from this flaviſh
;
Fear of God. But now a reverent Fear of God is joined with a holy Love, as
Children who love their Parents, but yet ſtand in awe of them. So much for the
Concomitants of this Fear.
They differ
(2.) Secondly, For their Effects; and that both as to Sin, and as to Duty.
Effects.
(1.) As to Sin; Slaviſh Fear dreads nothing but Hell and Punishment, but godly Fear As to Sin.
dreads Sin it ſelf: The one fears only to burn, the other fears for to ſin. As Auſtin
faith well; He fears Hell only who fears not to fin, but fears to burn ; but he fears to fin,
mbo bates fin as he would bate Hell.

in their
(2.) Slaviſh Fear uſually reſtrains only from externel, and thoſe alſo the more groſs and
notorious Acts of fin; but holy Fear over-awes the Heart from inward and ſecret
Sins, yea, from the leait Sins whatſoever.
(2.) And then as for Duty alſo, in two Things briefly.
At to Dua
ty.

(1.) Firſt, A ſlaviſh Fear of God makes Mer to conſult how they may fly from God:
As Adam did, when he had brought Guilt upon his Conſcience by his Fall, he
hides himſelf from God in the Garden. Guilt loves not the preſence of its Judge:
But godly Fear is ſtill exciting the Soul to approach near to God in Duty. And
therefore David faith, Pfal. 5. 7. In thy Fear will I worſhip towards thy holy Temple.
The Fear of God encourageth the Soul in the performance of Duty.
os
(2.) Secondly, Slaviſh Fear contents it ſelf with external Performances. Juſt ſo much
as will ſerve the turn, to ſatisfie the Demands of Conſcience; but holy Fear ſan-
duifies the Lord in Duty as well as ſatisfies Conſcience : And therefore you have
it in Iſa. 8. 13. Sanétify the Lord of Host in your Hearts, and let him be your
Fear and your Dread. Thus much briefly for the difference betwixt filial and.
flaviſh Fear.
I come now to the Application : And the firſt Uſe ſhall be by way of Corol- Uſe I.
lary. If the conſideration of God as a conſuming Fire ought to affect the moſt
aſſured Chriſtian with a holy Fear and Dread of God, how much more then may
it ſhrink and ſhrivel up the Hearts of ungodly Sinners ? If it make God's own
Children to tremble to look into Hell,and to ſee thoſe heaps of miſerable Wretches
that are there burning for ever, ſhall it not much more make you to tremble, who
are liable every moment to be bound in Bundles, and to be caſt in to burn among
them? When a City is on Fire it is terrible to ſee it rage afar off, to ſee it ſpue up
Smoak and Flames, tho’ at a diſtance, and he that is not affected with it is Inhu-
man; but he is more than ſtupid, that doth not tremble to ſee it devour whole
Streets before it, ruining all till it approach near his own Dwelling: Why, Sirs,
this conſuming Fire hath already ſeized upon Millions of others, and burnt them
down into the loweſt Hell: Do not you hear Dives, in the Goſpel, cry Fire, Fire ?
The greateſt part of the World is already burnt down; and if their Café makes
not
724
Of ſerving God, with

God's
Wrath a-
Saints.
not your Hearts to ſhake and tremble, yet methinks your own ſhould : This Fire
is catching and kindling upon your Souls, and the next moment may make you
Brands in Hell. But, alas ! what hope is there to affright Men that are faſt aſleep?
Such a dead Security hath ſeized upon the Hearts of moſt, that it is almoſt impor-
ſible to rouze them, and but little hope but that they will be burnt in this their
Sleep : Yet if it may be poſſible to awaken you, conſider,
(1.) Firſt, I hat it is only God's Wrath against Sinners, that makes him terrible
to his Saints : They are afraid of that fiery Indignation that burned againſt the
gainſt Sin-
Wicked; and ſhall not the Wicked then much more be afraid, that muſt them-
ners,makes
him terri- ſelves feel it? Our God, ſays the Apoſtle, is a conſuming Fire; but to whom is he
ble to his ſuch a conſuming Fire ? Not to thoſe certainly whoſe God he is; He ſhall burn ир
all the Wicked of the Earth as Stubble. That God doth not always ſtile himſelf a
gracious God and a réconciled Father, but ſometimes puts on dreadful Titles, his
Children owe it to the Wicked ; againſt them alone it is that he arrays himſelf
with all his Terrors: As a Father may affright his Children, by putting on thoſe
Arms that he uſeth only againſt his Enemies; So God daunts his own Children by
appearing in his dread Power, his fevere Juſtice and conſuming Wrath ; but how
much more may it apale his Enemies, upon whom he intends to execute all this in
the utmoſt rigour and extremity ?
God bim (2.) Secondly, Another Confideration that may make the most ſecure Sinner to trem-
ſelf is this ble is this, That God himſelf will be the immediate Inflikter of their Puniſhments.
confuming. They ſhall be conſumed by Fire, and offer’d up as a burnt Sacrifice to the
Wrath and Juſtice of God; and that Fire that ſhall for ever burn them is God
himſelf, God is a conſuming Fire. I do not deny but that there is another mate-
rial Fire prepared and blown up in Hell for the puniſhment of the Damned, but
certainly their moſt ſubtle and exquiſite Torture ſhall be from God himſelf, who
is this conſumning Fire. This Wrath of God, which ſhall for ever burn and en-
flame the Souls of the Damned, is called fiery Indignation, Heb. 10. 17. That Fire
that deſtroyed Nadab and Abihu was but a Type of this, and the Antitype infinitely
tranſcends the Type; the dreadfulneſs of their temporal Death by Fire was but
a faint reſemblance of the Death of the Soul ; what Fire muſt that be, of which
that extraordinary Fire that fell down from Heaven it ſelf, was but a meer Sha-
dow? As the Fire that came down upon Elijah's Sacrifice did lick up the Water
that was poured into the Trenches ; ſo this fiery Indignation of God ſhall, in Hell,
melt down the Damned, as it were, and then lick up their very Spirits and Souls.
It is ſaid, Pfal. 104. 4. That God makes his Angels a flaming Fire. It is the neareſt
repreſentation that is given of the Angelical Nature, that abounds both in ſub-
tilty and force; He makes his Angels a flaming Fire. Now when Chriſt faith, Go
into thoſe flames of Fire, prepared for the Devil and his Angels ; why the Devils them-
ſelves are Flames of Fire, and what Fire can be more piercing than themſelves,
who have power over Fire ? Yet there is a greater Fire than they, God is a con-
ſuming Fire, a Fire ſo infinitely ſcorching as will burn and torment even Fire it
ſelf. It would be unſpeakable, terrible Wrath in God, if he ſhould make uſe of
his Creatures for the puniſhment of the Damned. Who could bear it, if God
1hould only keep a Man living for ever in the midſt of a Furnace, though but of
a groſs, earthly Fire and Flames? Or, if God ſhould bind a Man Hand and Foot,
and caſt him into a deep Pit full of Toads, Adders and Scorpions, and there let him
lie for ever? God knows all the ſeveral Stings that are in his Creatures, and he
can take out of them the moſt ſharp and piercing Ingredients; the ſharpneſs of
the Sword, the inflammations of Poiſons, the ſcorchings of Fire, the anguiſh of Pains,
the faintnefs of Diſeaſes, and of all theſe can make a moſt tormenting Compo-
lition, what intolerable Anguilh would this cauſe? If then Creatures can cauſe
ſuch Torture, oh! what a dreadful thing is it to fall into the Hands of God
himſelf? When God conveys his Wrath by Creatures, it muſt needs loſe infinitely
in the very conveyance of it: It is but as if a Giant ſhould ſtrike one with a Straw
or a Feather; ſo when God takes up one Creature to ſtrike another with that Blow
can be but weak; and yet how terrible are thoſe weak Blows to us? What will
it be then, when God ſhall immediately cruſh us by the unrebated Force of his


Own
Reverence and godly Fear. 725
Fire is un
own Almighty Arm? You, therefore, that perſevere in Sin and in Security too,
conſider who you have to deal with, not with Creatures but with God himſelf;
and do you not fear that uncreated Fire that can wrap you up in the Flames of his
eflential Wrath, and burn you for ever? Can thine Heart endure, or can thine Hands
be ſtrong, ſays God, in the day that I ſhall deal with thee? The very Weakneſs of
God is ſtronger than Men; God can look a Man to Death. The Breath of a
Man's Noſtrils is a ſoft and quiet Thing, and yet the very Breath of God's Noſtrils
can blaſt the Soul,and burn it to a very Cinder : Oh! then tremble to think what
Wrath his heavy Hand can inflict upon thee; that Hand that ſpreads out the Hea-
vens, and in the hollow of which he holds the great Waters of the Sea; that Hand of God
in which his great Strength lies; oh! what Wrath will it inflict upon thee, when
it falls upon thee in the full Power of his Might?
(3.) Thirdly, Conſider this conſuming Fire, after it hath once ſeized upon the Soula This con-
is for ever unguenchable. Indeed thou mayeſt hinder it from kindling upon thy Suming
Soul. As when a Houſe is on Fire, they uſe to ſpout Water upon the Walls of
quench-
the neighbouring Houſes, to keep the Flames from catching hold of them : So able
.
you may, by ſprinkling the Blood of Jeſus Chriſt, and by moiſtning your felves
with the Tears of true Repentance, prevent this conſuming Fire from preying
upon you ; but if once it kindles, it will there burn everlaſtingly; it is not like
your ſublunary Fires; theſe ſpend the Matter they feed on, and be they of never
ſo great force they muſt at length themſelves ſtarve for want of Fuel; yea, the
ſooner they conſume, the ſooner are they themſelves conſumed, as in Straw and
other light combuſtible Matter ; but God is ſuch a Fire as conſumes without di-
miniſhing, and his Power is ſuch a Power as deſtroys the Soul and yet perpetuates de
it; he is ſuch a wiſe and intelligent Fire as conſumes the Damned and yet repairs
them, and by tormenting ſtill nouriſhes them for future Torments. As Minutius
ſpeaks; the ſame Breath of God that deſtroys the Soul, ſtill keeps it alive, that
it may be eternal Fuel for it felf. Hence is it that Hell-Fire is deſcribed to be ſuch
as ſhall never be quenched, Mark 9.44. And why? but becauſe the Breath of the
Lord, like a fiery Stream, is ſtill kindling of it. Why now into the midſt of this
devouring Fire muſt the Damned dwell, without any period either to their Being
or to their Torment, and when they have lain there frying millions and millions
of Years, ſtill is it but a beginning of their Sorrows, and they are as far from a
Releaſe and Diſcharge as they were at the firſt. Think with your felves, how
long and how tedious a little time ſeems to you when you are in Pain ; you com-
plain then, that Time hath leaden Feet, and wiſh that the Days and Hours would
roll away faſter : Oh! what will it be then, when you ſhall lie Sweating, Swel-
tring and Frying in Hell, when the intolerableneſs of Pain ſhall make every Hour
ſeem an Age, and every Year ſeem a long Eternity it ſelf, and yet you muſt lie an
Eternity of thoſe years there? This makes their Torments doubly everlaſting.
Methinks the dreadful Thoughts of this eternally conſuming Fire, ſhould make
the ſtouteſt Heart to quake; or at leaſt to cauſe a cold Fit of Fear, before this
burning and ſcorching Torment begins.


upon the
(4.) Fourthly, God is ſuch a conſuming Fire as will prey upon the Soul, that tender God is ſuch
and ſpiritual part of Man. The more groſs the Subject is, the more dull are the a conſume-
Pains that it fuffers; but where the subject is ſpiritual
, there the Anguiſh muſt ing Fire, as
prey
needs be extream ; the ſharpeſt Torments that the Body is capable of, is but a
dull Thing in compariſon of what the Soul can feel; when God himſelf ſhall laſh soul.
the Soul, that more refined part, drawing Blood at every ſtroke, all compariſons
fall ſhort of expreſſing the Anguilh of it: To ſhoot poiſon’d Darts inflamed
into a Man's Marrow, to rip up his Bowels with a Sword red hot, is as nothing
to this. Think what it is to have a drop of boiling, ſcalding Oil, or melting
Lead fall into your Eyes, and make it boil and burn till at laſt it falls out of your
Heads; ſuch Torments, yea, infinitely more than this, is it to have the Wrath
of God fall upon your Souls. The Soul it is the Principle of all Seats, the Body
is a kind of Fence to it, it damps and deadens the Smart, as a Blow upon a cloathed
Man is not ſo painful as upon one that is ſtark Naked; why now if the Soul ſome-
M m m m m
times

726
Of ſerving God, with
more we
prepare our
times feels ſuch Smart and Pain through the Body, what ſhall it feel when God
ſhall pour his Wrath upon it ſtark Naked?
The longer (5.) Fifthly, Conſider the longer thou livest in thy Sins impenitently, the more dost
me live in thon prepare thy Soul to be fit Fuel for this conſuming Fire to devour : This is but like
Sin, the the Oiling of a Barrel of Pitch, which of it ſelf was apt enough before to burn.
Thoſe whom the Wrath of God fnatches away in the beginning of their Days,
Souls to be are made Fuel for that conſuming Fire; and if it be done ſo to the green Tree,
Fuel for what will be done to the dry and rotten Tree? Thou that haſt ſtood many Years
this confu- rotting in the World, when God ſhall come and cut thee down and caſt thee into
ming Fire. unquenchable Fire, how ſoon wilt thou kindle and how dreadfully wilt thou burn,
having no Sap left in thee to allay and mitigate thoſe Flames ? Certainly would
but the moſt hardned Sinner here preſent, call his Thoughts aſide awhile, and
ſeriouſly bethink himſelf what he hath been doing ever ſince he came into the
World, this muſt needs ſtrike him as cold as a Stone, making him to Fear and
Tremble to conſider, that all this time he hath, by his Sinning, been treaſuring
up Wrath againſt the Day of Wrath, heaping up Coals, yea, burning Coals upon
his own Head. Every time you ſin, what do you elſe but caſt in another Faggot
to that Pile of much Wood, prepared to burn you for ever? Oh! that theſe
dreadful and amazing Confiderations might, at length, rouze and awaken your
Hearts to fear this conſuming Fire, and to tremble at that Wrath that is now
kindling in God's Breaſt againſt you, and which will, if you repent not, ere long
kindle upon you.
Queſt. But you will ſay, to fear God only becauſe he is a confuming Fire, meerly becauſe of
bis Wrath and fiery Indignation, is but, at best, a ſlaviſh Fear ; it is but to fear him
as the Devils do, for they believe and tremble; and of what uſe and benefit will ſuch
a Fear as this is be?



than to pe-
Anſw.I. I Anſwer ; It is true, Firſt, to fear God meerly upon the account of Wrath
It is better is but a ſlaviſh Fear ; but yet it is far better to fear God llaviſhly, than to periſh
to fear God ſecurely; that will come with redoubled Terror which comes unexpectedly.
Naviſhly, How intolerable will Hell be to thoſe, eſpecially, that never fear it till they feel
riſo ſecure-
it? When Sinners ſhall ſee themſelves furrounded with Flames of Fire, before
ever they thought themſelves in any danger; when they ſhall awake with the
Flames of Hell Haſhing and flaming about them, what Screechings and Yellings
will this cauſe? This is to periſh as a Fool periſheth, to go on ſecurely in Sin,
till unexpectedly a Dart ſuddenly ſtrikes through his Liver. Whatever the
Event be, yet it becomes the Reaſon of a Man to be affected with Fear, propor-
tionable to the Evil that he lies obnoxious to; therefore whether this flaviſh
Fear ends in Torment or not, yet it is more rational to fear that we are expo-
fed to it, than to be ſecure and go down into Torments, and never to fear them
till we feel them.

Slaviſh (2.) Secondly, This Fear, though a ſlaviſh Fear, is of great efficacy to deter
Fear will. Men from the outward Acts of more groſs and ſcandalous Sins. He that puts
from feat. Hell betwixt him and his Sins, will ſcarce be ſo daring as to venture through a
daloussins. Lake of Fire and Brimſtone to commit them. God thought he had ſet a ſufficient
Guard upon the Tree of Life, when he placed Cherubims and a flaming Sword to
keep Men from it ; but to keep Men from Sin, he hath placed a Guard far more
dreadful than Angels or a flaming Sword; he hath placed himſelf, a conſuming Fire,
to deter Men from Sin; and they certainly that have any Fear or Dread of God up-
on their Hearts, will judge it too too hot a Work to break through this Fire to
their Luſts. The Thoughts of Hell and thoſe everlaſting Torments due to Sin,
have doubtleſs been often uſed with good ſucceſs to repel Satan's Temptations ;
when no other Arguments poſſibly could prevail, yet when the Devil hath caft
fiery Darts at them, they have caſt Fire-brands again at him, and ſo have over-
come him.
(3.) Thirdly,

Reverence and Godly Fear.
727
(3.) Thirdly, Where the fear of Wrath doth prevail to reſtrain Men from Sin, this Slav ſlı
is a good Effect, for it doth leſſen and mitigate that Wrath that they fear. Thoſe Fear will
that add Iniquity to Iniquity without Fear, upon them God will heap Plague Wrath
upon Plague, without meaſure; he proportions Mens Puniſhments to their Sins,
and thoſe that Fear moſt ſhall feel leaſt ; that Fear of theirs that kept them from
the groſs Acts of Sins that others boldiy ruſh into, that Fear ſhall likewiſe keep
them from the foreſt Torments that others ſhall for ever ſuffer.
paratory
(4.) Fourthly, This flaviſh Fear is Ifagogical ; that is, it is preparatory to and Slaviji
induđive of a filial and holy Fear of God. We uſually fear God srſt as a reveng- Fear is pre-
ing Judge, before we come to fear him with a reverential, filial Fear, as a recon-
to, and in-
ciled Father. As the Poet of Old fabulouſly fanſied, that the Giants heaped Moun- dutive of
tain upon Mountain, that they might ſcale Heaven. This is true in Chriſtianity, filial Fears
the way to climb Heaven is by laying one Mountain upon another, even Mount Sion
upon Mount Sinai. Thoſe commonly prove the moſt ſtable and ſtayed Chriſtians,
that have been moſt harraſſed by legal Terrors before they enjoy the ſenſe of Com-
fort; for the Structure of Grace in the Heart is quite contrary to other Buildings ;
it ſtands firmeſt when it is laid upon a ſhaking and trembling Foundation. It is a
Seed that never thrives ſo well as where the Heart is moſt broken up, and where
the Wrath of God hath made long and deep Furrows in it.
Well now to conclude this, methinks what hath already been ſpoken, ſhould fill
the Heart of every carnal Wretch with Fear; methinks this hould make them
cry out with thoſe Sinners in Sion, Iſa. 33. 14. Who among us Mail dwell with devour-
ing Fire ? Who among us ſhall dwell with everlaſting Burnings? Can the Drunkard hear
theſe things, and yet put his intemperate Cups to his Mouth with a ſteady Hand ?
Can the Swearer hear theſe things, and yet his Tongue move ſteady in his Mouth,
and not tremble when he raps out Oaths ? Certainly how fecure and confident
ſoever Men may now be, yet there is a time coming when the Wrath of God
ſhall melt down their Hearts like Wax, in the midſt of their Bowels. Death is a
thundring Preacher and it will make you fear the dreadful Repreſentations of that
fiery Indignation, that ſhortly it will diſplay before your Eyes in all its Terrors.
Oh! when your Eyes ſhall ſwim in the Night and in the Dark,and it cannot be long
firſt, when you ſhall meet with thoſe dreadful Shapes and Viſions of a flaming Heil
and a more flaming God, it will be too late then to Fear, and alas ! it will be too
late then to Hope, God will then laugh at your Calainity; and mock at you when
this unſeaſonable Fear cometh. Be perſuaded, therefore, to entertain a Fear of
God at laſt, though but a ſlaviſh Fear; this is the preparation that the Holy Ghoſt
works in the Heart, in order to a filial and a holy Fear of God.
Secondly, Another Uſe that we may make of this point is this : If God be a con- Vſe 2.
ſuming Fire, how highly doth it concern us to look out for a Screen that may fence
us from thoſe everlaſting Burnings? We are Stubble and Fuel fully prepared, our
Sins have made us ſo, and for us to ſtand it out againſt God, is no other than for
dried Stubble to challenge the devouring Fire. Now God, that he might not break
forth upon us and deſtroy us, hath himſelf prepared a Screen to hide and ſhelter us
from this flaming Wrath, and that is Chriſt the Mediator. We have a lively Type
of this in Aaron, Numb. 16.48. when the rebellious Iſraelites mutined againſt Moſes
God did ſuddenly break forth upon them, and flew almoſt fifteen thcu-
fand of them Dead upon the Place. As Fire runs on a Train of Powder, fodid
this Wrath of God paſs ſwiftly from one to another, till Aaron interpoſed and
ſtopt it; there ſtood that mighty Prieſt as a Bulwark betwixt the living and the
dead, and intercepted the reſt from this deſtroying Wrath ; and though it over-
whelmed ſo many Thouſands yet it could not bear down his powerful Interceſſion;
he alone was the Fence and Safeguard of a periſhing People. Chriſt upon the
Croſs maintains the ſame Station, interpoſing betwixt the Living and the Dead;
the Wrath of God conſumes all before it that is not under the Protection of that
Screen, there it ſtops; and though it ſeized fiercely upon him too, yet it never
burnt through him to reach thoſe that fied for Security to that Refuge ſet before
them. In a general Conflagration, even Chaff and Stubble may be fecure, under
the

728
Of ſerving God, with
Uſe 3.
the Covert of an Adamantine Wa]]. Though all the Wicked of the World ſhall
burn together, and all Believers be in themſelves as combuſtible Matter as they,yet
Chriſt interpoſeth as a Wall of Adamant betwixt Stubble and Stubble; and when
the Wrath of God hath conſumed the one, he ſtands and keeps off the Impreſſions
of it from the other. Indeed there is a Wall that ſtands betwixt God and every
wicked Man, but it is a Wall of Partition, as the Apoſtle calls it, Ephef. 2. 14. it
is a Wall that ſeparates them from the Love and Favour of God, and hides his
Face from them. A Partition of dry and rotten Boards may keep off the Light
and kindly Influences of the Sun, but it is no Fence againſt the Rage of Fire, but
rather encreaſeth and augments it. So wicked Men are ſeparated from the Love
and Favour of God by their Sins, Iſa. 59. 2. Your Iniquities have ſeparated betwixt
you and your God; yea, and they keep off his cheriſhing Influences, but they con-
tribute to his fiery Wrath. Why now Chriſt is a Wall of Defence, that ſepa-
rates his from the Wrath and Indignation of God. A Wall of Cryſtal is a ſafe
Defence againſt the force of Fire, yet is it no obſtruction to the warm Beams and
cheriſhing Light of the Sun. Such a Cryſtal Wall is Chriſt, that keeps off God's
fiery Indignation from us, but yet conveys to us the cheriſhing and reviving In-
fluences of his Love. Let me now perſuade and prevail with you to betake your
ſelves to this ſhelter. The ſame Storm of Fire and Brimſtone that deſtroyed So-
do1 hovers over all the Wicked of the World, and we are as Lot, ſtill lingring
behind ; let me therefore haſten you, as the Angel did him, to your Zoar, to get
under the Protection of Chriſt, whither the fiery Indignation of God cannot pur-
ſue you. In the former Inſtance, when the Iſraelites ſaw ſo many of their Fellows
ſlain by an un-perceived Stroke, what running and crowding was there, think
you, to get behind the Prieſt? Why we are all in the ſame Danger, but we have
a more prevalent High-Prieſt: There are Thouſands dying and periſhing under
the Wrath of God; and ſhall not we then with Fear and Trembling, preſs cloſe
behind our High Prieſt, that by him we may be hid from this conſuming Fire?
Thirdly, The next Uſe Mall be to exhort you to a holy Fear and Reverence of this
great and terrible God. I lately gave you ſeveral Conſiderations, enough to daunt
the boldeſt Sinners and to bring them at leaſt to a ſlaviſh Fear: Be perſuaded now
to advance it a Degree higher, and to over-awe your Hearts with a holy, filial Fear
of God. It is the ſame Exhortation that Solomon gives us, Prov. 23. 17. Be thou in
the fear of the Lord all the Day long. This is a true Chriſtian's frame, when in all
the Affairs and Adions of our Lives, in what Company foever we are in, or what-
ever we are doing, the Fear of God is ſtill upon us, when in all our Converſe in
the World this Fear of God doth ſtill fill and poſſeſs our Hearts. I ſhall only give
you a few Particulars, and leave them to your ſerious Conſideration.
The Fear of (1.) Firſt, This holy Fear of God will keep you from a vain and frothy Spirit. The
God will Heart of Man is the great Receptacle of Thoughts; the moſt part of them are
keep you light and feathery, they fly up and down as thick, and to as little purpoſe, as
from a vain
and frothy
Moats in a Sun-beam. It is ſtrange to obſerve what a giddy Thing the Mind of
Spirit. Man is : As an empty Veſſel rolls to and fro, and is toſſed up and down by
every Wave, never failing ſteadily; ſo is the vain Mind of Man driven by every
fooliſh and impertinent Thought, till the fear of God, that is, the Ballaſt of the
Soul, poife it and make its Courſe ſteady and even. Certainly if any thing be of
force to compoſe the Heart into a ſober, ſerious Frame, it is the conſideration of
God's great and dreadful Majeſty, the fear of which will fill us with noble and
ſubſtantial Thoughts how we may eſcape his Wrath, and how we may ſecure to
our felves eternal Happineſs. Theſe are important Thoughts, and they ought to
be our great and only Care, that ſo we may approve our felves to God, and be at
the laſt Day found of him in well-doing. Before the Heart is ballaſted with this
Fear of God, it runs after every vagrant Thought that comes croſsus or fleets be-
fore us; as Children run after every Feather that the Wind drives. But now the
Fear of God fixeth this fleetineſs, and brings the Heart to a holy conſiſtency and ſo-
lidity in its Thoughts : It is this Fear that united the Heart, and therefore David.
prays, Pfal. 86.11. Unite my Heart unto thee, that I may fear thy Name.
nud
Giornate UD (2.) Secondly,





Reverence and godly Fear.
729
Sin.
God is a
reign Pre-
(2.) Secondly, The Fear of God is an excellent Preſervative against all Sin. Slaviſh The Fear of
Fear may keep wicked Men from committing groſs and flagitious Crimes; but this God is an
holy Fear over-awes the Heart from ſecret and hidden Sins, yea, from the Sins of Preſerva
the Heart, that none can ſee but only God, and a Man's own Conſcience; and tive a-
therefore it is ſaid, Pſal
. 19. 9. The fear of the Lord is clean ; that is, it keeps the gainſt all
Soul clean from the defilement of Sin. Now there are Defilements oftwo forts;
Defilements of the Fleſh, when Men wallow in groſs and ſenſual Sins; and Defile-
ments alſo of the Spirit, and ſuch are they that reſide in the Heart, and break not
forth into outward Act: Now from both theſe the Fear of God cleanſeth us. So
in 2 Cor. 7. 1. Let us cleanſe our ſelves, ſays the Apoſtle , from all Filthineſs both of
Fleſh and Spirit, perfecting Holineſs in the fear of God. And indeed where ever the
Fear of God is implanted, it will over-awe us, as well from offending God in our
Thoughts as in our Actions, and make us that we ſhall be as afraid of Sinning a-
gainſt him by Unbelief and Impenitency, as well as by Murder and Blaſphemy.
(3.) Thirdly, This holy Fear of God is a moſt fovereign Preſervative againſt Hypo- The; Fear of
criſie. What is Hypocriſie, but only a mocking of God to his Face? It is a deſign
to put a ſolemn Cheat upon God. Certainly where the Fear of God over-awes
most Sove-
the Heart, we ſhall not dare to abuſe his holy and reverend Name as Hypocrites fervative
do, in their making mention of him. When we ſpeak of him with our Lips, but again}t Fiya
never think of him with our Hearts, this is to abuſe the holy and reverend Name pocrifil.
of God; and it is a ſure Argument that they ſtand in no dread of God, whoſe
Hearts meditate Vanity with Eyes and Hands lifted up to Heaven. Will any dare
in the preſence of a Prince, while they pretend Reverence to him, to uſe antick
Geſtures? Would not this juſtly be interpreted a Contempt of him? Why all the
religious Geſtures of Hypocrites are but Antick; and while they move their Lips
in Prayer, without the correſponding motion of the Heart, they do but make
Mouths at God ; and how can they fear him, that are thus audacious to ſcoff at
him? Yea, the Scripture ſets it down as a remarkable Matter, when Hypocrites
begin to fear God; Iſa. 33. 12, 14. Hear ye and acknowledge my Might, ſays God :
Why what's the matter? The Sinners in Sion are afraid, fearfulneſs bath ſurprized
the Hypocrites. It is much eaſier to terrifie and daunt profligate Sinners than groſs
Hypocrites; becauſe Hypocrites, by often dallying with God, wear off all Senſe
and Dread of God, and arrive at length to a plain contempt and fcorn of him.
If therefore you would in every Duty approve your Hearts in Sincerity unto
God, nouriſh in you this holy Fear of his Majeſty. This Fear is that which makes
a Chriſtian ſingle-hearted; and, as the Apoſtle commands Servants, Col. 3. 22. to
obey their Mafters not as Men-pleaſers, but in fingleneſs of Heart, fearing God. So
where this holy Fear of God poffefſeth the Soul, it will cauſe all our Obedience to
be performed in the ſingleneſs and integrity of our Hearts, not ſo much to be ſeen
of Men as to be accepted of God. It is a remarkable place, that in Joſh. 24. 14.
Now therefore fear the Lord, and ſerve him in Sincerity. The Fear of God is of a
mighty influence to Sincerity in all our Services and Performances that we ren-
der unto God; it is that that will make the Heart fincere in them. Fear the Lord,
and ſerve him in Sincerity.
VOurs to
(4.) Fourthly, This holy Fear will put ves upon all Endeavours to pleaſe God, and to The Fear of
gain favour with him. This is the moſt natural effect of Fear, to engage us to pro-
God will
cure their love whoſe Power we dread. The Devil knew no ſuch way to get put us upon
all Endea
himſelf Worſhip and Adoration, as by terrifying the old Heathens, and itill he
vſeth the ſame Artifice in thoſe parts of the World where his Kingdom yet re-pleaſe God
mains, he appears in dreadful Shapes, and terrifies them on purpoſe that he may
extort from them a blind, ſuperſtitious Worſhip. So where the Soul is affected
with a holy Fear of God, it will engage it to pleaſe him, and to avoid whatever
may kindle his Anger. And therefore ſays the Apoſtle, 2 Cor. 5. 9,10. We
labour that we may be accepted of him ; and why ſo? Yes, ſays he, for we must be
judged by him. The Fear of being judged by God at the Tribunal of Chriſt
at the laſt Day, engaged the Apoſtle to labour to pleaſe God and to be accepted

by him.
Nnnnn
(5.) Fifthly,
730
Of ſerving God, with

excellent
Corrective
The Fear of (5.) Fifthly, The Fear of God is an excellent Corrective of the baſe and degenerous Fear
God is an of Men. Our Saviour fays, Luke 1 2. 4. Be not afraid of them that can kill the Body,
and after that have no more that they can do ; but fear him, who after he hath killed,
of the baſe hath power to caſt into Hell; yea, I ſay unto you, fear him. It is well obſerved by a
and dege- learned Author, that Men may be conſidered either as they bear upon them ſome
nerous Fear reſemblance and impreſs of the divine Majeſty, as they are inveſted with Autho-
of Men.
rity and Power and conſtituted Magiſtrates and Rulers over us : This reſemblance
is fo great
' that the Scripture ſtiles them Gods, I have ſaid ye are Gods; and ſo we
are to fear them with a Fear of Reverence and Obedience, and to obey them in
that which is lawful. And they may be conſidered alſo as ſtanding in oppoſition
to God, abuſing their Power by commanding things that are unlawful, and by
Perſecution endeavouring to terrifie Men from the Ways and Service of God:
And ſo they may be feared with a fear of flight and eſchewal
. When ye are per-
ſecuted in one City, flee you to another, Matth. 1o. 23. We may fo fear them as to
labour to avoid their Rage, and to conſult our own Safety. But the Fear that is
here forbidden is, Fear not them that can kill the Body; that is, with a diſtruſtful,
perverting Fear, ſuch a Fear as cauſeth Men for the ſecuring of their temporal
Life to deſert the Profeſſion and Practice of Godlineſs; with ſuch a Fear, Fear not
Men. He will not, that truly fears God, thus fear Men ; no, the Fear of God lays
a check upon this ſinful Fear of Men, he that truly fears God will not immoderately
fear Men; for it is the property of holy Fear to repreſent the diſpleaſure of God,
as an infinitely greater Evil than the loſs of Eſtate, Liberty, nay of Life it ſelf, or
whatever the Rage and Power of Man can either inflict or threaten, and this
makes them chooſe Affliction rather than Sin. See this fearleſs Spirit in thoſe three
Heroick Champions , Dar. 3. 16. who though they ſaw a burning, fiery Furnace
before them, into which they were threatned to be caſt, yet all the Terrors of it
did not fright them to an Idolatrous Worſhip; with what a holy Contempt and
Slighting did they anſwer King Nebuchadnezar? We are not careful, fay they, to
anliver thee in this matter. And whence proceeded this undaunted Courage, but
only becauſe they were more afraid of God, who is a conſuming Fire, than they
were of a fiery Furnace? A Man that truly fears God, reputes with himſelf, that
to gain the favour of Men with the
diſpleaſure of God, to redeem a temporal Life
by an eternal Death; is the fooliſheſt Bargain that can be made ; he knows the rage
of Man is under the reſtraint of God, and that a Hair of his Head ſhall not fall to
the Ground without his heavenly Father's Knowledge and Permiſſion; and if God
doth fuffer wicked Men to inflict the utmoſt that their Rage and Spight can prompt
them unto, yet it reacheth only their earthly part, the dull part of Man, the Body;
they may perſecute, torment and kill us, but yet they cannot hurt us ; one momen-
tany Gripe of Hell's Torments is infinitely more intolerable, than all the Cruelties
that Men can poſſibly invent or inflict; one Frown from an angry God hath more
Dread and Terror in it, than all the Rage and Threatnings of the moſt barbarous
and cruel Tyrants; and that Chriſtian that makes ſuch an account as this is, can
never certainly fo fear Torment or Death, as to be drawn to Sin againſt God,
whoſe Diſpleaſure he more fears than he fears either Torment or Death.
What there Now to ſhut up this whole Subject, I ſhall only briefly mention a few Particulars
is in God to you, whereby you may take a brief View of what there is in the Nature of God,
that may that may juſtly affect us with a holy Fear and Awe of him.
affect us
with an Awe and Fear of him.
His glo-
(1.) Firſt, The Conſideration of God's glorious Majeſty may ſtrike us into a holy Dread
rious Ma-
and Terror. And therefore ſays Jób 33.22. With God is terrible Majeſty. This is that
jesty.
which daunts the holy Angels in Heaven, they cover their faces with their Wingsjas not
being able to bear the piercing Rays of that Glory wherewith he is cloathed. An
earthly Prince, when he is ſet forth in the Royalty and Grandeur of his State, cafts
an awe upon thoſe that approach near him. And how much more ought we to fear
the great and glorious Majeſty of Heaven, who is always clad with Light as with a
Garment; that Light which no mortal Eye can approach, being always ſurrounded
with an innumerable Hoft of glittering Attendants, each of which maintains more
Pomp and State than the greateſt Potentate on Earth.
(2.) Secondly,



Reverence and Godly Fear.
731


(2.) Secondly, God's Almighty Power ſhould cauſe us to fear before him. He is the His Al-
uncontroulable Sovereign of all the World, to whoſe Beck all things in Heaven mighty
and in Earth, yea, and in Hell too are ſubject ; and therefore ſays, Fob 25. 2. Do- Power.
minion and Fear are with him; not that God hath any Fear, or ſtands in Fear, but
the Dominion and Sovereignty of God cauſeth Fear ; it ſtrikes the Heart with
an awful Fear, when we conſider that Dominion and Fear are with God. That
Power and Authority of God, by which he exerciſeth his Dominion , cauſeth
a Fear of him.

(3.) Thirdly, The Severe and impartial Juſtice of God, whereby be renders to His ſevere
every one according to his Works; this ſhould kindle in vas a holy Fear of God. So Fuftice.
the Apoſtle, 2 Cor. 5. 10, 11. We must receive, ſays he, according to what we have
done in the Body. Whence he infers, That knowing the Terrors of the Lord, we per-
ſuade Men. It is terrible to receive from God's Juſtice, according to what we
have done in the Body.
(4.) Fourthly, The Confideration of God's Omnipreſence and Omniſciency, may cauſe His Omni-
in us a holy Fear of him. His Eye is always upon us, his Preſence is always with Sciency and
us where-ever we are, and he fees and obſerves what-ever we do, and there-Sence
!
fore let us fear him, his Eye is awful.
(s.) Fifthly, The conſideration of our abſolute dependance upon God, Mould cauſe Our abfo-
318 to ſtand in Fear of him ; left by provoking him who maintains our Souls in lute depen-
Life, in whom we live and move, and have our beings, in whoſe Hands are our
Breath, our Life and all our Ways; he ſhould turn his Hand upon us, and de-
prive us of all thoſe Mercies and Comforts that now he heaps upon us. So much
for this Time and Text.

dance upon
him.
DES
SER-
mer
W ( 732 ) 3351
SERMON XXVI.
A
DISCOURSE
OF THE
Nature, Corruption and Renewing
OF THE
CONSCIENCE.
A CT S xxiv. 16.
Herein do I exerciſe my ſelf, to have always a Conſcience void of Offense
towards God and towards Man.
I
Words.
N this Chapter St. Paul gives an account to Felix of the general Courſe and
Demeanor of his former Life, being accuſed by Tertullus, a flattering Ora-
tor, as one who was Prophane and Seditious : After that he had purged
himſelf in ſundry Particulars, he comes to the Text, to ſhew, that he was
far from thoſe Crimes that were laid to his Charge, having made it his con-
ſtant Exerciſe all his Life-time to keep a good Conſcience.
The Words have little or no Difficulty in them; and therefore inſtead of giving
you an elaborate Exposition, I ſhall only run them over with a brief Paraphraſe.
The Expli-
Herein do I exerciſe my ſelf ; that is, I make it my conſtant Care and Imploy-
cation of ment, to have a Conſcience void of Offence; that is, to keep my Conſcience clear
of the
that it may not juſtly accuſe me of any Offence done either againſt God or
againſt Men; that is, I labour conſcientiouily to practiſe as well the Duties of
the ſecond, as the Duties of the first Table ; to be Juſt towards Men as well as to
be Religious towards God, knowing that the one without the other, to be with-
out Offence towards Men only is but meer Morality, and to be without Offence
only towards God is but vain Hypocriſie
. Without farther Explication, the Words
do, of their own accord, deliver to us this Doctrin:
Doctrin. That it ſhould be our continual Care and Employment, in all Things whether relating to
God or Man, to keep clear and inoffenſive Conſciences.
Conſcience is nothing but a practical Syllogiſm or Argumentation, and al-
ſcience is. ways infers a perſonal Concluſion, either excuſing or accuſing; and it hath
three Offices,
What Con-
First,
Renewing of the Conſcience.
733

I.
First, It diſcovers to us what is Sin and what is Duty, and the Reward that is The Offices
entailed upon both, and thus it gives in its Verdict according to that Light that of Conſci-
ſhines into it: If it hath only the twilight of Nature to illuſtrate it, as the Hea-ence.
thens had no other, then it can paſs Judgment only upon natural Duties and unna.
It informs
tural Sins. Thus the Conſciences of Heathens, through ſome remainders of original what is
Knowledge, informed them that Worſhip was due to God and Juſtice to Men, Sin, and
and that all Im pieties againſt God, and all Injuries againſt Men, ſhould in the end what is
be ſeverely puniſhed. But if Conſcience enjoys the ſuperadded Light of Scripture,
Duty.
it judges then of thoſe Duties and thoſe Sins that could only be known by Divine
Revelation : Hence it is that Conſcience is enabled to form ſuch a Propoſition as
this, He that believes ſhall be ſaved, he that believes not ſhall be damned. This Pro-
poſition it forms not from natural Light, but from the ſuper-induced Light of
Scripture. This is the firſt direct Act of Conſcience, whereby it pronounceth of
Men's Works, whether they be ſinful or not, and what the Reward or Puniſh-
ment is that fall follow them, according as it finds it written in the dark and im-
perfect Law of Nature, or in the ſuperadded Law of God.
2.
(2.) Secondly, When Conſcience hath thus pronounced whether the Action be
good or bad, and what Reward or Puniſhment belong to it, it's next Office is to
It witnes
feth and
witneſs and depoſe, we have done ſuch or ſuch Actions ; this is a reflex Act, whereby depoſeth.
when Conſcience hath diſcovered what is Sin and what is Duty, it teſtifies that either
we have performed the one, or that we have committed the other: The Scripture
reveals, that Faith ſhall be rewarded with eternal Life, and Unbelief puniſhed
with Death eternal; hereupon Conſcience makes reflection upon it ſelf and applies
the Propoſition, but I believe or I do not believe, and that is its witneſling or de-
poling Office.

3.
01 Con-
(3.) Thirdly, It hath beſides this, the Office of a Judge to acquit or
condemn;
It acquits
and this it doth by inferring a comfortable or a terrifying Concluſion from the
former Premiſes, applying the Reward or Puniſhment to our ſelves, according demns.
as thoſe Actions have been ours to which they belong : If it hath proved us Un-
believers, ſtrait it pronounceth us condemned Perſons, or if it evidences our Faith
to us, preſently it juſtifies and acquits us : Hence it is that wicked Men are haunted
with pale Fears and ghaſtly Reflections, becauſe they are always Malefactors ar
raigned at a Barga Bar that they carry about with them in their own Breaſts, where
they hear a thouſand Witneſſes ſworn and examined, where they hear their Judge
ten thouſand times a Day pronouncing them Curſed and Damned. And hence it
is alſo that there is ſometimes diffuſed into the Hearts of God's Children ſuch
ſweet Joy, ſuch folid Peace, ſuch calm Stayedneſs, and fome Prelibations of hea-
venly Bliſs, becauſe they carry in their Breaſts a Court of Judicature where their
earthly Fudge Conſcience acquits them, and aſſures them that their heavenly Fudge
will do ſo alſo. This is Conſcience, that faithful Regiſter in every Man's Boſom,
that writes down the A&tions, Diſcourſes and Cogitations of every Hour and
Minute.
Now this being premiſed concerning the Nature and Offices of Conſcience, I ſhall
come in the next place to enquire into theſe following Particulars, into which I
ſhall digeſt the method of this Subject.
(1.) Firſt, What it is that doth corrupt and vitiate Conſcience.
(2.) Secondly, What it is to have a clear Conſcience.
(3.) Thirdly, of what Importance and Conſequence it is that our Conſciences be kept
clear and void of Offence; under which I ſhall give you the Reaſons of the Point.
(4.) Fourthly, 1 Mall lay down ſome Rules and Means whereby we may attain unto
and keep a pure and clean Conſcience.
(1.) Firſt, What is it that doth corrupt and vitiate Conſcience in executing of its tbat vi
tiates and
Offices. Now this I ſhall couch under Two Particulars; and they are, Igno-
corrupts
rance and wilful Sinning,
Conſcience
00000
(1.) Ignga
734 Of the Nature, Corruption, and
1.
vitiates
I.
(1.) Ignorance corrupts the Conſcience. Conſcience is the Guide of Life, and Know-
Ignorance. ledge is the Eye of Conſcience, which if it be darkned, the Blind leads the Blind
till both fall into the Ditch. Conſcience is a Guide that leads apace, and therefore
had need ſee its way before it, which ſome not being well able to diſcern, have
wound themſelves into inextricable Wandrings, purſuing every glaring Deluſion,
and running after every skipping Light that danceth before it, till at laſt they
have loſt both themſelves and their Conſciences too: How many are there that
have thus bewildred themſelves in their own Fanſies and Opinions, and ſo have
fallen upon the Precipice of damnable Errors, and into Bogs of Mire and filthy
Lufts, only through an igncrant Conſcience and ſelf-conceited Pride that is always
a Companion of it; this Ignorance fills the Conſcience with falſe Preſumptions, and
draws it to wrong Determinations and Concluſions, which though they ſeem to
be but little miſtakes in the Notion, yet are they moſt deſtructive and pernicious
in a Man's practice : As a ſmall miſtake in the levelling of an Arrow at the Hand,
makes a wide diſtance at the Mark; fo a ſmall miſtake in the Notion of Truth,
makes a wide error in the practice of Godlineſs. A miſperſwaded Conſcience uſually
gives riſe to miſguided Zeal, and Zeal without Knowledge is but
a Religious Phrenſie,
that faſhions out to it ſelf ſtrange ſhapes of Sin and Duty, of Good and Evil, and
uſually it takes the one for the other, until it falls under that Woe denounced by
the Prophet, Iſa. 5. 20. Woe to them that call Good, Evil; and Evil, Good; that put
Darkneſs for Light, and Light for Darkneſs; that put Bitter for Smeet, and Sweet
ignorance
for Bitter. Now Ignorance doth vitiate and corrupt the Conſcience two ways;
the Conſci- either it makes it unneceſſarily ſcrupulous, or elſe it makes it daringly pre-
ence tvo ſumptuous.
ways.
Firſt, Ignorance fetters and binds up the Conſcience either to the doing of, or
By making abſtaining from that concerning which God hath laid no Law and Obligation at
ir unnecer all upon it: This is an encroaching Conſcience that makes that an encloſure that
Sarily foru-
pulous.
God hath left common, and rigorouſly exacts from us what God hath permitted
as indifferent. It is a very ſad Judgment to be given up to the domineering Im-
poſitions of a ſcrupulous Conſcience ; ſuch a Conſcience as this is will certainly make
much more Sin than ever the Law made ; for whatever we do againſt the Com-
mands of Conſcience is Sin, though it be not immediately and directly againſt the
Rom. 14. Commands of God: Why now ſome there are that do ſo needleſly pin and coop
up themſelves that they cannot ſtir, nor moderately uſe that lawful Liberty that
God hath indulged them, but preſently they are entangled in Sin, becauſe of the
imperious Prohibitions of their own Conſciences.
Secondly, Sometimes Ignorance makes Conſcience licentious, indulging it ſelf in
By making thoſe Actions that the Law of God condemns, making it daringly preſumptuous;
and this is a quite contrary extream ; and yet as oppoſite as theſe are, we often-
tious, and
daringly
times find them joined together in the ſame Perſons, the ſame Perſons that have
preſump- a needlefly ſcrupulous Conſcience, have alſo a daringly, preſumptuous Conſcience, and
this proceeds from an Ignorance of their due Bounds and Limits. Who ordina-
rily ſo prophane as the Superſtitious ? Their Ignorance makes them fcrupulous
Obſervers of little Circumſtances, and yet bold Adventurers upon notorious Sins,
What a ſtrange wry Conſcience have ſuch Men, that tie up themſelves ſtriétly where
God gives them ſcope, and yet run riotouſly where God's Commands and Threat-
nings reſtrain, dreading more the tranſgreſſing one Law of Man, than they do the
tranfgreſſing of the whole moral Law of God. This is now from Ignorance, whereby
Men do not know the due Bounds either of that Liberty that God indulgeth them,
or that Reſtraint that God lays upon them. And this is the firſt Thing that cor-
rupts Conſcience, namely Ignorance.
Secondly, Wilful Sinning corrupts and vitiates the Conſcience; and that two
Wilful Sin-
23.
it licen-
¿uous.
2.
ning cor. ways.
rupts Con-
ſciencegand that two ways.
First,
Renewing of the Conſcience.
735
I.
2.
First, Sometimes ſuch Sins ſtupifie and deaden the Conſcience, eſpecially if they
become frequent and cuſtomary, and therefore we uſually call them Conſcience- By ſtupify-
waſting Sins. Believe it, through a continued courſe of known and preſumping and
tuous Sins, you will bring your Conſciences into very fad Conſumptions, that they of Corſcia
will pine away under Iniquities; and how many are there that have their Conſci- enee.is
ences already lying Speechleſs, Senſeleſs and Gaſping, ready to give up the Ghoſt ?
The Apoſtle in Eph. 4. 19. ſpeaks of them, that being past feeling, have given them-
ſelves over to Laſciviouſneſs.
Secondly, Sometimes ſuch Sins do affright, terrifie and enrage the Conſcience, filling
it with dreadful Thoughts of eternal, future Vengeance
. Wilful and known Sins fome- Ey terrify-
times terrifie and enrage the Conſcience; and this is a Corruption of the Con- ing and in-
ſcience, when the Terrors of it are ſo overwhelming as to fink Men into Deſpair;
raging of
Conſcience.
for mark it, it is its Office to accuſe and to threaten for Sin, and the greater the
Sin is, the more ſharp and ſtinging ought to be its Reproofs; but be the Sın never
ſo great for which Conſcience reproves, if yet it denounceth Wrath without ma-
king mention of Repentance and hopes of Mercy, it exceeds its Commiſſion that
God hath given it, and becomes an evil and corrupt Conſcience. And therefore
we have that Expreſſion, Heb. 10. 11. Let vis dram near, ſays the Apoſtle, having
our Hearts ſprinkled from an evil Conſcience. By an evil Conſcience here is meant a
deſpairing Conſcience, from which we are freed only by the Blood of Sprinkling ; to
be convinced of Sin and not at all to be convinced of Righteouſneſs, is ſuch a Con-
viction as conſtitutes one part of the Torments of the damned in Hell, whoſe
Worm never dies; and certainly that Conſcience muſt needs be very evil and
very corrupt, that breeds in it this helliſh Worm, while we are here upon Earth.
And ſo much for the firſt Thing, what it is that corrupts the Conſcience.



2.
Secondly, The next Thing propounded is to ſhew you , What it is to have a
What it is
clear Conſcience.
to have a
clear Conſcience, and that in two Thing sa
1.
When it is
Now there are two Things that denominate a Conſcience to be clear, when it
is pure, and when it is peaceable; when it is free from all known and wilful
Defilements, and when it is not juſtly burdned with the guilt of Sin, then is
it a clear Conſcience.
(1.) Then a Man hath a clear Conſcience, when it is free from all known and wilful
fins ; I ſay, from all known and wilful Sins; for it is impoſſible, while we are
encompalled about with Infirmities and oppreſſed with a heavy Body of Sin and free from
Death, to keep our felves free and pure from all Sin , For in many things we offend and wilful
all, ſays St. James 3. 2. But theſe Sins of daily Weakneſs and ſudden Surreption, Sins.
as they are uſually ſmall Sins and ſcarce diſcernable, ſo are they no Obſtructions
to a clear Conſcience, no more than the Moats of the Sun-beams are Obſtructions to
a clear Day. As for thoſe Quotidian Weakneſſes and Sins of daily Infirmity, they
neither leave Guilt nor Defilement upon the Conſcience of God's Children; but
as their more foul Sins are done away by particular Acts of Repentance, ſo theſe
are done away by a general ſtate of Repentance, which ſtate the Children of God
are always in ; and there is alſo a conſtant out-flowing of the Blood of Chriſt and
of the Mercy of God upon the Soul, to remove the Guilt and Filth of thoſe Sins
as we fall into them. Then is the Conſcience clear, when all former Sins being
pardoned to us, we daily labour to pleaſe God, though it be with manifold
Imperfections and Weakneſſes; this doth not hinder but that our Conſciences
may be both pure and peaceable, while we thus fincerely ſtrive to keep our
ſelves from all wilful and from all preſumptuous Sins, our Conſciences are clear,
notwithſtanding the Sins of daily Infirmity. So ſays the Pſalmiſt, Pfal. 19. 13.
Keep back thy Servant from preſumptuous Sins, then ſhall I be upright, and I ſhall be
innocent from the great Tranſgreſſion. That's the firſt thing; Conſcience is clear, when
it's free from all
known and wilful Sins.

(2.) Then
736 Of the Nature, Corruption and

(2.) Then a Man hath a Clear Conſcience when it is not juſtly burdned with the Guilt
When it is of Sin; I ſay not juſtly burdned, becauſe ſometimes we may burden our ſelves
not jufily
without cauſe, when God hath already forgiven us. Many times, through Temp-
burdened
with the tations and Deſertions, God's Children reflect back upon their old Sins with new
guilt of Troubles, and rip up their old Wounds and make them bleed afreſh; they re-
member againſt themſelves what God hath forgotten, and with great Terrours ac-
cuſe and condemn themſelves for what God hath already remitted to them. Now
here I ſhall lay down two Things.
Sin,
a clearCon-
(1.) Firſt, That every quiet Conſcience is not a clear Conſcience.
(2.) Secondly, That every troubled. Conſcience is not an evil Conſcience.
Firſt, Every quiet Conſcience is not a clear Conſcience. Some are lulld aſleep in
Every qui- ſecurity, and their conſciences are quiet meerly becauſe they are inſenſible; it
ence is not may be they have ſo harraſſed and waſted their Conſciences by dreadful Sins, ſo
often mortally wounded them, that now they have not Strength enough to be-
ſcience. come quarrelſome and troubleſome, and this they call Peace; indeed it is ſuch a
Peace as Galgathus reproaches the Romans with in Tacitus, when they had laid all
waſt, then they called it Peace : So theſe Sinners think they have good peaceable
Conſciences becauſe they do not menace, torment and worry them; and, alas,
how can they? their Conſciences are murdered, there is no Senſe nor Life left in
them. This is no Peace, but a meer Solitude and Deſolation of Conſcience; and
yet, believe it too, theſe quiet and peaceable Conſciences will not be long ſo; at
the Hour of Death, or if not then, the next moment after Death, theſe peaceable
Conſciences will be ſtartled out of their Sleep, and with fearful Screeches fly in
their Faces and roar ſo loud, that Heaven and Hell ſhall hear them. As in ſtill
Weather many times Matter is gathering for a Storm ; ſo while Conſcience ſeems
ſo ſtill and quiet, it is only gathering Matter for a Tempeſt, that will one Day
pour upon your Heads ; and O! how grievous will it be when thoſe Conſciences,
that never gave them an ill Word before, ſhall on a ſudden drag them before
the Tribunal of God, and there bitterly accuſe them of thoſe horrid Sins that
once they ſeem'd to take no notice of, and call for the ſevereſt execution of divine
Wrath and Vengeance upon them? And poſſibly many that ſpeak of the Peace
of their conſciences, do not find it ſo neither, they are as far from a peaceable
Conſcience, as they are from a raving and a raging Conſcience: A raving Con-
ſcience ſoon diſcovers it ſelf in helliſh Deſpair, but there are many whoſe Con-
ſciences do not rave and yet are never quiet, they give them many a ſecret twitch
and guird at the very Heart, not outwardly diſcernable by others; as Thunder
rumbles long in the Entrails of a Cloud, that never breaks forth into dreadful
and terrible Cracks; ſo a Man may have a rumbling and a grumbling Conſcience,
a Conſcience that may murmur and ſcoul upon him, and yet he may carry it as if
all were calm and ſerene with him : However though all within may
yet a quiet Conſcience may be a polluted Conſcience, as a ſtanding Puddle may be
as foul as the raging Sea, when it caſts out its Mire and Filth.
2. Secondly, As every quiet Conſcience is not a clear Conſcience, ſo every troubled Con-
Every Science is not an evil Conſcience. Hypocrites and wicked Men may indeed, and do
troubled
often, ſo judge: Would God ever ſuffer ſuch ſtrange Terrors to ſeize upon Men,
Conſcience
is not an
were they not notorious Sinners ? As thoſe Barbarians at Malta, ſpoken of in
evil Con- the Acts, when they ſaw the Viper faſten upon the Apoſtle's Hand, preſently
ſcience. they concluded that he was ſome wicked Perſon, whom divine Vengeance would not
Suffer to live. So theſe Men, when they ſee the Worm of Conſcience falten upon
others, preſently they judge them guilty of notorious Crimes, ſuch Crimes for
which the Vengeance and Wrath of God purſues them ; but this is a wrong Cen-
ſure and moſt unjuſt. For the moſt part it is ſeen, that thoſe that have the beſt
Conſciences are moſt troubled, at leaſt for a time, until the Holy Ghoſt perſuade
them of the Love of God, and of the Pardon of their Sins. It is the greateſt Fault
of a tender Conſcience, that it miſ-interprets every thing againſt it felf; and often-
times when God rejoyceth over it, it apprehends he frowns upon it, miſtaking
the

be quiet,
Renewing of the Conſcience. 737

the firing of a Bone-fire for the firing of a Beacon, and give an Alarm when they
ſhould proclaim Peace and Joy; many times it is ſo with them that have tender
Conſciences; a Man may be long troubled for thoſe Sins that are already par.
doned to him. Nathan comes to David, and tells him, upon his Confeſlion, that
he had ſinned, 2 Sam. 12. 13. I have ſinned, ſays he; and God by Nathan tells him,
that he liad put away his Sin from him; and yet his Conſcience, though it were
clear in reſpect of any Guilt that God charged upon him, yet it was not clear in
reſpect of what he himielf charged upon himſelf; he thought himſelf guilty in
his own apprehenſion, as you may perceive by his penning of the gift Pſalm, yet
he was not guilty in God's Account, for he aſſures him, by his Prophet, that he
had pardoned him.
Why now it being ſo, that both a quiet Conſcience may be impure, and that Rueſtion.
a troubled Conſcience may be a clear Conſcience, how ſhall we know whether
when our Conſciences are troubled, it be from the Guilt of Sin remaining upon
them; or whether, when they be clear and quiet, it be from the removal of
that Guilt?

ence is
Sin te
For Anſwer unto this; firſt, it may be known when a Man's Conſcience is trou- Homo
bled from the guilt of Sin remaining upon it, by conſidering the effects of this Man man
Trouble : Doth he find, that when Conſcience is difquieted, he is apt to ſhift offknow when
bia Confit
the Trouble by diverting it, and doing what he can to lull Conſcience aſleep?
Doth he neglect Prayer, Reading of the Word, and other Duties and Means that troubled
God hath appointed to bring him to a true Repentance for his Sin? If it be ſo, from the
this Man hath great cauſe to fear that the trouble of his Conſcience proceeds from guilt of
the Impurity and Defilement of it. Where God will ſave the Soul, this trouble
maining
of Conſcience works in another manner, and ſtirs up a Man to Pray, to Hear, to upon it or
Meditate upon God's Word, where his condition will be ſtated to his Hand, to not.
follow God in all his Ways and Ordinances, making him reſtleſs till he come to
know that his Sins are pardoned, and his Wounds healed and cloſed up by the
Blood of Jeſus Chriſt. Now many there are in whom the troubles of Conſcience
never produce any good effects, but all their care is how they may divert all trou-
bleſome and diſquieting Thoughts from themſelves, and ſo they wear off Convi-
&ions : Now this Trouble can never produce any ſaving effect, and is it ſelf pro-
duced meerly from that corroding and gnawing Guilt that lies upon Conſcience,
which a true and genuine Trouble is a means by God appointed to remove.
Man may
know where
Secondly, How may a Man know when Conſcience is quiet, whether it be quieted How a
upon God's Grounds, becauſe the Guilt of Sin is removed from it?
bis Conſcience is quiet, whether it be becauſe guilt of Sin is removed or not.
To this I anſwer; it muſt be conſidered, whether quietneſs of Conſcience comes
after Trouble; and if Conſcience be quiet after Trouble, then you muſt confider
how it came to be quieted. Did you wear it away with other Buſineſſes ? Or,
did you ſeek to God by Prayer, and applying of the Promiſes to your ſelves? Did
you, in the way of God, obtain Peace? Why now if a Man's quietneſs that he
hath, be got after Trouble, and if got in God's way, that way that he hath ap-
pointed to ſtill and to quiet the Conſcience, you may then ſatisfie your ſelf in
it. But when as you never have been troubled, or having been troubled have
worn it off, you may be aſſured ſuch a peace of Conſcience is far worſe and
more dangerous, than the moſt horrid Troubles and Diſquietments of Con-
ſcience that can be.




I come now to the third general Head propounded, and that was to shew you, What
great Importance, and of what beneficial Conſequence it is to keep our Conſciences clear
and inoffenſive. And
And in ſpeaking unto this, I ſhall at once both give you the
Reaſons of the Point; Why it ſhould be our continual Endeavour to keep clear
The Ex-
Conſciences, and alſo give you Motives to perſuade you to the Duty. I ſhall
cellency of
only name Six.
Conſcience opened, in fix Particulars:
PPPPP
Firſt,
a clear
738 Of the Nature, Corruption, and
1.
table Re-
Firſt, A clear Conſcience is the most comfort able Relief under falſe Reproaches and
It is a moſt Aſperſions that are caſt upon us. A good Conſcience is only in our own Power,
comforta-
but a good Name is in the Power of every ſlanderous Tongue to blaſt; and in-
lief under deed it is a thing almoſt impoflible to keep at once both a good Conſcience and a
falſe Re- good Name too: The World is ſhattered and fractured into ſo many Parties,
proaches, and each of them of ſuch different Reliſhes of good and bad, that unleſs our
Actions have as univerſal a Guſt, as according to the Rabbin's Tradition the if-
raelite's Manna had, that it had the taſte of that which they beſt fanſied, unleſs
our Actions have ſuch a univerſal Guſt, we muſt of neceſity fall under Miſ-con-
ſtructions, Cenſures and Defamations; for indeed if you obſerve it, uſually our
Similitude to others makes them think and ſpeak well of us : Whoſoever com-
inends another, commends ſomewhat that he ſuppoſeth at leaſt he hath in him-
ſelf; and this the reaſon of that Woe of our Saviour, Luke 6. 26. IVoe to you when
all Men ſhall ſpeak well of you. When wicked Men ſpeak well of us it is a sign we
are but too too like them. Even a Heathen could ſay, when he was highly ap-
plauded by the vulgar Rout, What Evil have 1 done, that theſe Men praiſe me?
The very reproaches of ungodly Men, are the beſt Teſtimonials that can be given
of an excellent and fingular Chriſtian. In a ſtrict and holy Converſation there is that
contradiction to the looſe Prophaneneſs of the World, as at once both convinceth
and offends them, reproves them and galls them; and if we thus reproach them
by our Lives, we muſt again expect that they will reproach us by their Lyings
and Slanders. It is a finful tenderneſs of our eſteem among Men when we tack
about with every popular Breath that blows; ſuch muſt needs prefer the Praiſe
of Men before the Praiſe of God; and let me tell you, this is as fruitleſs as it is
ſinful, fince as the Wind always blows from contrary Points and Quarters, ſo
while ſome extol us others will as much vilify and fcorn us. It is miſerable to
w live upon the Reports and Opinions of others; let us not reckon what they ſay, but
what Reports our own Conſciences make us; it is far better to offend the whole
World than God and Conſcience : And if any ſtorm of Obloquy, Reproach,
Railing or bitter Curſing at any time batters upon us, how ſweet then is it to
retire inward to the calm Innocency of our own Hearts, where are a thouſand
Witneſſes within us, that tell us we have not deſerved them? How comfortable
is it to remit our Cauſe to God, and leave our Vindication to him for whoſe
fake we ſuffer Reproach? Thus we find the Prophet Feremy appealing unto God,
Jer. 20. 10, 12. I heard the defaming of many ; report, ſay they, and we will report
it; that is, let us raiſe a difgraceful and a reproachful Report of him : But, ſays
he, O Lord of Hoft, thou that trieft the Righteous, thou that ſeeſt the Reins and the
Heart, unto thee have I opened ny Cauſe! Why thus if while wicked Men are mali-
tonur sciouſly conſpiring how to blot, fully and ſtain our Names, if all this while we
o can keep our Conſciences clear, what need we much care how the Wind blows
abroad, ſince we are harboured under the retreat of a peaceful Conſcience: They
may poſſibly perſuade others to believe their Calumnies; but God, who ſearcheth
the Heart and Conſcience, knows that we are injured, and he is haſtning forward
a Day wherein he will clear up our Righteouſneſs; and then the Teſtimony of
one good Conſcience will put ten thouſand Slanderers to ſilence.
Secondly, A clear Conſcience, as it will enable a Man to bear Reproaches from
It gives a others with Patience, ſo it gives him advantage toreprove others with Authority. It is
a very true Rule, that he that reproves another, ought himſelf to be free from
vantage to
reprove on the Fault he reproves; for otherwiſe his Reproofs neither come with freedom
thers with from the Reprover, nor with efficacy to the Reproved.
Authority.
(t.) Firſt, A Reproof that comes from a guilty Conſcience, is but a ſtammering
and a timorous Reproof. Such a Man's own Conſcience muſt needs riſe up in his
Throat, and choak his Reproofs. Conſciouſneſs of the ſame Miſcarriages will
retort whatever we can ſay againſt others, more ſtrongly upon our ſelves, and
will ſuggeſt to us that it is but Hypocriſie for us to blame that which we our
akſelves practiſe. With what Face canſt thou preſs others to Repent and Reform?
a What Arguments canſt thou uſe to them, who by continuing in the fame Sins,
doſt thy ſelf judge thoſe Arguments are of no force at all? Thus Conſcience will ſug-
geſt, and hereby Tongue-ties Reproofs.
(2.) Secondly,



Man ad-


Renewing of the Conſcience.
739
(2) Secondly, This alſo makes Reproofs ineffeétual. It were indeed a Temper to
be wiſhed and pray'd for, that we could only reſpect how righteous the Reproof
is, and not how righteous the Perſon is that gives it; and if we could be content
to have the Motes pluck'd out of our Eyes, though it be by ſuch as have Beams
in their own Eyes; for indeed there is no more reaſon to reject found Admo-
nitions, becauſe they come from an unfound Heart, than there is to ſtop our
Ears againſt good Counſel, becauſe delivered it may be with an unſavoury Breath.
But yet fo it is, when Men of polluted Conſciences and defiled Converſations come
to reprove others, Men are apt to think of them, What, is ſuch a one in earneſt?
Doth he not perſonate his Reproof? Doth he not do as bad or worſe himſelf?
Or, doth he envy me my Sins, and would engroſs them all to himſelf? And ſo the
Reproof takes no place at all upon him. But now when a Man of a clear and
unſpotted Conſcience reproves wicked Men, his Reproofs break in upon them
with Conviction, Authority and Power, if not to reform them yet at leaſt to daunt
and ſilence them: Here is one that reproves Sin, who doubtleſs believes it to be
Evil by his own avoiding of it: Here is one that denounceth Wrath if I repent
not, who, doubtleſs, believes it to be as terrible as he repreſents it to be, by his
own carefulneſs to eſcape it. And thus a clear Conſcience hath great advantage
to reprove Sinners ſucceſsfully, at leait to work Conviction upon them, if not to
work Reformation in them.
(3.) Thirdly, A clear Conſcience gives boldneſs of acceſs unto God. Guilt is the It gives
only thing that abaſhes the Soul, and makes it both aſham'd and afraid to appear
boldneſs of
in the Preſence of God, and therefore we find that as ſoon as Adam had linned acceſs unto
God.
againſt his Maker, he hides himſelf from him. We may obſerve it in our felves :
What llaviſh deadneſs and dejectedneſs of Heart feizeth upon us when we come
to God in Duty, after that we have wronged him by any known Sin? We come
with ſuch a miſgiving kind of Fear, as if we would not have God take notice that
we are before him, and we are ſtill in pain till the Duty be over. But when our
Conſciences are clear, O with what delight do we halt to God, and with what
content do we ſtay with him ! How doth the Soul dilate and ſpread it ſelf under
the Smiles of God, beating full upon it? Loe, O Lord, here's a Heart that I labour
to make and keep void of Offence, do thou fill it with thy promiſed Grace and Spirit ;
it
is not indeed a Manſion pure enough for the pure and holy God, yet is it ſuch as thou
wilt accept of and dwell in; there are ſtill many hidden Corruptions in it, but do thou
ſearch them out, and thou who haft kept thy Servant from preſumptuous Sins, do thon alſo
cleanſe me from ſecrét Faults. Thus a clear Conſcience, with a holy and reverend
Boldneſs, addreſſes it felf to God, and ſweetly cloſeth up every Duty and every
Prayer, with full aſſurance of being heard and accepted, and that it ſhall obtain
Mercy from God. So the Apoſtle tells us, Heb. 10. 22. Let us, ſays he, dram
near in full aſſurance of Faith. How may we gain this full aſſurance, when we draw
near to God? How, ſays he ? Why, by having our Hearts Sprinkled from an evil
Conſcience ; get but a pure and clear Conſcience, and that will enable you to draw
near to God in full aſſurance of Faith. And ſo in the like parallel place, 1 John
3. 21. Beloved, if our Hearts condemn us not, then have we confidence towards God. If
Conſcience be not evil to accuſe us, then have we confidence towards God: When
the Face of a Man's Conſcience looks chearful and hath no Frowns and Wrinckles
upon it, this makes us joyfully to apprehend that God's Face to us is calm and
ſerene too, and that we ſhall be welcom at at all times into our Father's pre-
ſence; this Conſcience ſuggeſts to us, and makes us come with a holy, yet with
an awful boldneſs unto God.


Friend
with mlich
(4.) Fourthly, A clear Conſcience is the ſweeteſt boſom Friend with which we may It is the
at all times freely and intimately converſe. Wicked Men indeed of all Company ſweetest
in the World, do moſt hate themſelves for Companions; they have a lowring Bolom
and a rumbling Conſcience at home that always threatens and diſquiets them, and
therefore they love to keep abroad. Soliloquies and Heart-diſcoveries are a very we may áo
Torment to them, and they wonder that the Pſalmist ſhould ever bid them Com- all times
mune with their own Hearts and be ſtill, as it is in Pſal. 4.4. Why alas, they are freely and
never lefs ſtill than when they diſcourſe with their own Hearts and Conſciences, intimately
which
740
Of the Nature, Corruption and
which are grown ſo peeviſh and quarrelſom, that they thunder out nothing but
Woes and Curfes againſt them, hurling about them Swords and Firebrands and
Death, that they dare not ſo much as once look within Doors. But now a Chri-
ftian whoſe Conſcience is calm and clear, he finds it the beſt Companion of the
World : In his folitary Retirements from the crowd and noiſe of the World,
with what Delight doth he call his Heart aſide, and there are they ſweetly and
peaceably conferring together! And God uſually comes in as a third Friend and
joins himſelf in Society with them, and here paſs mutual Endearments between
them; the Soul embraces and claſps about God with the Arms of Faith and De-
pendence, and God embraceth the Soul in the Arms of his everlaſting Love.
Here are mutual unbofomings of Secrets; the Soul unlocks its Secrets before God,
and God again reveals the Secrets of his Love unto the Soul: Here are mutual
Rejoycings; the Soul rejoyceth in God its Saviour, and God rejoyceth over the
Soul to do it good; and under theſe Intercourſes of Love and Sweetneſs, the Soul
is ready to faint away and diſſolve with Joy. This is tirat continual Feaſt, as the
wiſe Man calls it, that a good Conſcience entertains a Chriſtian with, where all is
tranſacted with a ſtill and noiſelefs Mirth.
It is the
(5.) Fifthly, A clear Conſcience is the beſt comfort and ſupport, when Fears, Troubles
beft Com- and Dangers are on every ſide encompaſſing us about. It is a bleſſed Thing when we
fort and have Trouble without, to have Peace within in our own Boſoms, then to have
the midſt of Peace with God and Peace with our ſelves. And therefore ſays Chriſt, John 16.33.
Dangers. Theſe Things have I ſpoken unto you, that in me ye might have
Peace; in the World you
Shall have Tribulation : A ſtrange Paradox; but indeed a Chriſtian is made up of
ſuch ſtrange Paradoxes, as Sorromful, yet always Rejoycing; as Poor himſelf, yet
making many Rich; as having Nothing, and yet poſſeſſing all Things, as the Apoſtle
ſpeaks 2 Cor. 6.10. Here is Tribulation in the World, and yet here is Peace alſo.
When once the great and bloody Quarrel betwixt God and the Soul is taken up
and compounded, when we are reconciled to God, and thereby our Conſciences
become reconciled to us; all the Enmity and Perſecution of the World are but
little peltring Differences, that cannot diſturb that ſolid and inviolable Peace that
a Chriſtian enjoys: This is that Peace that as the Friendſhip of the World cannot
give, ſo neither can the Enmity of the World ever take away. My Peace I leave
with you, my Peace I give unto you, let not your Hearts be troubled. It is obſervable
of Foſiah, 2 Kings 22. 20. God promiſed there by the Mouth of Huldab the Pro-
pheteſs, that he ſhould be gathered to his Grave in Peace; and yet in the next
Chapter, Verſe 29. it is ſaid there, That he was ſlain in the War which he
undertook againſt Pharoah Necho King of Egypt; he was ſlain in War, and yet
died in Peace, and no wonder; for whoſoever dies in Peace with God and in
Peace with his own Conſcience, dies peaceably, though he dies in the midſt of
Wars and Tumults.


It is an un (6.) A clear Conſcience affords ſweet and unſpeakable Comfort in a dying hour. When
(peakable all Things muſt take their leave of us and we of them, when Death is ſetting all
Comfort in its Terrors in Array againſt us, O what a bleſſed Support will it then be to the
housing departing Soul, ſtanding on Tip-toe ready to take its Flight into Eternity, to be
able to make that Appeal which Hezekiah doth, Iſa. 38. 3. Remember now, O Lord,
I beſeech thee, how I have walked before thee in Truth with a perfect Heart, and have
done that which is good in thy ſight. Such a Teſtimony as this is , at ſuch a time as
this is, is worth Heaven and Glory it ſelf; this is to have Heaven let down into
us one hour, and to be our felves taken up into Heaven the next hour. Now
poſibly Men may frolick away their Days
in Sin and Vanity, and live as if they
fhould never give an account; but believe it, the Day and Hour is coming, and
it will come, wherein Conſcience will begin to open its Eyes, when it may be their
Friends ſtand round about them to cloſe theirs, and then it will ſee theſe horrid
Shapes of Death and Hell and Wrath eternal, ſuch as while they were ſecure Sin-
ners they never imagined, and now that they are awakned Sinners, , and poſſibly
awakned too late too, they can never eſcape. If therefore you would enjoy Peace
and Serenity in your Death, and have the Teſtimony of your Conſciences to carry
with you to ſhew to your Judge for your Acquistance, be ſure then to cheriſh a
good

Renewing of the Conſcience.
741
good Conſcience in your Life-time. Now it may be Conſcience may be bribed to
give in a falſe and flattering Teſtimony,but when Eternity is in its view it will then
fpeak Truth; and O thrice happy are they to whom a true Conſcience becomes
then an excuſing Conſcience. And ſo much for the third Thing propounded,name-
ly, of what concernment it is to labour, to keep Conſciences void of Offence.
(4.) Fourthly, The next Thing propounded was, To give you ſome Rules and Dire-
&tions how you may get, and alſo how you may keep clear and inoffenſive Conſciences.
But you will ſay, It is in vain to give Rules for that which is impoſſible to be Objeit,
done; Doth not the miſe Man challenge all the World upon this point, Prov.20.9.
Who can ſay I have made my Heart clean, I am pure from my Sins ? Never did the
raging Sea caft up more Mire and Filth than the Heart of Man doth ; and as ſoon
may we empty the vaſt Waters of the great Deep, and ſcour the bottom of it
from all its Dirt and Mud, as attempt to keep Conſcience clear, into which a ſinful
Heart is continually emptying and pouring out its Filth and Mire.
To this I Anſwer; Were it impoſſible, yet there is no releaſe to our Obligation: Anſiv.
We are commanded To be holy even as God is holy, whoſe infinite Purity is ſuch as
ftains the Heavens themſelves, and puts the glorious Angels out of Countenance :
This Perfection is much more impoſſible for us who are but Lumps of Dirt min-
gled and kneaded together with Sin, than for a thick Clod of Earth to be as tranſ-
parent as the Sun that ſhines; but yet theſe acceſlive Commands have a uſe in
them, even to raiſe up our Endeavors to a higher pitch and ſtrain, than if we
were commanded only ſomewhat that were within our own Power; as he that
aims at a Star is like to ſhoot higher, than he that aims only at a Turf. Thus,
though it were were impoſſible to keep clean Conſciences void of Offence both towards
God and Men, and according to the exactneſs of God's Command, yet he that is
careful to avoid all Pollutions, both of Fleſh and Spirit, ſhall certainly have a
much cleaner Conſcience by far than he that wallows in thoſe Sins. In a foul way
it is perhaps impoſſible to keep our felves from being beſpattered with Dirt, yet
he that walks warily and carefully comes cleaner home than he that tumbles and
rolls himſelf in it: But yet this Duty is not impoſſible ; it is indeed difficult to
keep a clear Conſcience, but yet it is a thing that is feaſible: And in general there
are two ways to keep our Conſciences clear; either by preſerving them from be-
ing defiled, or elſe by cleanſing them when they are defiled.
(1.) We may keep cur Conſciences clear by preſerving them from being defiled. You
will ſay, How can this be? Is there any Man living, ſays the wiſe Man, that doth
good, and ſinneth not ? And doth not every Sin leave behind it a ſpot and ſtain upon
the Face of Conſcience? How then can we keep them clear ?


I Anſwer ; Sins are of two forts; there are Sins that are Crimes, and there are
Sins that are but Faults. Crimes I call thoſe Sins that are branded for infamous
both by God and Man, as Murder, Adultery, Blaſphemy, and the like, at which
even natural Conſcience recoils, ſuch carnal Sins as affright Conſcience and make
it look pale and ghaſtly. A Crime I alſo call any ſin that is conſubſtantiated by an
acceſs of Guilt by the dreadful Aggravations of being committed knowingly and
wilfully. By Faults I mean Sins of daily Infirmity and Surreption, ſuch as do fre-
quently ſurprize the beſt and the holieſt Chriſtians, from which no Man's Piety
nor Watchfulneſs can ſecure him. Why, now though we be overtaken with
Faults, and every Day and Hour contract new and freſh Guilt upon our Conſci-
ences, yet we may have clear and good Conſciences while we are careful to keep
our ſelves from Crimes, from all Sins that are ſo in their own Narure by the hor-
ridneſs of the Fact, and from all Sins that are made fo by greatning Circumſtances
of being deliberate and wilful; while we keep our ſelves from theſe we have good
Conſciences, notwithſtanding Sins of ordinary Weakneſs: That Man hath a good
Conſcience who preſerves himſelf from all infamous and groſs Sins, and from all
other wilful and deliberate Sins. Now this clearneſs of Conſcience is a thing poſlible
to be attained; Men may, with care and caution, keep themſelves free from all
Q4999
ſelf-
742
Of the Nature, Corruption, and

ſelf-condemning Crimes, and live ſo evenly that when their Conſciences are moſt
peeviſh and tutchy, yet they ſhall have nothing to accuſe them of, but what is
common to all Men; of ſuch Men as theſe, this we may affirm, that they have
been able with Joy to reflect back upon their paſt Lives in a dying hour, that
poſibly never knew any Guilt by themſelves, than what the Sins of common and
daily Infirmity hath expoſed them unto. This now is to keep good Conſciences.
We live well, ſays St. Auſtin, if we live without Crimes; to live without Fault is impoſſible,
and he that thinks he doth it, keeps himſelf not from Sin but from Pardon.
Crimes
(2.) Secondly, Another way to keep our Conſciences clear, is by cleanſing them when
they are defiled. He keeps his Garments clean that keeps himſelf from falling;
and next degree, he who being fallen haſtes to cleanſe himſelf from his contra-
cted Filth: And thus, at leaſt, we may keep our Conſciences clear both from
and from Faults alſo, while we labour to cleanſe them from their Defile-
ments, and to rub out and waſh away thoſe Spots with which at any time we are
occaſionally beſpatter'd. There is a twofold Blot Sin leaves behind it, there is
a Blot of Diſcredit and a Blot of Defilement; the former is indelible: As the
Scar remains when the Wound is healed ; ſo this Blot remains upon the Soul,
when the Guilt of Sin is removed. It is a Diſcredit to a Malefactor, though par-
doned, that ever he ſhould do that which deſerv'd Death: And ſo it is a kind of
Blot upon a Chriſtian's Name for ever, to have committed thoſe Sins that have
deſerved eternal Death, though through the free Mercy and unſpeakable Grace
of God he hath obtained the Pardon of them. But then there is another Blot, a
Blot of Defilement, that renders Men loathſom and deformed in the Eyes of God;
and thus every Sin we commit leaves a Blot and a Stain upon the Soul; a Stain that
defaceth God's Image, and that defiles our own Conſciences; and when this
Stain and Blot is cleanſed, then are we ſaid to have clear Conſciences, when we have
taken off that Blot and Défilement that Sin hath left, whereby we are rendred de-
formed in the light of God, and whereby the Image of God is defaced upon the
Soul. Thus you ſee in general there are two ways to keep a clear Conſcience; the
Directions
one by preventing its Defilement, and the other by cleanſing of it when it is de-
for the
filed. Now to help you in both theſe Caſes, I ſhall lay down ſeveral Particulars.
getting and keeping of a clear Conſcience.
Firſt, If you would have your conſcience clear, get them rightly informed. How
Get C'02- can Conſcience be clear, ſo long as the Fogs and thick Miſts of Ignorance and
ſcience
rightly in-
Error poſſeſs it? Labour, therefore, to let in ſpiritual Light into it, that you
formed. may ſee how to cleanſe it. It is as much Vanity to go about to cleanſe an igno-
rant Conſcience, as it is in vain to ſweep a dark Room. An ignorant, conſcien-
tious Man, that knows not the Limits of Sin and Duty, may, after a great deal
of pudder with his Conſcience, leave it much worſe than he found it, and caſt
out Jewels inſtead of Rubbiſh : Indeed it is impoſſible for an ignorant Man to have
a good Conſcience, whether we reſpect Duty or Comfort; in point of Duty I have
ſhewed you formerly that Ignorance will make Conſcience unneceſſarily fcrupu-
lous, or daringly preſumptuous : Now neither can an ignorant Conſcience be
good in reſpect of Comfort, becauſe through Ignorance Conſcience oftentines
quarrels at that which is a true Ground of Rejoycing. Conſcience is that Glaſs
whereby we may both view our ſelves,and alſo our Actions: Now as a Glaſs,when
falſly framed, repreſents a beautiful Face monſtrous and frightful, ſo Conſcience,
when fallly informed, makes even lovely Actions appear miſhapen and terrifying,
by diſtorted Repreſentations of thoſe Things that are lawful, and perhaps our
Duty. Therefore in the firſt place, get an enlightned Conſcience if you would
get a good Conſcience; for what ſays the wiſe Man, Prov. 19. 2. That the Soul be
without knowledge, it is not good; or, as ſome Tranſlations have it, a Soul without
knowledge is not good; it is indeed good for nothing, unleſs it be to make Men fin
conſcientiouſly, and to embolden them to commit the greateſt Wickedneſs in the
World with Peace and Comfort. Thus, ſays our Saviour, John 16. 2. Whoſoever
Knowledg killeth you ſhall think that he doth God good Service, through the Error and Miſtake of
Conſcience
their Conſcience. So in i Cor. 2. 8. Had they known it, they would not have crucified
two ways, the Lord of Glory. Knowledge betters the Conſcience two ways.
Firſt,

betters the
Renewing of the Conſcience.
743

I.
Firſt, It gives its direction what to chooſe and what to avoid, it inſtructs it to diſcern
betwixt Good and Evil. Ignorant Perſons often miſtake the one for the other, and
By iuſtru-
Eting of it
eſchew what they ſhould follow ; or if they chance to do that which is good, as
to diſcernz
it is not of great worth to do good only by chance and hazard, ſo they fin alſo in betwixt
doing good; while the Judgment is in ſuſpence, the Conſcience muſt needs be under Good and
Guilt. If I know not whether I ought to do an Action or to forbear, which way
ſoever I take I am entangled in Sin, for whatſoever is not of Faith is Sin : That is,
whatſoever is done with a wavering Conſcience that I know not whether it be fin-
ful or not, that thereby becomes Sin; and whatever a Man doth doubtingly, he
is damned if he doth it; He that eats doubtingly, ſays the Apoſtle, is damned if
he eais, Rom. 14. 23.
Evil.
2.
ence.
Secondly, Knowledge gives the Conſcience Strength to enforce us to the doing of that
which it diſcovers to be Good, and to the Flight of that which it diſcovers to be Evil. By giving,
A knowing Perſon cannot fin ſo eaſily as an ignorant Man may, but he muſt it Strength
ſtruggle and wreſtle harder, and offer more Violence by far to his own Conſci- us to the
A Man that ſees his Danger before him will hardly be dragg’d into Pre- doing of
cipices, whereas one that is blind is eaſily led thither ſuſpecting nothing. So here, Good, and
a knowing Perſon, that ſees the Danger of Hell and Damnation before him, if he to the au
fins it muſt be with a great deal of inward reluctancy : An enlightned Conſci-voiding of
ence ſtruggles and with-holds him; and if Temptation be ſo violent as to wreſt
him out of the Hand of Conſcience, how is he wrackt and torn in pieces betwixt
Conſcience and Temptations; and when Conſcience hath loſt its hold, ſtill it pur-
ſues him and follows him to his Sin and diſturbs his Pleaſure, and imbitters that
Sweetneſs that he thought to have found in Sin before, and never leaves its Cla-
mors till it hath at leaſt by a hypocritical and formal Repentance, and by En-
gagements to be more obſerving of the Commands of Conſcience for the future,
ſatisfied and appeaſed it. This force Conſcience hath when it is duly informed
with Knowledge. But where Ignorance hath blinded it, it ſuffers Men quietly
to ruſh upon God's Neck, and upon the thick boſſes of his Buckler; it ſees not, neither
reſpects any Danger when it is even on the very brink of Hell. An ignorant Per-
ſon is like your benighted or bewildred Traveller, which becauſe it cannot ſee its
own Way before it, what is to be choſen and what is to be refuſed, it lays the
Reins upon the Neck of Men's Luſts, and ſuffers them without controul to take
their own courſe. And therefore if you would have good Conſciences, get them
rightly informed with the knowledge of what is Sin, and what is Duty.
2.
the filth of
Secondly, If you would have a clear Conſcience, then cajt out the filth of Conſcience
by a daily and frequent Confeſſion. Confeſſion, one of the Fathers calls it the Vomit Caft out
of the Soul, whereby it eaſeth it ſelf when it is over-charged and glutted with
Conſcience
Sin and Guilt. And ſo the Scripture alſo ſpeaks, when the Apoſtle ſpeaks of Apo- by a daily
ftates relapſing back again into their old Sins. In 2 Pet. 2. 22. he faith, They re- and fre-
turn with the Dog to his Vomit; that is, they return and do again lick up thoſe Sins quent Coná
which before they diſgorged and caſt up by Confeſſion. This indeed is the Way
feſiona
when Conſcience is burdned with the Guilt of any Sin; when Sin lies unconco-
eted and heavy within, go then and pour out your Heart before the Lord in the
Confeſſion of your Sin ; ſee what ſudden Eaſe this will bring in to Conſcience.
David was Sin-ſick, and he reſolves upon this courſe, Pfal. 32. 5. I acknowledged
my Sin unto thee, and my Iniquity have I not bid; I ſaid I would confeſs my Tranſgreſſion,
and ſuddenly there came Eaſe to his Conſcience, and thou, O Lord, ſays he, for-
gaveſt the Iniquity of my Sin. Are our Conſciences oppreſſed with the Burden and
Weight of great and numberleſs Sins? Here we may, by an humble and penitent
Confeſſion, unload them all before God ; and this is the Myſtery of Confeſſion ;
the way to unload our Sins from off us, is by taking them upon our felves; when
we charge our ſelves with them and impute them to our ſelves, God will not im-
pute them to us, but charge them upon Chriſt; for he hath promiſed, If we judge
and condemn our ſelves, that we Mall not be judged and condemned. Thus in 2 Sam.
12. 13. as ſoon as David had there, by an humble Confeſſion, taken his Sin to him-
ſelf, ſaying, I have ſinned ; God, by the Prophet, tells him, That he had taken away
his Sin from him: The Lord, alſo ſays the Prophet to him, bath put am ay thy Sin,
And,
744
Of the Nature, Corruption, and

And, indeed, have we not found it thus by manifold Experiences, that when Con-
ſcience hath been bowed down by the unſupportable Weight of the Guilt of Sin,
have ye not found that a ſorrowful and ingenuous Confeſſion of them unto God
hath lightned the Burden? And whereas before, Conſcience was heavy and gloo-
my, now it looks chearfully upon you, under the apprehenſions of God's par-
doning Grace, that God will pardon and forgive them to us.
Now this eaſing
of our Conſciences by Confeſſion muſt be frequently reiterated; our Conſciences
are always filling with Sin and Guilt, and therefore we muſt be always cafting
of it ouť by Confeffion. As in the emptying of a Pond, where there are many
Streams riſing and bubbling up, if we ſtop and intermit the Work, the Pond grows
preſently full again. Truly our Hearts and Conſciences are like ſuch Ponds, in
which there are many corrupt Streams ſtill ſpouting up; now Confeſſion is the
Laving of it out, which if we do but a while intermit, our Conſciences again grow
as full of Sin and Guilt as ever; and therefore it muſt be a frequent and daily Con-
feſſion of Sin, yea, our Confeſſion muſt be reiterated as often as we fall into and
commit any Sin. And that is another Means to keep our Conſciences clear. .
I might alſo add, That an effe£tual Means to keep the Conſcience clear, is frequently
to waſh it with repenting Tears : But becauſe unfeigned Confeſſion of Sin doth alſo
include and ſuppoſe a penitential Frame of Heart, I hall not, therefore, inſiſt
upon this as a particular Head.


3.
In the Third place, therefore, If you would keep your Conſciences clear and inoffen-
Get a mean five, then labour to get a mean and low eſteem of the World. The inordinate Love
eſteem of
of the preſent World is utterly inconſiſtent with a good Conſcience: What is it
the World, that makes ſo many offer Violence to their Conſciences, to ſtretch and wrack them
to any baſe compliance or ſinful practice, but only that they may thereby gain
ſome ſecular Advantage, or that they may thereby avoid ſome worldly Inconve-
nience ? This is that which fills the World with Fraud and Cozenage, with
Rapine and Extortion, while all tug hard to get one from another, although they
loſe their Conſciences in the Scuffle. This is that which makes Men ſo often ſhift
their Sails, that they may run before every Wind that blows. If Times grow rough
and tempeſtuous, and they muſt throw over-Board either their Gain or their God-
lineſs,this inordinate Love of the World perſuades them to make Shipwrack of Faith
and a good Conſcience, only that they may bear up in the World. Now they that
have but a low and mean eſteem of the World, ſuch as it deſerves, eſcape this
Temptation, and they can with a holy Generouſneſs ſcorn to proſtitute their
Conſciences, and to barter their precious Souls for the Gain of any of theſe
fading and periſhing Riches here below, Riches that periſh in the uſing. If there-
fore you would keep good Conſciences, learn to deſpiſe the Threats and Frowns, the
Flatterings and Fawnings of this World ; look upon it as of no great concern-
ment to you, whatever in Adverſity or Proſperity can happen to you in this ſhort
and frail Life. Reflect upon thoſe who groan under the Terrors of a wounded
Conſcience; all the World cannot give them one moments Eaſe or Comfort; yea,
had they the whole World at their diſpoſe they would give it all to procure
Peace, yea, but a Truce for a while with their own Conſciences; ſuch a vain and
conteinptible Thing is the World in compariſon of inward Tranquility and Sere-
nity of Mind. Why now thus to rate the World below the Peace and Quiet-
neſs of our own Conſciences, is an excellent Means to preſerve them clear and
peaceable.
40
Sirengtheil Faith.
your Faith.
Faith puc
Fourthly, If you would keep Conſcience clear, labour above all things to ſtrengthen your
Faith is a purifying Grace. Afts 15.9. Purifying their Hearts by Faith.
Now Faith hath a double Influence to purifie the Heart or Conſcience.
rifies the Conſcience two ways.
I.
Firſt, A digmatical Faith keeps the Conſcience clear and pure, and that morally.
As it is a
dogmatical Faith, and ſo it doth it morally.
Secondly, A juſtifying and a ſaving Faith purifies the Conſcience and that myſtically.
Firſt,

Renewing of the Conſcience. 745
1.
Firſt, A dogmatical Faith keeps the Conſcience clear and pure. A dogmatical Faith
I call that which hath for its Obječt the whole revealed Truth of God; and it is What a
nothing but a firm, undoubting Aſſent to the Verity and Certainty of whatever
dogmatical
Faith is.
is contained in the Holy Scriptures, upon no other Account and Reaſon, than
meerly the Authority and Veracity of God, who is the Author of it. This is a
dogmatical or an hiſtorical Faith, which though it be not Juſtifying, as the Papists
hold, yet is it of a mighty Influence to ſanctifie the Heart, and to keep the Con-
ſcience and Converſation inoffenſive, and this it doth in a moral way: For did but
Men believe that Heaven is ſo unconceivably glorious, ſparkling with Light, flow-
ing with Pleaſure, reſounding with Praiſes, a Place where Joy and Bliſs ever
dwells, and where we ſhall dwell too in an endleſs Eternity in the Smiles and Love
of God, if now but for a few ſhort Years we ſtrive to live holily; did we but
as really believe theſe Things to be true and certain, as we know thoſe Things to
be true and certain that we fee with our very Eyes, what
, manner of Chriſtians
would this force us to be in all Holineſs and Godlineſs of Converſation, cleanſing
our ſelves from all Pollutions both of Fleſh and Spirit? Wherefore is it that the
Promiſe of ſome temporal Reward, the hopes of ſome mean Preferment from ſome
great Perſon, is of Force ſufficient to make Men obſequious to them ? And yet
the Promiſes that God himſelf hath made of Heaven and Glory (in compariſon
of which to promiſe Crowns and Scepters, is but to promiſe Pebbles and Gugaws)
work ſo little effect upon the generality of Men, to allure them from Sin to a holy
Life? Whence is it, but that Men believe not that Heaven is fo glorious as the
Şcripture deſcribes it to be ? Nay, indeed, if they would ſpeak their Minds, they
are not yet ſure whether there be a Heaven or not, it is from their Unbelief: Did
Men but believe the inſupportable Wrath of God, thoſe Horrors and Torments,
that Fire and Sulphur, that Stench and Darkneſs, thoſe burning Chains, and thoſe
fiery Whips, the Wue and Anguiſh of the Damned in Hell, which are as far from
being utterable as they are from being tollerable, did they as certainly believe
theſe Things, as if they believe them not they ſhall certainly feel them, would
they dare ſtill to venture on to treaſure up Wrath to themſelves against the day of
Wrath? Would they ſtill dare, by wounding their Conſciences,now to enrage them
to their own Wounding and Smart for ever hereafter ? Would they dare to do
it, did they believe theſe Things? Did they but believe that Conſcience will be
revenged ſevenfold on them for all the Wrongs and Violence that they have done
it: This Worm, that they now carry in their Breaſts frozen and benum’d, ſhall
be heated by the Fire of Hell, and fly upon them and ſting their Souls with a burn-
ing and flaming Anguiſh: Did they believe this, would they not be careful to
give no Offence to their Conſciences? Would they not be as careful to avoid all Sin,
that arms the Terrors of Hell againſt them, as they have Reaſon to think a damned
Wretch in Hell, who hath had the Experience of theſe Things would do, if God
would releaſe him out of it, with a Promiſe that he ſhall for ever eſcape it, upon
the ſame Terms that he hath promiſed us? Think with your ſelves, what effect
the Senſe and Feeling of thoſe dreadful Things would have upon ſuch a one, to
make him rigorouſly conſcientious, that in nothing he provoke ſo terrible a God,
or offend and irritate a revenging Conſcience, that will be ſure to repay him home
ſevenfold into his own Boſom; why the ſame carefulneſs and circumſpection would
it work in all of us, did we as firmly and ſtrongly believe thoſe Things to be true,
as God hath evidently and clearly revealed them to be true in his Word. It is
true, theſe Things we all know, and we perſuade our ſelves that we do believe
them. Do we not profeſs to believe that Jeſus Christ ſhall judge both-Quick and
Dead, and that all ſhall receive Rewards according to their Works, thoſe that
have done Well ſhall receive the Reward of eternal Life, and thoſe that have done
Ill the Reward of eternal Death ? Theſe Things we may indeed profeſs to
believe, and theſe Things we may frequently repreſent to our own Thoughts ;
but the weak and ſmall Influence that theſe Things have to over-awe our Con-
ſciences, evinceth clearly that this is not Faith but Fancy : It is a wavering,
unevident Opinion that we have taken up, and that we call by the Name of
Faith ; for did we live in the Belief of theſe Truths, we ſhould no more dare
to fin againſt our Conſciences, than if we ſaw Hell flaming before theſe Eyes
of ours, and knew that upon the next Sin we commit we were to be caſt into it,
Rrrrr
And

746
Of the Nature, Corruption, and
SH
As Faith
And thus you ſee a dogmatical Faith is a great Help to purifie the Heart, and to
keep thie Conſcience clear ard inoffenſive.
tad Ardooi
(2.) A juſtifying Faith alſo is of great uſe to purifie the Conſcience : And this it doth
not morally, by any natural Influence or Efficacy of its own, but only myſtically,
juftifies, so
iz purifies
as it applies to the Soul the Blood of Jeſus Chriſt, that Blood that alone takes away
the Confii-the Defilement of our Sins. An hiſtorical Faith may keep the Soul from contra-
erce myfti-eting Defilement, but this juſtifying, this ſaving Faith, waſhes out the Stains and
cully. Defilements that we have contracted,and makes us white and ſpotleſs in the Blood
of the Lamb. Faith is that Conveyance that God hath appointed to bring the
Blood of Chriſt to ſtream forth upon the defiled Soul and Conſcience; and upon
every renewed Act of Sin we ought, by a renewed Act of Faith, to lay our ſpot-
ted and defiled Souls under the fall of that Fountain that is ſet open to waſh and
cleanſe us from our Filth and Pollution. Thus Faith cleanſeth the Conſcience
niyítically; and by the Actings of Faith, we may thus get and keep our Con-
ſciences clear and inoffenſive.
IN
5.
I.
Set a
Guard
Heart.
Fifthly, If you would keep your Conſciences clear, then ſet a ſtriet Watch and Guard
ufón jour ſelves, both upon your inmard and upon your outward Man. Set a Guard to
Seraftrict your Heart, and to all the Approaches to your Heart.
Watch and Guard upon your felves.
To
(1.) Keep a narrom Guard upon your Heart. The Heart is the great meeting
Place, where Objects, Thoughts and Affections do ſwarm and crowd together :
ироп уоur
And as much Concourſe leaves Dirt behind it upon the Place, ſo this great Heart-
Aſſembly uſually leaves it foul and polluted. Our Saviour, Mark 9. tells the fems,
That it was that which was within them, that Wickedneſs which lay latent in their
Hearts, that which proceedeth from the Heart that defiles the Man. There is a De-
filement in the Thoughts and in the Defires, as well as in the more groſs and bulky
Sins of the Life: Hence the Prophet Jeremy ſpeaks, Jer. 4. 14. O Jeruſalem, waſh
thine Heart from Wickedneſs! Why, wherewith is it polluted? Why the next
Words fhew it; How long ſhall thy vain Thoughts lodge within thee? Vain Thoughts
leave a Stain and Contagion upon the Soul; and certainly if a vain Thought, that
is ſuch a fleeting and volitary Thing, breaths a kind of Contagion and Taint upon
the Heart, they certainly then muſt have foul Hearts indeed and their Spots in
Grain, who lie foaking and itewing themſelves in Unclean, Malicious and Cove-
tous Thoughts and Deſigns. Since then that Conſcience is apt to receive Taint, but
with the breathing of a vain and ſinful Thought upon it, how doth it concern us
then to keep a watchful and circumfpect Eye over every Motion of our Hearts? It
is the wife Man's Counſel as you have heard ; Keep thy Heart with all diligence, for
out of it are the flues of Life. Look to it, therefore, that you ſuffer not your Hearts
to be defiled with finful Thoughts or ſinful Affections, by thoſe inward and invi-
tible Corruptions that ſettle at the bottom of it ; though the Life be never ſo clear
and cryſtal, yet if that Mud be but ſtirred and raiſed, Conſcience becomes thereby
defiled and an evil Conſcience. And therefore the Apoſtle, 1 Tim. 1. 5. joins them
together, ſpeaking of a pure Heart and a good Conſcience; but if the ſteams of Luſt
riſe up thick in the Heart, they defile and pollute the Conſcience. Hence the
Apoſtle again joins them together, Tit. 1. 15. a defiled Mind and a defiled Con-
ſcience; The Mind and Conſcience, ſays he, is defiled. How can the Mind be defiled,
unleſs it be with Sins of the Mird? Evil Thoughts and evil Affections, which as
ſprightly and aerial as they ſeem to be,yet they leave a Stain upon the Conſcience:
As the breathing upon a Glaſs fullies it, and dims the Repreſentation of the Face
that looks into it; ſo the breathing of evil Cogitations upon Conſcience, the Glaſs
of the Soul, leaves a Miſt and Cloud upon it, that it can but dimly and darkly
repreſent to us our true State.


2.
Watch dilis
gently all
(2.) Watch diligently as the Heart it ſelf, ſo all the Approaches unto the Heart. The
Approaches to the Heart are like your Roads to a great City, which are full of Paf-
ibe Approa-
- ſengers and uſually full of Dirt alſo: And theſe are the Senſes by which and through
ches to tle which Objects are continually travelling to the Heart, and carry with them a World
of
Nearte
Renewing of the Conſcience.
747

of Wickedneſs. Theſe are Sluces, which inſtead of letting in pleaſant Streams to
refreſh, commonly they let in nothing but Mud, which pollutes the Soul. There
is no actual Filthineſs in the Hearts of any but what enters in by theſe Inlets ;
through theſe the Devil caits in abundance of Filth, ftirs up and increaſeth in-
dwelling Luſt, and, by ſinful Objects that the Senſes convey to the Soul, dungs
that Ground that is of it ſelf but too too fruitful. Thus the Devil makes uſe of
the Ear, through it he blows up the Bladder of Pride, by the Breath of popular
Applauſe and Praiſe. And thus he makes uſe of the laſcivious Eye as a burning-
Glaſs to ſet the Heart on Fire; and ſo alſo he makes uſe of the other Senſes as Sinks
of Luxury and Intemperance. Now if you would keep your Conſciences clear and
undefiled, fet a ſtrict Guard and narrow Watch upon all theſe Paſſages to your
Hearts; critically examine every Thing that goes in, and every Thing that comes
out by theſe Gates ; arreſt whatever cannot produce its Paſs and Warrant from
the Word of God; keep the ſame Watch upon theſe Gates, that God would keep
on the Gate of the Heavenly City, the New Jeruſalem. It is ſaid, Rev. 21. 27. That
there ſhall in no wiſe enter into it any thing that defileth. Why ſo let us who would keep
our Conſciences clear, guard all the Approaches to them with the ſame ſtrictneſs,
and let nothing that defileth enter in by theſe Approaches to our Hearts.
Sixthly and Laſtly, take this Direction, Be ſure to liſten to the Voice of Conſcience.
Thoſe that ſtop their Ears and will not hear Conſcience when it directs and re-
liſten to
proves, ſhall be ſure to hear it loud enough when it ſhall accuſe and condemn of Confi:-
them. Conſcience is the Voice of God in the Soul; why now if this Voice be ence.
ſlighted, beware left the next time it ſpeak to you in Thunder. Do nothing con-
trary to the Di&tates of your Conſciences; for this will provoke God to give you
up to a reprobate Senſe, and judicially to harden you in your Sins; for if ſinning
againſt your Conſciences doth not corrupt them by making them inſenſible and ſtu-
pid, it will certainly corrupt them by making them enraging and deſpairing.
the Voice

Well now, for your Encouragement, let me tell you, while you are careful by
following theſe Directions to keep your Conſciences clear, you ſhall alſo keep them
peaceable. It is the foulneſs of a Gun that makes it recoil in diſcharging : And ſo
it is the foulneſs of Men's Conſciences that makes them recoil back again upon them
in diſcharging of their Offices. But while Conſcience is kept clear and void of
Offence, it will be alſo kept free from quarrelling with you, and from accuſing and
condemning of you. So much for this Time and Text.


SER-
songios ( 748 )
SERMON XXVII.
Hos A da biste
DISCOURSE
U PON
boa
PERSEVERANCE
I
Neida
A LOT OB Slot
BUOTE
PRAY E R.
ests Bico
mondo
anilo Toys
sinn gu 1 THESS. v. 17. shisha idi biz
Pray without ceaſing

HIS Text is one of thoſe many Commands that the Apoſtle lays down
in this Chapter ; being now almoſt at the end and cloſe of his Epiftle,
and not willing to omit the mentioning of Duties ſo neceſſary for their
Practice, he pours them out in ſhort, but weighty Exhortations; the
Connexion betwixt inoſt of them is dark (if there be any): I ſhall not
therefore vex the Words, by tacking them either to the precedent or ſubſequent
Verſes by any forced Coherence, but take them as they are in themſelves in one
entire Propoſition, and ſo they contain in them a Duty, and that is, Prayer; and
the manner alſo of performing of it, and that is, without ceaſing; and both of
theſe do adminiſter to us this plain Doctrin.
Doctrin.
That it is a Chriſtian's Duty to pray inceſſantly. This is a plain and neceſſary Point,
and I intend to handle it in as plain and familiar a Method. And there are two
Things that I ſhall enquire into.
(1.) Firſt, What it is to Pray." And then,
(2.) Secondly, What it is to Pray without ceaſing.
I.
What it is
to Pray.
(1.) I ſhall begin with the Firſt, What it is to Pray.
I Anſwer ; To Pray is, by the Aſiſtance and Help of the Holy Ghoſt, in the Name
and Mediation of Jeſus Christ with Faith and Fervency, to make an humble repreſen-
tation of our Deſires unto God for thoſe Things that are according to his Will, with
ſubmiſſion to his Pleaſure, and with reference to his Honour.
This is that holy Duty of Prayer, in which, of all that belong to Religion, the
Soul uſually enjoys the moſt near and ſweet Communion with God. When we
are oppreſſed with Guilt, or overwhelmed with Fears and Griefs, what ſweeter
Retreat
Of Perſeverance in Prayer.
749

Retreat than to betake our felves to our God, and to our Father, into whoſe
Boſom we may unload all our Burdens? It is the greateſt ſolace of an afflicted
Mind to lie proftrate before the Lord, and melt it ſelf down in holy Tears and
in holy Affections at his Feet. Hence it is ſaid of Hannah, 1 Sam. 1. 18. That
after ſhe had poured out her Soul before God, her Countenance was no more fad. And
therefore this is not ſo much our Duty as our Privilege; it is the Happineſs of the
glorious Angels in Heaven, and of the Spirits of juſt Men made perfect, that they
are always near unto God in their Attendance upon him, that they are Waiters
about his Throne: And Prayer gives to us the very fame high Privilege, and
brings us into the Preſence and before the Throne of the ſame God; only with
this difference, they draw near to a Throne of Glory, and we draw near to a
Throne of Grace.
Let us now take a more particular View of this excellent Duty of Prayer, accor-
ding to the Deſcription given of it.

The efficia
Firſt, The efficient cauſe of Prayer is the Holy Ghoft; then we Pray when we breath
out thoſe Requeſts unto God, that the Holy Ghost hath breathed into us; and
therefore it is ſaid , Rom. 8. 26. The Spirit helpeth our Infirmities, for we know not of Prayer
ent cauſe
what we ſhould pray for as me ought ; but the Spirit it ſelf maketh Interceſſion for us with is the Spia
Sighs and Groans that cannot be uttered. All Prayers that are not dictated by the rit.
Holy Ghost, is but howling in God's eſteem. And though wicked Men, in their
Diſtreſſes, may be very paſionate and very vehement in their Requeſts, yet they
have no Promiſe that their
Prayers ſhall prevail with God. Sometimes indeed God
doth hear them and out of his common Bounty and Goodneſs grants to them thoſe
temporal good Things that they crave; he that hears the young Ravens when they
cry, he that hears the lowing of the Oxen, ſometimes alſo hears wicked Men under
their Amictions, when they roar to him as wild Bulls in a Net, as the Prophet ex-
preſſeth it; but yet ſuch Prayers of wicked Men though they are anſwered, yet
they are never accepted ; God accepts no Petitions but ſuch as are preſented to
him through the Interceſſion of Chriſt; now Chriſt makes Interceſſion for none in
Heaven, but only for ſuch in whoſe Hearts the Spirit makes Interceſſion here upon
Earth; their Prayers alone aſcend up to God as ſweet Incenſe, being perfumed
with that much Incenſe that Chriſt offers up with the Prayers of all the Saints. God
always hears and anſwers them, either in the very Thing that they pray for, or
elſe in what oftentimes is far better, when they ask that which will be to their own
Hurt; then he anſwers them graciouſly by denying them. In James 5. 16. the
Apoſtle tells us there, That the effe&tual fervent Prayer of a righteous Man availeth
much. This indeed may ſeem a needleſs Tautology to ſay an effectuel Prayer avail-
eth, for it is but one and the ſame thing to avail and to be effectual; but if we con-
ſult the Original,we ſhall find the Words may be tranſlated, The in-mrought Prayer;
and poſſibly we may with more Congruity render it thus, The Prayer of a righ-
teous Man wrought in him; that is to ſay, by the Spirit of God ſuch a Prayer
availeth much.
a
Secondly, As the efficient cauſe of our Prayers is the Holy Ghost, ſo the only Object of
our Prayers is God; for it is a repreſentation of our Wants and Deſires unto him. God is the
object of
Now God may be confider'd either eſſentially or perſonally, and under both re-
Prayer,
ſpects we may direct our Prayers unto him.
eſentially
and perſonally confiderd.

2.
I.
Firſt, If we conſider the Perſons of the glorious Trinity, ſo they are all adorable
with this Act of divine Worſhip. None will deny but that we may direct our Prayers All the
unto God the Father; and that God the Son may be diſtinály prayed unto, we the Trinity
have an uncontroulable Inſtance in that of S. Stephen, Acts 7:59. Lord Jeſus, receive are to be
my Spirit ; yea, and this Adoration is due not only to the Divine Nature of Chriſt, pray'd un-
which was from all Eternity the ſame in Being, in Majeſty and Glory with the to.
Father; but it is alſo due unto Chriſt as Mediator, as God-Man, and ſo his hu-
mane Nature is alſo joined in the participation of this high Honour, through its
union to the Divine Nature: The very Angels in Heaven are commanded to adore
Srrrr
him


750
Of Perſeverance in Prayer.
him as God-Man, as Mediator, Heb. 1. 6. When he bringeth in his first begotten into
the World; that is, when he brought him into the World as Man, he faith, and let
all the Angels of God worſhip bim. Indeed we no where in Scripture, as I remember,
have expreſs mention made of any Prayer directed to the Holy Ghost, yet whoſo-
ever allows him to be God cannot deny him this Worſhip of Prayer; if we muſt
believe in him, we may then certainly call upon him, as the Apoſtle argues, Rom.
10. 14. yea, we have an Inſtance of the Seraphims giving Praiſe unto him, which
is one part of Prayer, Iſa. 6.3. They cried to one another, holy, holy, holy is the Lord God
of Hošīs. This God is the ſame who in Verſes 10, 11. bids the Prophet ſay to the
People, Hear ye indeed but underſtand not, make the Heart of this people fat, make
their Ears heavy, and ſhut their Eyes, left they hear with their Ears and ſee with their
Eyes. This is that God whom the Seraphims adored, and this is that God that
ſpake to the Prophet; and the Apoſtle quoting this very place out of Iſaiah, tells
us, Acts 28. 25. that it was the Holy Ghost ſpake ; ſo that by comparing theſe two
Places together, you ſee plainly that the Holy Ghost is God, and that he is to be
adored by us with the ſame Worſhip that we worſhip the Father, and the Son, for
the Holy Ghost is the Lord God of Hofts; which St. Paul refers to the Holy Ghoſt,
well ſpake the Holy Ghoſt concerning them. Thus if we conſider God perſonally,
each Perſon in the Trinity may well be the object of our Prayers.
2.
Secondly, Conſider God eſſentially, and ſo we are alſo to direct our Prayers to him.
God effen-Now to conſider God eſſentially is to have the Eye of our Faith fixed upon his
țially is to Attributes, not upon his Perſon; to conſider him when we pray to him, not
be prayed
as Father, Son or Holy Ghoſt, but only as an infinitely glorious, wiſe, powerful,
217110.
gracious God, and the like; to look upon him as a moſt pure Eſſence whoſe Pre-
fence is every where, whoſe Preſence and Goodneſs is over all Things; to con-
ceive him to be an infinite Being altogether unconceivable, this is to conſider
God eſſentially. Now this Notion of God is equally common to all the Three
Perſons, and therefore this is the moſt fit and congruous way when we come to
God in Prayer to repreſent before us his Attributes. We need not ſelect out any one
Perſon in the Holy Trinity, Father, Son or Holy Ghost to direct our Prayers unto,
unleſs it be in ſome caſes wherein their particular Offices are more immediately
concerned; but when we pray to him who is Almighty, who is All-wiſe, infi-
nitely Holy, infinitely Juſt and Merciful, we pray at once to the whole Trinity,
both to the Father , Son and Holy Ghost. So when we pray according to that
holy Form that Chriſt hath taught us, Our Father which art in Heaven, Father
there denotes not only God the Father, the firſt Perſon in the Trinity,
but it is a relative Attribute belonging equally to all the Perſons in the Tri-
nity. God is the Father of all Men by Creation and Providence, and he
is eſpecially the Father of the Faithful by Regeneration and Adoption: Why
now as theſe Actions of Creation, Regeneration and Adoption are common
to the whole Trinity, ſo alſo is the Title of Father common to the whole
Trinity ; God the firſt Perſon is indeed eminently called the Father, but
that is not in reſpect of us, but in reſpect of Chriſt his only begotten Son
from all Eternity ; in reſpect of us the whole Trinity is our Father which art in
Heaven, and when we pray ſo, we pray both to God the Father, God the Son,
and God the Holy Ghoſt, to all the Three Perſons; yea, and it may ſeem very
probable that when Chriſt prayed, Matth. 26. 39. Father, if it be poſſible let this
Cup paſs from me, nevertheleſs not my Will but thy Will be done : I ſay, it's probable
this Prayer was not directed to God the Father perſonally, but to the whole
Trinity; for we muſt conſider that Chriſt prays here only as he was Man, and
that appears by his diſtinguiſhing of his Will from, and ſubmitting it to God's
Will. Why now not only God the Father but the whole Trinity was the Father
of Chriſt as Man, yea, Chriſt himſelf, according to his Divine Nature, was the
Father of his humane Nature, and therefore praying, as Man, to his father, that
that Cup might paſs from him, he prayed to all the Three Perſons, both to God
the Father, and to God the Son, and to God the Holy Ghoſt. And thus much
for the Object to whom we muſt direct our Prayers, and that is to God only,
whether conſidered perſonally or eſſentially,


Thirdly,
Of Perſeverance in Prayer.
751
,
our Deſires to God for ſuch Things as are according to his Will
. So we have it, we musi
1 Joha 5.4. If we ask any thing according to his Wil, be hcareth us. God's Will in pray for
beſtowing a deſired Mercy upon us is beſt known by the Promiſes that he hath are accor-
made to us, which Promiſes are of two kinds; ſome refer to temporal Bleſſings, ding to the
and others refer to Grace and Glory.
will of
3.
God.
1.
IVe may
pray for
grees of
Why now here Firſt, Grace and Glory are promiſed abſolutely; it is that we are
commanded all of us to ſeek after, and therefore here can lie no miſtake upon
us while we beg thefe, for there is no doubt while we pray for Grace and Glory, 'Grace and
but we do it according to the Will of God: Here we may be earneſt and impor- Glory ab-
tunate that God would fanctifie and ſave our Souls; and while we ask this, and ſolutely.
make this the matter of our Requeſts, we are under an impoſſibility of asking
amiſs; yea, and the more violent we are, and the more reſolute to take no Denial
at the Hands of God, the more pleaſing is this holy Force, fince it ſhews a per-
fe&t conformity and concurrence in our Wills unto his Will, who hath told us, It
is his Will, even our San&tification, I Theſ. 4. 3. This was one part of that violence
that our Saviour faith, the Kingdom of Heaven ſuffered in the Days of John the Baptift.
It is an Invation that is acceptable unto God, when we ſtorm Heaven by Prayers
and Supplications, with ſtrong Cries and Tears, when we plant againſt it unutterable
Sighs and Groans, this is fuch a Battery that thoſe eternal Ramparts cannot hold
out long againſt it. We may pray abſolutely for Grace and Glory.
MAIN
Secondly, Though we may pray thus abſolutely, and with a holy peremptorineſs
for Grace and Glory, ſaying to God as Jacob to the Angel that wreitled with him, We must
I will not let thee go until thou haſt bleſſed me with ſpiritual Bleſſings, in heavenly Things Pher De
in Jeſus Christ. Yet, Secondly, For the Degrees of Grace and for the Comforts of the
Holy Ghoſt, me muſt pray conditionally, if the Lord will; for theſe Things are not Grace and
abſolutely neceſſary, neither are they abſolutely promiſed to us by God; neither for the
any degree of Grace or any Conſolation of the Spirit is abſolutely promiſed to us : Comforts
But however our Prayers ought to be, ſo much the more fervent and importunate "it condi
for theſe Things, than for outward, temporal Things, by how much theſe are of tionally.
far greater concernment than the other.
Thirdly, To pray for outward and worldly Bleſſings is not contrary to the Will of God,
for he hath promiſed to beſt on them : But then as his Promiſe is conditional, if it
may ſtand with our good, fo truly alſo muſt our Prayers be conditional, that God for tem-
would give them to us, if it may ſtand with his Will and with our Good; what-poral Blef-
ſoever we thus ask we do it according to the Will of God, and we are iure of ſings con-
ſpeeding in our Requeſt, either by the obtaining of our Deſires,or by being bleſſed ditionally.
with a Denial; for, alas, we are blind and ignorant Creatures, and cannot look
into the Deſigns and Drift of Providence, and ſee how God hath laid in order
Good and Evil in his own purpoſe; oftentimes we miſtake Evil for Good, be-
cauſe of the preſent appearance of Good that it hath ; yea, ſo ſhort-ſighted are
we, that we can look no farther than outward and preſent appearance; but God,
who ſees through the whole Series and Connexion of his own Counſels, he knows
many times that thoſe Things we account and deſire as Good are really evil, and
therefore it is our Wiſdom to reſign up all our Deſires to his diſpoſal, and to
ſay, Lord, though ſuch temporal Enjoyments may ſeem good and deſirable to me at pre-
fent, yet thou art infinitely miſe, and thou knoweft mhat the Conſequence and iſſue of them
will be ; I beg them if they may ſtand with thy Will, and if thou ſeeſt they will be as
really good for me as I ſuppoſe them not to be if they be not ſo, I beg the Favour of a
Denial. This is the right Frame that a Chriſtian ought to have upon his Heart
when he comes to beg temporal Mercies of God, and whilſt he thus asks any
worldly Comforts he cannot ask amiſs. It was an excellent Saying of the Satyriſt,
We ask thoſe Things of God, ſays he, that pleaſe our preſent Humours and Defires, but
God gives thoſe things that are beſt and fitteſt for us ; for we are dearer to him, faith
the Heathen, than we are to our ſelves. And, ſays another very well, it is mercy
in God not to hear uss when we ask Things that are evil; and when he refuſeth us in
ſuch Requeſts, it is that he might not circumvent us in our own Prayers; for in-
deed



3.
We may

752
Of Perſeverance in Prayer.
deed whilſt we ask raſhly and intemperately whatever we fooliſhly ſet our Hearts
upon, God need take no other courſe to plague and puniſh us, than by hearing
and anſwering of us. So much for the matter of our Prayer, it muſt be for Things
that are according to God's Will.
Fourthly, Obſerve alſo the manner how our Prayers muſt be directed unto
God. That is,
4.
How we
$21ft pray.
in the
1:
Firſt, We muſt pray in the Name of Christ. Before the Fall Man might boldly
have gone to God in his own Name, and ſpeak to him upon his own account; but
came of fince the great Breach made betwixt Heaven and Earth, ſince that great Quarrel
.
and Enmity aroſe betwixt God and Man, there is no hope of Man's finding accep-
tance with God upon his own account, and therefore he muſt go to God in the
Name of a Mediator. Hence Chriſt ſaith, If ye ask any thing in my Name I will do
it for you, John 14. 31. Now to ask in the Name of Chriſt, is nothing elſe but
in all our Addreſſes to God to plead his Merits, and to depend upon his Media-
tion for the obtaining of thoſe good Things that we deſire. It was truly ſaid,
God heareth not Sinners, John 9.31. And how then can we who are Sinners, yea,
the chiefeſt of Sinners, hope for audience and acceptance with him who heareth
none ſuch ? But yet though God heareth not Sinners, yet he always heareth his
Son, who is continually making Interceſſion for Sinners; yea , and he always
heareth Sinners that come to him in the Name of his Son, and by Faith tender up
his Merits, through which alone they expect Favour and to prevail with God. All
Things go by Favour and Friendſhip in the Court of Heaven; if we ſtand upon
our own Merits and Deſerts, we ſhall be ſhamefully diſappointed in our Expecta-
tions; no Merit takes place in Heaven but only the Merit of the Lord Jeſus
Chriſt, and whilſt we argue that by Faith with God, we come to him in the Name
of his Son.

2.
pray in
Secondly, Our Prayers muſt be put up with Faith. James 1. 6. Let.bir ask in Faith,
We must ſays the Apoſtle, nothing wavering ; for let not ſuch a Man, that is, let not ſuch a
Faith.
Man that wavers, think to receive any good Thing of God. So in Heb. 11.6. He that
cometh to God muſt believe that he is, and that he is a rewarder of thoſe that diligently
ſeek him. Faith is the Soul's Hand, whereby it receives thoſe Bleſſings that God
willingly beſtows. Now this is the Reaſon why though we do ſo often pray to
God, yet we are ſtill ſo indigent and neceſſitous; Bod's Ears are not heavy, his
Arms are not ſhortned, neither are his Bowels dried up; no, ftill he hath the ſame
Power, the ſame Will, and the ſame Love to his Children that ever he had ; but
we want a Hand to receive thoſe Mercies that God hath a Heart and a Hand to
give forth unto us, and that's the reaſon of our Neceſſitouſneſs, notwithſtanding
we do ſo often come before God in Prayer.
3.
muſt be
Thirdly, Our Prayers must be put up as with Faith, fo with Fervency alſo ; and
Prayer therefore it is required that we ſhould be fervent in Spirit, ſerving the Lord, Rom.
with Affe-
12. 14. and ſo the forecited place, The effe&tual, fervent Prayer of a righteovs Man
ition and availeth much. We ſhould ſtrive to kindle in our Souls a holy Flame of heavenly Affe-
Fervency. &tions when we come to God in Prayer. The Prayers of the Saints were typified
under the old Law by Incenſe, but now no Incenſe was to be offered up without
Fire: So truly there ſhould be no Prayer offered up to God without the Fire and
Flame of holy Affections and Fervency. How do you think that a dull and heavy
Prayer ſhould mount up as high as Heaven? Or, that God ſhould hearken or re-
gard what we ſpeak, when we ſcarce regard what we ſpeak our ſelves? That for
the manner of our Prayer.
Fifthly, We muſt obſerve the End that we ought to aim at in our Prayers, and that
The End is the Glory of God, we muſt pray for thoſe Things that we want, with ſubmiſſion to his
of all our
Wi end with reference to his Glory, that muſt be the end of our Prayers. Our
- muſt be Deſign in begging any thing from God, ſhould be that he may have it out of us
the Glory again in his Service, and to his Honour and Glory; and whilſt we propoſe this
of God.
to our ſelves we are like to ſpeed in our Requeſts. We may well hope our Prayers
Prayers

Of Perſeverance in Prayer.
753
will be ſucceſsful when we beg Mercies not to conſume them but to husband them,
that the encreaſe of all may return again to God who gave them; and can we
think that God will be ſparing, when if I may fo ſpeak with reverence, it concerns
his own Gain to be liberal ? Wicked and unthankful Men are but like Vapors and
Exhalations drawn up out of the Earth , that do but eclipſe the Sun that raiſes
them. So when God raiſeth up wicked Men by his Bounty and Goodneſs, they
only ſerve to eclipſe and ſtain his Glory in the World. Whereas godly Men are
like Rivers, that as they receive all their Streams from the Séa, fo they return all
again into the Sea : So theſe, whatever they receive from God, they improve all
for and return all again unto God. And therefore they may well hope to ſpeed
who beg Mercies at the Hand of God, who intend to return all again unto
the Glory of God.
So much for the Qualifications of Prayer; it muſt be made by the aſiſtance
of the Holy Ghoſt, in the Name and Mediation of Jeſus Chriſt, with Faith and
Fervency, making an humble repreſentation of our Wants and Deſįres unto God
for thoſe Things that are according to his Will, with ſubmiſſion to his Plea-
fure, and with reference to his Honour. And thus much for the firſt Thing,
What it is to pray.
I.
2.
The ſecond Thing propounded, was to ſhew you, What it is to pray without
What is
ceaſing. And this I ſhall do negatively and poſitively.
meint by
Praying without ceaſing.
First, Negatively. Ta pray without ceaſing is not always to be actually engaged in
this Duty of Prayer, either orally, verbally or mentally; it is not that all other Du- Negatives
ties ſhall be ſwallowed up and give place unto Prayer. This was an old Error of %s it is not
the Meſalians and Euchites, that began 340 Years after Chriſt, whoſe Opinion ways en-
it was, becauſe here and elſewhere in Scripture we are commanded to pray conti- gaged in
nually, and to pray always, and the like, therefore they thought the whole Work Prayer
of a Chriſtian was only to pray. A moſt fond and fooliſh Error; for what is the
great end of Prayer, but that we may thereby obtain that Grace from God that
may enable us to perform other Duties of Religion and Holineſs. Certainly God
doth not blow up one Duty by another; he that hath commanded us to pray with-
out ceaſing, hath likewife commanded us to Hear, Read, Meditate, and the like ;
yea, although Prayer be fo fpiritual and ſo heavenly a Duty, yet we are not to
neglect the Duties of our particular Callings, only that we may have the more
time for Prayer. God hath divided out the Work, and hath given unto every
Thing its Seaſon, in which alone it is beautiful. Prayer makes Melody in God's
Ears, then only when it is well timed; when we juſtle out one Duty by another,
beſides the ſinful omiſſion of what we ſhould perform, that which we do perform
becomes unacceptable, becauſe unſeaſonable : Neither can we hope that Prayer
will prevail with God, that appears before him guilty of the Death and Murder
(if I may ſo phraſe it.) of other Duties. This therefore cannot be the meaning
of it, that we ſhould do nothing but Pray.
Therefore, Secondly, Abſolutely or Poſitively, I ſhall give you a fourfold Inter- To pray
without
pretation of this Expreſſion of the Apoſtle, Pray without ceaſing.
ceaſing,
implies four Things:
Firſt, That may be ſaid to be done without ceaſing, that is done conſtantly and at ſet
Times and Seaſons. So we have the Word uſed, Gen. 8. 22. While the Earth re-
conſtantly
maineth, Seed-time and Harvest, Cold and Heat, Summer and Winter, Day and Night
and at ſet
Shall not ceaſe : That is, they ſhall not ceaſe in their Courſes and appointed Times. Times and
So here, Pray without ceaſing 3 that is, obſerve a conſtant courſe of Prayer at fixed Seafons.
and appointed Times, Itill keeping your ſelves from any ſuperſtitious Obſer-
vations. And thus, Exod. 29.42. the daily Sacrifice is called there a continual burnt
Offering ; and yet it was offered up only every Morning and every Evening, and
yet God accounts it a continual Offering. So here, Pray continually, or without
ceaſing ; that is, keep up frequent and appointed Times for Prayer, without
intermiſſion.
Ttttt
Secondly,

1.
To pray


754
Of Perſeverance in Prayer.
2.
Secondly, to pray without cealing, is to pray with all importunity and vehemency.
It is to pray so in Acts 12. 5. the Church is ſaid to pray for St. Peter without ceaſing ; that is,
kemency
they were very carneft and importunate, and would give God no relt until he
and impor- heard them.
So alſo in the Parable of the unjuſt Judge, which our Saviour
tunity. fpake on purpoſe to fhew how prevalent with God Importunity is, Luke 18. 1.
It is ſaid, That the Lord would teach them that they ought to Pray always; that is,
that they cught to pray earneſtly and importunately, not giving over till they
were heard. So alſo 1 Sam. 7.7, 8. the Children of Iſrael entreated Samuel not to
ceaſe crying to the Lord for them; that is, that he would improve all his Intereſt at
the Throne of Grace to the utmoſt in their behalfs. So we are bid to Pray with-
büt ceaſing; that is, to be earneſt and vehement, refolving to take no Denial at
the Hands of God. But yet we muſt do other Duties alſo, though we are vehe-
ment in this. We may learn how to demean our ſelves in this caſe towards God,
by Beggars that ſometimes come to our Doors that oftentimes bring their Work
along with them, they beg importunately and yet they work betwixt whiles; ſo
alſo ſhould we do, we ſhould beg as importunately of God as if we depended
meerly upon his Charity, and yet betwixt whiles we ſhould work as induſtrioully
as if we were our ſelves to get our Livings with our own Hands.
Thirdly, To pray without ceaſing is to take all Occaſions, at every turn, to be darting
It is upen up of our Souls unto God in holy Meditations and Ejaculations. And this we may and
all Occam ought to do when we hear or read the Word, or whatever Duty of Religion we
to be
Pending up
are engaged about, yea, this we may and ought to do in our worldly Employ-
Ejacula-
If your Hearts and Affections be heavenly, your Thoughts will force
tions unto out a Paſſage, through the Crowd and Tumult of worldly Buſineſſes, to Heaven;
Ejaculations are ſwift Meſſengers that require not much time to perform their
Errands in, for there is a holy Myſtery in pointing our earthly Employments with
theſe heavenly Ejaculations, as Men point their Writings ſometimes with Stops,
ever now and then ſhooting up a ſhort mental Prayer unto Heaven; fuch Pauſes
as theſe are, you will find to be no Impediments to your worldly Affairs. This
is the way for a Chriſtian to be retired and private in the midſt of a Multitude,
to turn his Shop or his Field into a Cloſet; to trade for Earth, and yet to get Hea-
ven alſo into the Bargain. So we read of Nehemiah 2. 4. That whilſt the King
was diſcourſing to him of the State of Judaa, it is ſaid that Nehemiah prayed
unto God; that is, he ſent up ſecret Prayers to God, which though they eſca-
ped the King's notice and obſervation, yet were they ſo prevalent as to bow
and encline his Heart.

3:
ments.


God.
4.
ways to
Hearts in
Frame.
would
maintain
Fourthly and Laftly, There is yet ſomething more in this Praying without ceaſing,
It is 'al- and that is this; We may then be ſaid to pray without ceaſing, when we keep our
Hearts in fuch a frame, as that we are for at all times to vent our Jelves before God
keep cur
in Prayer. When we keep alive and cheriſh a praying Spirit, and can upon all
a praying Opportunities draw near to God with full souls, and with quick and vigorous
Affections: This is to pray without ceaſing, and this I take to be the moſt ge-
nuine, natural Senſe of the Words, and the true Scope of the Apoſtle here, to
have the Habit of Prayer enclining them always freely and ſweetly to breath
out their Requeſts unto God, and to take all Occaſions to proſtrate themſelves
They that before his Throne of Grace. Now thoſe that would maintain this praying
Temper muſt be eſpecially careful of Two Things.
a praying Temper must be careful of Two Thingse
Firſt, That they do not too much ingulf themſelves in the Buſineſſes and Pleaſures of
That they this Life ; for this will exceedingly damp and deaden the Heart to this ho-
immerle ly Duty; as Earth caft upon the Fire puts it out, ſo the World, when it is
ſelves in ſpread over the Affections, muſt needs ſtifle and extinguiſh that holy Flame that
the World. fhould aſcend up to Heaven. How hard is it for a Man, that oppreſſeth hinz-
ſelf with a heap of Bufineſſes, to raiſe his Heart unto God under all that Load?
How hard is it for thoſe that let out their Hearts thus to and fro, a thouſand
ways, to fummon them in the next moment to attend upon God, with that awful
and ferious Frame that becomes all thoſe that appear before him? When we
come


Of Perſeverance in Prayer.
755
come to Prayer reaking hot out of the Affairs of this World, we find our Hearts
ſubject to manifold Diſtractions and Diſcompoſures, and our Thoughts ſcat-
tered like Bees, ſtill flying from one Flower to another, itill bringing fome
Intelligence from worldly Objects, even then when we are about divine Em-
ployments.
2.
That they
Secondly, If you would maintain a praying Temper of Soul, be careful nat to fall
into the commiſſion of any known, preſumptuous Sin. The Guilt of Sin lying upon fall into no
the Conſcieace, will exceedingly deaden the Heart to Prayer. Alas ! how can known and
we go to God with any freedom of Spirit? How can we call him Father with preſumptul-
any Boldneſs and Confidence, while we are conſcious to our felves that we have ous Sins.
daringly provoked him by ſome wilful Offence? I may appeal to your own
Experience in this ; Do not your Conſciences fly in your Faces? Do they not
take you by the Throat and even choák your Speech, while you are praying
with ſome ſuch Suggeſtions as theſe? What, can I pray for the Pardon of Sin,
that frequently commit that which I know to be Sin? Shall I dare to lift up
unclean Hands before his pure and holy Eyes, or to ſpeak to him in Prayer,
when as thoſe Sins that rancor and feſter in my Conſcience, muſt rieeds niake
my Breath unſavory and noiſome to him? Will the Lord hear ſuch Prayers ?
Or, if he doth hear them, will he not account them an Abomination? You now,
whoſe Conſciences thus accuſe you, do you not find ſuch Reflections as theſe to
be great Deadnings to your Hearts, ſuch Damps to Duty , ſuch Clippings of
the Wings of the Spirit of God and takings off of the Wheels of the Soul, ſo
that it drives on but Nowly and heavily in the performance of that Duty?
Certainly Guilt is the greateſt Impediment to Duty in the World, for it takes
off from the Freeneſs and Filialneſs of our Spirits, and fills us with Diſtruſt,
Diffidence and a llaviſh Fear of coming before God, rather as our Judge than
as our Father. And therefore we find that as ſoon as Adam had ſinned againſt
his Maker, he hides himſelf from him : Yea, and we may obſerve it in our
ſelves, what a Naviſh dejectedneſs and deadneſs ſeizeth upon us when we come
to God in Duty, after we have wronged him by any known Sin; how doth
this make us come with ſuch miſgiving Fears, as if we would not have God
to take notice that we were in his preſence, making us to be continually in
Pain until the Duty be done? And thus you fee what it is to Pray without cea-
fing. It is to pray conſtantly at fet times and Seaſons, it is to pray importunately
and vehemently, it is upon all Occaſions to be ſending up holy Ejaculations
unto God, and eſpecially to keep alive and cheriſh a praying Frame of Heart:
Which whoſoever would do he muſt beware of immerging himſelf in the World,
and of committing any known and preſumptuous Sin. And ſo much for the
doctrinal part.
The Application ſhall be to ſtir us up and excite us to the performance of this An Exhcra
tation unto
Holy Duty, wlierein indeed the Vitals of Religion and Holineſs do conſiſt : And,
9 Prays
to preſs this upon you, conſider with me theſe following Particulars :
Firſt, Prayer is one of the greateſt Signs of a Man's new Birth. As in the natu-
ral Birth we know the Child is living by its Crying when it comes into the
a sign of
World; fo alſo in this fpiritual Birth it is an evidence, that we are born living the nei
Souls to God, when we cry mightily unto God in Prayer. And therefore in Birth.
AEts . 11, when God ſent Ananias unto Paul, that he might take off that Fear
from him that might otherwiſe ſeize upon him in going to ſuch an enraged Per-
fecutor as he was, he tells him St. Paul was changed, for behold be prays,
This
is an infallible Sign that we are Children of God, when we can with a Holy Re-
verence and Boldneſs cry Abba, Father.
Secondly, Conſider it is a great and ineftimable Privilege, that God will permit us
to approach fo near to himſelf; that he will permit ſuch vile Duſt and Afhes as we Prayer is
are to ſpeak to him, who is the God of the Spirits of all Fleſh. The holy Angels mable Fria
in Heaven ſtand always miniſtring in the preſence of God; and Prayer doth in vilege.
ſome kind aſſociate us with them z it brings us to lie proſtrate at the Feet of
God


I.
Prayer is
750
Of Perſeverance in Prayer.
)
God, at whoſe Feet alſo Angels and all the Powers in Heaven do with much more
Humility than we, fall down and worſhip him; we and they fall down together
at the feet of the great God, we in Prayer and they in Praiſes. This Privilege
coſt Jeſus Chriſt dear, for it is through him (as the Apoſtle fpeaks) that we have
acceſs with boldneſs unto the Throne of Grace
. All Acceſs thither was barred againſt
Sinners till Chriſt opened a Paſſage for us by his own Death and moſt precious
Blood : And shall not we make uſe of a Privilege purchaſed for us at ſo dear a
Rate as that is? Hath Chriſt ſhed his Blood to procure us liberty to pray, and
fhall not we ſpend our Breath in praying ? Hath Chriſt died ſuch a curſed,
cruel Death, to purchaſe liberty for us to pray, and ſhall we rather chooſe to
die an eternal Death than make uſe of it? This is to deſpiſe the Blood of Jeſus
Chriſt, to offer an high Affront and Indignity unto him, to account it a vile and
contemptible Thing, when we make no more eſteem of that for the purchaſe of
which he ſhed his precious Blood. We look upon it as a great Privilege to have
free and frequent acceſs to thoſe that are much our Superiors, and ſhall we not
reckon it a much higher Privilege that we may at all times approach the preſence
of him who is King of Kings and Lord of Lords, and higher than the higheſt, as
we may do at all times in Prayer?
3. Thirdly, Prayer it is the most ſovereign Medicine and Remedy for an affli&ted
Trayer is a
ſovereign
Mind. Nothing is ſo deſirable in this World as a faithful Friend, to whom we
Remedy for inay at all times unbofom our felves, and make all our Secrets and Grievances
an affiiited known. Now Prayer directs us to go to God himſelf, he is our moſt faithful
Friend that can beft counſel and beſt help us, and Prayer is a means whereby we
reveal the Secrets and Troubles of our Souls unto him; Prayer it is our diſcour-
ſing with God : When our Hearts ſwell with Grief and are ready to break with-
in us, how ſweet is it then to take God apart and give our Hearts vent? Prayer
it is a making our Caſe known to him, and a ſpreading our Wants before him,
caſting all our Burthens upon him who hath promiſed to ſuſtain us.
Fourthly, conſider, Prayer is a means appointed by God for the obtaining of thoſe
Prayer is a Bleſſings and Mercies that we ſtand in need of ; for all Things are God's, he is the
pointed by
great Lord and Proprietor both of Heaven and Earth ; whether they be fpiri-
God, for all tual or temporal Mercies that we deſire, if it be Wealth, Strength or Wiſdom,
all are his. If we would have ſpiritual Bleſſings conferred upon us, our Faith,
our Lovė, our Patience, our Humility, ſtrengthned and encreaſed, he is the God
of all theſe Graces, and Prayer it is a means appointed by God to convey all theſe
Our Prayers, and God's Mercy, are like two Buckets in a Well, while
the one aſcends, the other deſcends : So while our Prayers aſcend to God in
Heaven, his Mercies and Bleſſings deſcend down upon us.

Mind.
4.
means ap-
Mercies
that we
want.
unto us.

5.
We are al-
Ways in
want,
pray al-
p.ays
Fifthily, conſider, All our Supplies are only for our preſent Exigences, to ſerve us
only from Hand to Mouth; the ſtock of Mercy is not ours but God's, he ſtill
keeps it in his own Hands, and this he doth that he might keep us in a con-
therefore ftant Dependence upon him, and in a conſtant Expectation of Mercy from him.
we should Our Wants grow up very thick about us, and if we did but obſerve it, we
ſhould find every Day, yea, every Hour, new cauſe to preſent new Requeſts
and Supplications unto God; and therefore as our Neceſities never ceaſe, ſo
neither ſhould our Prayers.
Sixthly, conſider this, if you will not be perſuaded to pray , you ſhall one Day be
They that made to homl. You that will not now look up to Heaven in Prayer, ſhall here-
after look up in Blaſpheming, Iſai. 8. 21. They ſhall fret themſelves, ſays the Pro-
Fray Jall
phet, and curſe God and their King ; that is, in their horrid Deſpair and Anguilh
they ſhall Curſe and Blaſpheme both God and their King, that is, the Devil, and
they ſhall look upwards. Though now wicked Men will not look to Heaven, yet
then God will force them to look upwards.
.
6.
will not
Howl.
There may Two Objections poſſibly be made againſt this Duty of Prayer.
Firſt,
Of Perſeverance in Prayer.
757
how we
Firſt, God doth before-hand know all over Wants and Deſires, and therefore what Ne-Obj. 1.
cefſity is there of Prayer ?
To this I anſwer with St. Auguſtine; God, ſays he, doth require that we fould Anfi.
pray to him, not ſo much to make known what our Will and Defire is, for that he can-
not be ignorant of ; but it is for the exerciſe of our Deſires, and to draw forth our
Affections towards thoſe Things that me beg at his Hands, that thereby we may be made
fit to receive what he is ready to give.
Secondly, Say ſome, It is in vain to pray, becauſe all our Prayers cannot alter the Obj. 2.
courſe of God's Providence; we cannot by our most fervent Prayers change the method of
God's Decrees ; if he hath reſolved from Eternity to beſtom ſuch a Mercy upon us, we
Shall receive it whether we pray or pray not; if he hath reſolved we ſhall never partake
of it, if we do praý, all our Prayers will be in vain.
I have long ſince anſwered this Objection, and told you, That it is true, God's Anſw.
Providence is immutable. But the ſame Providence that orders the End to be
obtained, hath likewiſe ordered the Means by which it muſt be obtained : As God
hath decreed Bleſſings to us, ſo he hath decreed that they ſhould be obtained by
Prayer; and therefore we muſt pray that we may obtain thoſe Bleſſings, for that
is the Means God hath decreed for the obtaining of them.
Directions
Some poſſibly may ſay, If we muſt thus, pray without ceaſiug, bom shall we be aſſi-
red that God will hear us? If it be our Duly to pray, hom shall we pray ſo as that our muft Pray
Prayers may become acceptable unto God? I anſwer,
so as to be
ho
accepted.
Firſt, If you would have God hear you when you pray, you must be ſure to hear him
They that
when he ſpeaks. See that place, Prov. 1. 24, 28. Becauſe I have called and you have
bear God
refuſed, and have ſet at nought all my Counſels
, therefore, ſays God, you ſhall call God will
but I will not anſwer, you ſhall ſeek me early but shall not find me. God ſtops his Ears hear them.
againſt their Prayers, who ſtop their Ears againſt his Law. So you find it, Prov.
28.9. He that turneth away his Ears from hearing the Law, even his Prayer shall be
an Abomination : And this is but Equity with God to refuſe to hear them that re-
fuſe to hear him. Wherefore ſhould God give attention to us when we Pray,
more than we to him when he Speaks?
Secondly, If you would have God hear you, you must be greatly affe&ted with what
you ſpeak your ſelves; Qui frigidé rogat, docet negare; He that asks coldly, begs only a
muſt be
Denial. Certainly we cannot in reaſon expect that God ſhould regard when we with Affe
Pray, when we do not regard our felves what we Pray. How do you think a lazy &tion.
Prayer that ſcarce drops out of your Lips, ſhould have Strength and Vigour enough
to reach Heaven, and to pierce through the Ears of God? If you expect to ſhoot
up a Prayer to Heaven, you muſt draw it from a Soul full bent.
Thirdly, We muſt come to God with Reſolutions to wait for an Anſwer. We muſt not
give over Prayer becauſe God doth not preſently beſtow a Mercy upon us that we
deſire; this is not only to loſe the Mercy it ſelf, but to loſe our Prayers alſo. God is
a great God and King above all Gods, and it is but his due ſtate to be waited long
upon;in this Senſe it is true,He that believeth maketh not haſte. Certainly if we believe
God to be infinitely wiſe to know the beſt Seaſon to give us what we crave both for
his Advantage and for ours alſo, we ſhall not be in hafte in our Suits, or peeviſh be-
cauſe we are not ſtrait anſwered, but patiently wait God's leiſure, as knowing that
God hath read our Petitions, and will grant them when he ſeeth the fitteſt time.
I.
20
Prayer
3.
We must
Pray with
Patience.
4.
We must
not male
Fourthly, If you would pray ſo as to be heard, be ſure you put up no Requests
in the behalf of your Lusts. The Apoſtle gives the reaſon why, of ſo many
Prayers that are put up to God, fo few prove ſucceſsful, James 4. 2. You ask Requeſts
and you receive not, becauſe you ask amiſs to conſume it upon your Lufts
. Now for our
to ask Bleſſings from God for our Luſts, is when we beg any outward Mercy, Lust sa
be it Wealth or Health, or the like, with reference to the gratifying of our
U uu u u
Own
758
Of Perſeverance in Prayer.
07 Our
own carnal and corrupt Deſires; therefore in James 4.4. the Apoſtle calls them
Adulterers and Adultereſſes: Such Men are indeed like Adultereſſes in this; as
they ask their Husbands thoſe Things many times, that they beſtow upon them
that they love better; ſo wicked Men do many times ask thoſe Mercies and Blef-
fings of God that they intend to ſpend upon their Luſts that they love better than
God, and therefore it is no wonder, that God, who knows their ſecret Thoughts
and Intents, denies them.
tve must Fifthly, You muſt put ſome ſtreſs upon your Prayers, if you would have them heard
put Come and accepted; you muſt believe that it is to ſome purpoſe that you pray : If we
ſtreſs up- think it is of no great concernment to pray, God will think it is of no great con-
Prayers.
cernment to give what we pray for,
Sixthly, You must take heed alſo, that you do not put too much ſtreſs upon your
Prayers;
that
you
do not ſet them up in the ſtead of Chriſt, that you do not
much Stress expect to merit by your Prayers the Things that you pray for, but only look
upon our" upon them as a Means and Ordinance that God hath appointed to obtain thoſe
Prayers. good Things that you ſtand in need of.
Laſtly, You must be fure to make Jeſus Christ your Friend when you come unto God,
or elſe all your Prayers are no better than ſcattered in the Air , or ſpilt in the Car-
plead the
merit of riage. Benjamin was a Type of Chriſt in this reſpect : Joſeph chargeth his Bre-
Christ in thren that they ſhould not dare to ſee his Face again, unleſs they brought their
oir Pray. Brother Benjamin with them. So truly they ſhall find no Welcom with God, that
do not bring their elder Brother Jeſus Chriſt in the Arms of their Faith, and
plead his Merit and his Righteouſneſs for the obtaining of their Deſires. So much
for this Time and Text.
6.
We must
too
7.
IVe must
ers.
STT med solato display
3 mong boobs
2 TO
SER-
bios
Eelda
borg
boo boo BOE sig
( 759 )
GO
SERMON XXVIII.
.
DISCOURSE
OMNIPRESENCE
GOD
the confideration of the terrible Majeſty of God being ſo near us, by
A
UPON THE
Ο F
I
PSAL. cxxxix. 7, 8, 9, 10.
Whither ſhall I go from thy Spirit ? Or whither ſhall I flee from thy Preſence?
If I aſcend up into Heaven, thou art there'; if I make my Bed in Hell,
behold thou art there. If I take the Wings of the Morning, and dwell in
the uttermost parts of the Sea; even there shall thy Hand lead me, and thy
right Hand ſhall hold me.
HESE Words declare to us the glorious Attributeof God's Immenſity
or Omnipreſence, ſet forth in moſt elegant and lofty Terms, as if the
well us
from
the ſweetneſs and flouriſhing of the Expreſſion, Whither ſhall I go from
thy Spirit ? This Queſtion doth not imply that David was indeed contriving how
to make an Eſcape from God, nor pondering with himſelf in what forlorn Corner
of the World he might lie obſcure, where the Preſence of God ſhould never appre-
hend him; but this Interrogation ſerveth for a vehement Aſſertion, Whither ſhall
I go ? That is, there is no place where I can go, or where I can imagine to go,
but thy Spirit, and thy Preſence will be with me. Whither ſhall I go from thy Spirit ?
That is, either from thee who art a Spirit, and fo canſt pierce and penetrate me,
be as truly and eſſentially in the very Bowels and Marrow of my Soul, as my Soul
is intimately and eſſentially in my Body. From thy Spirit ; that is, from thy Know-
ledge and thy Power; thy Knowledge to detect and obſerve me, thy Power to up-
hold or to cruh me. In what dark Corner or Cavern foever I ſhould muffle my ſelf,
yet thy preſence is ſo univerſal, that it would find me out, for it ſtretcheth it ſelf
front Heaven to Hell. If I make my Bed in Hell. By Hell here, may be meant either
the Grave, which is often ſo called in Scripture, as Aets 2. 27. Pſal. 16. 10. Thou
wilt not leave my Soul in Hell, neither wilt thou ſuffer thine Holy One to ſee Corruption ;
(a Prophecy concerning Chriſt) that is, Thou wilt not leave my perſon in the
Grave; ſo it is interpreted Verſe 31. when it is faid, that his Soul was not left in
Hell, neither did his Fleſh fee Corruption; it is ſpoken ſo in Gen. 37.35. Jacob,
ſpeaking

,
760
Of God's Omnipreſence.

ſpeaking concerning the ſuppoſed Death of his Son Joſeph, ſays, I will go down
into the Grave to my Son mourning. Concerning the Reſurrection of Chriſt from
the Grave, Gen. 37. 35. Fob 17. 13. that word which we tranſlate the Gtave, we
tranſlate (alfo) Hell
. Now ſaith the Prophet , Though I ſhould go down to the
Grave, and be covered from the ſight, and forgotten out of the mind and thoughts
of Men, yet thou art there, and obſervelt every Duít how it molders and crum-
bles away:
Body cannot be more in the Grave than thou art there. If we take
Hell for the place of the damned, God's preſence is there likewiſe : One would
think, if from any place God would exclude himſelf, it ſhould be from Hell, ſince
his preſence is ſufficient to make an Heaven any where; but ſo infinite is his unli-
mited Being, that when the Body is in the Grave, and the Soul in Heil, yet then
is God preſent, both with the Soul, and with the Body. If I make my Bod in Hell
,
that is, If I cover my ſelf never ſo cloſe and draw the Curtains of the thickeſt
Darkneſs round about me; If my Body ſhould lie in the deepeit Intrails of the
Earth, and my Soul be wrapt about with a Winding-ſheet of Smoak and Flames,
yet thou art there, and thy preſence would ſoon find me out, Job 26.6. Hell is
naked beforé him, and Deſtruction hath no covering. Yea, the Apoſtle tells us, 2 Theil.
1.9. That the Wicked in Hell ſhall be puniſhed, with everlaſting deſtruction from the
preſence of the Lord, and from the glory of his Power. That is, not only that their pu-
niſhment ſhall be to be ſeparated from the preſence of the Lord; but look how
they are ſaid to be puniſhed from the glory of his Power, ſo likewiſe are they to
be puniſhed from his Preſence, their Deſtruction ſhall be from the Glory of his
Power ; that is, his Power in inflicting moſt dreadful Puniſhments upon them, and
his Power in ſuſtaining them under thoſe Puniſhments, when with one Hand the
Lord ſhall hold them up in Hell, and lift up the other as high as Heaven, to give
them redoubled Strokes of everlaſting Vengeance. So likewiſe they ſhall be pu-
niſhed from the preſence of the Lord; that is, God himſelf will be preſent in Hell
to torment and puniſh them, that at the very ſame time that he ſhall be a cheriſh-
ing God in Heaven, he will be a tormenting God in Hell: becauſe in them he hath
eſtabliſhed his two great Thrones, the one of his Mercy, the other of his Juſtice.
But yet poſſibly there may be found ſome neglected place here below, where
God hath no ſuch concernment to be preſent in it, as he hath to be preſent
in Heaven and in Hell. Now faith the Pſalmist, Verſe 9. If I take the Wings
of the Morning, and dwell in the uttermoſt Parts of the Sea, even there ſhall thine
Hand lead me, and thy Right-hand ſhall hold me. Wings of the Morning is an ele-
gant Metaphor , and by them we may conjecture is meant the Sun-beams,
called Wings, becauſe of their ſwift and ſpeedy motion, making their paſſage ſo
ſudden and
ſo inſtantaneous, as that they do prevent the obſervation of the Eye,
called the Wings of the Morning, becauſe the Dawn of the Morning comes flying in
upon theſe Wings of the Sun, and brings Light along with it, and by beating and
fanning of theſe Wings ſcatters the Darkneſs before it. Now, faith the Pſalmist,
If I could pluck theſe Wings of the Morning, the Sun-beams ; if I could imp my own
Shoulders with them; if I ſhould fly as far and as ſwift as Light, even in an inſtant,
to the uttermoſt parts of the Sea; yea, if in my flight I could ſpy out ſome Solitary
Rock, fo formidable and diſmal as if we might almoſt call in queſtion whether ever
a Providence had been there; if I could pitch there on the top of it, where never
any thing had made its abode, but Coldneſs, Thunders and Tempeſts, yet there
ſhall thy Hand lead me, and thy Right-hand ſmall hold me.
Thus you ſee the Text declares this Ubiquity and Omnipreſence of God, both
in Heaven and Earth and Hell, and in all Places and in all Things.
I ſhall firſt handle this point Doctrinally, and then Practically, obſerving this
Method : I ſhall,




1. Lay down ſome Poſitions.
2. Demonſtrate the Truth of them by ſome cogent and convincing Arguments.
3. Anſwer ſome Objections which may be made againſt theOmnipreſence ofGod.
4. Make ſome Improvement of this point.
Poſition 1. The firſt Poſition I ſhall lay down is this, That God is intimately and eſſentially in
all parts and places of the World; yea, this preſence being eſſential is alſo neceſſáry,
fo
* )
Of God's Omnipreſence.
761
ſo that it is ſimply impoſſible that God ſhould not be whereſoever the Creature is.
By the World, I mean whatſoever was at the beginning created by the Power of
God, the Heavens, the Air, the Earth and Sea, and all things viſible and inviſible;
God is with them and in them all. There are three things briefly to be touched
upon here.
(1.) Firſt, That God is intimately preſent with the Creatures. He paſſeth through
their very beings and Inward Parts; he is in the very Center of their Elence, and
this flows from the Spirituality of his Ellence. From hence it is that it is im-
poſible that he ſhould be excluded out of the moſt cloſe compacted Being. Bodies
cannot thus enter one another, becauſe of their groſs and material Subſtances;
they can only ſtand without and knock for admiſſion; they cannot enter into the
ſubſtance one of another : Water, when ſucked up by a Spunge, doth not paſs
into the ſubſtantial part of it, but only fills up thoſe Caverns and hollow Pores
that were before filled with Air. The Air we breath in cannot enter into the
Subſtance of our Bodies, but only into thoſe Pores and hollow Receſſes that are by
Nature fitted to receive it ; fo of all other Corporeal Beings. But Spirits are not
tied up to this Law. The Soul of Man, becauſe it is a Spirit, reſides not only in
the empty void Spaces of the Body, but alſo in the midſt of the moſt ſolid and ſub-
ſtantial part of it. Angels, who are a degree of Spiritual Beings above the Soul,
they cannot be excluded from being preſent in the moſt condenſed Bodies; and
we know not how often they are in us; we know not how often they paſs through
us, nor how many of them are now preſent with us. We read of no leſs than a
Legion, which is Six Thouſand, that quartered themſelves together in one poſſeſſed
perſon, Mark 5. 9. Then, certainly God, between whom and the Angels there
is infinitely more diſtance than between Angels and Bodies, cannot poſſibly be ſhut
out of any Being, but diffuſeth himſelf to every part of his Creatures.
a
(2.) Secondly, God is not only intimately preſent with his Creatures, becauſe as he is
Spirit he paſſeth through the moſt inmoſt part of them, but he is intimately preſent
with all his Creatures at once. And therein is his preſence diſtinguiſhed from the
preſence of Angels; they indeed paſs from one to another, and be one in another;
they may poſſibly ſtretch and dilate themſelves to a great compaſs, but they can-
not ſtretch themſelves to an Ubiquitarineſs, to be in all Beings at once. If an Angel
ſuddenly dart himſelf from one point of the Heavens, through the Center of the
Earth, to an oppoſite Point of the Heavens, and by a motion of inſinuation, with-
out impelling or driving the Air before hin, yet he is not in Heaven and Earth
at once, but when he is in one place he ceaſeth to be in another; but it is not ſo
with God, for he is every-where and in all things at once for ever, therefore God
tells us, Do not I fill Heaven and Earth, Jer. 23. 24. He is ſo in them, as that he
doth not leave any one place void or empty of himſelf, for were there any places
where God were not, then it could not be properly ſaid to be filled with him.

(3.) Thirdly, This Omnipreſence of God is ſimply neceſſary, not only for the
preſerving and upholding of his Creatures in their Beings and Operations, but
neceſſary to our very Beings; for his own Eſſence is ſimple, and he cannot with-
draw from, nor forſake any place, or any thing with which his preſence now is.
God cannot contract and leſſen himſelf, nor gather up his Eſſence into a narrow
room and compaſs; but as he is here in this very place which we now take up,
ſo he muſt and will be here to all Eternity. Nor is this any imperfection, as if
God were not an Infinite Perfection and Excellence, for this flows from the im-
mutability of his Nature and Eſſence ; for ſhould God remove himſelf, he were
not altogether unchangeable, but with him there is neither change nor ſhadow of turn-
ing, Jam. 1. What the Heathens thought of this Immenſity and Omnipreſence of God,
it is ſomewhat obſcure ; ſome of them confined him to Heaven, and were ſo far
from affirming him preſent in all things, that they thought he took no care of any
thing below, as being too mean and too unworthy for God to regard. This was
the Opinion of the Epicureans, Afts 17. 18. Others thought indeed, that the Care
and Providence of God reached to theſe ordinary things, but not his Eſſence; and
the ground of their Errour was, becauſe they thought it moſt befitting the Man
X X X X X
jeſty
762 Of God's Omnipreſence.

jeſty of God, to fit only in Heaven, a glorious and a becoming place, and not to
make himſelf fo cheap and ſo common, as to be preſent with Men and the Vile
Things of the World : But this is a weak Reaſon, as I ſhall fhew anon. Some others
among the Heathens had righter Apprehenſions of this Divine Attribute ; one of
them, being to give a Deſcription what God was, tells us moſt admirably, God
Sphere, whoſe Center was everywhere, and whoſe Circumference was no where.
A raiſed apprehenſion of the Divine Nature in an Heathen. And another, being
demanded what God was, made anſwer, That God is an Infinite Point, than which
nothing can be faid more (almoſt) or truer, to declare this Omnipreſence of God.
It is reported of Heraclitus the Philoſopher, when his Friend came to viſit him,
being in an old rotten Hovel, Come in, come in, (faith he ) for God is here. God
is in the meaneſt Cottage as well as in the ſtatelieſt Palace; the pooreſt Beggar
cohabits with God as well as the greateſt Princes, for God is every-where pre-
ſent and ſees ail things.


Poſition 2. God is not only preſent in the World, but he is infinitely exiſtent alſo without the
World, and beyond all things but himſelf
. He is in all that Vaſt Tract of Nothing
which we can imagine, and beyond the Higheſt Heavens : What Reaſon can ſay
for this, I ſhall anon ſhew. In the mean time ſee that one poſitive place of Scri-
pture, 1 Kings 8. 27. Behold the Heavens and Heaven of Heavens cannot contain him.
And if God be not contained in them, certainly he then muſt be infinitely beyond
and above them: He furmounts the Heaven of Heavens, that is, the very higheſt
and uppermoſt Heavens, which St. Paul calls the Third Heaven, 2 Cor. 12. That
glorious Place in which God doth moſt ſpecially manifeſt himſelf and will do to
all Eternity. The Scripture tells us, that though the Heaven of the glorified
Angels and Saints be the place in which God will eſpecially manifeſt his preſence,
yet it is not that place unto which God will or doth confine his preſence. Ifai. 66.
1, 2. Thus farth the Lord, The Heaven is my Throne, and the Earth is my Footſtool.
Where is the Houſe that ye build unto me? and where is the Place of my Reſt? For all
thoſe things hath mine Hand made. As if God ſhould have ſaid, Do not think to
cloiſter me up within the Walls of the Temple; no, I am ſet upon the higheſt
Heavens, as upon my Throne, and they are all under me, and I am exalted far
above them. Many ſuch glorious Expreſſions there are of God's Infiniteneſs and
Immenſity ſcattered up and down the Scripture, which I ſhall not now ſpend time
to recollect: The Scripture, you ſee, owns it for a truth, That God is Infinite in
his Eſſence beyond the whole world, which is one of thoſe Divine Properties
which poſeth Reaſon to conceive, how it is poſſible, that ſince beyond the World
there is nothing, that God Mould exist there; but though Reaſon cannot apprehend
it, yet from Reafon, as well as from Scripture, it appears it muſt be fo.
As God exiſts every-where, ſo all and whole God exifts every-where. So that all
God is here, and all God is there, and all God is in every place, and in every
thing: This is indeed a great and moſt unconceivable Myſtery, but yet it muſt
needs be fo, becauſe God is indiviſible and ſimple and not compounded of Parts;
and therefore where-ever there is any of God's Eſſence , there is all his Esſence,
otherwiſe part of his Eſſence would be here, and part there, and part of it elfe-
where, which would be utterly repugnant to the ſimple and uncompounded Na-
ture of God. God's Attributes are his Eſſence : Now there is no where, where
God is, but there are all his Attributes, and therefore where God is there is all
his Eſſence. He is a Spirit, moſt Wiſe, most powerful, moft Juft, and the like, here
and there, as well as in Heaven above; yea, and what is more, to the aſtoniſhment
of Reaſon, than all this, God is every-where Omnipreſent, and in every place.
And though it be common to all Spiritual Beings, becauſe they have no parts, to
have a totality in the whole, and a totality in every part: (Indeed it is expreſſed
in the Schools, that Spirits are all in the whole, and all in every part;) yet herein
God hath a peculiar way of ſubſiſting from other Spirits, that not only his Eſſence
alone is in every part of the World, but alſo his Preſence is in all and every part
of the World : So that God is every where preſent, which is beyond the reach of
our apprehenſions; yet it is undoubtedly true, for God's Omnipreſence being that
Attribute which belongs to him, he is preſent every-where and in all things.
Now
Poſition 3.



Of God's Omnipreſence.
763
Now for the Rational Demonſtrations whereby it may be evinced, that God
is Omnipreſent
That God is preſent every-where in this World, that I ſhall make good by theſe
Arguments :
(1.) Argument 1. Firſt from his unchangeableneſs, thus: If there be any place
where God is not, then God may be there, becauſe he is Omnipotent; but if God
may be there, where he is not actually alſo, then it muſt be by motion to that
place; but it is impoſſible that God ſhould be able to move from one place to ano-
ther, becauſe he is immutable : Therefore hence it clearly follows, that there is
no place where God is not, and where he was not from all Eternity.
(2.) Arg. 2. It may be demonſtrated, That God is Omnipreſent from his preſer-
vation of all things in their beings. Thus God is preſent with whatſoever he pre-
ſerves, but he preſerves every thing in its being, therefore he is preſent every-
where. There is required as great a Power to preſerve Creatures from falling
back into their firſt nothing, as there was to make them at firſt out of nothing;
for Preſervation, as the Philoſopher ſpeaks, is nothing elſe but a continued and a
prolonged Creation. Now he cannot create any thing at a diſtance from it, becauſe
no Creature is fit to convey a Creative Action, and becauſe alſo whatever Vertue
or Power is in God it is his Eſſence; therefore if he create or preſerve by his Power,
he creates and preſerves immediately by his Eſſenceand ſo hisEſence muſt be what-
ſoever his Operations are. But God exiſts not only in the World, but infinitely
beyond the World alſo, that may be demonſtrated thus :
1. Firſt, From the Infiniteneſs of his Nature and Eſſence.
2. Secondly, From the Infiniteneſs of bis Perfections.
Arg. 1. Firſt, From the Infiniteneſs of God's Nature or Eſſence. That Nature,
which is infinite,cannot be bounded or limited; but God's Nature is infinite, there-
fore it cannot be bounded; but if God were only preſent in the World and did
not exiſt infinitely beyond it, then his Being and Nature could not be infinite as a
Spirit is infinite; therefore if God ſhould be included in the World, he would alſo
be but infinite as the World.
Arg. 2. Secondly, From the Infiniteneſs of his perfe&tions, we may argue thus :
That which is infinitely perfect, muſt be infinitely great, but God is infinitely per-
fect; ſo that there is no Perfection which we can imagine but is eminently in God,
therefore he muſt be infinitely great, ſo as there can be no ſpace which we can
imagine, but he muſt be preſent in it: But we can imagine an infinite fpace be-
yond this World, therefore God is there, becauſe there is no Perfection imaginable
which God hath not. Whatever is infinitely perfect, muſt be infinitely great, as
appears from this, becauſe the greater a thing is, the more perfect it is of that ſáme
kind, as a great piece of Gold is more excellent than a leſs; and therefore from this
Perfection of God, it appears, that he is every-where, he being all Perfection.
(2.) Arg. 2. As it is demonſtrated from God's Infiniteneſs and Perfection, ſo like-
wife from his Almighty Power, God can create another World greater than this,
even in that imaginary ſpace which we can conceive beyond this World; therefore
certainly God is now exiſtent there.
(3.) Arg. 3. God's Omnipreſence may be argued from the Eternity of God. God
was infinitely exiſtent before the Creation of the World, ſince he is Eternal, and
the World but Temporal; the World hath ftood only but fome few Thouſands
of Years, and before the Creation of the World there was nothing but God; and
God exiſted eternally in himſelf; therefore, though beyond this World there be
nothing, yet God will be there actually exiſting in that ſame imaginary ſpace be-
yond this World, as he did exiſt in an imaginary ſpace before this World was
created.
Thus I have done with the Propoſitions, and the Confirmation of them by the
rational Arguments, thoſe things that relate to the Philoſophical Part of the Text,
for informing of the Judgment in the Notion of that ſtupendious Attribute of
God's Omnipreſence.
I ſhall

764
Of God's Omnipreſence.
I ſhall now come to anſwer fome Objections : The firſt is taken from thoſe Scrip-
tures where it ſeems to be implied, that God moves from place to place, as in
Gen. 18. 21. where the Lord faith, concerning Sodom and Gomorrah, I will go down
now and ſee whether they have done altogether, according to the cry of it, which is come
And in Hab. 3. 3. it is there faid, God came from Teman, and the Holy One
from Mount Paran, &c.
unto me.
Obj. 1. Now theſe places which ſpeak of going to, and departing from places, ſeem to
oppoſe God's Ubiquity, becauſe Motion is inconſiſtent with God's Omnipreſence.
Anfir. I anſwer: Theſe and the like Scriptures are not to be taken properly and lite-
rally, but as accommodate to our capacity and conception, even as Parents, when
they ſpeak to their little Children, will ſometimes liſp and babble in their Lan-
guage; ſo God oftentimes condeſcends to us in ſpeaking our Language, for the
declaring of thoſe things which are far above our reach. But you will ſay, how
are ſuch Places to be underſtood ? I anſwer, When God is ſaid to come unto, or
to depart from any Place or Perſon, nothing elſe muſt be underſtood thereby, but
a declaring or not declaring himſelf to be preſent, as Men, when they manifeſt
themſelves preſent, they do it by moving hither or thither; fo God, to accom-
modate himſelf thereunto, when he manifeſts his preſence any where, he tells us,
that he goes thither; and when that Manifeſtation ceaſeth, he tells us he departs
thence, though he was always there preſent, both before and after that Mani-
feſtation. So that theſe Expreſſions uſed in the Scripture, concerning God, though
ſpoken after the manner of Men, yet they muſt be underſtood after the manner of
God, that is, with a ſuitableneſs and conformity to his infinite Eſſence.
Obj. 2. The Scripture tells us, that hereafter in Heaven me ſhall ſee God as he is : But is
not that impoſſible ? If God be an omnipreſent God, we ſhall not be able to com-
prehend him, becauſe we ſhall not our felves be infinite in Heaven; and if Man be
Itiled finite, how then can he comprehend what is infinite, ſince infinite is com-
prehended of nothing but that which is infinite ?
Anfiv. I anſwer, Such Scriptures are not to be underſtood, as if the Capacities of Angels,
much leſs of Men, are or ever ſhall be wide and capacious enough to contain the
infinite greatneſs of God; no, his Omnipreſence is not comprehended by Angels
themſelves, nor ſhall be by Man for ever; but it muſt be underſtood compara-
tively. Our Viſion and Sight of God here, is but through a Glaſs darkly; but
in Heaven it ſhall be with ſo much more brightneſs and clearneſs, that in compa-
riſon of the obſcure and glimmering way whereby we know God here, it may be
called a ſeeing of him Face to Face, and knowing him as we are known by him ;
though, to ſpeak in abſolute Propriety of Speech, theſe things are not poſlīble
to any Creature.


Obj. 3.
It
may ſeem no ſmall diſparagement to God to be every-where preſent; What! for the
Glorious Majeſty of God to be preſent in ſuch vile and filthy Places as are here
upon
Earth?
ter
(1.) To this I anſwer, God doth not think it any diſparagement to him, nor
think it unworthy of him to know and make all theſe which we call vile and fil-
thy places; why then ſhould we think it unworthy of him to be preſent there?
Anſw.
(2.) God is a Spirit, and is not capable of any pollution or defilement from
any vile or filthy things. The Sun-beams are no more tainted by shining on a
Dunghil, than they are by ſhining on a Bed of Spices; no more can God be
ſullied by being preſent in filthy Sinks, (to ſpeak with Reverence) than to be
in the glorious Heavens, becauſe he is a Spirit, and his Ellence is not ſubject to
any taints from the Creature.
(3.) The vileſt things that are, have ſtill a being that is good in their own
kind, and as well-pleaſing to God as thoſe things which we put a greater value
and eſteem upon.
(4.) Laſtly,
Of God's Omnipreſence.
765
Laſtly, It reflects no more diſhonour upon God to be preſent with the vileſt
Creatures, than to be preſent with the nobleſt and higheſt; becauſe the Angels are
at an infinite diſtance from God. There is a greater diſproportion between God
and the Angels, than there is between the vileit Worm and an Angel; all are at an
infinite diſtance to his Glory and Majeſty. Thus much for the Obječtions.
APPLICATION.
Firſt, Is God thus infinitely preſent every-where, and thus in and with all his Crea- Uſe i.
tures, then what an Encouragement is here unto Prayer? Thou canſt not ſay, Alas!
I now pray, but how ſhall God hear? He is in Heaven above, and I am on Earth
below, many Thouſands of Miles diſtant from his preſence : How then ſhall my
weak Whiſperings, that can ſcarce reach the Walls of mine own Cloſet, ever be
able to reach his Ear? No, God's Eſſential Preſence is with thee wherefoever thou
art, as he is in Heaven it ſelf; and God is all Ear, he can underſtand the filent
Motions of thy Lips every-where, yea, he can underſtand the ſecret Motions of
thy Heart. When Hannah prayed for her Son Samuel, Eli, the Prieſt of God,
thought her Geſture did proceed from a diſtempered Head, and not from an holy
Heart ; but God was preſent with her Lips, and that Prayer which was thought
by the Prieſt of God to be but a dumb ſhew, yet to God himſelf it was powerful
Rhetorick and as loud as Thunder in his Ears. The Scripture generallly intimates
that all our Prayers ſhall be directed to God in Heaven. So Solomon prayed,
1 King's 8. 32. Then hear thou in Heaven, &c. And it is again expreſſed in the zoth
Verſe. So that moſt excellent Compoſure which Chriſt taught his Diſciples in
the beginning of it, Our Father, which art in Heaven, it gives our thoughts a Lift
to Heaven. Now this doth not imply, that God doth no where hear our Prayers,
but only in Heaven. But how then? Why is this Phraſe uſed ? For theſe two
Reaſons :

Firſt, Becauſe Heaven is the moſt glorious place; there God eſpecially hath
eſtabliſhed his Throne of Grace, and fits upon it. Now, becauſe it is moſt Glo-
rious and Majeſtick, and ſince God is there to hear Suits and receive Petitions, that
are tendred up by all his Servants here on Earth, therefore the Scripture directeth
us to that moſt glorious and celeſtial place, Hear thou in Heaven. Hence we have
that Expreſſion, Afts 10. 4. Thy Prayers and thine Alms are come up for a Memorial
before God. Certainly, if our Prayers ſhould not be heard till they come to Heaven,
they are ſo weak and faint, that they would be out of breath by the way, and not
be able then to fpeak for themſelves : But yet God ſpeaks in us by his Spirit, and
keeps alive the Senſe of his Majeſty upon our Hearts, that he would not have us
think it to be a mean and trivial thing to have our Prayers heard ; therefore he
repreſents himfelf to us Arrayed in all his Glory.
Secondly, Our Prayers are directed to God in Heaven, becauſe though he hears
them where-ever they be uttered, yet he no where hears them with acceptation
but in Heaven only. Our Prayers are accepted by God becauſe they are heard in
Heaven. Thy Prayers are not accepted by God becauſe God hears them upon
Earth, as they are heard in thy Cloſet, or as they are heard in thy Heart, but only
as they are heard in Heaven; and the reaſon is, becauſe that Prayers are accep-
table only as they are preſented before God in the Mediation and Intercefſion of
Jeſus Chriſt. He muſt mingle them with the Incenſe of his Merits, before they can
aſcend up before God as a ſweet Savour. Now Chriſt performs his Mediatory Office
no where but in Heaven; for though, as God, he be every-where preſent, as the
Father is, and therefore hears your prayers whereſoever they be put up; yet, as
Mediator, they are only heard in Heaven by him; and he hears no Prayers, but
the Prayers of his people, as he is Mediator; and therefore it is no comfort to you,
that Chriſt hears your Prayers, as he is God only, for ſo he doth, and cannot but
do it, unleſs he hears your Prayers likewiſe as he is Mediator. Now Chriſt, as
he is Mediator, he is God-man, for as he wrought out our Salvation in both Na-
tures, ſo he ſtill continues to mediate for us in both Natures: And ſince the Human
Nature is only in Heaven, therefore it follows, he performs the Mediatory Office
Y yyyy
only


766
Of God's Omnipreſence.

only in Heaven. Now it is the Mediatorſhip of Chriſt alone that makes all our
Prayers and Duties acceptable to God himſelf therefore it concerns us ſtill to pray,
Lord, hear us in Heaven. It is in vain that thou heareit me on Earth, unleſs thou
heareſt in Heaven too. My Prayers cannot be heard acceptably, unleſs thou
heareſt them twice; thou heareſt my Prayers on Earth; not a Word of my Tongue
but thou heareſt ; but what will it avail thy Servant, unleſs thou heareſt my
Prayers a ſecond time repeated over to thee in the Interceſſion and Mediation of
Jeſus Chriſt in Heaven? And therefore, faith Solomon, 1 Kings 8.34. Hear thou
in Heaven, and forgive. When God ſhall only hear on Earth, he will be ſo far from
forgiving, that he will be avenged; but when he hears our Prayers in Heaven,
through the Mediation of Chriſt, then he is inclined to forgive and pardon us.
Hence we find, that the Jews prayed towards the Temple, which was a Type of
Heaven, and the Altar and Incenſe and Mercy-ſeat in this Temple were Types of
Chriſt, who is now in Heaven. And therefore Daniel, when in Babylon, he prayed,
his Window being open towards Jerufalem, towards the Temple ; as if no Prayer were
acceptable to God, but what was heard in Heaven. So Jonah, when he was in
the Belly of the Whale, Jonah 2. 7. My Prayer came in unto thee, into thine Holy
Temple. Jonah was a ſtrong Orator when he was in the ſlimy Paunch of the
Whale; yea, but God was there, and God heard him there; but yet his Prayer
would have been as filthy as his Perſon, if God had not heard him elſewhere than
in the Belly of the Whale. My Prayer came in unto thee, into thine Holy Temple.
That is, God heard him in Heaven. And therefore, though the Breath of Fonab
could have no ſweetneſs, yet the Prayer that he breathed forth, came up as In-
cenſe and a ſweet Perfume before God as it came into the Holy Temple. Thus
God hears the Prayers of his in Heaven ; but the Prayers of the wicked he hears
only upon Earth; he hears them when they ſpeak them, but God never hears
their Prayers in the Mediation of Chrift; but the Prayers of his own People he
hears on Earth, as he is an omnipreſent and omnipotent God; and he hears them
in Heaven as he is a gracious and reconciled father. If thou doſt but Whiſper
thy Prayer, God will hear it ; that which is but whiſpered on Earth, it rings and
eccho's in the Court of Heaven; and if Chriſt ſpeaks your Prayers over to God,
they become ſo loud, that God cannot ſtop his Ears againſt them. The Voice of
Prayer is not like other Voices, the further they reach, the weaker they grow;
no, that Voice which is ſo weak that it cannot be heard beyond the compaſs of
thy Cloſet, yet when it is put forth in Prayer, it fills all Heaven with its found.
But where is the encouragement unto Prayer in all this? If thou doſt belong to
God, thou may'ſt have great encouragement to Prayer from the Conſideration of
his Omnipreſence; for becauſe of this there is no Prayer of a Child of God but ſhall
be heard in Heaven though it be uttered in ſecret : For conſider, that though
Chriſt, as Man, is only in Heaven, yet Chriſt, as God, is every-where preſent,
and hears the Prayers of all Men in the World. Thoſe that are wicked he regards
no further, but gives them the hearing; but for his own, he regards their Pray-
ers, and preſents what he hears from them to God in Heaven ; Chriſt makes his
Omniſcience and Omnipreſence to be ſubfervient to the Work of his Mediatorſhip:
One of his Offices is to be a faithful High-Prieſt and an Advocate to God for us;
and Chriſt being ſuch an Advocate, that hears all the Suits and all the Cauſes of
his Clients, we may be aſſured, that there is not one Prayer that God hears on
Earth from us, but he hears it alſo in Heaven, through Chriſt. It was a notable
Scoff of Elijah to Baal's Prieſts, 1 Kings 18. 27. Cry aloud , for he is a God, &c.
per adventure he ſleepeth and must be waked. As if he ſhould ſay, You ſerve an
unworthy God, that cannot hear thoſe that pray unto him. And indeed how
fhould he do ſo, that is not Omnipreſent ? 'He is talking, or he is purſuing, or
travelling ; Cry! Cry aloud! and, peradventure, if he ſleepeth, that will awaken
him. But though you ſhould cry never ſo loud, though your Cry ſhould reach
from Earth to Heaven, he would be ſilent; ſuch a God as yours could never
hear. And therefore when Elijah himſelf came to pray, Verſe 36. the Text
doth not tell us he cried aloud, but that he came near. But when Baals Prieſts
roared and howled, like diſtracted Men, and cut themſelves in an idolatrous
manner, Baal is not prevailed with to hear them. Now, Elijah came near ;
that is, he came in a calm and ſedate manner, and poured out his fervent com-
poſure



Of God's Omnipreſence.
767
poſure to God, as knowing, that that God whom he prayed to, is preſent every-
where. The Voice in Prayer is neceſſary upon a threefold Account:
(1.) Firſt, As it is that which God requires ſhould be imployed in his Service,
for this is the great end why our Tongues were given to us, that by thein we
might bleſs and ſerve God, fames 3. 9.
(2.) Secondly, When in private it may be a Help and Means to raiſe up our
own Affections and Devotions, then the Voice is requiſite, keeping it ſtill within
the bounds of decency or privacy.
(3.) Thirdly, In our joyning alſo with others, it is a help likewiſe to raiſe and
quicken their Affections; otherwiſe, were it not for theſe three Reaſons, the
Voice is no more neceſſary to make known our Wants to God, than it is to make
them known to our own Hearts; for God is always in us and with us, and knows
what we have need of before we ask it.
Secondly, As the Conſideration of God's Omnipreſence ſhould encourage us in Uſe 2.
Prayer, as knowing that God certainly hears us, ſo it ſhould affect us with a Holy
Awe and Reverence of God in all our Prayers and Duties, and in the whole
Courſe of our Lives and Converſations. Certainly it is an excellent Meditation
to prepare our Hearts to Duty, and to compoſe them in Duty, to be much pon-
dering the Omnipreſence of God, to think that I am with God, he is preſent in
the Room with me, even in the Congregation with me, and likewiſe in my Cloſet,
and in all my Converſe and Dealings in the World : How can it be poſſible for
that Man to be frothy and vain, that keeps this Thought alive in his Heart? If
the Preſence of ſome Earthly Perſon ſtrike an Awe in our Hearts when we come
before them, how much more ſhould the Conſideration of God's Preſence affect
us with an Holy Fear? Suppoſe an Angel ſhould fly in the midſt of us, that are
here preſent, with a ruſhing and dazling Glory, how would it make all our Hearts
beat and throb within us? It would make us ſoon abandon all thoſe vain Thoughts
that now we feed upon, thoſe Thoughts that eat out the Heart and Life of Du-
how much more ſhould it affect us and fill us with Holy Fear, that God is
now and always in the midſt of us, whoſe Glory ſtains and fullies the Beauty,
and extinguiſhes the Light of Angels
. Oh ! that God, that is always preſent
with us, ſhould be worſhipped and ſerved with a Holy Fear, and remembred
with the greateſt Veneration. Now, to imprint this the more deeply, I ſhall
ſuggeſt two or three Particulars.
(1.) Becauſe God is in all things, therefore he ſees and knows all things. The
Omniſcience of God is grounded upon his Omnipreſence, fer. 23. 24. Can
any hide himſelf in ſecret places, that I Mall not ſee him, ſaith the Lord; do not
I fill Heaven and Earth, ſaith the Lord? Nothing in Heaven or Earth can be
hid or concealed from God's Eye, Heb. 4. 13. All things are naked and opened
before the Lord. There is no Corner fo retired, fo ſhady, fo dark, no Gulph
ſo deep, that can hide any thing from the piercing diſcovery of his Eye: He
knows our Thoughts, thoſe Nimble and thoſe Spiritual Things, that are ſo
quick in their flight that they cannot be ſeized upon by any Creature in the
World; God knows them, the Devil cannot know them, nor can an Angel
know them; yet God diſcerns our Thoughts more clearly than we can diſ-
cern the Faces of one another ; he fees our Thoughts afar off, as the Pſalmist
tells us; he ſees our Thoughts in their firſt Conception, when they firſt be-
gin to heave in our Breaſts; he knows the leaſt Windings and Turnings of
our Souls. Now would not this compoſe us to an habitual and holy Awe
of God, to be continually thinking that whatſoever we do, God's Eye is
now upon us ? Let every one ſay within himſelf, Where-ever I am, or what-
ever I do, I am in the Preſence of the Holy God, who takes notice of all
my Carriages; there is not a Glance of mine Eye, but his Eye obſerves it;
there is not an irreverent or unſeemly Geſture, but he takes notice of it ;
there is not a Thought of mine can eſcape, but he knows tlîat Thought;
and

ty;

768
Of Gods Omnipreſence.
and he knows my Down-lying and Op-riſing, &c. Let this Conſideration ſeaſon your
Lives and Converſations ; be ſtill pondering in your Minds, That whatſoever you
are doing, his Eye is upon you, and he is preſent with you.
(2.) Secondly, Conſider , That God not only fees into all you do, l'ut he fees it
to that very end that he may examine and ſearch into it. He doth not only be-
hold you with a common and indifferent Look, but with a ſearching, watchful
and inquiſitive Eye; he pries into the Reaſons, the Motives, the Ends of all your
Actions. Pfal. 11.4. it is ſaid, The Lord's Throne is in Heaven; his Eyes behold, his
Eye-lids try the Children of Men. Rev. 1. 14. Where Chriſt is deſcribed, it is ſaid, His
Eyes are as a Flame of Fire. You know the Property of Fire is to ſearch and make
trial of thoſe things that are expoſed unto it, and to ſeparate the Droſs from the
pure Metal : So God's Eye is like Fire, to try and examine the Actions of Men; he
knows and diſcerns how much your very pureſt Duties have in them of mixture
and baſe ends of Formality,Hypocriſie, Diſtractedneſs and Deadneſs; he ſees through
all your Specious Pretences, that which you caſt as a Miſt before the Eyes of Men,
when yet thou art but a Juggler in Religion ; all your Tricks and Sleights of Out-
ward Profeſſion all thoſe things that you uſe to cozen and delude Men withal, they
cannot poſſibly impoſe upon him; he is a God that can look through all thoſe Fig-
leaves of Outward Profeſſion, and diſcern the Nakedneſs of your Duties through
them. In the laſt place,
(3.) Thirdly, God tries all your Caſes and Actions, in order to an Eternal Judgment
end Sentence to be paſſed upon them. This Conſideration might damp the ſtouteſt
Sinner's Heart in the whole World. Believe it, Sirs, God doth not only ſee your
ways, but he ſees them ſo as to remember them againſt you another day ; though
you have forgot what you have thought and what you have ſpoken, and what you
have done, yet God for ever remembers them, and at that day he will fadly recall
all theſe things again to your remembrance. Oh! that therefore this might pre-
vail with you ſo to do every thing, as being now already under the Eye of God,
and ſhortly muſt be under his Doom and Sentence. Now if God ſhould ſend an
Angel to ſtand at our Backs, and tell us whatever we are doing, this Action of ours
we muſt be judged for; it ſhould make us fearful of ſinning, as that Angel him-
ſelf. True, we have no ſuch Monitor, but our Conſcience performs to us the ſame
Office: Therefore charge it upon your Conſciences, that they ſtill put you in mind
of God; that he ſees you ; that he will judge you; and that he always looks upon
you, and writes down in thoſe Eternal Leaves of his Memorial-Book, whatſoever
proceeds from you, either in Duties of Religion, or the Actions of your Ordinary
Courſe and Converſation : Therefore, becauſe he is Omnipreſent and fees all
things, ſtand in awe of his Omniſciency, whereby he ſees whatſoever we do, and
whereby he will try and judge us at the laſt day.
SER-
( 769)
SERMON XXIX.
A
DISCOURSE
Π Ρ Ο Νονο
PROVIDENCE
MATTH. X. 29, 30.
Are not two Sparrows ſold for a Farthing ? and one of them ſhall not fall on
the ground without
But the very Hairs of your Head are all numbred.
your Father.
T T
THE Myſtery of God's Providence, next to that of Man's Redemption,
is the moſt Sublime and Inſcrutable. 'Tis eaſie in both to run our ſelves
off our Reaſon. For as Reaſon confeſleth it felf at a loſs when it attempts
a ſearch into thoſe eternal Decrees of electing Sinners to Salvation, and
deſigning Chriſt to ſave them, ſo muſt it likewiſe when it attempts to
trace out all thoſe entangled Mazes and Labyrinths wherein the Divine Providence
walks. We may ſooner tire Reaſon in ſuch a purſuit than ſatisfie it, unleſs it be
ſome kind of ſatisfaction when we have driven it to a Non-plus, to relieve our
ſelves with an ó Bel G; O the depth of the Wiſdom and Knowledge of God! How
unſearcheable are his Judgments, and his Ways paſt finding out ! This Knowledge
therefore being too wonderful for us, I ſhall not preſume to conduct you into that
ſecret Place, that Pavillion of Clouds, and ſurrounding Darkneſs where God ſits
holding the Rudder of the World, and ſteering it through all the Floatings of Ca-
ſualty and Contingency to his own fore-ordained Ends; where he graſps and
turns the great Engine of Nature in his Hands, faſtning one Pin and looſing ano-
ther, moving and removing the ſeveral Wheels of it, and framing the whole ac-
cording to the Eternal Idea of his own Underſtanding. Let us content us, to
conſider ſo much of God's Providence as may affect us with comfort in reflecting
on that particular Care which he takes of us, rather than with Wonder and Aſto-
niſhment by too bold a prying into thoſe hidden Methods whereby he exerciſethit.
Our Saviour Chriſt in this Chapter giving Commiſſion to his Apoſtles, and ſend-
ing them forth to preach the Goſpel, obviates an Objection they might make,con-
cerning the great danger that would certainly attend ſuch an Undertaking. To
fend them upon ſuch an hated Employment, would be no other than to thruſt them
upon the Rage and Malice of the World, to ſend them forth as Sheep into the
midſt of Wolves, who would doubtleſs worry and devour them ; ſure we are to
have our Meſſage derided, our Perſons injured, and that holy Name of thine on
which we fummon them to believe, Blaſphemed and Reviled ; and though our
Word may prove a Word of Life to ſome few of the Hearers, yet to us who are the
Preachers of it, it will prove no other than Death. A vile and wretched World
the whilſt, when the Goſpel of Peace and Reconciliation ſhall thus ftir up Enmity
and Perfecution againſt the Embaſſadors, who are appointed to proclaim it!
Z Z ZZZ
Now

770 A Diſcourſe upon Providence.
even o
Now to this our Saviour Anſwers,
Firſt, By ſhewing what the extent of their Adverſaries Power is, how far it can
reach, and what miſchief it can do when God permits it to rage to the very ut-
moft. And this he doth in the the 28th Verſe, the Verſe immediately foregoing
the Text: Fear not them who kill the Body, but are not able to kill the Sonl. Or as
St. Luke expreſſeth it, Chap. 12. 4. They can kill the Body, but after that, have no
more they can do. Alas, are ſuch Men to be feared, who when they do their worſt,
can only deſtroy your worſt part, which if they do not, yet Accidents or Diſeaſes
will? What are your Bodies but Clogs to your Spirit, and Priſons to your Souls ?
And certainly thoſe Enemies are not very formidable, who when they moſt think
to hurt you, only knock off your Clog, or break open your Priſon and let your
Souls eſcape to their deſired Liberty.
Secondly, Our Saviour anſwers, that though they can kill the Body when God
permits them ; yet they cannot ſo much as touch it without his Permiſſion. And
this he doth in the Words of my Text, by ſhewing how punctual and particular
God's Providence is, even over the ſmalleſt, and thoſe that ſeem the moſt trifling
Occurrences of the World ; a Sparrow, whoſe price is but mean, two of them
valued at a Farthing, which ſome make to be the tenth part of a Roman Peny, and
was certainly one of their leaff Coins, whoſe life therefore is but contemptible,
and whoſe flight ſeems but giddy and at random; yet it falls not to the ground,
neither lights any where without your Father. His all-wiſe Providence hath be-
fore appointed what Bough it ſhall pitch on; what Grains it ſhall pick up, where
it ſhall Lodge, and where it ſhall Build ; on what it ſhall Live, and when it ſhall
Die. And if your Father's Providence be ſo Critical about the ſmall concernments,
of Sparrows; fear not ye, for you are of more Value than many Sparrows,
yea, of more Value than many Men.
Our Saviour adds, The very Hairs of your Head are all numbred: God keeps an
account even of that ſtringy Excrement : He knows how many fall off, and the
preciſe number of thoſe that remain ; and no wonder that he knows the number
of our Sins, which are far more,
Hence we learn that God governs the meaneſt, the moſt inconſiderable,and con-
temptible Occurrences in the World by an exact and particular Providence. Do
you ſee thouſand little Motes and Atoms wandring up and down in a Sun-beam ? It
is God that ſo peoples it; and he guides their innumerable and irregular ſtray-
ings. Not a Duſt flies in a beaten Road; but God raiſeth it, conducts its uncer-
tain motion, and by his particular care conveys it to the certain place he had before
appointed for it, nor ſhall the moſt fierce and tempeſtuous Wind hurry it any far-
ther. And if God's Care and Providence reacheth thus to theſe minute Things,
which are but as it were the Circumſtances of Nature, and little Acceſſaries to the
World ; certainly Man who is the Head and Lord of it, for whoſe fake and ſervice
other Creatures were formed, may very well be confident that God exerciſeth an
eſpecial and moſt accurate Providence over Him and his Affairs.
By this you ſee what the Subject is intended to treat of, even the over-ruling
and all-diſpoſing Providence of God, not a Sparrow, not a Hair of your Heads
falls to the ground without your Father.
Voir
But before I proceed farther, I muſt take notice of two Things in the Words.
Firſt, That our Saviour ſpeaking here of the Providence of God, aſcribes to him
the Name of our Father : God hath many Names and Titles attributed unto him
in the Scriptures; as Father, Lord, Creator, Redeemer, Judge, King and God.
But God is a word that denotes his Eſſence, Lord is a Title of his Dominion, Cre-
ator marks out his omnipotence, Redeemer commends his Love, Judge is a Name
of fear and aſtoniſhment, and King is a Title of Royal Majeſty: But this indear-
ing Name of Father, ſignifies unto us his Providence, for from him as from a Fa-
ther do we expect and receive guidance and government.
Secondly, Whereas nothing comes to paſs without our Heavenly Father, this may
be underſtood three ways; without his permiſſion; without his ordination, and
concurrence; without his over-ruling and directing it to his own Ends.
Firſt, No Evil comes to paſs without his permiſlive Providence.
Secondly, No Good comes to paſs without his ordaining and concurring Pro-
vidence.
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ou bendront of the
Thirdly,



A Diſcourſe upon Providence.
771

Thirdly, Nothing, whether good or evil, comes to paſs without the over-ruling
Providence of our Father, guiding and directing it to his own Ends. But con-
cerning this diſtinction of permiſſive, concurring and over-ruling Providence, I
ſhall have occaſion to ſpeak more hereafter. My work at preſent ſhall be,
Firſt, To deſcribe unto you what the Providence of God is in the general notion
thereof.
Secondly, To prove that all Affairs and Occurrences in the World, are guided
and governed by Divine Providence.
Thirdly, To anſwer ſome puzling queſtions and doubts concerning the Provi-
dence of God, and ſome Objections that may be made againſt it.
Firſt, Let us ſee what Providence is. Take it in this deſcription : Providence
is an Act of God, whereby according to his eternal and moſt wife Council, he
preſerves and governs all Things, and directs them all to their ends, but chiefiy
to his own glory. and
This Providence conſiſteth in two things, Preſervation, and Government of his
Creatures.
Firſt, One remarkable Act of the Providence of God is the preſervation of his
Creatures in their Beings : He preſerves them,
Firſt, In their Species and Kind, by the conſtant ſucceſſion of them one after
another; ſo that though the individuals of them are mortal and periſh, yet the
Species or Kind is immortal. There is no kind of Creature that was at firſt made
by God, but it ſtill continueth to this very day, and ſhall ſo do to the end of the
World. And truly, it is the wonderful Providence of God thus to perpetuate
the Creation; that whereas we ſee an inbred Enmity in ſome ſorts of Creatures
againſt others, yet his Wiſdom fo fways their mutual Antipathies, that none of
them ſhall ever prevail to a total Extirpation and Deſtruction of the other. Og
Secondly, He preſerves them likewiſe by his Providence in their individual and
particular Beings, while they have a Room to fill up, and an Office to diſcharge
in the Univerſe. Each Fly and Worm, as well as Man (who is but the greater
Worm of the two) hath a work to do in the World ; and till that be finiſh'd God
ſuſtains its Being : Nor ſhall the weakeſt Creature be deſtroy’d, within the pre-
fixed time that God hath ſet to its duration. There are none of us here alive
this day, but have abundant cauſe thankfully to acknowledge the powerful and
merciful Providence of God in preſerving us in, and reſcuing us from many dan-
gers and deaths to which we ſtood expoſed. It is only his Viſitation that hath
hitherto preſerved our Spirits, and to his never-failing Providence we owe it that
ſuch frail and feeble Creatures, who are liable to be cruſh'd before the Moth,
liable to ſo many Diſeaſes and Accidents, have yet a Name among the Living, and
have not yet failed from off the face of the Earth.
Secondly, As God preſerves,ſo he governs all things by his Providence; and this
Government conſiſts in two things,direction of the Creatures Actions and diſtribu-
tion of Rewards and Puniſhments,according to the Actions of his rational Creatures.
Firſt, God by his governing Providence directs all the Actions of his Creatures,
yea, and by the ſecret, but efficacious illapſe and penetration of the Divine In-
fluence, he powerfully ſways and determines them which way he pleaſeth. And
from this part of his Providence, brancheth forth his permiſſion of Evil Actions,
and his concurrence to Good, both by the aſliſtance of his common and likewiſe of
his ſpecial Grace; and laſtly, his general influence into all the Actions of our Lives;
all which we are inabled to perform by the Almighty Power of the Divine Provi-
dence,which as at firſt it beſtowed upon us natural Faculties; fo by a conſtant con-
currence doth excite and aſſiſt thoſe Faculties to their reſpective Operations.
Secondly, God by his governing Providence, diſtributes Rewards and Puniſh-
ments according to our Actions: And this part of his Providence is oftentimes
remarkable even in this preſent Life, when we ſee retributions of Divine Mercy
and Vengeance, ſignally proportioned according to Mens demerits; but the more
eſpecial manifeſtation and execution of it is commonly adjourned to the Life to
come ; and then all the ſeeming inequalities of God's diſpenſations here will be
fully adjuſted in the eternal Recompence of the Godly, and eternal Puniſhment of
the Wicked and Impenitent.
Now

772
A Diſcourſe upon Providence.
Now by this Almighty Providence, God over-rules and ſways all things to his
own glory. There is nothing comes to paſs, but God hath his ends in it, and will
certainly make his own ends out of it; though the World ſeem to run at random,
and Affairs to be huddled together in blind Confuſion and rude Diſorder; yet God
ſees and knows the Concatenation of all Cauſes and Effects, and ſo governs them,
that he makes a perfect Harmony out of all thoſe ſeeming Jarrings and Diſcords.
As you may obſerve it in the Wheels of a Watch, though they all move with con-
trary Motions one to the other, yet they are uſeful and neceſſary to make it go
right : So is it in theſe inferiour things, the proceedings of Divine Providence,
are all regular and orderly to his own ends, in all the thwartings and contrarieties
of ſecond Cauſes. We have this expreſs’d in that myſterious Vifion, Ezek. 1. 18.
where the Providences of God are ſet forth by the Emblem of a Wheel within a
Wheel, one interſecting and croſſing another; yet they are deſcribed to be full of
Eyes round about. What is this, but to denote unto us, that though Providences
are as turning and unſtable as Wheels; though they are as thwart and croſs as one
Wheel within another, yet theſe Wheels are all nailed round with Eyes; God fees
and chuſes his way in the moſt intricate and intangled Providences that are; and
To governs all things, that whilſt each purſues its own inclination, they are all over-
ruled to promote his Glory. This is Providence, the two great parts of which are
Preſervation and Government; and the great end of both theſe the glory of the
Almighty and All-wiſe God. And this is it which our Saviour ſpeaks of when he
tells the Jews, Fohn 5. 17. My Father worketh hitherto (viz. in preſerving and go-
verning his Creatures) and I work.
Secondly, The ſecond General propounded, was to demonſtrate to you, That
all things in the World are governed by the Divine Providence. The old Philo-
ſophers among the Heathens,had very different Notions concerning the Government
of the World. Some held that all things were governed by an imperious and
inevitable Fate, to which God himſelf was Subject : So Chryfippus, and the Stoicks.
Others thought that all was left to blind Chance, and whatſoever came to paſs here
below was only caſual and fortuitcus; ſo the Epicureans : Others that the great
God regarded only the more glorious Affairs of Heaven, but had committed the
care of Earthly concernments unto inferiour Spirits, as his under Officers and De-
puties: So moſt of the Platoniſts, though their Mafter was Orthodox. Others, that
God's Providence reached only to the great and important Matters of this World,
but that it was too much a diſparagement to his infinite Majeſty to look after the
motion of every Straw and Feather, and to take care of every trivial and inconfi-
derable Occurrence in this world. So ſpeaks Cicero in his Book de natura Deorum,
Magna Dii curant, parva negligunt. [vide Ariani Epiètet. lib. 1. cap. 12.] How much
better is that moſt excellent ſaying of St. Auſtin, Tu ſic curas unumquemq; noftrum,
tanquam ſolum cures, & fic omnes tanquam fingulos. God takes as much care of every
particular, as if each were all, and as much care of all, as if all were but one
particular.
And to demonſtrate this all-diſpoſing Providence of God, I ſhall take two ways.
Firſt, From the conſideration of the Nature and Perfection of the Deity.
Secondly, From the contemplation of that Beauty and Order which we may
obſerve in the World.
It is moſt neceſſary that we ſhould have our Hearts well eſtabliſh'd in the firm and
unwavering belief of this Truth, that whatſoever comes to paſs, be it Good or Evil,
we may look up to the hand and diſpoſal of all, to God; and if it be Good, may
acknowledge it with praiſe; if Evil, bear it with patience; ſince he diſpenſeth both
the one and the other; the Good to reward us, and the Evil to try us.
Now firſt, To demonſtrate it from the Being and Nature of God.
This I ſhall do in theſe following Propoſitions, which I ſhall lay down as ſo many
Steps and Gradations.
Firſt, That there is a God is undoubtedly clear by the light of Nature. Never
was there any People ſo barbarous and ſtupid, but did firmly aſſent to this Truth
without any other proof than the deep impreſs upon their Hearts, and the obſerva-
tion of viſible Objects, that there was a Deity. 'Tis neither a Problem of Reaſon,
por yet ſtrictly an Article of Faith, but the unforced dictate of every Man's natural
Copſcience; where Conſcience is not violently perverted, and under the force of
thoſe

A Diſcourſe upon Providence.
773
thoſe Vices, whoſe intereſt it is that there ſhould be no God. Never was there
any Nation that worſhip’d none, but their great fottiſhneſs was, that they wor-
ſhip'd many.
Secondly, As all confeſs there is a God, fo likewiſe that this God muſt neceſſarily
have in himſelf all perfections, as being the firſt Principle and Source of all things
.
All theſe perfections of Wiſdom, Power, Knowledge, or the like, that we ſee
ſcattered up and down among the Creatures, muſt all be concentred in God; and
that in a far more eminent degree, becauſe whatever is found in Creatures is but
derived and borrowed from him, and therefore it muſt needs follow, that becauſe
it is of more perfection to be infinite in each perfection, therefore God is infinite
in them all.
Thirdly, Among all the Perfections that are diſperſed among the Creatures, the
moſt excellent is Knowledge and Underſtanding. For this is a property that a-
grees only to Angels and Men, who are the top and flower of the Creation; and
therefore certainly this Perfection of the Creatures is to be found in God; yea, and
that infinitely. His Knowledge and Wiſdom therefore is infinite.
Fourthly, His Knowledge being thus infinite, he both knows himſelf, and all
other things in himſelf.
Firſt, God perfectly knows himſelf, he knows the boundleſs extent of his own
Being; and though he be infinite and incomprehenſible to all others,yet is he finite
and comprehenſible to himſelf: And hence it follows,
Secondly, That he knows particularly all other things. For if he knew himſelf
perfectly, he muſt needs know all things beſides himſelf; becauſe none can per-
fectly know himſelf, that doth not fully know all that his Power and Strength can
reach unto. But now there is nothing which the Power of God cannot reach, for
by his Power he created all things. And therefore knowing his own Ellence, which
is the cauſe of all, he knows every thing in the fecundity of his Eſence. Thus we
have demonſtrated it from the Principles of Reaſon, that God neceſſarily knows all
things. But Providence denotes more than Knowledge. And therefore,
Fifthly, This Knowledge that is in God, is not like that which we acquire; 'tis
not a Knowledge that depends upon the Objects known, and forms Ideas from the
contemplation of things already exiſting. But it is like the Knowledge of an Arti-
ficer which cauſeth and produceth the things it comprehends. God knows them
before they are; and by knowing them brings them to paſs. God knows all things,
faith St. Auſtin, 'de Trinitat. 15. Not becauſe they are, but therefore they are becauſe
God knem them. So that his eternal Knowledge and underſtanding gives Being to
every thing in the World.
Sixthly, It appertains to him who gives Being to a thing to preſerve and govern
it in its Being. And therefore God giving Being to all things, he alſo doth main-
tain and provide for them. 'Tis the very Law of Nature that he hath imprinted
upon all his Creatures, to provide for their own Off-ſpring. We fee with what
follicitous Affection and Tenderneſs, even Brute and irrational Creatures do it.
We are all the Off-ſpring of God, and he our common Parent. And therefore
certainly he who hath inſpired ſuch Parental care in all things elſe, doth himſelf
much more take care to give Education to all to which he hath given Being.
Thus you ſee is proved that God's Providence reacheth unto all things. It
might likewiſe be demonſtrated from God's Omnipreſence. He is preſent every
where, with, and in all his Creatures, and certainly he is not with them as an
idle and unconcerned Spectator, but as the Director, and Governour of their
Actions. But I Mall proceed to the ſecond ſort of Arguments to prove the Di-
vine Providence.
And thoſe are taken from the conſideration of the Frame and Compages of the
World, the Beauty and Harmony which we ſee in Nature. The World is a Book
wherein we may clearly read the wonderful Wiſdom of God. There is no Crea-
ture that doth not proclaim aloud, That God is the wiſe Creator and Governour
of it. Who hath gilded the Globe of the Sun and put on his Rays? Who hath ſet
its Bounds, and meaſured out its Race, that it ſhould without failing, without error
or miſtake, know how to make its daily and annual Returns, and divide out Times
and Seaſons to the World ? Who hath given a particular Motion to all the Volu-
minous Orbs of Heaven, and beat out a Path for every Star to walk in ? Who hath
Аааааа
ſwathed



774
A Diſcourſe upon Providence.
ſwathed in the great and proud Ocean, with a Girdle of Sand, and reſtrains the
Waves thereof, that though they be higher than the Land, yet they ſhall not over-
flow it? Who poiſeth the oppoſitions and contrarieties that are in Nature in fo
even a Balance, that none of them ſhall ever prevail to a total Deſtruction of the
other? Who brings up the great Family of brute Beaſts without tumult and diſ-
order ? Do not all theſe great and wonderful works ſpeak forth the watchful Pro-
vidence of God; who as he made them by his Word, fo ſtill governs them by his
Power? Therefore whatſoever we receive beneficial from them,whatſoever feems
to provide for our Neceſſities or Conveniences; it is God that hath fo diſpenſed
the Government of the World as to make it ſerviceable. If the Heavens turn
and move for us, if the Stars, as ſo many burning Torches, light us in the obſcu-
rity of the Night; if the Angels protect and defend us, let us acknowledge all this
from the Providence of God only. It is he that turns the Heavens round their
Axis : He lights up the Stars, he commands the Angels to be Miniſtring Spirits,
Guards and Centinels about us. If the Fire warm us, the Air refreſh us, the Earth
ſupport us, it is God that hath kindled the Fire, that hath ſpread forth the Air,
ſtabliſh'd the Earth upon the Pillars of his own Decree that it ſhould not be ſha-
ken. And let us know too, that when we want theſe Creatures for our ſuſtenta-
tion, if the Heavens, if the Angels, if the Earth, if the Sea, if all Things ſhould
fail us, yea, bandy and ſet themſelves againſt us, yet God who provides for us by
them, can alſo, if he pleaſe, provide for us without them.
Thus we have diſpatch'd the two general inquiries, and have deſcribed and de-
monſtrated unto you the Divine Providence.
The third which remains, is to anſwer fome Queſtions and Doubts which may
be made, and have indeed been ſtrongly urged againſt the Government of the
World by Providence.
As Firſt, If the World be governed by Providence, whence comes that
wicked and ungodly Men flouriſh and proſper? that God ſhines upon their Ta-
bernacles, and drops fatneſs upon all their Paths? Whereas on the contrary, the
Godly are often expoſed to Poverty, Contempt, Reproaches, perſecuted by Men,
afflicted by God. Would it not be as agreeable to the Divine Goodneſs, to caſt
abroad the Wealth, the Pomp, and Glory of this world with an undeciding Hand,
leaving Men to ſcramble for them as they can, as that he ſhould with a particular
and ſtudied Care advance thoſe who contemn him, and cruſh thoſe who humbly
truſt and depend upon him ? Can I think the World is governed by the Providence
of a juft God, when uſually unjuſt Men govern the World under him? when
ſwaggering Sinners, who deſpiſe him, have Power likewiſe to controulothers? Is
it Wiſdom to put a Sword into that Hand which will turn the point of it againſt
the giver? Or Juſtice to impower them to all thoſe Acts of Rapine, Violence, and
Oppreſſion, which they commit? And ſhall we call that Providence which is nei-
ther wiſe nor juſt? One hath an unexhauſted Store to ſupply his diſſolute Luxury
and Riot, another ſcarce Neceſſaries to maintain a poor Life ſpent in the Com-
mands of God. Here a wicked Dives, who worſhipped no other God but his own
Belly, feaſts deliciouſly every day; whilſt a godly Lazarus ſtarves at this Glutton's
gate, and entertains the Dogs with licking of his Sores. And what, doth God's
particular Care furniſh the Glutton's Table with daily exceſs, who will not give
the remaining Scraps to God's Children? If there be Divine Providence in this,
what is become of the Divine Equity ? This inequality of Affairs ſeems to perſuade
that it is not the Holy and Righteous God of Heaven, but rather the God of this
World, that governs the Concerns of it, and that he ſpoke Truth, when he told
our Saviour, Luke 4. 6. The Power and Glory of this World is delivered unto me, and
to whomſoever I will, 1 give it.
Now to Anſwer this. Firſt, This Quarrel is not of late commenced againſt
Heaven; but it hath been the Complaint of all Ages. It raiſed Controverlies a-
mong the very Heathens themſelves, ſome of them upon this Ground denying, and
others again by whole Treatiſes defending the government of the World by Pro-
vidence. And no wonder it ſhould puzzle them, ſince the very beſt of God's Saints
and Servants have likewiſe ſtumbled at this ſtone of offence. Thus the Pfalmiſt,
Pfal. 73. 2, 3, &c, As for me my Feet were almost gone, ny ſteps bad well nighſlipt:
For I was envious at the Fooliſh, when I ſam the proſperity of the Wicked. So likewiſe
the






A Diſcourſe upon Providence.
775
CC
the Prophet Jeremy, 12. 1. Righteous art thou, O Lord, when I plead with thee, yet
let me talk with thee of thy Judgment : Wherefore doth the way of the wicked proſper ?
Wherefore are all they happy that deal very treacherouſly? This therefore is an old
grief, which in all Ages of the World hath been complained of. And though at
firſt ſight it ſeems to confute the Providence of God, yet if we more narrowly con-
ſider it, 'tis a ſtrong confirmation of it. For ſince Virtue and Goodneſs is ſo deſpi-
cable a thing in the World; ſince holy and good Men have been always injured
and perſecuted certainly were there not an all-wiſe Providence that finds out ways
and means of its own to counterpoiſe theſe Diſadvantages, and to preſerve them
amidſt the rage and hatred of their implacable Enemies, long e're this there had
been none of them left, either to have ſuffered or complained. Were there no
other Argument to prove that God governs the World, this would ſuffice, even,
That his Servants have been continually oppreſſed in it, yet never could be rooted
out of it. Though Men and Devils have combined together againſt them, and
God (as they have complained) hath ſeemed to abandon them; yet fuch a fence-
leſs and forlorn Generation as this, hath been hitherto, and ſhall ſtill be preſerved
to the very end of the World. Doth not this ſpeak forth the Power and Care of
Almighty God, thus to keep a Buſh unconſumed in the midſt of Fire ? To pre-
ſerve Fuel untouch'd in the very embraces of Flames?
Secondly, God doth chaſtiſe his own People, and proſper the Wicked, that he
might thereby rectifie our Judgments, and teach us not to account Adverſity the
greateſt Evil, nor yet Proſperity the chiefeſt Good. For certainly were they fo,
only the Righteous ſhould enjoy the Grandeur, Pomp, and Glory of this World,
and only the Wicked and Ungodly become miſerable. Concerning this, St. Auſtin
ſpeaks excellently in his 70th Epiſtle, “ Worldly Things, ſaith he, are in them-
c felves but indifferent, and good and evil only as they are improved; but left they
< ſhould be thought always evil, therefore God ſometimes gives them to thoſe who
are good, and left they ſhould be thought the higheſt and the chiefeſt good, they
are ſometimes given to thoſe who are evil
. And a like Saying to this hath Seneca,
in his Book de Provident. cap.5. There is no ſuch way to traduce the Riches, the
Honours, the Pleaſures of this Life, thoſe vain Nothings which are ſo earneſtly de-
fired, and eagerly purſued by the moſt, no ſuch way to beat down their Price in
the eſteem of all wiſe and good Men, as for God to beſtow thoſe upon the Vileſt,
which he ſometimes denies to the Beſt and Holieſt.
Thirdly, When God beſtows any temporal good thing upon wicked and un-
godly Men, he gives it as their Portion; and when he brings any Calamity on
his own Children, he inflicts it for their tryal. Is it not ordinary that a Servant
receives more for Wages, than a Son may have for the preſent at his own com-
mand ? God is the Father, and bountiful Maintainer of the whole family both in
Heaven and Earth; a Father to the Faithful, a Lord and Maſter over all. He may
give his Slaves large Wages, when his own Children poſlibly have not ſo much in
hand. Is he therefore hard or unjuſt? No: The Inheritance is theirs, and that is
kept in reverſion for them. What wicked Men poſſeſs of this World, is all that
ever they can hope for. Why ſhould we grudge them filled Bags, or ſwelling Ti-
tles ? 'Tis their whole Portion. They now receive their good Things. Haſt thou
Food and Cloathing ? That is Childrens Fare: Envy not ungodly Men, who flaunt
it in the Gallantry of the World. They have more than you ; but’tis all they are
like to have. The Pſalmiſt gives us an account of their Eſtate, Pſal. 17.14. They
are the Men of this World, who have their Portion in this life, whoſe bellies God filleth
with his hid Treaſure : Whereas thou, Chriſtian, who poſleſeft nothing, art Heir
apparent of Heaven, Coheir with Jeſus Chriſt, who is the Heir of all things, and
halt an infinite Maſs of Riches laid up for thee : So great and infinite that all the
Stars of Heaven are too few to account it by. You have no reaſon to complain of
being kept ſhort; for all that God hath is yours: Whether Proſperity or Adver-
fity, Life or Death, all is yours. What God gives is for your comfort, what he
denies or takes away is for your tryal; it is for the increaſe of thoſe Graces which
are far more gracious than any Temporal Enjoyment. If by ſeeing wicked and un-
godly Men flow in Wealth and Eaſe, when thou art forced to ſtruggle againſt the
Inconveniencies and Difficulties of a poor Eſtate, thou hast learnt an Holy Con-
tempt and Diſdain of the World, believe it God hath herein given thee more than
if he had given thee the World it felf.
Fourthly,


776
A Diſcourſe upon Providence.

Fourthly, God doth many times even in this World expound the Myſtery of his
Providence, by the fatal and dreadful overthrow of thoſe wicked Men whom he
for a while ſuffered to proſper. The triumph of the micked, faith Job, 20.5. is ſhort.
At longeſt it is but ſhort, becauſe meaſured out by a ſhort Life. Now is their Tri-
umph, hereafter their Torment: But many times God brings them to ruin even
in this Life. He turns the Wheel of Providence and makes it paſs over thoſe who
but awhile before fat vaunting a top of it. And then wilt thou doubt whether
God governs the World by Providence? Wilt thou doubt whether God be juſt in
ſuffering wicked Men to proſper and flouriſh ? God lifts them up on high, only
that he may caſt them down with the more terrible Fall. When the Workers of
Iniquity proſper, (faith the Pfalmiſt, Pfal. 97.2.) it is that they might be deſtroyed
for ever. Now when God comes thus to execute Judgment upon them, thoſe who
queſtioned the Providence of God in their advancement, will the more glorifie it
in their downfal. The Righteous ſhall ſee it and be glad, and ſhall ſay, Verily
there is a Reward for the Righteous, verily there is a God that judgeth in the
Earth, Pfal. 58. II.
Fifthly, If God doth not clear up this inequality of his Providence in this Life,
yet he will certainly do it at the Day of Judgment. And indeed the ſtrange diſ-
penſation of Affairs in this World, is an Argument that doth convincingly prove
that there ſhall be ſuch a Day, wherein all the Involucra and Intanglements of
Providence ſhall be clearly unfolded. Then ſhall the Riddle be diſolved, why
God hath given this and that prophane Wretch ſo much Wealth, and ſo much
Power to do Miſchief. Is it not that they might be deſtroyed for ever? Then
fhall they be called to a ſtrict account for all that plenty and proſperity for which
they are now envied: And the more they have abuſed, the more dreadful will
their Condemnation be. Then it will appear that God gave them not as Mercies,
but as Snares. 'Tis ſaid Pſalm 11. 6. That God mill rain on the wicked Snares, Fire
and Brimſtone, and an horrible Tempeft. When he ſcatters abroad the deſirable things
of this World, Riches, Honours, Pleaſures, &c. then he rains Snares upon them :
And when he ſhall call them to an account for theſe things, then he will rain upon
them Fire and Brimſtone, and an horrible Tempeſt of his Wrath and Fury. Dives
who carrowſed on Earth, yet in Hell could not obtain ſo much as one poor drop
of Water to cool his ſcorch'd and flaming Tongue. Had not his exceſs and in-
temperance been ſo great in his Life, his fiery thirſt had not been ſo tormenting
after Death. And therefore in that fad Item that Abraham gives him, Luke 16.5.
he bids him remember, that thou in thy Life-time receivedſt thy good things, and
Lazarus Evil things; but now he is comforted, and thou tormented. I look upon
this as a moſt bitter and a moſt deſerved Sarcaſm,upbraiding him for his groſs Folly,
in making the Trifles of this Life his good things: Thou haſt received thy good things,
but not thou art tormented. Oh, never call Dives's Purple and delicious Fare good
things, if they thus end in Torments! Was it good for him to be wrapt in Purple,
who is now wrapt in Flames? Was it good for him to fare deliciouſly, who was
Only thereby fatted up againſt the day of Slaughter? Could you lay your Ears to
Hell Gates, you might hear many of the Grandees and Potentates, the great and
rich ones of this World curfing all their Pomp and Bravery, and wiſhing they had
been the moſt deſpicable of all thoſe whom they once hated, oppreſs’d and injured:
And as it will appear at that Day that none of the enjoyments of this World are
good to wicked Men; ſo that none of thoſe Amictions and Calamities which good
Men ſuffer are Evil. Lazarus's Sores are not Evil, ſince now every Sore is turned
into a Star. His lying proſtrate at the rich Miſer's door is not Evil, ſince now he
lies in Abraham's Bolom : And in this day all theſe intricacies of Providence will be
made plain, and we ſhall have other apprehenſions of things, than what we have
at preſent. Now we call Proſperity, Riches, and Abundance, Good Things; and
Want and Affliction, Evil. But when we come to contider theſe with relation to
Eternity, the true Standard to meaſure them by, then Poverty may be a Mercy,
and Riches a Judgment; God may bleſs one by Amictions, and Curie another by
Proſperity: He may beſtow more upon us in ſuffering us to want, than if he thould
give us the Store and Treaſures of all the Earth. And certainly whatever our
thoughts of it are now, yet within a while this will be the Judgment of us all.
When we are once lodged in our Eternal State, then we ſhall acknowledge that
nothing


A Diſcourſe upon Providence.
777
nothing in this World deſerved the name of good, but as it promoted our eternal
Happineſs; nor of evil, but as it tends to eternal Miſery.
And thus you ſee this grand Objection anſwered, and the Providence of God
cleared from that Injuſtice which we are apt peeviſhly to impute unto it.
Other Doubts are of leſs moment, and therefore ſhall be brieflier reſolved.
As Secondly, If God's Providence ordains all things to come to paſs according to
the immutable Law of his purpoſe, then what neceſſity is there of Prayer?
We cannot by our moſt fervent Prayers alter the leaſt circumſtance, or punctilio
in God's Decrees. If he hath fo laid the method of his Providence in his own
Counſels as to prepare Mercies and Bleſſings for us, our Prayers cannot halten, nor
maturate them before their time : Or if he determine by his Providence to bring
Afflictions upon us, our Prayers cannot prevent, nor adjourn them beyond their
prefixed time. Now to this Aquinas 2. 29. 83. Art. 2. Anſwers well, that the
Divine Providence doth not only ordain what Effects ſhall come to paſs, but alſo
by what means and cauſes, and in what order they ſhall flow. God hath appointed,
as the effect it ſelf, ſo the means to accompliſh it. Now Prayer is a means to bring
to paſs that which God hath determined ſhall be. We do not Pray out of hope
to alter God's Eternal Purpoſes, but we Pray to obtain that which God hath or-
dained to be obtained by our Prayers: We ask, that thereby we may be fit to re-
ceive what God hath from all Eternity determined to give by Prayer, and not
otherwiſe. And therefore when we lie under any Affliction, if we languilh under
Pain or Sickneſs, if we are pinch’d by Want or Poverty, if we are oppreſs’d by
the Injuries and Perſecutions of others, Prayer is neceſſary, becauſe as God by his
Providence hath brought theſe things upon us, folikewiſe poſſibly the ſame Provi-
dence hath determined not to remove them, till we earneſtly and fervently Pray
for our deliverance from them. And therefore when God had promiſed great
Mercies to the Jews, he tells them by the Prophet Ezek.36.37. Yet will I for this be en-
quired of by the Houſe of Iſrael to do it for them. Prayer therefore doth not incline
God to beſtow that which before he was not reſolved to give, but it capacitates us
to receive that which God will not give otherwiſe.
Thirdly, Another Objection may be this, If Providence ordereth and diſpoſeti
all the Occurrences of the World, then there can nothing fall out caſually and
contingently.
I Anſwer: In reſpect of God it is true, there is nothing caſual nor contingent
in the World. A thing may be caſual in reſpect of particular Cauſes ; but in re-
fpect of the univerſal and firſt Cauſe, nothing is ſuch. If a Maſter ſhould ſend a
Servant to a certain place, and command him to itay there till ſuch a time, and
preſently after ſhould ſend another Servant to the ſame, the meeting of theſe two is
wholly caſual in reſpect of themſelves, but ordained and foreſeen by the Maſter
that fent them. So is it in all fortuitous Events here below : They fall out un-
expectedly as to us, but not ſo as to God; he foreſees and he appoints all the vicilli-
tudes of Things, and all the Surpriſes of humane Accidents. So that you ſee there
may be Contingencies in the World, though God's Providence be moſt particular
and punctual.
Fourthly, Some may object that this would deſtroy the liberty of Man's Will,
and ſubject all things to a fatal neceſſity, even humane Actions themſelves. For
if Man can do nothing but what God hath by his Providence fore-appointed ſhall
be done, how then is Man free either to do, or not to do?
This Queſtion requires much more time to anſwer it at large than I can allow it.
Some ſeeing it a very difficult thing to reconcile Providence and Liberty, have
preſumed to deny that Providence intermeddles at all in ſuch Affairs as depend
upon the free will of Man. And of this Opinion Tully ſeems to have been; for
which St. Auſtin chaſtiſeth him as injurious to God; when he faith, Voluntatem dum
faceret liberam, fecit Sacrilegam. I ſhall not here ſtand to diſtinguiſh of a neceſſity
of Coaction, and a neceſſity of Infallibility, and that the Providence of God doth
not bring upon the Will a neceſſity of Coaction, but only of Infallibility, which
very well conſiſts with the liberty of the Will. All that I ſhall at preſent anſwer,
is, That God doth indeed efficaciouſly determine the Will to do what it doth, yet
this determination leaves it in a perfect State of liberty, becauſe the liberty of the
Will doth not ſo much conſiſt in indifferency to act, or not to act, as in a rational
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778
A Diſcourſe upon Providence.
Spontaneity. When we do what we have an Appetite to do upon Grounds that to
us ſeem rational, then we act freely. Now though God doth abſolutely fway the
Will which way he pleaſeth, yet he never forceth it contrary to its own Inclina-
tions. For that to which God determines it by his Providence ſeems at that pre-
ſent moft rational to be done; and upon that repreſentation of good in the Ob-
ject, the Will embraceth it and acts accordingly. So that its Providence is not
violated by any boiſterous and compulſive ſway, that the firſt Cauſe hath over it,
but God attracts it with ſuch a powerful and inſinuating Sweetneſs, that though
the Will can incline to nothing but what it ſeems to have reaſon for, yet withal it
wills nothing but what God by Providence over-rules it unto. So Auſtin de Civia
tate Dei, lib. 5. cap. 9. Nos dicimus ( Deum fcire omnia antequam fiant, eâ volun-
tate nos facere quicquid à Nobis non niſi volentibus fieri ſentimus & novimus. Though
God foreſees and decrees all things before they are, yet we do that with a free
will, which we do not otherwiſe than willingly.
Fifthly, The laſt Doubt and Query is this : If God govern all Actions, and all
Affairs, by an exact and critical Providence; how then comes it to paſs that there
is ſo much Evil, Villany and Wickedneſs committed in it? The Diſquiſition of
this is the more obſcure and intricate, becauſe it is hard to conceive how God,
who is infinite Goodneſs it felf, ſhould intereſt his Providence in what is ſo con-
trary to his Nature.
Now here we muſt affirm that there is no Evil whatſoever, whether it be of Sin,
or of Suffering, that comes to paſs without the Providence of God. As for the
Evil of Puniſhment or Suffering, it is clear, Amos 3.6. Shall there be Evil in the
City, and the Lord hath not done it? But for the Evil of Sin it is not effectively from
God; yet doth he by his Providence, for moſt holy and wiſe Ends, permit wicked
Men to commit thoſe Sins which his Law prohibits, and his Nature abhors. Tho'
they refuſe to be ſubject to the Written Law, yet they are and muſt be ſubject to
the eternal Law of his own Counſels, and there is not a Sin they commit, but as
his Authority condemns, and his Purity hates it; ſo his Wiſdom both ſuffers it to
be, and over-rules it when it is, to his own ends. 'Tis true, all Men naturally are
Slaves to their Luſts, but God holds their Chain in his own Hands; ſometimes
ſlackning it by his Permiſſion, and ſometimes ſtraitning it by his powerful Re-
ſtraint. And therefore to plead Providence the warrant of our Actions (a boiſte-
rous Argument which of late hath been moſt uſed among us, until Providence it
Telf had ſignally confuted it) is to plead that for the juſtification of our Actions,
without which they could not be finful. Thus Cain killed his Brother by a Provi-
dence, and Achan ſtole the Wedge of Gold, and Judas betrayed Chriſt, and the
Fews Crucified him by a Providence, yea and all the Villany that was ever acted
under the Sun, was all brought forth out of the Curſed Womb of Mens Luſts, by
the Providence of God, that is, by his permiſſion to the Evil, and concurrence as
to the Aat: Neither is this any ſtain at all to the infinite Holineſs and Purity of his
Nature; for though we ſin, if we hinder not the commiſſion of Sin in others when
it is in our Power to do it, becauſe we are commanded and obliged to it both by
the Care we ought to have of his Honour, and the Charity we owe unto the Souls
of others; yet no ſuch obligation lies upon God, who may juſtly give Men over to
their perverted Inclinations. And though he can eafily keep the moſt wicked Man
in the World, from ruſhing into thoſe Sins which he daily commits, yet not being
bound to interpoſe his Power to hinder them, he permits them holily, and at laſt
will puniſh them juſtly.
But the Queſtion is not ſo much whether God doth not by his Providence permit
Sin, as why he doth it. And St. Auſtin anſwers it excellently in that known Saying
of his ; God, faith he, who is infinitely good, would never permit Evil were he
not alſo infinitely wiſe, and knew how to bring Good out of Evil. It is the pri-
mary object of his Hatred, and that alone for which he hates wicked Men. As he
is an Holy God, ſo he hates it; and as he is a wiſe God, ſo he permits it. And
there is a twofold good for which God doth ſometimes permit Evil.
Firſt, The manifeſtation of his own Glory.
and Secondly, The exerciſe of his Peoples Graces.
Firf, God by permitting Sin manifeſts the Glory of many of his Attributes.
Surely,

A Diſcourſe upon Providence.
779
Surely the wrath of Mun ſhall praiſe thee , faith the Pfalmift, Pſa!. 76. 10. Every Sin
ſtrikes at ſome of the Divine Attributes. One denies his Juſtice, another his
Mercy; one his Power, another his Wifdom, and all are contrary to his Purity.
But yet God hath in his own Counſels ſuch ſecret Screws and Wires whereby he
doth ſo wreath and invert theſe Pins, that eventually they advance what they ſeem
directly to oppoſe. A Child perhaps would think when he ſees an Husbandman
calt Diing and Soil upon his field, that it were but improvidently done thus to
ſpoil the flouriſhing verdure and gayety of the Graſs and Flowers. Why, that
very Dung which covers them, makes them afterwards ſprout up more fair and
frelh. So God permits wicked Men to Dung the Earth with their Filth, that thoſe
Attributes of his which ſeem to be buried under them, may afterwards ſpring up
with the greater Luſtre and Glory. From hence he will reap the richer Crop
of Praiſe to himſelf
. Sometimes he glorifies the ſeverity of his Juſtice, by harden-
ing them in their Sins to their own deſtruction ; ſometimes the Riches of his
Mercy, by calling the greateſt and moſt flagitious Sinners to Repentance, and
granting them Pardon; and always his infinite patience and forbearance in not exe-
cuting preſent Vengeance upon thoſe who ſo daringly provoke him. But although
we cannot now ſo clearly comprehend the Advantages that God makes out of the
Sins of Men, yet when we come to ſtand in the general Aſſembly at the day of
Judgment; God will then comment upon, and explain the Myſteries of his Provi-
dence, and make us underſtand how thoſe Sins for which he will then condemn the
World, put a gloſs and ſhine upon his Attributes.
Secondly, God by permitting Sin exerciſeth the Graces of his people. The Sins
of others give us matter for the exerciſe of an Holy Zeal, for God who is daily
affronted by them ; of an Holy Pity and Commiſeration over thoſe who like Mad-
men wound, and gaſh, and deſtroy themſelves; for the exerciſe of an Holy Caution
over our ſelves, left we be induced to ſin after their Example. Our own Sins give
us daily occaſion to renew our Repentance to humble our Souls before God, to for-
tifie our Reſolutions, to double the Guards we ſet upon our own Hearts and Ways,
to watch over our felves more circumſpectly, that we relapfe not into the Com-
miſſion of them again. Thus a true Chriſtian may gain fome advantage by his very
Falls. As Husbandmen make uſe of the very Thorns and Briars that grow in their
Fields to ſtop the Gaps, and ſtrengthen the Fences about them, ſo ſhould we im-
prove our very Sins and Failings, to fence our Souls that we lie not open to the
Jike Temptations for the future.
Thus, you ſee that God brings Good out of all the Evil which he permits, he
glorifies his own Attributes, and exerciſeth his Peoples Graces. And thus you ſee
likewiſe, God's Providence both Proved and Vindicated; aſſerted to be particular
and punctual over all Occurrences that happen in the World, and cleared from all
the Imputations of Injuſtice, that the Folly or Atheiſm of Man can lay againſt it.
I thall conclude with two or three inferences or Coroilaries.
Firſt, If the accurateneſs of God's Providence reach unto all the little Concern-
ments of the World, we may be well aſſured, that thoſe which are the more conſi-
derable and important Occurrences of it, are all guided and governed by a ſpecial
Hand of Providence. And thus our Saviour himfelfurgeth as a ſtrong incourage-
ment for our confidence and truſt in God : Not a Sparrow falls to the ground without
your Father ; fear not ye therefore, you are of more morth than many Sparroms. Yea, not
an Hair of your Head falls without a Providence, and think ye that the Head it
ſelf fall? Certainly, God doth not like Domitian, bulie himſelf about Flies, and
neglect the great and weighty Affairs of his Government. And this is the reaſon
of that Queſtion the Apoſtle asks, 1 Cor. 9.9. Doth God take care for Oxen? Yes,
eertainly he doth, nor did the Apoſtle intend to deny it, but thereby to infer that
certainly his Care is much more particular towards us. This then may eſtabliſh
our Hearts under any perſonal Sufferings or publick Calamities, when Evil is upon
our ſelves or the Nation, when Uproars and Contulions ſeem to reduce the World
back to its ancient Chaos; when Storms and Waves overwhelm the Ship, and we
with the Diſciples think our good God alleep, and begin to cry out with the Pſal-
miſt, Awake, O Lord, mby ſleepeſt thou? Our God is not ſleeping, but even then at
the Helm, he Steers, he Governs and Guides all theſe Diſorders, and will conduct
the whole Tunult and Hurry of Affairs to his own Glory and our Good.
Secondly,

780
A Diſcourſe upon Providence.
Secondly, If God's Providence hath the Command and Sway even over the Sins
of Men, this then may be abundant matter of Peace and Satisfaction in the worſt
of times when Wickedneſs doth moſt of all rage and abound ; let us then conſider,
that if God permits them, he alſo can when he pleaſeth Check, put a Stop and
Period to their Rage and Madneſs. Their Hands are fettered by the Adamantine
Chains of a moſt ſtrong Decree, which they can neither reverſe nor exceed; what-
foever they do, is but by Permiſſion; a limited, and a limiting Permiſſion. Our
Saviour tells us, Pilate, thou couldeft have no power over me, except it were given thee
from above. The very power that Men have to ſin againſt God, is from God; and
therefore certainly he will withdraw it, when it doth not work out his own ends.
This was it that ſatisfied David, when Shimei pelted him with Stones and Curfes,
2 Sam. 16. 10. Let him alone, let him Curſe, becauſe the Lord hath ſaid unto him,
Curſe David.
Thirdly, Hence ſee to what we ought to aſcribe it, that there is no more noto-
rious Wickedneſs committed in the World; when we hear of any prodigious Vil-
lany, we are apt to wonder that ever ſuch Abominations ſhould be incident to
the Sons of Men. Wonder not at the matter as if any ſtrange thing were hap-
pened to them, but rather wonder at the goodneſs of God which is the ſole Cauſe
that ſuch things as theſe are Wonders. Were his permiſſive Providence as large
as Mens Luſts are outragious, theſe things would ſoon ceaſe to be Wonders, and
become the common and ordinary practice of all Men. Why are not our Streets
continually filled with Violence, Rapine, Murthers, and Out-cries? Whence is it
that we enjoy our Poſſeſſion, and our Lives in Safety ? The wickedneſs of Men
lies hard, and preſſeth upon God's Reſtraints, and whereſoever there are any gaps
in it, it breaks forth naturally and violently, and if this Dam and Mound of Di-
vine Providence, were but broken down, it would break out till it had overflow'd
the whole Face of the Earth, and covered it with a Deluge of Impiety and Pro-
phaneneſs. But that God, who ſets Bounds to the raging of the Sea, and faith
hitherto ſhall thy proud Waves come and no farther, doth by the fame Almighty
Providence, ſet Bounds to the Luſts and Corruptions of Men, which are altogether
as unruly, and curbs in the Fury of their Madneſs, which elſe would drown the
whole World in Perdition and Deſtruction.
Fourthly, and Laſtly, This ſhould teach us,to acquieſce and reſt ſatisfied in every
Providence of God, as that which will certainly in the end redound to his own
Glory. When we ſee Diſorders and Confuſions abroad in the World, we are apt
to deſpond and to cry out, Lord, what wilt thou do for thy great Name, thy Ho-
nour, thy Glory lies bleeding, and ſuffers through the Sins of Men? Why, commit
thy care to God: He will certainly fo wield their Luſts, as that they ſhall bring
about and effect his own ends. God is glorifying himſelf, even by theſe things;
and why then ſhould we be troubled ? This Thought kept alive on our Hearts
would cauſe us to reſt ſatisfied amidſt all the Tumults we obſerve and hear of in
the World. For though weknow not how to unwind theſe ravelled Diſpenſations
to the bottom of his Glory, yet he can and will. There is an inviſible and wiſe
Hand that moulds and faſhions all; and though the parts by themſelves may ap-
pear rude and unpoliſh’d, yet put the whole frame and ſeries of Providence toge-
ther, and that will appear moſt admirable and glorious.
Now to the King Eternal, Immortal, Inviſible, the only wiſe God, Father, Son
and Holy Ghoſt, be Honour and Glory for ever, and ever, Amen.
-
SER-
yo
( 781 )
SERMON XXX.
A
DISCOURSE
Concerning the Uſe of the
HOLY SCRIPTURES.
COLOSSIANS iii. 16.
Let the word of Chriſt dwell in you richly in all wiſdom.

T
HIS Epiſtle, if any other, is a rich Mine of Heavenly Treaſure, and
abounds both in the diſcovery of Goſpel Myſteries, and the Injunction
of Chriſtian Duties. It is furniſh'd throughout with that which may
either inſtruct us in Knowledge, or direct us in Practice: And the
Apoſtle having already laid down many Excellent Things in order to
both theſe ; and ſeeing it would be an endleſs Task to diſcourſe unto them all the
Truths, or exhort them to all the Duties of Religion in particular; he therefore
ſpeaks compendiouſly in the Words of my Text, and refers them to the perfect
Syſtem in which is contained an account of what a Chriſtian ought to know or
do; and that is the Holy Scriptures. Let the word of Christ dwell in you richly.
The Words of this Exhortation are very full, and laden with weighty Senſe.
We may reſolve them into two parts.
Firſt, Here is the Nature and Subſtance of the Exhortation, which is to a dili-
gent Study, and plentiful knowledge of the Holy Scriptures.
Secondly, The manner how we ought to be Converſant in them ; So that it may
dwell in us richly in all wiſdom.
In the former, we may take notice that the Scripture is called the Word of
Chriſt ; and that upon a double account : Both becauſe he is the Author that
compoſed it, and likewiſe, he is the ſubject matter of which it principally treats.
Now though in both theſe reſpects, the Scriptures of the New Teſtament be more
eſpecially the Word of Chriſt; yet alſo may the Scriptures of the Old Teſtament
as truly and properly go under his Name. For,
Firſt, He is the Author of them all : He may well write this Title upon our
Bibles, The Works of Jeſus Christ. All the Prophets before his Incarnation, were
but his Amanuenſes, and wrote only what he by his Spirit dictated to them,
2 Pet. 1. 21. Prophecy came not in old time by the will of Man, but holy Men of God
Spake as they were moved by the Holy Ghost; and certainly the Holy Ghoſt inſpired
them by Chriſt's Authority and Commiſſion; and what he declared, he took from
him, and ſhewed it unto them, John 16. 14, 15. He ſhall receive of mine , and ſhall
Sher it unto you.
Secondly, Chriſt alſo is the principal Subject and Matter of the whole Scripture.
The ſending Chriſt a Saviour into the World, is that great Buſineſs which hath
employed the Counſel of the Father, the Admiration and Miniſtration of Angels,
Сccccc
the



782
A Diſcourſe concerning

the Tongues and Pens of Prophets, Apoſtles, and holy Men of all Ages, before
the Scriptures were written, when Revelation or Tradition were yet the only po-
fitive Rules for Faith and Practice. The Patriarchs ſaw him by theſe. Abraham
Saw my day and was glad, John 8.56. Afterwards the People of the Jews ſaw him
by Types, Promiſes, and Prophecies recorded in the Scriptures. He was that
excellent Theme that hath filled up many Chapters of the Old Teſtament; as
the firſt Draught of a Picture repreſents the features and proportion of the Per-
fon, but afterwards is added the complexion and life to it. So is it here, the
Pens of the Prophets drew the firſt Lineaments and Proportion of Chriſt in the
Old Teſtament, and the Pens of the Apoſtles and Evangeliſts have added the Lite
and Sweetneſs to it in the New Yea, Chriſt is ſo truly deſcribed in the Old
Teſtament, by his Life, by his Death, by all the greater Remarks of either, that
in his Conteſt with the Jews, he appeals thither for a Teſtimony, John 5. 39.
Search the Scriptures, for they are they which teſtifie of me. And St. Peter, Acts 3. 24.
affirms, That all the Prophets, as many as have ſpoken, have foretold of theſe days.
And Acts 10.43. To him give all the Prophets IVitneſs
. Chriſt, who is the true
Expoſitor, being himſelf the true Author, makes them all ſpeak his Senſe. Luke
24. 27. Beginning at Moſes and all the Prophets, he expounded to them in all the Scri-
ptures, the ſayings concerning himſelf. So that St. Chryfoftom's Obſervation holds
true, that the Goſpel was in the World before Chriſt. Eipi cos in pelo con trīs B132015
συ προφήτων, έβλίσησε δε και το Κηρύγματα των αποςόλω!". It took Root in the Wri-
tings of the Prophets, but flowed forth in the preaching of the Apoſtles ; ſo that
in both theſe reſpects, the Holy Scripture may well be called the Word of Chriſt ;
of Chriſt as the Author, and as the Subject of it.
And in both theſe lies couch'd a very cogent Argument, that may inforce this
Exhortation of the Apoſtle , and excite them to a diligent ſtudy of the Scriptures.
For,
Firſt, Is Chriſt the Author of them, and ſhall we not with all Care and Dili-
gence peruſe theſe Books which he hath Compoſed ? The Writings of Men are
valued according to the Abilities of their Authors. If they be of approved Inte-
grity,profound Knowledge, folid Judgment, their Works are Eſteemcd and Studied.
And Mall we not be much more Converſant in theſe, which are ſet forth by the
Author, who is Truth it ſelf, and the eſſential Wiſdom of the Father? Theſe that
were dictated by the immediate Inſpiration of the Holy Ghoſt, and writ as it were
with a Quill of the Heavenly Dove ?
Secondly, Chriſt is the Subject of the Scriptures : And what is all other Learn-
ing and Knowledge but beggarly Elements, if compared with this? Here we
have the Cabinet of God's Counſels unlack'd, the eternal Purpoſes of his Grace,
in ſending his Son into the World publickly declared. Here we have the Stupen-
dious Hiſtory of God's becoming Man, of all the Miracles this God-man did upon
Earth; of all the Cruelties he ſuffered. Here we have the Deſcription of his Vi-
&tory in his Reſurrection, of his Triumph in his Aſcenſion, of his Glory in his
Seſſion at the right Hand of the Majeſty on High. Surely, great is the Myſtery of
Godlineſs, God manifeſted in the Fleſ, juſtified in the Spirit, ſeen of Angels, preached
unto the Gentiles, believed on in the World, received up into Glory, as the Apoſtle with
admiration recounts it, i Tim. 3. 16. And of all theſe wonderful Paſſages, the
Scripture gives us a perfect Narrative. And what have the great Wits of the
World ever treated on like this, either for Strangeneſs or Truth? All their Lear-
ning is but idle and contemptible Speculation, compared to this great Myſtery of
a Crucified Saviour; who ſubdued Death by dying, and without force converted
the World to believe a Doctrine above Reaſon. It was a very odd Saying of Ter-
tullian, de carne Chriſti cont. Marc. and yet there is ſomething in it that ſtrikes,
Natus eft Dei filius, non pudet, quia pudendum eſt; the Son of God was Born, we
bluſh not at it, becauſe it is ſhameful. Mortuus eſt Dei filius, prorſus credibile eſt,
quia ineptum eft : The Son of God died; it is credible, becauſe it is unfit and
unlikely it ſhould be fo : Sepultus refurrexit, certum eft, quia impoſſibile eft; he
roſe from the Dead, it is certain true, becauſe it is impoſible. Now theſe un-
likely and impoſſible things, judged ſo by Humane Reaſon ; theſe deep things of
God the Scripture declares, and declares them in ſuch a manner as convinceth
even Reaſon it ſelf to aſſent to them, though it cannot comprehend them. If
therefore

1

the Uſe of the Holy Scriptures.
783
therefore you deſire to know Chriſt and him Crucified, and thoſe Myſterious Do-
&trins which the Wit of Man could not invent, for it can hardly receive them,
be converſant in the Holy Scriptures; for they are the Word of Chriſt,and revea?
all the Wonders of Wiſdom and Knowledge, to which all the Wiſdom of the
World is but Folly. This therefore I ſuppoſe lies in the Expreſſion, the Word of
Chriſt, viz. the Word of which he is both the Author, and the Subject.
Secondly, We may obſerve in the Text, the manner how we ought to be Con-
verſant in the Scriptures, and that is ſet forth very ſignificantly,
Firſt, Let the Word of Chriſt dwell in you. Do not only give it the hearing,
as a ſtrange and marvellous Story: Let not the memory of it vaniſh out of your
Minds, as ſoon as the found of the Words vaniſheth cut of your Ears, but lay it
up and lodge it in your Hearts, make it Familiar and Domeſtick to you; that it
may be as well known to you, as thoſe that live in the ſame Houſe with you.
Read it, ponder and meditate upon it, till you have tranſcribed the Bible upon
your Hearts, and faithfully printed it in your Memories.
Secondly, Let it dwell in you Richly or Copiouſly, which may be taken either
Objectively, or Subjectively: Objectively, and ſo the Senſe is, that all the Word
of God ſhould dwell in us. Content not your ſelves with ſome part of it; that you
read the Goſpel, or new Teſtament, but neglect the Old, as is the practice of ſome
fluſh Notioniſts. Or that you know the Hiſtorical part of both, but neglect the
Doctrinal, which is the fond and childiſh Cuſtom of ſome, who read the Scrip-
ture as they would Romances, skipping over the moral Diſcourſes as impertinent
to the Story. But when we receive the whole Doctrine contained in it, and are
diligent in revolving the Prophets, Evangeliſts, Apoſtles, every part and parcel
of the Heavenly revealed Truth.
Again, the Word of Chriſt may dwell in us richly in the latter Senſe, or Sub-
jectively. And ſo it doth when not only every part of it dwells in us, but when
it dwells alſo in every part of us. In our Memories to retain it, in our Minds to
meditate on it, in our Affections to love it, and in our Lives to practiſe it. Then
doth the Word of Chriſt dwell richly or abundantly in us.
Thirdly, Let it dwell richly in all Wiſdom.
The higheſt Wiſdom is truly to know, and to ſerve God in order to eter-
nal Life.
Now faith the Apoſtle, ſo acquaint your ſelves with the Scriptures, that you
may from thence learn true Wiſdom, the ſaving knowledge both of what is to
be believed, and what is to be done, in order to the obtaining of everlaſting
Happineſs.
To be converſant in it only, to know what it contains, is not wiſdom but Folly.
But then it dwells in you in Wiſdom, when you ſtudy it, to practiſe it, when
you endeavour to know the Rule that ye may obey it. This is Wiſdom here,
and will end in Happineſs hereafter. And thus you have the Words of my
Text explained.
In handling this Subject, I ſhall only purſue the Deſign of the Apoſtle, and en-
deavour to preſs thoſe Exhortations upon you. And indeed I need not many Ar-
guments to perſuade thoſe who have already any acquaintance with theſe ſacred
Oracles, ſtill to be converſant in them. Have you not your felves found ſuch
clear Light, ſuch attractive Sweetneſs, and perſuaſive Eloquence in the Word of
God, that all that the Tongue of Man can utter for it, falls infinitely ſhort of what
it fpeaks on in its own behalf? Who of us have not found direction from it in
Cafes of Difficulty, Solution of Doubts, Support under Aflictions, Comfort under
Sadneſs, Strength againſt Temptation, Quicknings of Grace, Warmth of Affe-
&tion; and in brief, whatſoever we could expect from the Mercy of God have we
not found it in the Scriptures? And fhall we need further to commend it to you
by Arguments, ſince it hath commended it ſelf by manifold Experiences ? But fo
it is that the Devil knows we are difarmed and diſabled if once he can wreſt the
Sword of the Spirit from us, as the Apoſtle calls it, and therefore labours all he
can to ſtrike the Bible out of our Hands : Or if we do read it, he ſtrives to put on
ſuch falſe Spectacles as fhall miſrepreſent every thing to us, and poſſeſs us with
Prejudice and Objections againſt it. I ſhall therefore before I proceed any farther,
encounter with ſome of thoſe prejudiced Opinions, which make this a Claſp'd and
Sealed Book to many.
Firſt


784
A Diſcourſe concerning
Firſt, Some may fear left the ſtudy and knowledge of the Scriptures, ſhould
only aggravate their Sin and Condemnation. On the one Hand the Precepts of
the Law are ſo various, the Duties ſo difficult, and Fleſh and Blood ſo infirm and
oppoſite ; that they caſt a deſpairing Look at them, as impoſible to be fulfilled.
On the other Hand they have been told that Knowledge without Practice will ex-
poſe them to Damnation without excuſe. They have read, Fam. 4. 17. To him
that knoweth to do good, and doth it not, to him it is Sin, It is emphatical and weighty
Sin ; and Luke 12. 47. He that knew his Maſter's Will, and did it not, ſhall be beaten
with many ſtripes. This they have read, and this deters them from reading any
farther. If they cannot practice what they know; and if to know and not pra-
&tice, be only to inflame their laſt reckoning, and make their Torments more in-
tolerableit is beſt for them to muffle up themſelves in a ſafe Ignorance.
To this I Anſwer,
Firſt, Though the Word abounds with multitudes of ſublime Precepts, and
difficult Duties, yet this is no diſcouragement from the ſtudy of it. For conſider
that this ſame Word is not only a Light to diſcover what you ought to do, but
an Help to inable you to do it. It is the very means that God appointed to over-
come your averſeneſs, and alliſt your weakneſs. And if ever this be effected, it
muſt in an ordinary way, be by converſing with the Scriptures. That ſick Man
hath loſt his Reaſon, as well as his Health, who ſhould refuſe to take Phyſick, be-
cauſe if it doth not work, it will but make him the worſe. Why the way to
make it work is by taking it. So it is a diſtemper'd kind of arguing, againſt the
Word of God, the Phyſick of our Souls, that it is mortaland deadly if it doth not
work into practice. The way to make it work into practice, is to take it firſt
into our knowledge ; tis true, it were a great diſcouragement if the Scripture
only ſhewed you how much Work you have to do, what Temptations to reſiſt,
what Corruptions to mortifie, what Graces to exerciſe, what Duties to perform,
and left all that upon your own Hands. But the Leaves of the Bible, are the Leaves
of the Tree of Life, as well as of the Tree of Knowledge; they ſtrengthen as
well as inlighten, and have not only a Commanding, but an alliſting Office. And
this the Scripture doth two ways.
Firſt, It directs where we may receive Supplies of Ability for the performance
of whatſoever it requires. It leads thee unto Chriſt, who is able to furniſh thee with
ſupernatural Strength, for ſupernatural Duties. His Treaſury ſtands
open
for all
Concerns; and his Almighty Power ſtands ingaged to alift thoſe who rely upon it.
Be not diſcouraged therefore, he that finds us Work, finds us Strength: And the
ſame Scripture that injoins us Obedience,exhibits God's Promiſe of beſtowing upon
us the power of obeying. Thou who workeſt all works in us and for us, Iſa. 26. 12. And
work out your own Salvation, for it is God that worketh in you both to will and to do,
Phil. 2. 12, 13. Why then ſhould we ſo complain of hard Sayings and grievous
Commandments? Have we not God's Omnipotence obliged by Promiſe to aſliſt
in the ſame Words, wherein we are commanded to obey? What faith the Apo-
ſtle, I am able to do all things through Chriſt ſtrengthening me, Phil. 4. 13. When
in reading the Scripture, thou meeteſt with difficult and rigorous Duties, the ſe-
verity of Mortification, the ſelf-cruelty of plucking out right Eyes, and cutting
off right Hands ; commend thy ſelf to theſe Promiſes of Aid and Aſſiſtance, that
the ſame Scripture holds forth, and lift up thy Heart in that divine Meditation of
St. Auguſtine, Lord, give what thou commandeſt, and command what thou pleaſeft.
Whilſt thou thus duly dependeſt on Chriſt's Strength, and makeſt uſe of thy
own, it is as much his Honour and Office to inable thee, as it is thy Duty to per-
form what he requires.
Secondly, The Scripture as it directs us to rely on the Strength of Chriſt ; ſo
it is a Means that God hath appointed to quicken and excite our own Strength
and Power, to the diſcharge of thoſe Duties it diſcovers. Wherefore are thoſe
preſſing Exhortations, and thoſe dreadful Threatnings, every where fo diſperſed
up and down in the Book of God, but that when we are flow and dull and drow-
fie, the Spirit may by theſe, as by ſo many Goads, rowze us, and make us ſtart
into Duty ? Such a ſpiritual Sloth hath benumb'd us, that without this quick-
ning we ſhould not be diligent in the Work of the Lord ; and therefore David
prays, Pſal. 119. 88. Quicken me, ſo Mall I keep the Teſtimonies of tby Mouth; but
yet



the Uſe of the Holy Scriptures. 785
2
yet it is alſo the Word it ſelf that quickens us to the Obedience of the Word,
Pfal. 119.50. Thy Word hath quickned me. And indeed, if you can come from
reading the Word, that ſo abounds with Promiſes, with Threatnings, with ra-
tional Arguments, with pathetick Expoftulations, winning Inſinuations, impor-
tunate Intreaties, heroick Examples propounded to our Imitation, with all the
perſwalive Art and Rhetorick that becometh the Majeſty of the great God to uſe;
if you can read this Word, and yet find from it no warmth of Affection, no
quickening to Duty ; let me tell you, you either read it without attending to it,
or elſe attend without believing it. It is therefore no diſcouragement from ſearch-
ing and ſtudying the Scriptures, that its Commands be many and difficult, for it
directs you whither to go for promiſed Strength, and the more you converſe with
it, the more will you find your Hearts quickned to a due Obedience of it. That's
the firſt Anſver.
But then Secondly, Whereas many think that it is better not to know, than
not to practiſe; we muſt here diſtinguiſh of Ignorance, which is of two kinds,
either invincible, or elſe affected : Invincible Ignorance is ſuch as is conjoined
with, and proceeds from an utter impoſibility of right Information, and it ari-
ſeth only from two Things.
om
Firt, Abſolute want of neceſſary Inſtruction : Or,
Secondly, Want of natural Capacity to receive it. sed
Affected Ignorance, is an Ignorance under the means of Knowledge, and al-
ways ariſeth from the neglect, or contempt of them. Such is the Ignorance of
thoſe who do, or may live where the Goſpel is preached, and where by Pains and
Induſtry they may arrive to the knowledge of the Truth.
Now here for ever to anſwer this Objection, and to ſhew you how neceſſary
Knowledge is, I ſhall lay down theſe two Particulars.
Firſt, I grant indeed, that unpractis’d Knowledge is a far greater Sin than in-
vincible Ignorance, and expoſeth to a much forer Condemnation. Hell-fire burns
with Rage, and meets with Fuel fully prepared for it, when God dooms unto it
an Head full of Light, and an Heart full of Luſts. Thoſe who know God's Will,
but do it not, do but carry a Torch with them to Hell, to fire that Pile that muſt
for ever burn them. We have a common Proverb, That Knowledge is no Burthen :
But believe it, if your Knowledge in the Scripture be meerly Speculative, and
overborn by the violence of unruly Lufts; this whole Word will be no otherwiſe
to you, than the Burthen of the Law, as the Prophets ſpeak, a Burthen that will
lie inſupportably heavy upon you for ever. Better far you were born under Bar-
bariſm in ſome dark Corner of the Earth, where the leaſt Gleam of Goſpel-light
never ſhone, and where the Name of Chriſt was never mentioned, than to have
this weighty Book, a Book which you have read and known, hung about you to
fink you infinitely deeper in the Burning Lake, than a Mill-Itone hung about you
can do in the midſt of the Sea. What St. Peter ſpeaks of Apoltates, 2 Pet. 2. 21.
is but too well applicable to the knowing Sinner: It had been better for them not to
have known the way of Righteouſneſs, than after they have known it, to turn aſide from
the Commandments delivered to them. How? Better not to have known it? Why,
is there any poſſibility to eſcape the Condemnation of Hell without the knowledge
of the way of Righteouſneſs revealed in the Scriptures ? No, Damnation had been
unavoidable without this Knowledge; yet it had been better they had not known
it. For here is the Hyperbole of their Miſery; better they had been Damned
than to have known theſe Truths, and this Rule of Righteouſneſs, and yet turn
from the Obedience and Practice of it. O fearful State! O dreadful Doom! when
a ſimple and genuine Damnation ſhall be reckon’d a Gain and favour in compa-
riſon of that exquiſite one which God will with all his Wiſdom prepare, and all
his Power inflict on thoſe who knowing the righteous Judgment of God, that they
who commit ſuch things are worthy of Death, do notwithſtanding, perſevere in them;
He that knew his Maſters will and did it not, Shall be beaten with many ſtripes, Luke 12.
47. And, if I had not come and ſpoken unto them, they had not bad Sin, but now they
have no Cloak for their Sins, faith our Saviour, John 15. 22. The Sin and Puniſh-
ment of thoſe who are invincibly ignorant, is as nothing compared to what the
knowing Sinners lie under.
Dddddd
But
BORA

786
29 A Diſcourſe concerning
But do not flatter your ſelves, your Ignorance is not invincible. Are you not
called to the knowledge of Chriſt? Do you not read or hear the Scriptures ? Do
you not enjoy Goſpel Ordinances and Miniſtry? May you not, if you will be but
diligent and induſtrious, underſtand what you are ignorant of? Certainly there
is nothing that can prove your Ignorance invincible, unleſs it be your obſtinacy,
that you will not be prevailed with to be inſtructed by all the means of Inſtruction.
Your Ignorance muſt therefore be affected. Well then attend unto
The ſecond Particular. Affected Ignorance is a greater Sin, and will be more
ſorely puniſhed at the day of Judgment, than unpractiſed Knowledge. This kind
of Ignorance is ſo far from being pleadable as an Excuſe, that it is an aggravation
of Mens Guilt, and will be ſo of their Condemnation. There be but two things
that compleat a Chriſtian, Knowledge and Practice. Both theſe God doth ſtrictly
require. Knowledge may be without Practice, but the Practice of Godlineſs can-
not be without Knowledge. God, I ſay, requires them both. Now judge ye
which is the greateſt Sinner, he that labours after Knowledge, though he neglect
Practice, or he that neglects them both : He that fulfils ſome part of God's Will,
or he that fulfils nothing of it. Certainly in your own Judgment, this latter de-
ſerves to be doubly puniſh'd ; once for not doing his Duty, and again for not
knowing it when he might. Truly it is but juſt and righteous that God ſhould
with the higheſt Diſdain and Indignation, ſay unto them, Depart from me, ye
Curſed, I know you not, ſince they have audaciouſly ſaid unto him, Depart from .
us, we deſire not the knowledge of thy ways. The Apoſtle, ſpeaking of God's
patience towards Heathens, who were invincibly ignorant of the Truth, tells us,
Acts 17. 30. That the times of this ignorance (and yet an Ignorance it was that put
them upon no leſs than brutiſh Idolatry) God winked at. Ignorant Perſons, in
ignorant times, whilſt as yet the World was deſtitute of the means of Knowledge,
and Darkneſs over-ſpread the Face of it, God connived and winked at. But
ignorant Perſons in knowing times, God doth not wink at but frown upon. I am
the more earneſt in preſſing this, becauſe I perceive that vile and rotten Principle,
unworthy of a Chriſtian who is a Child of Light and of the Day, is taken up by
many, That it is no matter how little we know, if we do but practice what we
know. What a Cheat hath the Devil put upon them! Hath not God comman-
ded you to know more, as well as to practice what you know ? Is it likely you
ſhould practice what you know upon God's Command , who will not upon his
Command increaſe your Knowledge? And yet this is the uſual Plea of prophane
Men. Ask them why they frequent the publick Ordinances ſo feldom, they will
tell you, they know more by one Sermon, than they can practice. But how can
fuch make Conſcience of practiſing, who make none of knowing, though the
ſame God hath enjoined them both? Yea, though they cannot practice what
they know, yet let me tell them, that for thoſe who live under the means of
Grace, and may be inſtructed if they will, it may be as great a Sin to omit a
Duty out neglect of knowing it, as out of neglect of doing it; yea, and much
greater. We ſhould our ſelves judge that Servant, who while we are ſpeaking
to him, ſtops his Ears on purpoſe that he might not hear what we command him;
we ſhould, i fay, judge him worthy of more Stripes, than he who gives diligent
Ear to our Commands, although he will not obey them. So it is in this Caſe.
Thou who ſtoppeſt thine Ears, and wilt not ſo much as hear what the Will of
thy Lord and Maſter is, deſerveſt much more Puniſhment, than he who takes Pains
to know it, although he doth it not. It is damnable not to give God the Service
that he requires. But O Inſolence ! not to give God thy Lord and Maſter ſo much
as the hearing ? Hath God fent Man into the World, and ſent the Scriptures
after, as Letters of Inſtruction, what we ſhould do for him here, and will it
think’ít thou be a ſufficient Excuſe when thou returneſt to thy Lord, that it is
true thou hadît Inſtructions, but never opened'ſt them, never looked'ſt into them?
What a fearful Contempt is this caſt upon the great God, never ſo much as to en-
quire what his Will is ? Whether or no he commands that which is fit and reaſo-
nable for us to perform ? And therefore refuſe not to ſearch and ſtudy the Scrip-
tures, upon pretence that the knowledge of what you cannot fulfil, will but
aggravate your Sin and Condemnation. For be aſſured of it, greater Sin, and
forer Condemnation can no Man have, than he who neglects the means of Know-
ledge,

the Uſe of the Holy Scriptures.
787
it. It may be thy
SUV
Bring in
ledge, thereby to diſoblige himſelf from practice. And again, the Scriptures
were given to aſſiſt us in the performance of thoſe Duties which it requires from
us. They do not only inform the Judgment, but quicken the Will and Affe-
ctions, and ſtrengthen the whole Soul to its Duty. And this is in anſwer to the
firſt Objection.
Secondly, Some will ſay the reading of the Scriptures poſſelſeth them with
ſtrange Fears, and fills them with incredible Terrors. It raiſeth up ſuch dread-
ful Apparitions of Hell, and the Wrath of God, as makes them a Terror to
themſelves.
To this I Anſwer, Firſt, It may be thy Condition is ſuch as requires it. Poſli-
bly thou art in a State of Wrath , and would'ſt thou not be under the appre-
henſions of it? Thou art under the Guilt of thy Sins, and then no wonder that
the Voice of God hould be terrible unto thee. It is moſt unreaſonable to hate
the Word, (as Ahab hated Micaiah,) becauſe it propheſieth no Good concerning
thee. Alas! What Good can it ſpeak, as long as thou thy ſelf continueſt Evil?
Secondly, It is not ſo much the Scripture, as thine own evil Conſcience that
haunts and terrifies thee. When thou readeſt that dreadful Threatning, Ezek.
18.4. The Soul that ſinneth it ſhall die, there were nothing of Terror in it, did not
thy guilty Conſcience witneſs againſt thee, that thou art the Man: 'Tis this that
turns and levels all God's Artillery againſt thee. Get therefore a Conſcience
pacified upon good Grounds, and the very threatning of the Word will ſpeak to
thee, not ſo much Terror from the dreadfulneſs of the Wrath, and Condemnation
denounced, as Joy that thou haſt eſcaped it.
DOOR
Thirdly, It may be, the Word of God by working in thee the Spirit of Fear,
is preparing thee for the Spirit of Adoption; for that uſually uſhers in this. We
find the Gaoler trembling, before we find him rejoycing : There were mighty
and rending Winds, Earthquakes, and Fire, all terrible ; before there came the
ſtill voice, in which God was, 1 Kings 19. 12. So God in Convictions many times
prepares the way by Thunders, and Earthquakes, by the Thundering of his
Word,
and the Trembling of our own Conſciences, before he comes to us in the ſtill and
ſweet Voice of Peace and Comfort. , And certainly they are much more afraid
than hurt, whom God by his Terrors thus frights into Heaven.
But, Thirdly, Some may ſtill ſay, their Fears are ſo ſtrong that they will drive
them into Deſperation,or Diſtraction, if they longer pore on thioſe dreadful Things,
the Scripture contains.
I anſwer, There is not one Line or Syllable in the whole Book of God that
gives the leaſt ground for Deſpair. Nay, there are the moſt ſupporting Com-
forts a poor fearful trembling Soul can deſire; Come unto me all that are weary and
heavy laden, and I will give you rest. Come unto me and I will in no wiſe cast you
out ; return unto the Lord and he will abundantly pardon, Ifa. 55:7. I, even I, am
he that blots out and forgets your Sins; and innumerable ſuch like. Now if Men
will only take the Sword of the Spirit to wound them, and not alſo the Balm
of the Spirit to heal them, they may through their own fault, eſpecially when
they read the Scriptures with the Devil's Commentaries, fret themſelves into
Deſpair.
Fourthly, Some may ſay, Certainly it cannot be thus neceſſáry that the Word
of Chriſt ſhould dwell thus richly and abundantly in all Chriſtians. It is requi-
ſite indeed for Miniſters, whoſe Calling it is to Teach and Inſtruct others, that
they ſhould have this abundance of Scripture dwelling in them ; but for us who
are to receive the Law at their Mouth, a competent knowledge in the Funda-
mentals of Religion may well be ſufficient. We know that Chriſt is the Son of
God, that he came into the World to ſave Sinners, and that if we would be ſaved
by him, we muſt believe in him, and ſuch chief Points of Chriſtianity which are
fufficient to Salvation.
To this I anſwer, Firſt, God may well expect a more plentiful meaſure of the
Word to dwell in Miniſters ; becauſe it is not only their general, but particular
Calling to peruſe and ſtudy it. There is therefore a twofold fulneſs, a fulneſs of
the private Chriſtian, and a fulneſs of the Treaſurer or Steward, to whoſe charge
the Oracles of God are committed, and who is to communicate Knowledge to
the

788
2 A Diſcourſe concerning di
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SIV
100
bre
the People. This being the Miniſter's Office, it is his Duty eſpecially to abound
and be inriched in the knowledge of the Scripture.
But Secondly, Wherefore muſt the Word of Chriſt dwell ſo richly in Mini-
ſters, is it for themſelves only, or is it to inſtruct their Flock? What? And can
it be neceſſary for them to Teach, and yet unneceſſary for you to Learn ? Are they
bound to ſearch into the depth of Goſpel Myſteries to inform you of them, and
is it enough for you only to know the firſt Principles and Rudiments ? Certainly,
whatſoever God requires the Miniſter to Teach, that he requires you to Learn.
Now would you your felves judge the Miniſter to have ſufficiently diſcharged his
Duty, that ſhould only in the general preach, That we are all Sinners ; that
Chriſt the Son of God came into the World to ſave us; that the Glory of Heaven,
and the Torments of Hell, ſhall be the Rewards of Obedience, or Diſobedience? If
theſe few abſolutely neceſſary and fundamental Truths were all, you might well
think the Miniſtry to be a very eaſie, or a very needleſs Office.
If then it is our Duty to reveal to you the whole Counſel of God, and to with-
hold nothing from you of all thoſe Myſteries which the Scripture contains, whereof
ſome give Life, others Light, ſome are Vital, others Ornamental; you cannot
with Reaſon bụt conclude, that if we are obliged to Teach theſe Things, you
alſo are obliged to Learn and know them.
Thirdly, It is a moſt deſtructive Principle that many have through Sloth and
Lazineſs take
taken up, That a little Knowledge will ſuffice to bring them to Heaven.
Certainly God would never have revealed ſo many deep and profound Myiteries
in his Word, if it were not neceſſary they ſhould be known and believed. Shall
we think all the reſt of the Bible ſuperfluous, except a few plain practical Texts ?
What God hath recorded in the Scripture, is written for our Inſtruction. t?Tis
true if we have not the means of Inſtruction, nor are in a poſſibility of attaining
it, a leſs meaſure of Knowledge, anſwered by a Conſcientious Practice, may ſuf-
fice for our Salvation. But for us who have Line upon Line, and Precept upon
Precept, for us to ſatisfie our felves with a few of the common Principles, ſlighting
the reſt as nice and unneceſſary Points, for us to neglect Knowledge, argues defect
of Grace. For wherefoever true Grace is, there will be a moſt earneſt Endeavour
to grow daily in both ; and yet Multitudes every where, even of thoſe who abhor
groſſer Sins, as Swearing, Drunkenneſs
, and the like, yet take up with a few No-
tions
sof Religion that all are Sinners and all muſt periſh, unleſs Chriſt ſave them,ớc.
This they knew, as ſoon as they knew any thing; and more than this, they will
not know : They will not trouble their Heads with any farther Diſcoveries, nor
look deep into the Myſteries of Godlineſs ; contenting themſelves that they have,
as they think, Knowledge enough to bring them to Heaven. Let me tell them,
That though where there is not Means of Knowledge, a little may ſuffice for Sal-
vation ; yet where God doth afford plentiful means, the Knowledge of theſe very
Things becomes neceſſary to them, which others might ſafely be ignorant of. This
is in Anſwer to the Fourth Objection.
dirige end oor
D.
Fifthly, Some may object that they have found by Experience, that the Study of
Scripture hath many times made them the worfe, it hath alarmed their Luſts,
and put them in an Uproar. Such and ſuch Sins were quiet, till they read in
the Word a Command againſt them; therefore they are diſcouraged and think
it beſt to forbear the ſtudy of the Scripture, ſince they find that by forbidding
Sin, it only rouzeth and awakens it.
be
Firſt, I anſwer, Firſt this was St. Paul's very Caſe, Rom.7. 8. Sin taking occaſion
by the Command, wrought in me all manner of Concupiſcence; now this effect is meerly
accidental, and is not to be imputed unto the Holy Word of God, but to the
wicked Heart of Man, which takes an Hint (fo deſperately corrupt is it) from
God's forbidding Sin, to put it ſelf in mind of committing it.
Secondly, Thou complaineſt that the Word exciteth to Corruptions, but it
doth it no otherwiſe than the Sun draws Smoak and Stink out of a Danghil. It
doth not increaſe but unhappily excite them. The very fame Luſts lay hid in
their Hearts before. There they lay like ſo many Vipers and Serpents alleep till
the Light and Warmth of the Word made them itir and crawl about. And this
Advantage thou mayeſt make of it, that when thy Corruptions ſwarm thick about
thee,

the Uſe of the Holy Scriptures. 789
thee, upon the diſturbance the Law of God hath made among them, thou may'ſt
thence fee what a wicked Heart and Nature thou haſt, how much Filth and Mud
there lieth at the bottom of it, which preſently riſeth upon the firſt ſtirring. This
may make thee vile in thine own Eyes, and deeply humbled under the ſad and fe-
rions Conſideration of thy indwelling Sin. "Tis the very uſe the Apoſtle makes
in the ſame Caſe, Rom. 7. 24. O wretched Man that I am, who Mall deliver me from
the Body of this Death! When Humors are in Motion, we foon perceive what is the
ſtate of our Body; and when Corruptions are once ſtirred, we may thereby eaſily
know the State and Condition of our Souls.
Thirdly, The fame Word that doth thus occaſionally ſtir up Sin, is the beſt
Means to beat it down. You may perceive by this, there is ſomewhat in the Word
that is extreamly contrary to their Sins, ſince they do fo riſe and arm againſt it;
their great Enemy is upon them, and this Alarm that they take, is but before
their overthrow. It may be the Mud is only ſtirred that it might be caſt out,
and their Hearts cleanſed from it. Be not diſcouraged therefore, for there is no
Means in the World ſo appoſite to the deſtruction and ſubduing of Sin as the Scri-
pture, though at firſt it may ſeem inſtead of ſubduing of Sins to ſtrengthen them.
Sixthly, Many are diſcouraged from ſtudying the Scriptures, becauſe their Me-
mories are ſo treacherous and unfaithful they can retain nothing; when they have
read the Scripture, and would recollect what they have read, they can give no
account of it either to themſelves or others. Nothing abides upon them, and
therefore they think it were as good give over as thus continually pour Water into
a Sieve, and inculcate Truths upon ſuch a leaky Memory, where all runs out.
This is indeed the Complaint of many. But,
Firſt, This ſhould put thee on a more frequent and diligent ſtudy of the Scri-
pture than diſcourage thee from it. More Pains will ſupply this Defect; thou
muſt the oftner prompt, and the oftner examine thy Self, the more forgetful thou
art. Memory is the Soul's Steward, and if thou findeſt it' unfaithful, call it the
oftner to account. Be ſtill following it Line upon Line, and Precept upon Pre-
cept, and continually inſtil ſomewhat into it. A Veſſel fet under the fall of a
Spring, cannot leak faſter than it is ſupplied. A conſtant dropping of this Hea-
venly Doctrin into the Memory, will keep it that though it be leaky, yet it never
ſhall be empty
Secondly, Scripture-Truths, when they do not inrich the Memory, yet they
may purifie the Heart. We muſt not meaſure the Benefit we receive from the
Word according to what of it remains, but according to what effect it leaves be-
hind. Lightning you know,than which nothing ſooner vaniſheth away,yet it often
breaks and melts the hardeſt and moſt firm Bodies in its ſudden Paſſage. Such is
the irreſiſtible force of the Word; the Spirit often darts it through us; it ſeems
but like a Flaſh and gone, and yet it may break and melt down our hard Hearts
before it, when it leaves no impreſſion at all upon our Memories. I have heard
of one who returning from an affecting Sermon highly commended it to ſome,
and being demanded what he remembred of it, anſwered, Truly I remember
nothing at all, but only while I heard it, it made me reſolve to live better than
ever I have done, and ſo by God's Grace I will. Here was now a Sermon loft to
the Memory, but not to the Affections. To the ſame Purpoſe, I have ſomewhere
read a Story of one that complained to an aged Holy-man, that he was much dif-
couraged from reading the Scripture, becauſe his Memory was ſo ſlippery he could
faften nothing upon it that he read. The old Hermit (for ſo as I remember he
was deſcribed) bid him take an earthen Pitcher and fill it with Water ; when he
had done it, he bid him empty it again, and wipe it clean that nothing ſhould re-
main in it, which when the other had done, and wondred to what this tended;
Now, faith hè, though there be nothing of the Water remaining to it, yet the
Pitcher is cleaner than it was before : So though thy Memory retain nothing of
the Word thou readeſt, yet thy Heart is the cleaner for its very Paſſage through.
Thirdly, Never fear your Memory; only pray for good and pious Affections.
Affection to the Truths we read or hear, makes the Memory retentive of them.
Moſt Mens Memories are like Jett, or Electrical Bodies, that attract and hold faſt
only Straws or Feathers, or ſuch vain and light Things; diſcourſe to them the
Ееееее
Affairs
790
A Diſcourſe concerning

Affairs of the World, or ſome idle and romantick Story, their Memories retain
this as faithfully as if it were ingraven on Leaves of Braſs. Whereas the great
important Truths of the Goſpel, the great Myſteries of Heaven, and Concern-
inents of Eternity, leave no more Impreſſion upon them, than Words on the Air
in which they are ſpoken ; whence is this, but only that the one fort work them-
felves into the Memory through the intereſt they have got in the Affections, which
the other cannot do. Had we but the fame Delight in Heavenly Objects, did we
but receive the Truth in the love of it, and mingle it with Faith in the hearing,
this would fix that Volatileneſs and Fleetneſs of our Memories, and make every
Truth as indelible, as it is neceſſary. That's in Anſwer to the Sixth Objection.
Seventhly, Others complain that the Scripture is obſcure and difficult to be
underſtood; they may as well, and with as good ſucceſs, attempt to ſpy out what
lies at the Centre of the Earth, as ſearch into the deep and hidden Myſteries,
which no Humane Underſtanding can fathom or comprehend. And this dir-
courageth them.
To this I anſwer Firſt, "Tis no wonder if there be ſuch profound Depths in the
Word of God, ſince it is a Syſtem and Compendium of his infinite and unſearch-
able Wiſdom, that Wiſdom which from the beginning of the World hath been
hid in God. Thoſe deep Truths which your Underſtanding cannot reach, re-
quire your humble Veneration.
Secondly, The Scripture is fuited to every Capacity. It is (as it is commonly
expreſt) a Ford wherein a Lamb may wade, and an Elephant ſwim; and herein
is the infinite Wiſdom of God ſeen, in wreathing together plain Truths with
obſcure, that he might gain the more Credit to his Word, by the one inſtructing
the Ignorance of the Weakeſt, by the other puzzling and confounding the Under-
ſtanding of the Wiſeft. This alſo adds a Beauty and Ornament to the Scripture.
As the Beauty of the World is ſet off by a graceful variety of Hills and Valleys,
fo is it in the Scripture. There are ſublime Truths, that the moſt aſpiring Rea-
ſon of Man cannot over-top, and there are more plain and eaſie Truths in which
the weakeſt Capacity may converſe with Delight and Satisfaction. No Man is
offended with his Garden, for having a fhady Thicket in it; no more ſhould we
be offended with the Word of God, that among ſo many fair and open Walks,
we here and there meet with a Thicket that the Eye of Humane Reaſon cannot
look through.
Thirdly, Thoſe Truths that are abſolutely neceſſary to Salvation, are as plainly
without either Obſcurity or Ambiguity recorded in the Scripture, as if they were
(as the Mabomet ans think concerning their Alcoran) written with Ink made of
Light;there's the neceſſity of Faith in Jeſus Chriſt,of repentance from dead Works,
of an holy and mortified Life, ſo clearly ſet down, that ſcarce have there any
been found ſo impudent as to raiſe Controverſies about them, and is it not pee-
viſh to quarrel at the Word for being obſcure in thoſe things, which if thou haſt
uſed thy urmoſt Diligence to underſtand, the ignorance of them ſhall not at all
prejudice thy Salvation ? Bleſs God rather, that he hath fo clearly revealed the
neceſſary and practical Duties of a Chriſtian Life, that thoſe are not involved in
any myſtical or obſcure Intimations, but thou mayſt without doubt or diſpute,
know what is of abſolute necellity to be either believed or practiſed in order to
Salvation. Be aſſured of this, that what with all thy Labour and Diligence thou
canſt not underſtand thou needeſt not, and what is needful, is plain and obvious,
and thou mayſt eaſily underſtand it.
Fourthly, The Scripture is obſcure; but hath not God offered us ſufficient
Helps for the unfolding of it? Have you not the Promiſe of his Spirit to illumi-
nate you ? 1 Cor.2.10. God hath revealed them to us by his Spirit, for the Spirit ſearch-
eth all things, yea the deep things of God. Have we not his. Miniſter, whoſe Office it
is to inſtruct us, and lead us into the inmoſt Senſe of the Scriptures ? Nay, have
we not the Scripture it ſelf, which is the beſt Interpreter of its own meaning ? uſu-
ally if it ſpeak more darkly in one place, it ſpeaks the ſame Truth more clearly in
another. Now compare Scripture with Scripture, you will find it holds a Light
unto its ſelf. The oftner you read, and the more you ponder on thoſe Paſſages
that are abſtruſe, the more you will find them clear up to your underſtanding.
So

the Uſe of the Holy Scriptures. 791
<
So that neither is this any reaſonable Diſcouragement from ſtudying the Holy
Scriptures.
Eighthly, Others may ſay, They are doubtful, becauſe they ſee many of thoſe
who have been moſt Converſant in the Scripture, how they have been perverted
and carried aſide into danınable Errors, and yet ſtill have pleaded Scripture for
the defence of them.
I anſwer. True, the Devil hath in theſe our Days buſied himſelf to bring a
Reproach upon Scripture through the Whimſies and Giddineſs of thoſe who have
pretended moſt acquaintance in it. But let not this be any Diſcouragement, for
this ariſeth not directly from the influence the Scripture hath on then, which is
the Rule of Truth only ; but from the Pride and Self-conceit of a few Notioniſts,
who wreſt it to their own Perdition. And though they boaſt much of Scripture
to countenance their Opinions ; yet Scripture miſunderſtood and miſapplied is
not Scripture. Indeed there is no other way to diſcern Truth from Error, but
only by the Scripture rightly underſtood; and there is no way rightly to under-
ſtand it, but diligently to ſearch it.
But to ſay that therefore we muſt not read the Scripture becauſe ſome wreſt iç
to their own Deſtruction, is alike reaſonable, as to ſay that therefore we muſt not
Eat nor Drink, becauſe that ſome eat to Gluttony, and others drink to Giddineſs
and Madneſs. The Apoſtle St. Peter tells us, Epiſt
. 2. Chap. 3. v. 16. That in
St. Paul's Epiſtles there were ſome Things hard to be underſtood, which the un-
learned and unſtable wreſt, as they do alſo the other Scriptures, to their own
deſtruction. Shall we therefore conclude, that neither his Epiſtle nor any other
of the Scriptures ſhould be read by us; becauſe that in fome, inſtead of Nouriſh-
ment, they have occaſioned only Wind, Flatulency and ill Humours? If this had
been his purpoſe, it had certainly been very eaſie for him to have ſaid, Becauſe
they are hard to be underſtood, and many wreſt them to their own deſtruction,
therefore beware that you read them not. But inſtead of this, he draws another
Inference, Verſe 17. Ye therefore beloved, beware, lest ye alſo being led away wish the
Errors of the Wicked fall from your omn ſtedfaſtneſs, but
grow in grace and in the knoir-
ledge of our Lord Jeſus Christ. He ſaith not, Beware that you read them not, but,
beware how you read them : This is the true Apoſtolical Caution, which tends
not to drive us from the Scriptures, but to make us more ſtudious and inquiſitive
in them, leſt we alſo be perverted by the cunning Craftineſs of Men, who lie in
wait to deceive. And this the Primitive Fathers thought the beſt and fureſt
means, to preſerve their People from Error and Sedaction. It were almoſt end-
leſs to recite to you thoſe many paſſages wherein they do moſt Pathetically ex-
hort all, of all Ranks and Conditions, of each Sex, of all Ages, to a diligent
perufal of the Holy Scriptures. And ſo far were they from taking it up in a
Language unknown to the Vulgar, or debarring the Laity from reading it, that
the Tranſlations of it into the common Tongue of each Country were Numerous,
and their Exhortations ſcarce more vehement and earneſt in any thing, than that
the People would employ their Time and Thoughts in revolving them. It is
therefore a moſt certain Sign, that that Church hath falſe Wares to put off,
which is of nothing more careful than to darken the Shop. And aſſuredly the
wreſting the Scriptures by ſome who read them, cannot occaſion the Deſtruétioni
of more, than that damnable Idolatry, and thoſe damnable Hereſies have done,
which have been brought into , and are generally owned and practiſed by the
Church of Rome, through the not reading of them.
Thus you ſee (as it was in Foſiah's time) how much Duſt and Rubbiſh this
Book of the Law lies under. I have endeavoured to remove it. And ſhall now
proceed to thoſe Arguments, that may perſuade you to a diligent ſearch and
peruſal of the Scriptures. The Jews indeed were ſo exact, or rather Superſti-
tious in this, that he was judged a Deſpiſer of thoſe Sacred Qracles, who did
not readily know how often every Letter of the Alphabet occurred in them.
This preciſeneſs God hath made uſe of to deliver down his Word to uş,ynvaried and
uncorrupted. It is not ſuch a ſcrupulous ſearch of the Scripture, I now exhort you
to : But as God hath left it to us a rich Depoſitum, a dear Pledge of his Love and
Care, ſo we ſhould diligently attend to a rational and profitable Study of it.
There


792
A Diſcourſe concerning
Tom
There are but two Things in the general that commend any Writing to us,
either that it diſcovers Knowledge, or directs Practice; that it informs the Judg.
ment, or reforms the Life. Both of theſe are eminently the Characters of this
Book of God. And therefore David tells us, Ffal. 19. 7. The Law of God con-
verts the Soul, and makes miſe the fimple. It is a Light not only to our Heads, but
it is a lamp unto our feet, and a light into our paths, Pfal. 119. 105. Let us conſider
it as to both.
Firſt, In point of Knowledge, as it perfects the Underſtanding; and ſo it will
appear in ſundry Particulars how excellent a Study it is. For,
Firſt, The Scripture diſcovers unto us the knowledge of thoſe Truths that the
moſt improved natural Reaſon could never ſift out; and are intelligible only
by Divine Revelation. God hath Compoſed two Books, by the diligent Study
of which, we may come to the knowledge of himſelf. The Book of the Crea-
tures, and the Book of the Scriptures. The Book of the Creatures is written in
thoſe great Letters of Heaven and Earth, the Air and Sea, and by theſe we may
ſpell out ſomewhat of God. He made them for our Inſtruction, as well as our
Service. There is not a Creature that God hath breathed abroad upon the
Face of the Earth, but it reads us Lectures of his infinite Power and Wiſdom.
So that it is no abſurdity to ſay that as they are all che Works of his Mouth,
ſo they are all the Works of his Hands. The whole World is a ſpeaking
Workmanſhip, kom. 1. 20. The inviſible things of God, are clearly ſeen by the
things that are made, even his eternal Power and Godhead. And indeed when we ſe-
rioully conſider how God hath poiſed the Earth in the midſt of the Air, and the
whole World in the midſt of a vaſt and boundleſs nothing; how he hath hung
out thoſe glorious Lights of Heaven, the Sun, the Moon, and Stars, and made
Paths in the Sky for their ſeveral Courſes, how he hath laid the Sea on heaps,
and ſo girt it in, that it may poſſibly overlook, but not overfiow the Land; when
we view the Variety, Harmony, and Law of the Creation, our Reaſon muſt needs
be very ſhort, if we cannot from theſe collect the infinite Wiſdom, Power, and
Goodneſs of the Creator. So much of God as belong to theſe two great Attri-
butes of Creator and Governour of the World, the Book of Nature may plainly
diſcover to us. But then there are other more retired, and reſerved Notions of
God, other Truths that nearly concern our felves and our eternal Salvation to
know and believe, which Nature could never give the leaſt Glimpſe to diſcover.
What Signature is there ſtamp'd upon any of the Creatures of a Trinity in Unity,
of the eternal Generation, or temporal Carnation of the Son of God? What
Creature could inform us of our firſt Fall, and Guilt contracted by it? Where
can we find the Copy of the Covenant of Works, or of Grace, printed upon any
of the Creatures ? All the great Sages of the World, though they were Na-
ture's Secretaries, and ranſack'd its abſtruſeſt Myſteries, yet all their Learning
and Knowledge, could not diſcover the Sacred Myſtery of a Crucified Saviour.
Theſe are Truths which Nature is ſo far from ſearching out, that it can ſcarce
receive them when revealed. 1 Cor. 2. 14. The natural Man receiveth not the
zhings of the Spirit of God, neither can be know them, becauſe they are ſpiritualiy diſ-
cerned. The Light that can reveal theſe, muſt break immediately from Heaven
it ſelf. And ſo it did upon the Prophets, Evangeliſts, and Apoſtles; the Pen-
men of the Holy Scriptures.
And if it were their ſingular Privilege, that the Holy Ghoſt ſhould deſcend
into their Breaſts, and ſo poſſeſs them with Divine Inſpirations, that what they
ipake, or wrote, became Oracular, how little leſs is ours; ſince the Scriptures
reveal to us the very fame Truths which the Spirit revealed to them ? God here-
cofore ſpake in them, and now he ſpeaks by them unto us. Their Revelations
are become ours; the only difference is, That what God taught them by extra-
ordinary Inſpiration, the very fame Truths he teacheth us in the Scripture, by
the ordinary Illumination of his Spirit. Here, therefore whilſt we diligently
converſe in the Book of God, we enjoy the Privilege of Prophets. The ſame
Word of God which came unto them, comes alſo unto us; and that without thoſe
fevere Preparations, and ſtrong Agonies, which ſometimes they underwent, before
God would inſpire them with the Knowledge of his Heavenly Truth. That is the
firſt Motive and Argument.
Secondly,

the Uſe of the Holy Scriptures. 793
Secondly, The Knowledge which the Scripture teacheth, is for the matter of
it the moſt ſublime and lofty in the World. All other Sciences are but poor
and beggarly Elements, if compared with this. What doth the Naturaliſt, but
only butie himſelf in digging a little drolly Knowledge, out of the Entrails of
the Earth? The Aſtronomer, who aſcends higheit, mounts ro higher than the
Cæleſtial Bodies, the Stars and Planets; which are but the Outworks of Heaven.
But the Scripture pierceth much farther, and lets us into Heaven it ſelf. There
it diſcovers the Majeſty and Glory of God upon his Throne; the Eternal Son
of God fitting at his right Hand, making a prevailing and authoritative Inter-
ceſſion for us : The glittering Train of Cherubims and Seraphims, an innume-
rable Company of Angels, and the Spirits of juſt Men made perfect. So that
indeed when you have this Book laid open before you, you have Heaven it ſelf,
and all the inconceivable Glories of it laid open to your View. What can be
more ſublime than the Nature of God? And yet here we have it ſo plainly de-
ſcribed by all its moſt glorious Attributes and Perfections that the Scripture
doth but beam forth Light to an Eye of Faith, whereby it may be inabled to ſee
him who is inviſible. But if we conſider thoſe Goſpel Myſteries the Scripture
relates, the Hypoftatical Union of the Divine and Humane Nature in Chriſt's In-
carnation, the Myſtical Union of our Perſons to his, by our believing, that the
Son of God ſhould be ſubſtituted in the ſtead of guilty Sinners; that he who knew
no Sin, ſhould be made a Sacrifice for Sin, and the Juſtice of God become recon-
ciled to Man, through the Blood of God: Theſe are Myſteries 10 infinitely pro-
found as are enough to puzzle a whole College of Angels. Now theſe the Scri-
pture propounds unto us, not only to poſe, but to perfect our Underſtanding.
For that little Knowledge we can attain unto in theſe Things, is far more excellent
than the moſt comprehenſive Knowledge of all things elſe in the World. And
where our ſcanty Apprehenſions fall hort of fathoming theſe deep Myſteries,
the Apoſtle hath taught us to ſeek it out with an Bobot, Rom. 11.33. O the depth
of the Riches, both of the knowledge and wiſdom of God! how unſearchable are his judg-
ments, and his
ways paſt finding out !
Thirdly, The Scripture is an inexhauſtible Fountain of Knowledge, the more
you draw from it, the more ſtill ſprings up. It is a deep Mine, and the farther
you ſearch into it, ſtiil the richer you find it. It is tedious to read the Works
and Writings of Men often over, becauſe we are ſoon at the bottom of what they
deliver, and our Underſtanding hath nothing new to refreſh it. But in reading
the Scripture it fares with us as it did with thoſe whom Chriſt miraculouſly fed,
the Bread multiplied under their Teeth, and increaſed in the very chewing of it.
So here, while we ruminate and chew on the Truths of the Scripture, they mul-
tiply and riſe up thicker under our Meditation. One great Cauſe of the neglect
that many are guilty of in reading the Holy Scripture, is a Fear that they ſhall but
meet with the ſame Things again, which they have already read and known; and
this they account tedious and irkſome. Indeed if they read it only ſuperficially
and ſlightly, it will be ſo. But thoſe who fix their Minds to ponder and medi-
tate upon the Word, find new Truths ariſing up to their Underſtanding, which
they never before diſcover'd. Look as it is in a Starry Night, if you caſt your
Eyes upon many ſpaces of the Heavens, at the firſt Glance perhaps you ſhall dif-
cover no Stars there; yet if you continue to look earneſtly and fixedly, ſome
will emerge to your View, that were before hid and concealed : So is it with
the Holy Scriptures. If we only glance curiouſly upon them, no wonder we dif-
cover no more Stars, no more glorious Truths beaming out their Light to our
Underſtanding. St. Auguſtine found this ſo experimentally true, that he tells us
in his Third Epiſtle, That though he ſhould with better Capacity, and greater
Diligence, ſtudy all his Life-time, from the beginning of his childhood to de-
crepit Age, nothing elſe but the Holy Scriptures; yet they are ſo compacted,
and thick-ſet with Truths, that he might daily learn ſomething, which before he
knew not. God hath as it were ſtudied to ſpeak compendiouſly in the Scriptures.
What a Miracle of brevity is it, that the whole Duty of Man, relating both to
God and his Neighbour, ſhould be all compriſed in ten Words ? Not a Word,
but were the Senſe of it drawn out, were enough to fill whole Volumes; and
therefore the Pſalmiſt, Pfal. 119. 96. I have ſeen an end of all perfection, but thy
Ffffff
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794
A Diſcourſe concerning
Commandments are exceeding broad. When we have attained the knowledge of
thoſe Things that are abſolutely neceſſary to Salvation, there yet remain ſuch
depths of Wiſdom, both in the manner of Scripture-expreſſion, and in the Myſte-
riouſneſs of Things expreft, that after our utmoſt Induſtry, ſtill there will be
left new Truths to become the diſcovery of a new ſearch.
Fourthly, The Scripture exhibits to us that Knowledge which is neceſſary to
Eternal Salvation. This is life eternal to know thee, the only true God and Jeſus Christ
mhom thou haft ſent, John 17. 3. And this knowledge the Scriptures alone can afford us,
John 5. 39.
So 2 Tim. 3. 15. We need not therefore enquire after blind Tra-
ditions, or expect any whimſical Enthuſiaſms; the written Word contains what-
ſoever is neceſſary to be known in order to eternal Salvation ; and whoſoever is
wife above what is written, is wiſe only in Impertinencies. Now hath God con-
tracted whatever was neceſſary for us to know, and ſummed it up in one Book ;
and ſhall not we be diligent and induſtrious in ſtudying that which doth ſo necef-
ſarily concern us? Other Knowledge is only for the adorning and embelliſhment
of Nature; this is for the neceſſity of Life, of Life Eternal. I have before ſpoken
enough concerning the neceſſity of Knowledge unto Salvation, and therefore ſhall
not farther inlarge. Therefore as St. Peter ſaid to Chriſt, Lord, whither ſhall we
go, thou haſt the words of eternal life? So let us Anſwer whatſoever may ſeem to
call us off from the diligent Study of the Scriptures, Whither ſhall we go, to this
we muſt cleave, with this we will converſe, for here alone are the Words of
Eternal Life.
Fifthly, The Knowledge that the Scripture diſcloſeth is of undoubted Cer-
tainty, and perpetual Truth; it depends not upon Probabilities or Conjectures,
but the infallible Authority of Chriſè himſelf; he hath dictated it, for whom it is
impoſible to lie. The Rule of our Veracity or Truth, is the conformity of our
Speech to the Exiſtency of Things; but divine Truth and Veracity hath no other
Rule beſides the Will of him that ſpeaks it. He muſt needs ſpeak infallible
Truth, who ſpeaks Things into their Beings, ſuch is the omnipotent Speech of
God. Whatſuever he declares, is therefore true, becauſe he declares it. Never
matter how ftrange and impoſlible Scripture-Myſteries may ſeem to Fleſh and
Blood, to the corrupt and captious Underſtandings of natural Men; when the
Word of God hath undertaken for the Truth, it is as much Impiety to doubt
them, as it is folly to queſtion the reality of what we ſee with our very Eyes.
Nay, the information of our Senſes, what we ſee, what we hear, what we feel,
is not ſo certain, as the Truth of thoſe Things which God reveals and teſtifies in
the Scriptures. And therefore the Apoſtle, 2 Pet. 1. 18, 19. Speaking of that mi-
raculous voice that founded from Heaven. Matth. 17.5. This is my beloved Son in
whom I am well pleaſed. We, faith the Apoſtle, heard this Voice when we were
with him in the Holy Mount, but we have alſo a more ſure Word of Prophecy;
or, as the Greek may well be rendred, We account more ſure the Word of Pro-
phecy, unto which ye do well, that ye take heed. What a more ſure Word than
a Voice from Heaven ? When God himſelf ſhall vocally bear Witneſs to the Truth?
Yes, we have a more ſure Word, and that's the Word of Prophecy, recorded in
the Old Teſtament. And hence it will follow, that becauſe the Prophecies con-
cerning Chriſt,may ſeem ſomewhat obſcure in Compariſon with this audible Voice
from Heaven ; therefore the Teſtimony of obſcure Scripture, is to be preferred
before the Teitimony of clear Senſe. Now therefore if you would know Things
beyond all danger, either of Falſhood or Heſitation, be Converſant in the Scri-
pture, where we may take all for certain upon the Word and Authority of that
God, who neither can deceive, nor be deceived.
Sixthly, The Scripture alone gives us the true and unerring Knowledge of
our Selves. Man that buſies himſelf in knowing all things elſe, is of nothing more
ignorant than of himſelf; the Eye that beholds other Things, cannot ſee its own
ſhape ; and ſo the Soul of Man, whereby he underſtands other Objects, is
uſually ignorant of its own Concernments. Now as the Eye that cannot ſee it
ſelf directly, may ſee it ſelf reflexively in a Glaſs; ſo God hath given us his
Scripture, which St. James compares to a Glaſs, Jam. 1. 23. And holds this before
the Soul, wherein is repreſented our true State, and Idea.
There
the Uſe of the Holy Scriptures.
795
There is a Fourfold ſtate of Man, that we could never have attained to know,
but by the Scriptures.
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His ſtate of Integrity.
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His ſtate of Apoſtacy.
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His ſtate of Reſtitution.
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The Scripture alone can reveal to us, what we were in our Primitive Conſti-
tution. Naturally Holy, bearing the Image and Similitude of God, and enjoying
his Love, free from all inward Perturbations or outward Miſeries; having all the
Creatures ſubject to us, and what is much more, our ſelves.
What we were in our ſtate of Apoſtacy or Deſtitution, deſpoiled of all our
Primitive Excellencies, diſpoffeſs’d of all the Happineſs we enjoy'd, and of all
hopes of any for the future ; liable every moment to the revenge of Juſtice, and
certain once to feel it.
0030955
What we are in our ſtate of Reſtitution, through Grace, begotten again, to a
lively Hope, Adopted into the Family of Heaven, Redeem’d by the Blood of Chriſt,
Sanctified and Sealed by the Holy Spirit, reſtored to the Favour and Friendſhip of
God, recovering the initials of his Image upon our Souls here on Earth, and ex-
pecting the perfection of it in Heaven.
What we ſhall be in our final ſtate of Glory, cloathed with Light, crowned with
Stars, inebriated with pure fpiritual Joys. We ſhall ſee God as he is, know him as
we are known by him, love him ardently, converſe with him eternally, yea a ſtate,
it will be ſo infinitely happy, that 'twill leave us nothing to hope for.
This Fourfold ſtate of Man the Scripture doth evidently expreſs. Now theſe
are ſuch Things as could never have entred into our Hearts to have imagined, had
not the Word of God deſcribed them to us, and thereby inftructed us in the know-
ledge of our ſelves, as well as of God and Chriſt.
Now let us put theſe Six Particulars together. The Scripture inſtructs us in
the knowledge of ſuch Things as are intelligible only by Divine Revelation; it
teacheth us the moſt ſublime and lofty Truths ; ’tis a moſt inexhauſtible Fountain
of Knowledge, the more we draw, the more ſtill ſprings up; it teaches that Know-
ledge that is neceſſary to Salvation; it is of undoubted Certainty, and perpetual
Truth; And Laſtly, it informs us in the knowledge of our Selves; and certainly,
if there be any Thirſt in you after Knowledge, there needs no more be ſpoken to
perſuade you to the diligent ſtudy of the Scripture, which is a rich Store and
Treaſury of all Wiſdom and Knowledge.
- Thus we have feen how the Scriptures inform the Judgment. Let us now briefly
ſee how they reform the Life, and what practical Influence they have upon the
Souls of Men. Now here the Word of God hath a mighty Operation, and that
in ſundry Particulars.
Firſt, This is that Word that convinceth and humbles the ſtouteſt and proudelt
Sinners. There are two ſorts of ſecure Sinners. Thoſe who vaunt it in the Con-
fidence of their own Righteouſneſs; and thoſe who are ſecure through an inſenſi-
bility of their own Wickedneſs. Both theſe the Word when it is ſet home with
Power, convinceth, humbles, and brings to the Duft. It deſpoils the Self- Juſtitiary
of all that falſe Righteouſneſs he once boaſted of and truſted to. I was alive once
without the law (ſaith St. Paul) but when the commandment came, ſin revived, and I
died, Rom. 7.9. It awakens and alarms the ſenſeleſs, feared Sinner. How many
have there been that have ſcorned God, and deſpiſed Religion, whom yet one
Curſe or Threat of this Word hath made to tremble and fall down before the
convincing Majeſty and Authority of it?
Secondly, This is that Word that fweetly comforts and raiſeth them after their
Dejections: All other Applications to a wounded Spirit are improper and imper-
nent. 'Tis only Scripture-Conſolation that can eaſe it. The leaves of this book are
like the leaves of that tree, Rev. 22. which were for the healing of the Nations.
The ſame Weapon that wounds muſt here work the Cure.
Thirdly, This is that Word that works the mighty change upon the Heart in
Renovation. Take a Man that runs on in vile and deſperate Courſes, that ſells
himfelf



796
A Diſcourſe concerning
himſelf to do Iniquity, and commits all manner of Wickedneſs with Greedineſs,
and makes uſe of all the Arguments that Reaſon can ſuggeſt; theſe ſe!dom reclaim
any from their Debaucheries. Or if in ſome few they do reform the Life, yet they
can never change the Heart. But now that which no other Means can effect, the
Word of God can, Pfal. 19. 7. The law of God is perfect convertirg the Soul.
Fourthly, This is that Word that ſtrengthens and arms the People of God to
endure the greateſt temporal Evils, only in hope of that future Reward which it
promiſeth.
Fifthly, This is that Word that contains in it ſuch a Collection of Rules and
Duties, that whoſoever obſerves and obeys, ſhall in the end infallibly obtain ever-
laſting Life. Though I can but juſt mention theſe Heads unto you, yet there is
enough in them to perſuade you to be diligent in the Scriptures. In them (faith
our Saviour) ye think to have eternal life. A
We are all of us guilty Malefactors; but God hath been pleaſed to afford us the
Mercy of the Book : And what, ſhall we not ſo much as read for our Lives?
This is that Book according to which we muſt either ſtand or fall, be acquitted
or condemned Eternally. The unalterable Sentence of the laſt Day will paſs upon
us, as it is here recorded in this Scripture. Here we may before-hand know our
Doom, and what will become of us to all Eternity. He that believeth ſhall be ſaved,
but he that believeth not ſhall be damned. 'Tis faid, Rev. 20. 12. That when the
Dead ſtood before God to be judged, the Books were opened: That is, the Book
of Conſcience, and the Book of the Scripture. Be perſuaded to open this Book,
and to judge your ſelves out of it before the laſt Day: ‘Tis not a ſealed Book to
you, you may there read what your preſent State is, and foretel what your future
will be. If it be a ſtate of Sin and Wrath, ſearch farther; there are Directions
how you may change this wretched State for a better. If it be a State of Grace
and Favour, there are Rules how to preſerve you in it. 'Tis a Word ſuited to all
Perſons, all Occaſions, all Exigencies. It informs the Ignorant, ſtrengthens the
Weak, comforts the Diſconfolate, ſupports the Afflicted, relieves the Tempted,
reſolves the Doubtful, directs all to thoſe Ways which lead to endleſs Happineſs;
where, as the Word of God hath dwelt richly in us, ſo we ſhall dwell for ever
gloriouſly with God.
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( 797 )
THE
ALMOST-CHRISTIAN
DISCOVERED;
In Several SERMON S.
ACTS xxvi. 28.
Then Agrippa ſaid unto Paul, Almost thou perſuadeſt me to be a CHRISTIAN.
I
2009
N this Chapter we have St. Paul in his Fetters pleading before that Honou-
rable Seſſions of Feftus and Agrippa; his Plea we have largely ſet down from
the ift. to the 24th. Verſe, in which he opens his Commiſſion, that he had
received in an extraordinary manner from Heaven, for preaching of that
Doctrine which was every where ſpoken againſt, and for worſhipping God in
that way which was called Hereſie. Ihall not at all enter into the conſideration of
the Apology; but let us look only at the different Effects that it wrought upon the
Hearers: Feſtus and Agrippa they were both of them Unbelievers, the one an unbe-
lieving Heathen, the other an unbelieving Jem, and thus they both continue ; yet
St. Paul's Speech works very differently upon them. In the 24th. Verſe you have
Feſtus raving; he ſaid with a loud voice, Paul, thou art beſides thy ſelf, much learning hath
made thee mad. Thy Thoughts of a Viſion and an Apparition, of a Man dead and
buried, lying ſafe under ground, that he ſhould riſe again and appear from Heaven
to thee, being the Saviour of the World, is a meer Fancy, proceeding from a ſtrong
Phrenzy: Thus he ſcoffs and raves. But this very Sermon which ſeemed Madneſs
and an idle Tale to unbelieving Feſtus, carries a ſtrong Conviction in it to Agrippa,
who was an Unbeliever too; Almoſt thou perſuadeſt me to be a Chriſtian.
Hence obſerve, That the Word of God hath a far different effect, even upon thoſe, upon
whom it hath no ſaving effeét; one raves and rageth againſt it, is feared and ſtupified
by it; another is convinced and terrified by it
. Feſtus he ſcoffs and mocks, goes
away laughing at the Doctrine, and reviling the Preacher : But Agrippa is convin-
ced, and half perſuaded, to believe and practiſe that very Doctrine, and highly to
eſteem the Preacher of it. And is it not ſo even among us? Are there not many
who may come to the Ordinances in a natural and ſinful Eſtate and Condition, the
ſame Word of God is caſt among them all ; yea, but what is the Succeſs ? 'The
Sword of the Spirit when it is brandiſhed amongſt a great Croud of Conſciences, it is
not likely that it ſhould miſs all, and ſtrike none of them; one perhaps goes away
Nighting and contemning; another goes away ſcoffing and railing againſt it ; and
another half-perſuaded by it to become a Chriſtian, to be almoſt a Chriſtian. If
every Man's Breaſt had a Caſement in it by which we might ſee the inward Eſtua-
tions and Boilings of their Hearts, how they work after a powerful and terrifying
Sermon ; ſhould we not behold and ſee ſome ſhifting, and ſhuffling their Sins out of
the way ; ſome holding up the Bucklers of prejudicate Opinions, to ward and fence
off the ſtroke of the Spirit; ſome fretting and ſtorming at the lancing of their Con-
ſciences; ſome ſcorning and fcoffing with Feftus, that it is no better than Folly and
Madneſs'; ſome trembling with Felix; ſome convinced and wrought uponas Agrippa
to faint reſolutions, and half-purpoſes; and yet all theſe remain under the Power
of Unbelief and Unregeneracy. It is indeed a wonder among ſuch diverſity of Ope-
rations that the Word hath upon the Souls and Conſciences of Men, it could be poſſi-
ble that ſuch a multitude ſhould go away without any ſaving Operation by it; ſome
blinded and hardned, ſome terrified,ſome ſtupified; fome exaſperated and inraged;
Gggggg
ſome


798
The Almost-Chriſtian Diſcovered.
ſome convinced and half-perſuaded, and ſuch are thoſe that we now ſpeak of : Such
as are, as it were, half of one Complexion, and half of another, that ſtick in the New
Birth, whoſe Hearts have been warmed with good Motions; who have entertained
approving and admiring Thoughts concerning the ways of Holineſs, who have ta-
ken up ſome reſolutions of doing better, and of being better; and yet do not come
off roundly and ſpeedily from their Sins, nor cloſe fully with Chriſt. Theſe are
the half-Chriſtians which the Text ſpeaks of.
The Words they are plain in themſelves ; and therefore do not require much
Explication. Only the Word tranſlated Almoſt thou perſuadeft me,&c.it accurately
rendred according to the Original, it is a little thou perſuadeſt me, &c. So in the
Reply St. Paul makes with a holy kind of Gallantıy in the enſuing Verſe you find
there it is oppoſed to much, which we render altogether ; but the Grammatical Con-
ſtruction is, Would to God they were both all and in much ſuch as I am except theſe
Bonds. So then in a little thon perſuadeſt me; that is, I could methinks be con-
tented to be a Chriſtian in a little in ſome few things; ſome part of the Way I could
willingly go, ſaith Agrippa : But St. Paul concludes, it muſt not be only in a little,
but in much, in all. If we follow this Sence and Interpretation of the Words;
then obferve,
Doc. 1. There goes much to the making of a true Chriſtian, a little will not ſerve.
It is not a little will ſerve; for many precious Ingredients go to the making of
a true Chriftian; and much of each Ingredient goes to the making of a ſtrong
Chriſtian. There muſt be Profeſſion, Faith, Obedience, Self-denial, Patience,
Humility, outward Preparation and inward Graces, outward Imbelliſhments and
inward Ornaments, and a little of it is but little worth. There are many that are
perſuaded to be Chriſtians in Name and Profeſſion, to be Chriſtians in outward
participation of Ordinances and Communion with Saints and the like; yea, but this
is to be a Chriſtian but only in a little. Are you perſuaded to obey Chriſt in all,
to take up his Croſs, and deny your ſelves, to oppoſe and mortifie your Luſts, and
to perform the harſheſt and ſevereſt part of Religion? This is indeed to be a Chri-
ftian not only in a little but in much; yea, in all, to be ſuch as St. Paul himſelf was.
But then if you take the Words according to our 'Tranſlation, which the Original
alſo will very well bear. So it is within a little or almost thou perſuadeſt me; for
King Agrippa was fully convinced of the Truth of thoſe things which Paul rela-
ted, as you may ſee, v.26. He knew theſe things, and was ignorant of none of them,
they were not hidden from him ; for theſe things were not done in a corner. He
could not be ignorant of the miraculous Converſion of him, who had been ſo fu-
rious and notorious a Perfecutor of Chriſtians : He, who was expert in all the Cu-
ſtoms that were among the Jews, ver. 3. could not be ignorant of what the Apoſtle
affirms, ver. 22, 23. This that Mofes and the Prophets foretold that Chriſt ſhould
ſuffer and be raiſed from the dead, and ſhould give life to the Gentiles : Of all this
King Agrippa was fully convinced ; and yet when Paul ſo inſinuatingly preſſeth
upon him, Believeſt thou the Prophets ? I know thou believeſt. The reſult of all is this,
That he was but almoſt perſuaded, not fully
perſuaded of the Truth of what St. Paul
ſpeaks concerning Chriſt, concerning himſelf
, and concerning Chriſtians; yet for,
all that he was but almoſt perſuaded to be a Chriſtian. Hence likewiſe obſerve,
Doct. 2. That Perſons who are fully and truly convinced, are many times but almoſt
and half-perſuaded.
There may be a powerful perſuaſion in the Judgment and the Conſcience con-
cerning Chriſt and his ways, when there is but half a perſuaſion in the Will and
Affections to cloſe with him. Theſe Obſervations I gather up as they lie ſtrewed
in my paſſage. I ſhall not infiſt upon them but only as they are ſubfervient to the
fuller Proſecution of the General Doctrine, which you may take thus,
Doct. 3. That thoſe who never mere in CHRIST; jiet may be almoſt Chriſtians
.
I need not here ſtand to tell you, that Chriſtianity may be taken either,
Firſt, for an outward Profeſſion of Chriſt, as it is oppoſed to all other Religions
in the World, whether Heatheniſh Idolatry, Mahomet an Stupidity, or Jewijl Ce-
remony : Or,
0961
Secondly, For an imard and cordial embracing of Jeſus Christ, thus profeſſed, as it
ſtands oppoſed, either to the Prophaneneſs or Hypocrilie of carnal Goſpellers.
sot nga ono
Evident

De Di
The Almost-Chriſtian Diſcovered. 799

Evident it is, that the Chriſtianity that Agrippa was almoſt perſuaded into, was
of the firſt fort, not excluding the ſecond. Nay, it was feldon ſeen that in thoſe
Primitive Times, wherein no carnal Reſpect or outward Advantage could com-
mend the Goſpel to the Intereſts of Men. When the reward of profeſſing Chriſt
was Perfecution and Martyrdom; then I ſay it was ſeldom ſeen that any would take
Chriſt by Profeſlion, who would not alſo take him by Faith and Adherence. Few
there were that would take up Religion,even upon this Condition, to lay down their
Lives for Chriſt, who yet through their own Prophaneneſs or Hypocrilie, were to
receive no Benefit from the Death of Chriſt. So that to perſuade Men then to be
Chriſtians in Profeſion, it was the ſame with perſuading them to be Chriſtians in
reality. But now, when the Name of Chriſt is ſo much courted, when the deny-
"ing of Chriſt would be repaid with the fame puniſhment, that formerly the own-
ing of Chriſt underwent, you need not ſo much perſuaſion to take upon you the
outward Profeſſion of Chriſtianity. For you are not only almost, but altogether.
Chriftians in the external Garb; but our perſuaſion to you muſt be, that as you own
Chriſt in an outward Profeſſion of him, ſo that you would cleave to him by a true
Faith in him, and Obedience to him.
We are not then to ſpeak to Pagans, to convert them to a new Religion; but
(if I may ſo fay) we are to ſpeak to Chriſtian Infidels, to convert them to a new Life
and Converſation. Nor yet among theſe doth my Subject lead me to the prophane
(
and looſer fort, whoſe being called Chriſtians doth not more honour them, than they
diſgrace and reproach that holy Name; but to thoſe who are more elevated, and
more refined, who go far n Chriſtianity ſo as to be near the Kingdom of God. In
a word, ſuch as are Almoſt Chriſtian; and yet are Strangers to Chriſt, and remain
in their ſinful State and unregenerate Condition.
Now in the Proſecution of this Point, I ſhall enquire into theſe following Par-
ticulars in this Method.
1. What Progreſs Men may make towards Chriſtianity, and yet fall ſhort of it.
Whence they are enabled to proceed fo far, and what it is that carries them
out to all their Attainments.
What it is that hinders them from proceeding further; and when they are
almost Chriſtians, what keeps them from being ſuch altogether.
4. To ſhew you the folly and miſery of thoſe who proceed thus far only, as to
be almoſt Chriſtians, and no farther.
Firſt, Let us ſee what Progreſs a natural Man may make towards Grace and Chriſtia-
nity, and yet remain in a finful ſtate. Before I can come in particular to deter-
mine this, I muſt premiſe theſe two or three Particulars :
Firſt, That when we enquire what Progreſs an unregenerate man may make to-
wards Grace, this ſuppoſes that there is a tendency in what fuch a man doth, or
may do towards the obtaining of Grace. Or how elſe can he make any progreſs
towardsit, if that which he doth hath no tendency to it? Let us therefore enquire
what kind of tendency this is. There may be a twofold tendency ſuppoſed in the
Aations of an unregenerate man, towards the acquiſition of Grace,
1. Effective,
1. Actions may be ſaid to have an effective tendency, when they do by their own
efficiency and cauſality produce that which they tend to'; and in this fence it muſt
be denied that the Actions of an unregenerate man, have any tendency towards
Grace, be their progreſs what it will; thereby he cannot efficiently produce or
cauſe Grace in himſelf; and therefore Grace is called the new Creature, as being
the effect only of creating Power, which is the fole Prerogative of God, and it is as
utterly impoſſible for a Man to create Grace in the Soul, as to create the Soul it ſelf.
Take but this one demonſtration to evince it : If an unregenerate Man by his own
Power and Efficiency can produce Grace in himfelf, then one of theſe two groſs
Abſurdities muſt needs follow, either, 1. That there are ſtill left holy Habits and
Principles in the Will, which were never loft by the Fall of Man: Or, 2. That a
Man may make himſelf truly holy by a Will that is totally corrupt and linful; but
either of theſe are very groſs.
Firſt, There are no holy nor divine Habits left in the Will of a carnal man, whereby
he ſhould be able to regenerate and convert himſelf; for what holy Habit can there
be
3.
2. Subjective, f Tendency
800
The Almost-Chriſtian Diſcovered.
be in the Will of one that is wholly corrupted ? if any ſuch be ſuppoſed, it may alſo
be ſuppoſed that it is true Grace; and to affirm that a Man in a ſtate of Nature hath
true Grace inherent in him, whereby he is able to convert and regenerate himſelf,
is double nonſence and a flat contradiction; for it is to afirm that he hath Grace
before he hath it.
Secondly, A Will totally corrupted, cannot make an holy Man, cannot produce
Grace,nor make a Man holy,Grace is beyond and above its Sphere all the motions of
the Will in its fallen Eſtate, what through defect of a right Principle from whence
they flow, and a right end to which they tend, they are all evil and linful. And it is
very ſtrange to affirm that a gracious Habit may be wrought in us by linful Actions.
And beſides the Will of a Man by the Fall, it is a fleſhly Will; but in Regeneration
it is made ſpiritual. Now it were a ſtrange kind of Production, if fleſhly could be-
get ſpiritual; nor would it any longer hold true what our Saviour faith in Joh. 3.6.
That which is born of the fleſh, is flesh: So that I think’tis very evident, that all that a
Man can do by the power of Nature cannot tend efficiently to produceGrace in him.
Secondly, There is a ſubječtive tendency towards Grace; and this lies in thoſe moral
preparations, and thoſe diſpoſitions of the heart which fit it for the receiving of
Grace, though it be wrought there only by the Holy Ghoſt. And thus we affirm
that while Men are in an unregenerate ſtate, they may have and do ſomewhat that
hath a tendency in it to Grace ; that is, one unregenerate Man may have more of
theſe previous diſpoſitions, and of theſe preparations for the receiving of Grace,
than another hath: For though it be not in it ſelf ſingly neceſſary that ſuch previous
diſpoſitions ſhould be wrought in the Soul before the implantation of divine Grace;
ſince ſuch a Subject as the Soul is in reſpect of Grace, doth not, as the Schoolmen
determine, require its previous diſpoſitions for the production of its Form ; yet
this is the uſual common way of the Spirit's work,
1. To prepare the heart by ſome common Works of Conviction, legal Terrors
and remorſe of Conſcience, firſt to prepare the heart by theſe before it works any
ſaving and real work of Grace in it : And therefore when any unregenerate man
hath much of theſe previous preparations, we ſay that he goes very far towards
Grace, and he may be ſaid to be almoſt a Chriſtian. And this is all that tendency that
an unregenerate Man hath, or can poſſibly do towards it; viz. a preparatory, and
not an effective operative tendency unto ſaving Grace and Regeneration.
2. Another thing premiſed is this, That what through wilful floth and wretched
negligence, no unregenerate Man doth make ſo great a progreſs towards Grace as he
isable and can poſlībly do. None go ſo far as they can do in thoſe previous prepa-
rations and diſpoſitions towards it. When they find difficulty in oppoſing Temp-
tation, in crucifying their Luſts, in performing of Duties, in denying their ſinful
Delights and Pleaſures , having nothing ſupernatural within them to naturalize
and facilitate theſe things, and carry them on reſolutely through all, they never
keep up to the utmoſt of that Power which they have ; but as they yield to thoſe
Temptations that they might reſiſt, and commit thoſe Sins that they might reject,
and neglect thoſe Duties which for Matter and Subſtance of them they might per-
form ; fo none of them goes ſo far as they have a natural power to do: No Man
goes ſo far in the work of Grace as he might, if he would improve that power
which he hath by Nature.
3. Did they make as great a progreſs towards Grace as they might, they would
not fall ſo far ſhort of Grace as they do. I ſay if wicked unregenerate Men did but
as much as they are able by the power of Nature to do, without the ſpecial Alli-
ſtance of the Holy Ghoſt, they would not fall ſo far ſhort of Grace as they do. I
would not enter into that Diſpute whether God be engaged to beſtow Grace upon
the right Improvement of their natural power ; yet it is certain, and agreed on by
all, that he doth certainly do ſo. God uſually beſtows true and ſaving Grace upon
thoſe who do rightly, and to their utmoſt,improve their natural power and ability
for their acquiring of it. If God be not obliged by promiſe to aſliſt them;yet through
his Goodneſs and Mercy he is not wont to deſert them. Let them but labour to im-
prove their natural ability to the utmoſt ſtrain and pitch that their own capacity
can elevate, God will (according to his uſual method and wonted Goodneſs) come
in by ſupernatural Grace,and inable them to do that which by Nature they are not
able to do; for no inſtance can be given to the contrary. So then we may conclude
that




The Almost-Chriſtian Diſcovered.
801

that wicked Men never go ſo far as they can; and did they, yet they could not effi-
ciently work Grace in themſelves, but nevertheleſs they would be diſpoſed and
prepared for the receipt of Grace, which God upon ſuch preparations would un-
doubtedly beſtow upon them. For although he be not obliged to give it them, yet
uſually he is wont to work it in them meerly through his own natural Goodneſs,free
Grace and Mercy to them, pitying the weakneſs of their lapſed and fallen Nature.
I ſhall proceed to the Anſwer of the firſt Queſtion in the general. 1. Unregene-
rate Men may make a great progreſs, and may go very far towards Grace, and yet
fall ſhort of it; that in general is to be Almoſt a Chriſtian. This I laid down in the
Method propounded to you. Although I ſay not they go as far as they can by the
power of Nature, and yet fall ſhort of Grace; for that can never be inſtanced in
any; yet the ſad and wretched Apoſtacy of thoſe who have been eminent Profeſ-
fors, ſhining, yea, and glaring Lights,exceeding, and alſo deſpiſing common attain-
ments of others; their Apoſtacy hath too evidently confirmed it to us, that Men
may go very far towards Grace, and yet fall ſhort of it. See what Chriſt faith
Mark 12. 24. of that young Man, that forward young Man, Thou art not far from
the Kingdom of God; that is, thou art not far from Grace; for ſo the Kingdom of
God is oftentimes taken in Scripture for the Kingdom of Grace, ſo that we may ſay
of ſuch Men, they were not far from the Kingdom of God, not far from Grace, not
far from Heaven, climbing up almoſt thither, within view and ken of it,having one
foot,as it were,upon the Threſhold of the Heavenly Gate; and yet even theſe tum-
ble headlong, and never reſt until they have plunged themſelves to the bottom of
Hell. It is with ſuch Men as it is with the Vapours that are drawn up into the Air,
they ſhine with the ſame Light with the ſame apparent Magnitude as the fixed Stars
themſelves do,and we may think them moving in the very ſame Sphere with them;
but when we ſee them dart down to the Earth and ſpilling all that Light and Glory,
which they gliſtered with by the way,and fall into a filthy Jelly,a thicker and more
loathſom Subſtance than when they were firſt exhaled, we then conclude that all
that Elevation of thoſe falſe and blazing Lights, was vaſtly ſhort of that Heaven in
which they ſeemed ſometime to be fixed. So is it with many unregenerate Men;
you cannot tell with what they are fraught till you ſee them ſhipwracked; then it
is a fign, that though they were never right and true Treaſure, yet they are ſome-
thing very like it : When we ſee them tumbling down off a glorious Profeſſion
through fatal Precipices of great, groſs,and deſperate Sins, we may ſadly conclude
that that Man was not far from the Kingdom of God, though he was never yet there.
Indeed every anregenerate Man, when he winds up himſelf to the higheſt pitch
and ſtrain, he may be ſaid to be far from the Kingdom of God, in reſpect of his
total deprivation of Grace; though his Actions be never ſo fair and ſpecious, yet
they are very far from being gracious, as far as Darkneſs is from Light; yet he may
be ſaid not to be far from the Kingdom of God likewiſe in a fourfold reſpect.
First, In that he is far from that which is furtheſt from Grace; and that is,groſs,
flagitious,and notorious Sins, which are fartheſt offfrom Grace of allothers;and theſe
a Natural Man may be very far and free from; and therefore not far from Grace.
Secondly, He may have that which very much reſembles and counterfeits Grace,
fo that as to outward appearanče there is but very little Diſſimilitude diſcernible
between them. Now that which is like another, may be ſaid not to be far from
that which it is like.
Thirdly, He may be ſaid not to be far from Grace, becauſe (as I told you before)
in the ordinary Works of the Spirit upon his Soul, he may have thoſe preparations
and diſpoſitions laid in them, which uſually are previous and antecedent to Grace,
becauſe thefe are wrought uſually before Grace; and therefore the perſon that
hath theſe wrought upon him may be ſaid not to be far from Grace.
Fourthly, He may be ſaid not to be far from Grace, becauſe if he did proceed but
a little farther, he would poſſibly attain to true Grace. Had ſuch but improved
their natural power to ſuch a degree farther, God would have come in with power
ſupernatural, and have wrought that true and ſaving Principle in their lives,
which would have been ſure to have brought them to eternal Life. Grace indeed
hath ſuch a kind of dependance upon that which is natural; and that dependance is
not ſo much of Caufality, as of Order and Conſequence, which though it be not ne-
ceſſary, yet it is commonly granted on all Hands. Thus then in the general I have
Hhh hh h
ſhewn

802 The Almost-Chriſtian Diſcovered.

ing in every
ſhewn you that unregenerate Men may go far, yea very far towards. A Man may
be Almoſt a Chriſtian,and yet be out of Chriſt; be near the Kingdom of Heaven,and
yet not in it; and, poſlibly, be for ever excluded and ſhut out of it.
II. I ſhall proceed to the next thing propounded. As we have ſeen in the general,
ſo now let us conſider in particular what Progreſs a natural Man may make towards
Grace; and that I ſhall do, by conſidering the ſeveral ſteps and degrees by which
they may ariſe up to a great height and glory of outward Profeſſion : And this we
cannot better do, than by ſhewing, 1. What Grace is. 2. What reſemblance that
which is wrought by a meer carnal Man may carry in it like true Grace; by com-
paring theſe together, we may ſee how near an unregenerate, carnal Man may come
to true and ſaving Grace.
Firſt, What Grace is. I need not tell you that I ſpeak not now of an Objective
Grace inherent in God; but terminated on us, whereby a change is wrought in our
relation to him. And this Objective Grace is nothing elſe but the divine Love, Fa-
vour, and good Will of God expreſſed in us. But I ſpeak of a Subječtive Grace in-
herent in us; whereby a real change is made in our Lives and Natures. And
in brief you may take this Deſcription of ſubjective or inherent Grace: It is a ſuper-
natural Habit immediately infuſed into the Soul by the Holy Ghost,
Power and Faculty of the Soul as a Principle of holy and ſpiritual Operation. And
there is a fivefold change wrought by it.
1. Upon the Judgment, or the direct Underſtanding, by informing and enlight-
ning it.
2. Upon the Conſcience in the reflex Underſtanding, by awakening and paci-
fying it.
3. Upon the Affe&tions, by ſpiritualizing them.
4. Upon the Will, by converting it.
5. Upon the Life and Converſation, by reforming it.
This fivefold change is wrought upon the whole Soul by the true and ſanctia
fying Grace.
Now in the next place I ſhall ſhew how far a natural Man may attain to theſe, ſo
as to be Almoſt a Chriſtian.
Firſt, As for his Mind or Underſtanding, he may be irradiated with a clear and
Sparkling knowledge of divine and ſpiritual Objects, when yet the Soul is not truly con-
verted to God. It is true as in the Creation of the World, the Light is number'd and
reckond amongſt the firſt of God's Works: So likewiſe in this new Creation, the
firſt work of the Spirit of God is to ſhed abroad his heavenly Light in the Under-
ſtanding; and therefore we have this firſt in order, in that Commiſſion which our
Saviour Jeſus Chriſt gives to St. Paul, Afts 26. 18. He ſent him to the Gentiles, to
open their eyes, and to turn them from darkneſs to light; and then it follows, from the
power of Satan to God. But yet notwithſtanding, there is an Illumination about fpi-
ritual Things, which may gild and beautifie the underſtanding of a natural Man,
who like a Toad may be full of Poiſon, though he hath a precious Stone in his Head.
The Apoſtle, he lays down this as one of thoſe Attainments that an unregenerate
Man may have,and yet be an Apoſate, Heb.6.4. he may not only have a deep know-
ledge of Goſpel-Myſteries, ſo as to ſee the whole Compages and concatenation of
the Doctrine of Chriſt,and to unfold them to others; but may have alſo particular
diſcoveries of the Glory and Beauty that there is in theſe things. We may ſee it
clearly by Balaam's Ecſtaſie, Numb. 24. Such diſcoveries carnal hearts may have
made to them, and ſee their Luſtre and Beauty. Nay further, a carnal Man may be
convinced, that there is no other way of Recovery but by the Grace of God through
the Merits of Chriſt, and of the ſuitableneſs of Chriſt to his Soul, of the Freeneſs of
God's Love of the Riches of his Grace, of the Readineſs of his Heart to receive them;
of the Deſirableneſs of Happineſs, of the Beauty of Holineſs, and yet for all this re-
main in a natural State: But now, not to leave you under doubts and perplexities,
ſuch an Illumination of a carnal Man, falls far ſhort of true Grace in theſe Two
Particulars.
Firſt, In that it is but Lumen ſterile , abarren light; Illumination that is ſaving,
is not only Light, but influence too.
As the Light of the Sun doth not ſerve only to paint the World, and varniſh over
mo
the

The Almost-Chriſtian Diſcovered.
803

the Beauty and Variety of ſeveral Creatures that are in it; but carries in it a grate-
ful heat and cheriſhing influence, which operates into them, and refreſheth them;
and as the Light diſcovers their Beauty, ſo theſe Influences increaſe it: So ſaving
Illumination, not only illuſtrates the Soul by its Light; but likewiſe, by the Congenial-
neſs of its Influences, nouriſhes the Soul, draws Sap into it, and Fruit from it. Such
is not the Illumination of an unregenerate Man; it is but a barren Light, and only
ſerves to paint his Underſtanding, and hath no influence on it to make the Soul
grow in Grace, and bring forth the Fruits of Holineſs, to the Praiſe of God.
That Illumination that is ſaving is transforming, 2 Cor. 3. 18. We all, as in a Glaſs,
behold the Glory of the Lord, and are changed into the ſame Image, &c. If a Beam of
the Sun falls upon a Looking-glaſs, it not only makes it glitter with a glorious Light,
but it repreſents the very Image of the Sun in the Glaſs; but let it beat never ſo
clearly and ſtrongly upon a Mud-Wall
, though it enlightens it, yet it doth not
thereby leave its Image upon it. So truly Illumination that is ſaving,doth not only
irradiate, but transform. If you look upon the Sun, when ſhining in its ſtrength,
the Light thereof will imprint the very Shape and Image of the Sun upon your Eye;
and look where you will, ſtill you retain the appearance of the Sun before you : So
every ſight that a true Chriſtian hath of the Sun of Righteouſneſs, will make as it
were another Sun in his Soul. But now the Illumination of wicked Men doth only enligh-
ten, not change them; their Underſtandings may be irradiated with glorious Diſcoveries
of God, Chriſt, and the Things of Heaven, but this doth not transform them into the
Image and Likeneſs of thoſe Things. The Illumination of godly Men and true Chri-
ſtians, is like the Light which breaks through the Air, and turns every vaſt Body
throughout the World all into Light. It is with wicked unregenerate Men, as with
thoſe that lie long in the Sun-ſhine; which though it inlightens them, yet doth but
afterwards make them more black and ſwarthy. So thou may’ſt have as much no-
tional Knowledge of God, Chriſt, and the Myſteries of the Goſpel as any Child of
God hath and poſſibly much more yet this is no true Sign of Grace; for this Know-
ledge is not therefore ſaving, becauſe it is clear and comprehenſive, but becauſe it is
influential and transforming. And uſually, we perceive that where the Light of
Knowledge hines into a wicked Heart, it doth but tann and make the Perſon more
black and ſwarthy, more ſinful than before : Thus, as to the direct Underſtanding
of the Judgment, a natural Man may have a bright clear, and glittering Light con-
cerning Heavenly and ſpiritual Objects.
Secondly, As for the Reflex Underſtanding of the Conſcience. Neither yet the Peace
nor the Trouble of Conſcience, is ſuch an Attainment to which a natural Man can-
not reach.
Firft. A natural Man may have a quiet and peaceable Conſcience. Indeed when this
Peace is true, it is always an effect of Grace; and therefore we thus find them cou-
pled together, Rom.1.7. 1 Cor. 1.3. Yet there is that which looks very like Peace of
Conſcience though it be not ſuch, and that is a ſupine Preſumption and a carnal Stu-
pidity and Oſcitancy : Their Conſciences are never troubled at the ſight of Sin, or
ſenſe of Wrath; but are like thoſe preſumptuous Sinners ſpoken of Deut. 29.19.
And it come to pafs when he heareth the words of this Curſe, that he bleſs himſelf
in his Heart » Saying, I ſhall have peace, though I walk in the Imagination of mine
Heart, &c. Now this Peace is founded only upon bold and confident Perſuaſions
of God's infinite Mercy, and gracious Diſpoſition; and becauſe God will exalt
his Mercy above all his Name, therefore they conclude that as God hath exalted his
Power in creating and ſuſtaining them, ſo he will much more exalt his Mercy in ſa-
ving them. Thus as Mad-men often fanſie themſelves Kings or ſome great Perſonages,
when indeed they are but wretched and miſerable Spectacles, ſo do theſe fpiritual
Mad-men; and as the Devil appropriates to himſelf all the Glory of the Earth, fơ
theſe look upon Heaven,and all the Glory of it,and boldly call it all their own; yea;
and through their wretched Security, are bold to cry out with Thomas, My Lord,
and my God. To ſuch I may ſay with our Saviour in another Cafe, God is not the God
of the dead, but the God of the living. God is not the God of ſuch as love, and live in
their Sins and Luſts; and that call him Father, whom yet they diſhonour bý a lewd
and diſſolute Life: This is but to Father one of the Devil's Off-ſpring upon the holy God.
Indeed Men by enormous and flagitious Crimes have fo wounded and waſted their
Conſciences that now they retain not ſtrength epough to accuſe,moleſt,and trouble

them;
804
The Almost-Chriſtian Diſcovered.

them; and this they call Peace of Conſcience : Such a Peace as Gallicus (in Treitets)
exprobrates the Romans with, when they have laid all waſte. This they call Peace; but
this Peace is rather deacneſs of Conſiience, and is far from that which ariſerh from the
true Grace of God;and that that is the work of the Holy Ghoſt in Conviction, which
deſtroys this ill-grounded Peace;and it works in the Soul Horrors and Terrors and
affrights the ſecure Soul when it ſhews it how it ſlept upon the Top of the Maſt,
and lay on the very Brink of the Infernal Pit. As therefore we muſt not diſcourage
a broken Spirit, but embolden it to appropriate Chriſt and all the Promiſes of the Go-
ſpel to it ſelf in particular; ſo we muſt let wicked Men know that when they preſume
to call God, their God and their Father, and yet continue in their Sins and Wicked-
neſs, they will find that inſtead of being their Father, he will only be their Judge.
Now it will appear that this peace of a carnal Man is only from deep Security, and
the Spirit of Slumber that hath ſeiz'd upon them; becaufe when we come to examine
the grounds of it, they plead only the good nefs of their Hearts, and there is nothing
more familiar and frequent than this they boaſt of;and though they live in a conſtant
neglect of holy Duties and wallow in the Filth of cuſtomary Sins, yet ſtill they boaſt
of this, that they have very good Hearts, upright Intentions. This is a meer delu-
fion; for it is as utterly impoſſible that the Heart fhould be good when the Life is
wicked and prophane, as for a good Root to bring forth evil and corrupt Fruit.
Secondly, As Peace of Conſcience may be attained by natural Men, fo many times
ſuch may lie under the Regrets and Troubles of Conſcience. It is not Trouble of
Conſcience that is the Attainment wherein true Grace doth conſiſt : A dull and a
lethargick Conſcience that hath long lain under the cuſtomary Commiſſion of groſs
Sins, may at length,by ſtrong Convictions, be ſtartled and awakened to a ſenſe of Sin,
and be afraid at the light of it ; but yet may retain an impure and defiled Confci-
ence: God may (even in this Life) kindle in their Breaſts fome Sparks of the un-,
quenchable Fire, and may give them ſome fore-taſts of that Cup of Trembling that
they muſt for ever drink of. As he hath made himſelf a Devil incarnate by his Sing
ſo God may make his Conſcience a Hell incarnate. By his Conſcience you hear Cain,
that Primitive Reprobate,crying out,my Puniſhment is greater than I can bear;nor
could Judas find any other way to check his Conſcience but with an Halter : Theſe
Regrets of Conſcience may proceed from a preparatory work of Conviction, which
becauſe of Men's wilfuldeſerting them,often vaniſh away without any ſaving effect;
and fall as far ſhort of true Grace,as the Region of the Air where Storms, Tempeſts,
Thunderings and Lightnings are ingendred,falls ſhort of the Heaven of the Bleſſed,
and that Eternal calmneſs and ſerenity: And as Worms uſually are the off-ſpring
of corruption and putrefaction ; ſo this never dying Worm that muſt ever ſting them,
oftentimes in this life, is bred out of a rotten and corrupted Conſcience, the Con-
ſcience therefore may be defiled, when it is not feared ; it may be awakened when
it is not ſanctified; a filthy puddle may be ſtirred as well as a clear running ſtream,
the Conſcience may work terrors and horrors, where the Spirit of God never
wrought true ſaving Grace.
Thirdly, As to the Affections : There may be Affections and ſweet Motions of the
Heart, which are oftentimes relyed on as certain evidences of true Grace; yet alſo
inay be in a carnal and natural Man, Mat. 1 3. 20. Some received the word with joy, &c.
So Joh. 5. Chriſt tells the Jetos, they did for a ſeaſon rejoyce in the Doctrine and
Preaching of John the Baptiſt. Thus Herod is ſaid to hear John gladly,ſo that you ſee
the Affections in holy Duties and Ordinances may be with joy, even in thoſe that
have no true Grace at all in them. As there may be thoſe affections of joy and de-
light, ſo likewile of ſorrow for ſin, fo we have it, Mat. 27. 3. It is ſaid of Judas, he
repented himſelf, and Ahab's humiliation was ſo great,that God takes ſpecial notice
of him, 1 Kings 21. Behold, how Abab humbleth himſelf, &c. Now all theſe affe-
ctions are bui temporary and vaniſhing, which may be excited, even in carnal Men,
trom ſeveral advantages that things have to commend themſelves, to their judg-
ments and to their hearts. O
Firſt, Sonietimes the very novelty, and the ſtrangeneſs of them may affect them:
Novelty uſually breeds delight, which longer cuſtom and acquaintance doth abate,
and this may be given as a reaſon, why ſoon after converſion the new Converts affe-
ctions are drawn forth more ſtrongly in the ways of God, more than afterwards
when they grow ſettled and Itable Chriſtians; the reaſon is, becauſe of the very
novelty




The Almost-Chriſtian Diſcovered. 805
novelty of that courſe and way they have now entred into,which affects them with de-
light, belides the real deſirableneſs which is in thoſe ways themſelves; the very novelty
doth affeêt them, and this too may ſatisfie us, that though many are turned aſide from
the truth as it is in Jeſus Chriſt, and from the way of Worſhip which God hath ap-
pointed us, that have boaſted, that they have found more comfort and more ſweet affe-
ctions than ever, in thoſe new ways after which they have gone ; yet it is not becauſe
thoſe ways have any thing in them, that might yield them more comfort and delight,
but only becauſe they are new ways, and all new things will for the preſent ſtir up the
affections, but after ſome continuance in thoſe ways, they find their joy and their de-
light to flag; then they ſeek out other new ways, and commend them as much; and no
wonder, for new ways will ſtir up new affe&tions; that may be one Reaſon, why affe-
ctions may be ſtirred up, even in the unregenerate and meer carnal Men,as to the things
of God, even from the meer novelty of them.
Secondly, Good affections may be ſtirred up in Men, from the very affecting nature
of ſpiritual Objects themſelves; for ſpiritual Objects may affect us in this natural way.
Who can read the Hiſtory of Chriſt's Paſſion, without being affected with ſorrow, for all
the ſorrow he underwent?He hath a heart harder than Rocks that can hear of the Ago-
nies and Scourges,and cruel Indignities offered to ſo innocent and excellent a Perſon,as
Christ was, that ſuffer'd
that fuffer'd even for Sinners, and not be moved thereby to grief and com-
paſſion; and yet poſibly theſe affections may be no other than ſuch as would be exci-
ted from us, at the reading of ſome 'Tragedy in a Romance or feigned Story.
Thirdly, Affections may be moved by the Artificial Rhetorick of others, by the great
abilities of the Miniſters whom we hear. God tells the Prophet Ezekiel, Chap.33.32.
Thou art to them as a very lovely ſong. They may ſometimes have their judginents pleaſed,
with the Learning ſhewn in a Sermon, and their affections excited by the Oratory, and
pov erful utterance of it; but theſe though they are very good helps to excite our affe-
&tions, yet they are not true teſts of ſpiritual affections in us.
Fourthly, Pride and ſelf-ſeeking may in the performance of duties excite our affe-
&tions. Men may be much deceived in this particular, for inſtance, in Prayer, they may
think they are affected with the things they pray for when poſibly their affections may
be moved only with the words themſelves ſpoken,with the copious,free and admirable
inventive way that they pray in: Whereas the contrite broken Spirit, who is only mo-
ved with truly ſpiritual affections, may not be ſo large,and fo copious in his expreſſions
of them. A true Chriſtian may groan out a Prazer, that cannot compoſe and make a
Prayer,that hath a ſententious Coherence one part with another. As the Ground that
is fulleſt of precious Mines hath leaſt graſs growing upon it;ſo ſometimes in holy Duties,
when the heart is moſt full of Grace, there may be leaſt flouriſhing of expreſſions : You
cannot gather the truth of ſaving Grace, from ſtrong workings of the affections, which
may ſometimes upon theſe accounts be deceitful and wicked,and unregenerate Men may
have Affections ſtirred up in them opon theſe grounds, but then they are always vaniſh-
ing and fleeting,and are only permanent while the violence of ſome external cauſe doth
excite them, and they are always unfruitful; though their affections may ſtir within them,
yet they are not efficacious to put them upon a holy Life and Converſation.
IV. Every change that is wrought upon the Will, is no certain evidence of the truth
of Grace; a Man may fall ſhort of true ſaving Grace, when there is yet a great change
wrought upon the Will; it is true, it is the thorow change of the Will, wherein Grace
doth principally conſiſt; this is the firſt principal Act from the Spirit of Life, without
which, whatſoever other change is wrought upon us, it is no more than to ſet the hand
of the Watch to the right hour when the Spring is broken. The Philoſophers call the
Will
, the commanding, ſwaying faculty of the Soul,that controuls all the Inferior facul-
ties, and makes them obey its inclinations; ſo that ſuch as the Will is, ſuch is the whole
Man: And therefore the Scripture in ſetting forth the two-fold State of Men, doth
it by ſhewing the temper of their Wills; unregenerate Men are deſcribed by their
wilfulneſs, Ye will not come to me that ye might have Life, 2 John 4. The People of God
are deſcribed by their willingneſs, Pſal. 116. 3. They fhall be a willing People in the Day of
thy Power. And here I ſhall endeavour two things,
Firſt, To ſhew you after what manner the Spirit of God doth work this renewing
change upon the Will.
Secondly, What other change is wrought upon it which falls ſhort of true Grace,
though oftentimesit is taken for it.
For
INI
806 The Almost-Chriſtian Diſcovered.

For the firſt, We muſt know that there are two ways, whereby God doth effectually
change the Heart and Will of a Sinner: And theſe are Moral Swaſions, and Phyſical De-
terminations, which is nothing elſe, but God's All-powerful Grace, whereby he doth
immediately turn the bent and inclination of the Will towards himſelf, and both theſe
do always concur and accrue to this great change. He doth firſt convince a Sinner and
perſuade him of the rationality of the ways of God, of the vileneſs and emptineſs of thoſe
vain things, which his deſires ſo eagerly purſue: And on the other hand, he clearly re-
preſents the Glory and Excellency of himſelf and his ways, that he is the greateſt good
that we can enjoy ; and yet there is no other way to enjoy him, but by loving and ſer-
ving of him: To do this he makes uſe of moral Swaſions, and works upon our reaſon,
by cogent and prevailing Arguments, which at laſt diffuſeth ſuch Heavenly ſweetneſs
through the heart of a Chriſtian, which makes him diſreliſh thoſe fulſom delights of ſin,
that ſeparate from that infinite Good, with which it holds compariſon, ſo that he finds
more true delight in God and his ways, and more alluring and charming joy in them,
than ever he did before in ſenſual pleaſure; more are thereby carried forth unto them,
by an infallible,yet altogether free, voluntary and amorous motion ; and this is done by
the real efficiency likewiſe of the Spirit of God upon the Will, and this efficiency is ſo
ſweetly attempered to the native Liberty of the Will, that it will be a pain and a tor-
mient to the Soul, to be ſeparated from that God, whom now his underſtanding doth
apprehend, and whom his Will doth claſp about, as the real and chiefeſt good. Here
you ſee are both moral Swaſions and Phyſical Determinations of the Will to the Work
of Grace; God doth really determine it by the efficacious touch of his Grace, whereby
he powerfully turns the bent and inclination of it to himſelf, which before ſtood towards
ſin and vanity; and that this might not infringe the Wills Prerogative of acting freely,
he doth at the ſame time morally perſuade it, by repreſenting himſelf as the beſt and
moſt ſatisfying object of it; notwithſtanding the irreſiſtableneſs of God's working upon
the Will; yet ſtill Man's Will is free in God's working of Grace, which ſome have
thought to be an irreconcilable difference.
For the freedom of the Will doth not conſiſt in redoubled pure Acts, for otherwiſe
the Saints and Angels themſelves, that are under that bleſſed neceſity, that they cannot
but love and ſerve God, would not love him and ſerve him freely : The liberty of the
Will, conſiſts in an acting upon rational grounds and motives, which by how much
ſtronger they are,by ſo much more they turn the neceſſity of the Will to him,and yet by
ſo much the more the Will is free in acting : So that here the liberty of the Will may
not violate the cauſality of God's purpoſe, he changeth it by the power of his irrifiſtible
Grace. And yet that this irriſiſtible Grace, may not violate the liberty of the Will,which
is its natural privilege, he perſuades it by ſuch natural Arguments, that it could not act
freely if it ſhould diſſent from them, though God uſeth infinite power, yet he uſeth no
violence, he ſubdues the Will, but doth not compel it. This is that victorious Grace,
that doth not more overcome a Sinner's reſiſtance, than it doth his prejudice ; it over-
comes all oppoſition by its own irreſiſtible Power, and overcomes all its prejudices by
its attractive ſweetneſs : And whenever it brings him to ſubmit to God, it makes him
to apprehend,that his chiefeſt happineſs and joy is to do ſo. And it is the ſame that doth
afterwards preſerve a Chriſtian from total Apoſtacy, for though there be ſuch a con-
ſtant
ſupply of Grace to keep them, that they ſhall never draw back to Perdition; yet
withal, their own freedom is ſuch, that they may if they will, but when the Will ceaſeth
its freedom, it never inclines but to that which is moſt pleaſing, and nothing is pleaſing
to a renewed, ſanctified Will, ſo much as that Sovereign good, which comprehends in it
all other good. Thus you ſee, how God diſpoſeth of the Will of Man,changing it with-
out conſtraining of it,turning it not forcibly, but infallibly to himſelf, when he draws it
by the ſweet and efficacious operation of his Grace; Thus I have diſpatched the firſt
thing, and ſhewed how God works the renewing change upon the Will of a Sinner.
The ſecond particular is to ſhew you, what other Change may be wrought upon the
Will; which yet falls ſhort of true Grace, and may bring a Man almoſt to Chriſtia-
nity, and yet leave him in a natural ſtate and condition.
Firſt, An unregenerate Man may have many faint velleities, and wiſhings and would-
ings after Grace; when he hears fo much ſpoken of the Beauty and excellency of Ho-
lineſs
, he is convinced in his judgment that thoſe things are true that without Holineſs
no Man ſhall ſee the Lord, and that though while he is carnal, ſpiritual duties are te-
dious and a burthen to him; yet were he ſpiritualized, they would become more de-
lightful to him than thoſe very pleaſures of ſin, which keep him from cloſing with
Grace:

The Almost-Chriſtian Diſcovered. 807
Grace: Were he renewed, thoſe very pleaſures of Sin would become unfavoury to him,
that which now he is afraid to loſe if he would turn to Conſcience he would not value
the loſs of it. When an unregenerate Man, I ſay, is thus convinced of this, it will make
him to break out into pangs of Affection wiſhing for Grace. O that I were holy and gra-
cious! I wiſh my heart were changed and renewed : I wiſh I were better and could do
better ; I appeal to every Man's Conſcience, when he hath been convinced of the ex-
cellency and deſirableneſs of holineſs, whether they have not breathed forth ſuch wiſhes
as theſe are. When you have ſeen a Chriſtian that is eminent and exemplary for piety;
have not you wiſhed your ſelves in his condition, not only in reſpect of his future re-
ward and glory, but alſo in reſpect of his preſent Grace. Have you not wiſhed that
ſuch had been your comelineſs and beauty, have you not wiſhed not only with Balaam,
to die the death of the righteous, and that your laſt end might be like his ; but alſo your
Life by living righteouſly; and yet ſtill continue in the ſame courſe and ſinful ſtate as
formerly? Why now ſuch empty Velleities and idle Wiſhes an unregenerate man may
poſſibly have; he may wiſh he were a Saint,even as a fond fooliſh man,according to his
idle fancy, may wiſh that he were an Angel; but ſuch wiſhes do not put them upon a
conſtant attempt and uſe of the Means whereby they might become ſuch, their wiſhes
and their ſighs vaniſh away together, the one retaining
no longer an impreſlion upon
their hearts, than the other in the Air; he runs into the commiſſion of that Sin, which
with his mouth he wiſhes he might not commit, and lives in the neglect of holy duties,
and yet can wiſh that he had performed them ; ſuch contradictory wiſhes have unre-
generate men ; they wiſh themſelves holy, and yet are wilfully finful; they wiſh that
they were better, and yet will not endeavour their own amendment,
Secondly, An unregenerate man, he may not reſt in theſe Wiſhes, but he may riſe
to a Reſolution ; I ſay, to ſome degree of Reſolution : They reſolve many things; That
their Luſts ſhall no longer enſlave them ; That the Pleaſures of the World ſhall no
longer bewitch them ; That the Difficulties of Religion ſhall no longer affright them ;
but that they will break through all, and act like Men: And ſuch generous and inge-
nuous Reſolutions as theſe a man in his natural eſtate may fortifie himſelf with. Grace
they know they muſt have, elſe they are eternally undone; they know that God hath
not been wanting to their endeavours, and they peremptorily reſolve that they will
not be wanting to themſelves. We may ſee the ſame ſtrong reſolutions of thoſe that
came to enquire of Jeremy, Chap.42.5,6. They ſaid, the Lord be a true and faithful wit-
neſs between us, if we do not according to all things for which the Lord thy God ſhall ſend thee
to us,&c. And yet none more rebellious and diſobedient againſt God than theſe men
that make this Remonſtrance. And now notwithſtanding theſe Wiſhes,and theſe Re-
ſolutions, the Will of a Natural Man falls ſhort of a ſaving Change, and that uſually in
theſe Particulars.
Firſt, In that it is a fickle and unconſtant Will; their Deſires may be ſometimes violent
and paſſionate, as if they would take Heaven by force, and wreſt Mercy out of the
hands of God: their Prayers may be importunate and earneſt, as if they would take no
denial; but this violent Spirit is foon ſpent,and this full bent of their Souls foon flaggs,
and returns again,as formerly,ever and anon into the commiſſion of ſome foul and groſs
Sins. Such a Will as this is, though at firſt it hurries them apace, yet it is foon tired,
and leaves them ſhort of Grace and Heaven. The Chriſtian Race is not to be run by
ſo many fits, but by a conſtant courſe and progreſs,ſtill getting ground upon our Luſts,
ſtill approaching nearer to the Kingdom of Heaven : But it is with ſuch men as it is
with the Sea when a ſpring-tide covers all the ſhoar; when it ebbs,it
diſcovers nothing
but Sands, which before was nothing but deep Water; ſo theſe affected and flowing
Chriſtians, they diſcover that there is nothing but barren Sands at the bottom, that
they are as unſtable as Water. A Chriſtian is not made in a Fit, neither is the work of
Grace wrought in a Paſſion; but it is a ſetled, folemn, and conſtant frame of Heart
that brings a man to Chriſt and Salvation.
Secondly, The Will of an unregenerate man is never univerſally changed; ſtill they
reſerve to themſelves ſome Luft or other, that they will not part withal, and their
Reſolutions concerning their fins, are ſuch as the Reſolution of Naaman the Aſſyrian,
2 Kings 5. 18. In this thing the Lord pardon thy Servant, that when my Maſter goes into the
houſe of Rimmon, to worſhip there, and he leaneth on my band, and I bow my ſelf in the houſe of
Rimmon, cc. The Lord pardon thy Servant in this thing. So men may be peremptory in
their reſolutions to forſake their Sins,yet ſtill there may be ſome onedear Luſt or other
that makes them cry with Naaman, Lord, pardon thy Servant in this thing. Now they will
be

808
The Almost-Cbrifiian Diſcovered.
CD
be willing to receive Chriſt if they may be allowed in one Darling-Sin; now the par-
tition that any one Sin makes between Chriſt and the Soul, muſt needs hinder the ſoul
from cloſing with Chriſt; as, if you throw but any little thing between the branch and
the ſtock that it is ingrafted into, the Sap will never be communicated to it, and ſo it
will never grow up to be a Plant.
Thirdly, The Will of an unregenerate Man is uſually irrational; it would obtain the
End,and yet not uſe the Means. Grace poſſibly they would have, but they cannot bring
their averſe Wills to cloſe with the performance of thoſe unpleaſing and irkſomeDuties
wherein God uſually beſtows Grace,and by which he conveys Grace to the Soul. Could
they be holy with a wiſh, and a ſudden fancy that inflames them, then none ſhould be
better Chriſtians than themſelves; could they enter into Heaven by being willing, there
is none then ſhould ſhine above them in Glory; but when there is ſo much hard and un-
pleaſing work, firſt that they muſt be born of God, and after they are true Chriſtians
they muſt exerciſe every Grace,and perform every Duty that may fit and prepare them
for Glory,they look upon theſe things as too difficult, which makes them ſit down with
idle Wiſhes ſhort both of Grace and Glory; their Wills are very irrational; they would
have Heaven, but they ſlight Grace, the way to it; and poſlibly they would have Grace,
but they cannot bring themſelves to the performance of thoſe irkſome and unpleaſing
Duties in and by which Grace is uſually beſtowed and conveyed.
Fourthly, The Will of an unregenerate Man is uſually general, not a particular Will.
If God ſhould ask them, Sinners, what would you do to be ſaved? They would anſwer,
Any thing, every thing. But let God bid them leave ſuch and ſuch a Sin, perform ſuch
and ſuch a Duty, they anſwer with Naaman, Any Sin but that; any Duty but that. So
it is with theſe Men; Oh any thing in the general; but when God brings them down
to Particulars to do this or that, then they are willing to do juſt nothing,
Now I have fhewed you how far the Will it ſelf may be changed in unregenerate
perſons; they may wiſh after Grace, and reſolve to be better, and to do better, and yet
fall ſhort of ſaving Grace; and alſo what it is that hinders this change from being a
thorow work of Grace, what it is that obſtructs them when they are almoſt, that they
are not altogether Chriſtians.
Fifthly, As for the Life and Converſation.
There may be a great change wrought in the Lives of unregenerate perſons, who
yet fall ſhort of Chriſtianity. The Apoſtle, 2 Pet. 2. 20. ſpeaks of ſuch who having
eſcaped the pollutions of the world, through Luft were again entangled therein and overcome,&c.
It ſeems to eſcape the pollutions of the World, is no Argument of true Grace, unleſs
they be alſo cleanſed from the pollutions of the Heart; for Sin may be left merely from
external and forced Principles, ſuch as Terrors of Conſcience for the heavy Judgments
of God. When God ſets up a flaming Sword between a Sinner and thoſe Sins which
he accounts his Paradiſe here; now to leave Sin upon ſuch a ſtrait as this is, is to leave
it with a great deal of reluctancy; as when a Mariner in a ſtorm caſts his goods over-
board into the ſea, it is with his will indeed; but it is with an unwilling willingneſs;
he is frighted and terrified to it: ſo when the ſoul is toſſed with the Tempeſt of divine
wrath, and when ready to be ſplit upon the Rock of Ages, and funk and be ſwallowed
up in a Sea of Fire and Brimſtone, he is forced to light himſelf, and to caſt this and that
dear Luft over-board ; this he doth from his will; but it is ſuch a forced will as that of
Mariners, who throw their Treaſure over-board, and as ſoon as the Tempeſt is over,
the one gathers up his floating Wrecks, and the other his Sins. Theſe men leave their
Sins as Lot's Wife left Sodom; they dare no longer continue in it left Fire and Brim-
ſtone rain upon them, and yet when they do leave them, they give many a wiſhly look
back again, and have ſtrong and vehement deſires after them. That Reformation of Life
that only frees us from debauchedneſs, that falls far ſhort of true Chriſtianity, and of
making us altogether Chriſtians; this is that with which many footh up themſelves when
they reflect back upon the wild Extravagances of their former time, how outrageouſly
wicked they have been, Riotous,Drunkards, Unclean, Blaſphemers, and now they find
themſelves deadned to theſe Sins,and grown men of ſtaid and ſober lives,they ſtraight-
way conclude, Certainly this great change could never be made on them otherwiſe
than by the renewing work of the Holy Ghoſt; and yet in this amendment there may
be no work of Regeneration ; for men may gather up their looſe and diſſolute Lives
within ſome compaſs of Civility and Morality, and yet be utterly ſtrangers to this
Work. Much of this may be aſcribed partly to convictions of God's Spirit, awakening
natural Conſcience to ſee the horrour and danger of ſuch daring and outrageous Sins,
and

The Almost-Chriſtian Diſcovered.
809
and partly too from Prudence, gotten from frequent experience of manifold inconve-
niences that they brought upon themſelves by ſuch Sins; and both theſe Convictions
and moral Prudence are Principles that fall very far ſhort of true Chriſtianity. Uſually
all the ſpecious Reformation and Amendment of theſe mens Lives, is in effect either a
changing of the Sin, or a tiring out the Sinner.
Firſt, The Life may ſeem to be reformed, when men exchange their rude and boiſte-
Tous Sins for ſuch as are more demure and ſober; from riotous, they grow worldly;
from prophane and irreligious, they grow ſuperſtitious and hypocritical; from A-
theiſts, they grow Hereticks; from Sins of Practice, to Sins of Contemplation: They
are apt to think, certainly this change muſt needs be the change of their Nature, when
indeed it is but the change of their Sins; and uſually it is ſuch a change too, though it
render the Life more inoffenſive, yet it makes the Soul more incurable. St. Auſtin, in his
29th Epiſtle, tells us, That Vices may give place when Vertue or Grace do not take it.
Secondly, The Life may ſeem to be reformed, when men are only rired out; when
they have out-grown their Sins. There are Sins which are proper and peculiar to ſuch
a ſtate and ſeaſon of a man's Life,upon the alteration of which they vaniſh and diſappear:
Sins of Youth drop off from declining Age, as miſ- becoming them. Now this deceives
men, when they look back to the Vanities which they have forſaken; how dead ned are
they to thoſe Sinful ways which before they much delighted in? They conclude cer-
tainly this great change muſt needs proceed from true Grace, when they do not leave
their Sins ſo much as their Sins leave them and drop off from them as rotten fruit from
a Tree; the faculties of their minds, and members of their bodies, which before were
Inſtruments of ſin and unrighteouſneſs, are now become Inſtruments of Morality and
ſeeming Vertues; this ſets them not free from the ſervice of Sin, but only reſtrains
them from breaking out into notorious and ſcandalous Vices.
Thirdly, A civil and harmleſs demeanour doth not render a man altogether a Chri-
ſtian; there be many ingenuous ſpirits, who lived blameleſly in the world, their good
Natures nearly reſembling Grace; and ſuch was St. Paul's before his Converſion : For
he tells us, As touching the Lam, he was blameleſs: So the young man that came to Chriſt
to know what Leſſon he had further to take out. This only argues a ſweet Diſpoſition,
but not a gracious Heart. Thus you ſee how diffolute men may miſtake themſelves in
this Work,upon which their eternal happineſs depends. It is to be feared that many may
reſt upon theſe, and think the great diſcriminating change to be wrought,only becauſe
they are morally honeſt, or gained over to a profeſſion of Truth, or to ſuch a Party of
Sect of Profeſſors; when indeed true Chriſtianity conſiſts not in theſe things.
This ſhall ſuffice for the firſt General propounded; What Change may be wrought
upon a man ſo as to bring him almoſt to Chriſtianity, and yet leave him ſhort of being
à Chriſtian : I ſhall cloſe up this Branch with ſome Practical Conſiderctions.
Ofe 1. What then ſhall become of ſuch as fall ſhort of thoſe that fall ſhort of Grace,
that are not ſo much as Almoſt Chriſtians ? What will become of carnal, looſe and pro-
phane Sinners ? If thoſe that have been gazed at and admired for burning and ſhining
Lights, yet have fallen into the blackneſs of darkneſs, even into the Dungeon of eter-
nal darkneſs, were we but ſerious in this Reflection, it would make all our faces gather
blackneſs, and fillall our hearts with aſtoniſhment, to conſider that we are not gone ſo
far in Chriſtianity as thoſe may go, who yet fall ſhort of Heaven. Have we all been
enlightened? Have we all taſted of the heavenly gift, and of the powers of the world to come?
Have we all been made partakers of the Holy Ghoſt? Are there not many among us pof-
fibly whoſe hearts have never yet been touched with the ſenſe of Sin, never affected
with any of the ways of God, that give themſelves up to all wickedneſs with greedi-
heſs, who never have given ſo much as one ſerious wiſh towards Holineſs, when thoſe
that ſeemed to ſhine as Stars in Heaven, ſhall be at laſt burning in Hell; Oh, in what
a diſmal caſe ſhall theſe Firebrands be?
Vſe 2. Hence likewiſe, ſee what a difficult thing it is to be a true Chriſtian. May a
natural Man attain to all this that I have ſpoken of before? We may then take up that
fame Queſtion, which the Diſciples asked Chriſt, (when he had told them, that it was
âs eaſie for a Camel to go through a needles Eye, as for a rich Man to enter into the Kingdom
of Heaven) Lord, who then ſhall be ſaved? What, may thoſe whoſe profeſſion hath beeri
eminent, who have been Sainted in every Man's Kalendar, may they at laſt miſcarry and
periſh? Who then ſhall be ſaved ? If ſuch be not Chriſtians, Chriſtianity ſeems to be
rather ſome fanſied motion, than any thing real and attainable. To this we may make
the ſame anſwer that Chriſt gare to the Diſciples, With Men indeed theſe things are
Kk k k k k
impoſſible

810 The Almost-Chriſtian Diſcovered.
impoſſible,but with God all things are poſſible: It is impoſſible for Men by their own ſtrength
and natural ability to become Chriſtians, but it is poſlible for God to make them Chri-
ſtians; It is poſſible as Miracles themſelves are poſlible, only poſſible to the Almighty
Power of God: There is not any Soul can be perſuaded to be a Chriſtian, but he hath
a Miracle wrought upon him, and he himſelf muſt do that, which is little leſs than
a Miracle, he muſt act beyond the power of nature, and do more than a mere Man can
do; therefore well may you ſuſpect your Chriſtianity, who find it ſo eaſie a matt
to be a Chriſtian. Even natural Men find it a difficult task to attain to that height and
pitch, where they ſhine in moral vertues, though far ſhort of Heaven, and it is eaſie
for you to mount far higher than they, far beyond them ; indeed it is an eaſie matter
for any to make a flight formal profeſlion, to run in a round of Hypocritical Duties,
and live a moral civil Life, this is eaſie, there is nothing miraculous in this : But is
it eaſie to pluck out the right Eye, and to cut off the right Hand ? It is not eaſie to
crucifie a darling Luft, to cut off the right hand, when it lifts up it ſelf to plead for mer-
cy, and to be ſpared a little longer, to pluck out the right eye, when it drops tears to
beg compaſſion, and a little favour to be granted to it? Is it eaſie to combate with
Principalities and Powers, to baffle Devils, and deſpiſe the ſcorns and affronts of the
whole World ? Is it eaſie to live like an Angel ? Nay to live like Chriſt, to live like
God himſelf? Is this eaſie, when we ſee ſo many tottering Profeſſors aſpiring towards
Chriſtianity, fome mounting till they are giddy and brain-fick with their inoſt damna-
ble errors, others tumbling down from the Precipices of great and dangerous ſins.
We may well wonder that any are ſaved, when ſuch as theſe miſcarry : Well then,
to conſider what it is that is wrought upon you, even that the Omnipotent God hath
wrought, (and what it is that is wrought by you,) that that is beyond the Power of
Nature: we may well conclude, what a difficnlt matter it is to become a true and
ſerious Chriſtian altogether.
Vſe 3. May natural Men go thus far in Chriſtianity, O be you then perſuaded to go
much further ! Do not reſt in any attainment ſhort of Heaven and Glory. Reſt not in
any preſent attainment; and this indeed is the moſt natural Uſe that can be made of
this Subject, when you hear how great a progreſs wicked Men may make. I know that
the hearts of the beſt Chriſtians are ready to ſuggeſt to them, and they will be apt to
conclude againſt themſelves: All that is wrought upon them is but the common work
of the Spirit; therefore their Graces are but Counterfeit, and that themſelves yet are
ſhort of Chriſtianity; I know that this ſubject may cauſe ſuch jealouſies and fufpicions
to ariſe in the hearts of ſome; but the genuine uſe of this Doctrine is not ſo much to
pore upon our preſent condition, as to ſtir yon up to make a future progreſs.
May a natural Man make ſo great
a progreſs, as to be almoſt a Chriſtian, then cer-
tainly I muſt never reſt any where ſhort of Heaven. Well therefore, the Apoſtle in
Heb. 6. 11,12. After he had ſhewn them at large what a height a natural Man may
arrive to, he preſſeth them to be earneſt in their endeavours after perfection. Why,
this will be the beſt evidence to you, that you are indeed Chriſtians, that you have the
truth of Chriſtianity,
Though natural Men may poſibly gliſter in a glorious Profeſſion, and ſhine like the
Sun in its radiant ſplendor; yet like it they have their Zenith, their higheſt degree,
which when they have climbed to, they fall down again. But a true Chriſtian's courſe
hath not any declenſion, he may proceed infinitely from one degree of Grace to ano-
ther, he may aſcend and reach higher and higher till he hath reached Heaven, where
all his infirmities ſhall be ſwallowed up, and aboliſhed in conſummated Glory. And
indeed this is the greateſt evidence of the truth of Grace; a natural Man's motion to
Heaven, it is violent and unnatural, it is forced from him, by ſome external impreſſions
upon the Conſcience, Illumination, and common Works of the Holy Ghoſt, which as
foon as this external force is ſpent, he falls naturally back again to his former courſe
of Sin, As a Stone
may be carried a great height towards Heaven, by an outward violent
impresſion upon it, but when that force is morn off, it falls naturally back again to the earth,
Now a Chriſtian mounts naturally to Heaven, which by reaſon of that dull mixture of Earth
that is in him, his courſe tends to the Earth again. But the true Chriſtian ftill mounts up-
ward from the principle that carries him up, which indeed never totally ſpends it ſelf;
therefore if thou wouldſt prove thy ſelf to be not almoſt, but altogether a Chriſtian,
continue thy progreſs, ftill gain ground towards Heaven, reſt not ſatisfied with any
preſent attainments, but be ſtill riling and ſoaring, until thou haſt gotten the World
and them too under thy feet.
Fifthly

The Almost-Chriſtian Diſcovered.
811
Fifthly, When you ſee any who have been forward in a Profeſſion, and gone far in
Chriſtianity, to forſake their Station, and fall back to their former courſe of Prophane-
neſs : Take heed that you do not reproach, that you do not ſcandalize Religion with
their Apoſtacy; this is that which opens the mouths and hardens the hearts of wicked
Men, when they ſee ſuch Glorious, but yet Temporary Profeſſors to return with the
Dog to the Vomit; they indeed firſt bleſs themſelves in their own ways, as being bet-
ter than the ways of God, as being better than the Profeſſion of Religion ; otherwiſe
why ſhould thoſe that ſo long have forſaken them, and with a great deal of pomp,
made ſuch a Glorious ſhew and Oſtentation of Religion, and of Conſcientiouſneſs, why
ſhould ſuch return back again to their old ways? bo be
Secondly, It makes them think, that all Profeſſors are but Hypocrites, that it is but
a folemn cheat put upon the World, ſince ſuch forward Profeſſors of it are found for-
fakers of it. Some Men pleaſe themſelves with a few idle conceits of Grace, and the
New-birth Communion with God, and the like unintelligible notions, when there is
no other difference between them and others, but what only their fancies make. O
take heed therefore, that you do not blaſpheme the ways of God, when you ſee the
Apoſtacy of Profeſſors : No, theſe Men were never in thoſe ways. Had they been Chri-
ftians indeed, they would never have deſerted thoſe holy ways; their natures were never chan-
ged, and it is no wonder, that they are relapſed and fallen back again into their old Cuſtoms;
to ſee the Swine that is cleanſed to return back again to the mire, it is nothing ſtrange
. Had
Chriſt changed the nature of theſe Swine, and made them his Sheep, then as they had firſi eſca-
ped the pollutions of the World, ſo they would have kept themſelves from ever being intangled
by them. But this makes highly for the honour of Chriſtianity, and proves it to be a
thing ſo excellent, that it cannot be long counterfeited ; Hypocriſie ſhall certainly be-
tray it ſelf by its Apoſtacy, that it had never any thing of true and faving Grace, al-
though it carried far in a ſhew and pretence of it. Thus much for the firſt thing
propounded, how far a Man may attain towards Chriſtianity, and yet be in a natural
linful State.
no 1190w bug gailugu DEL Jinni
OWO sono
The next thing is to ſhew you, whence it is that natural Men are inabled to make ſo
great a progreſs towards Chriſtianity. I ſhall give you a brief Reſolution to this Que-
Ition, and that ſhall be drawn, Firſt, from the conſideration of the Subject, and that is
a natural Man himſelf. Secondly, from the conſideration of the Object, and that is
Holineſs or Chriſtianity to which it tends. Firſt, if you look into the ſubject the natural
Man himſelf; And fo you ſhall find that Man, and that which is wrought upon him,
which may carry him out poſſibly to a very great progreſs in Religion, and that may
be twofold. (1.) The Power of Nature. (2.) The Elevation and recruit which that
power may receive from a common work of the Holy Ghoſt, much helping nature,
quickening Conſcience, and reforming the Life.
Firſt, The Carnal Man may be carried very far towards Chriſtianity,from the meer
ſtrength and power of Nature; for the meer power of corrupt Nature is of it ſelf
fufficient to raiſe a Man to any attainment that is ſhort of true ſaving Grace. A natural
Man may ſo prepare and diſpoſe his heart, as that the very next thing to be wrought
upon him ſhould be Grace; It may carry him out to the externals of Chriſtianity, and
it may be with more pomp and grandure than ſometimes the power of Grace doth
carry out a Child of God. When the Power of Nature takes on it the form of Godlineſs,
it will make bright and glittering Profeſſors; now theſe externals of Chriſtianity they
lie in two things, the performance of Duties, and the avoiding of Sin: As for Duties
they may ſo far out-ſtrip and out-ſhine a Child of God, in the pomp and gaudineſs of
them, as to be their emulation and example. And for Sin there is not any one parti-
cular Sin, ſetting aſide thoſe common and unavoidable infirmities, which are inſepa-
rable from the frailty of humane Nature ; but a carnal Man may keep himſelf from the
Commiſſion of it, by the meer Power of Nature : And there is ſcarce any Sin, that is
branded remarkably in the World, but ſome wicked Man or other doth abſtain from
it, and that meerly from the Power of Nature; there are ſome that by this Power ab-
ſtain from this Sin, another from that, and a third from another Sin: And each of
theſe have power to abſtain likewiſe from all theſe Sins, becauſe what Power the one
hath, it may (poſſibly) be found in the other, ſince in nature there is nothing partial
for a Man naturally is not ſo.
Secondly again, The Devil when he tempts, he doth not force and conſtrain them;
he doth not forcibly move the black Tongue of the Swearer to curſe and blaſpheme, nor
doth

812
The Almost-Chriſtian Diſcovered.
doth he skrew open the Drunkard's mouth by force, to pour down intemperate Cups,
nor force the Murderer's hand to ſheath his Sword in his Brother's Bowels whether he
will or no, but he follicites the Wills, and inſinuates into the Affections by his Temp-
tations, and makes theſe freely move the Engine to that which his deſign tends; and
therefore all his Triumphs are but for Beggarly Victories; he could not prevail over us, did
not we prove Traitors to our own Souls; did not we ſurrender up our ſelves, by the
conſent of our own Wills; elſe we could never be diſtreſſed, much leſs taken by the
violence of the Tempter.
Secondly, As Men may proceed far toward Chriſtianity by the Power of Nature,
ſo they may have common and ordinary Works of the Holy Ghoſt upon them, that
may carry them out to a very great progreſs, they may be made faith the Apoſtle,
partakers of the Holy Ghoſt. Heb. 6.4. and that is, of its common Gifts and Opera-
tions; it is the Spirit of God that inlightens their Underſtandings, that awakens their
Conſciences, that excites their Affections, it is the Spirit that works Conviction, that
works Reformation; yea, and Sanctification in wicked and unregenerate Men. For
we have that expreſſion concerning them : There is a twofold Sanctification, (1) Of
the Fleſh, conſiſting in the removal of all carnal and external filthineſs, called by the
Apoſtle an eſcaping of the pollutions of the World through luſt, 2 Pet. 2. 20. And that
conſiſts in a ſeparation from all thoſe groſs and vile Sins, wherein the flagitious and
debauched World do wallow. (2) There is likewiſe a San&tification of the Spirit con-
fiſting in a ſeparation from a State of Nature to a State of Grace, the one is external
by Reformation, the other is internal by Renovation; the former Sanétification a natural
Man may be made partaker of by the Holy Ghoſt, ſo as to have his Life and Actions
ſtand at a greater diſtance from, and a greater oppoſition to carnal groſs Sins, which
the World is generally defiled with, but this is no more than a common and ordinary
Work of the Holy Ghoſt, they may account the blood, whereby they are ſanctified an
unholy thing: There is a far different force and energy that the Holy Spirit puts forth,
when it works Converſion, and when it works only outward Sanctification, in both it
may work upon the heart, but in Converſion it works upon the heart ſo as to change
it and renew it, but in the reformation of a natural Man, he works upon the heart in-
deed, but it is only to change and amend the life, the Spirit may perſwade the one to
change his heart, but then he changeth the heart of the other: He may perſwade the
Will of the one to ſubmit to Chriſt, but then he ſubdues the Will of the other, he per-
ſwades the one to become a Chriſtian, but he makes the other a Chriſtian. Now there
is a very wide difference between theſe two ways of working, by the one he only ex-
cites Men to uſe ſomewhat of the Power they have, but by the other he gives them
the Power they want; And thus you ſee, what there is in Man conſidered, both in
nature and with the help of the common Work of the Holy Ghoſt, that may carry
him ſo far towards Chriſtianity.
Secondly, There is alſo ſomething conſiderable in the Object, viz. Religion and Chri-
ftianity it ſelf, whence it is natural Men may make ſo great a progreſs towards it, and
that is twofold, (1) The Attra£tiveneſs of Religion. (2) The Subferviency of Religion to
it ſelf. (1) The Attractiveneſs of Religion, and this conſiſts not only in the inward and
ſpiritual beauty of Holineſs, which theſe Men have not Eyes to diſcern, but alſo in that
happineſs which is annexed to Religion and Chriſtianity. This is that which draws out
natural Men to all their Attainments, Happineſs is the great bait of Men's deſires, and
that which ſweetens the means tending to it, though they be in themſelves very difficult
and burdenſome; yet leading to happineſs they cloſe with it ; and therefore, as the
apprehenſions of Heaven and Hell work upon a natural Man, more or leſs, for-
cibly, than the thoughts of the difficulty or tediouſneſs of holy Duties ; fuch is his
pro-
greſs, more or leſs, ſtrong and vigorous towards Chriſtianity. Secondly, Another
thing in Chriſtianity or Religion, that advanceth ſome to ſo great a progreſs, is the
Subferviency of Religion to it ſelf. Religion doth mightily promote and advance it felf.
(1) Firſt, in that the performance of one part, and of one duty of Religion, it obligeth
and engageth to the performance of another: As one Sin draws on another, by confe-
quence likewiſe doth one Duty draw on another. There is a connexion and depen-
dance between them, Hearing engageth to Meditation, and Meditation to Prayer, and
Prayer for Grace to endeavour after it,a glorious Profeſſion it obligeth to ſomething at
Jeaſt that may be anſwerable to that Profeſſion. Thus one Duty of Religion, it hands
a Man over to another, and when he is paſſed through one, another ſtands ready to
Icceive him.
G Foto
Secondly,

The Almost-Chriſtian Diſcovered. 813
Secondly, A little progreſs in Religion it doth facilitate, it is hard at firſt to begin,
then having begun to continue, becauſe uſe and cultom in any thing makes it eaſie.
How! is this ſubſerviency of Religion to it ſelf, that may carry Men very far in it,
when they have begun Profeſſion, and entered upon one Duty, that Duty delivers
them over to another, and makes it more facile and eaſie to them, becauſe the precedent
Duty as it doth engage them to, ſo it prepares them for the ſubſequent Duty, as well
as engage them to the preſent Duty : One Duty doth as it were perform half the task,
and bear half the burden of the other. Thus then you ſee, whence it is that natural
Men may make ſo great a progreſs towards Chriſtianity, ſo as to be almost Chriſtians,
from the Power of Nature, and from the attractiveneſs of Religion : Now here if
you ask me, how ſhall I know, whether it be the Power of nature helped by the com-
mon workings of the Spirit, or the Power of ſupernatural Grace, that carries Men
out to all their Profeſſion?
I ſhall give you but this one diſcriminating Character of it : See whether your abili-
ties be greater in the things that belong to Grace and Holineſs, than they are to na-
tural things. A Child of God who is but of weak parts as to the things of the World,
that can ſcarce give you a rational account of ſuch affairs, when propounded to him.
Why, bring him but to the things of God, and how admirably will he be able to un-
fold, even the very myſteries that are hid from the wife and prudent of the World,
but put him upon any common diſcourſe, how broken and incoherent is he, but en-
gage him in Prayer, how doth he expatiate and inlarge, and what a Torrent of Divine
Rhetorick will be then pour into the Boſom of God? Is this from nature that he is able to
exceed and go beyond himſelf? No certainly ; It is very obſervable concerning the
ways of God what the Prophet ſpeaks, Iſa. 35. 8. A high way shall be there, and it
Mall be called a way of holineſs, the unclean ſhall not paſs over it.
Though they wander and err in every other way, though they do not take the
right way to be rich, and great, and honourable in the World ; yet theſe that are
foois in every thing elſe they ſhall not err from the way of Holineſs, and therein lies
the only Wiſdom. But now take a meer carnal Man, that hath eminent abilities in
earthly things ; uſually, he is never weaker than when he is engaged in that which
is holy and ſpiritual; at leaſt his chiefeſt excellency doth not lie there, though he
doth perform the Duty well, yet he doth not do it beyond what he doth in ordinary
and natural things. Now how is it with you? Do you find your felves carried much
beyond the rate and ſize of your natúral abilities, that you never ſo much exceed
your ſelves, nor do ſo well as when you are about ſome holy and ſpiritual employment,
that you are not ſo artificial in any thing as in holy performances, this is a good fign,
that it is from the Power of Grace, and not only the Power of Nature, that carries
you forth to the Profeſſion of Religon you make. I take the extraordinary gifts be-
ſtowed upon unregenerate Men in a vaſt diſproportion from their natural abilities,
to be long ago ceaſed.
Thus you ſee what inables a natural Man to go fo far towards Chriſtianity.
The third general propounded, was to fhew what it is that hinders theſe profi-
cients from making further progreſs, that when they are Almost what keeps them
from being altogether Chriſtians : I anſwer to this in general ; It is only through a
willful and wretched neglect of what they might do, that any of them do fall ſort
of Grace here, and Glory hereafter. It is not from our want of Power, but our
want of Will, or rather indeed our willingneſs that makes us miſcarry to our Eternal
Perdition. I ſhall illuſtrate this by a plain and obvious Similitude: Suppoſe that God
ſhould promiſe to beſtow Heaven upon us, if we would but reach forth and touch
it with our hands: Now although we can never reach fo high ; yet if we do not
ſtretch forth our hands, and reach as high as we are able to do, the fault of loſing
Heaven will not lie upon the inability and impoſſibility, that was in us to touch it,
but it lies in our willful negleft of ſtriving to our utmoſt to do what we are able to do
why, the reaſon why we fall ſhort, would not be becauſe our Arm is not long
enough, but becauſe we do not ſtretch it forth to the utmoſt length.
The inſtance is ſomewhat plain and familiar, but yet it holds an exact proportion
to the caſe in hand, God promiſeth Heaven to us if we will but touch it, that is, if
we will lay hold on Chriſt by Faith, which Faith we can no more work in our ſelves
by our own proper efficiency, than touch Heaven with our Finger; yet howſoever,
if we do not do our utmoſt, our falling ſhort of Heaven and Faith cannot be impu-
ted to the impoſſibility that we lay under, but to our willful ſloth and neglect. It is
L11111
not

814 The Almost-Chriſtian Diſcovered.
not Men's cannots but their will nots, not their Impotency but their Obſtinacy, that
deſtroys them ; ye will not come to me that ye may have life, John 5.40. Te will not.
Doth not Chriſt himſelf tell us, that no Man can come to him, except the Father
draw him ? True, but the fault lies in the ſtubbornneſs of your wills ; though you
could come, you would not ; therefore it is not your weakneſs but your willfulneſs,
that keeps you from coming to Chriſt. Let me here appeal to your ſelves ; Doth
not he deſerve Eternal Death who had a Power in his hand to make himſelf a Chriſti-
an, and yet would not ? certainly you will all conclude, this Manis very equally and
juſtly dealt with, if fentenced to Eternal Miſery, ſince he had a Power to avoid that
miſery, and to lay hold on Eternal Life and Happineſs; his condemnation lies on his
own head for his willful contempt of Salvation, which he had a Power to work out,
and by a diligent improvement of the means tendered to him, to make ſure of it's
every carnal Man if he had power to convert himſelf, yet through his willful neglect
and obſtinacy he would not do it; and this appears, becauſe there is not one of us
that doth as much as he might do.
There is not one natural Man that doth as much as he might do: Will not he now
do what he can do to prepare and diſpoſe his heart for Grace, then much leſs would
he work Grace in his heart, though he had a Power to do it; and therefore the whole
default of Men's falling ſhort of Grace, lies in their willful neglects. Men indulge
themſelves in carnal ſloth, and if they can but maintain the pace and rate of
common ordinary Profeſſors in a formal courſe of Duty, or abſtain from groſs
Sins; O then they are contented ! and will be drawn on no further. Could
not they command their thoughts to dwell more fixedly, and more abidingly
upon Spiritual Objects ? Cannot they be oftner in Meditation, and meditate more
fervently, and with more affection? In both had they not Power to refuſe temp-
tations and ſinful motions ? Doth the Devil uſe any force or violence upon them?
Did they ever find, when they threw themſelves upon their Knees in Prayer,
that he ſtiffened them that they could not bend? Or that the Devil ſtopped their
mouths from ſpeaking, or their hearts from thinking ? Had he a Power to ſtrike
Men lame when they ſhould come to the Ordinances, or ſtrike them deaf when they
fhould hear, or Dumb when they ſhould ſpeak, then there were ſome ſhew and co-
lour of reaſon, why Men attended no more frequently, why they heard no more at-
tentively, why they did not ponder more conſiderately, why they prayed ſo ſeldom
and heartleſly; did but the Devil compel them to this, the Sinner might have ſome
excuſe; but when he muſt woe their conſent and allowance, and wait their pleaſure
and leiſure, it is meerly a wretched neglect or willfulneſs, that they yield to the
Commiſſion of any Sin: Can you do all this and more, and yet will you not? Know
that if you periſh, it is only you own fault, you your own ſelves are the bloody Mur-
therers of your own Souls. It will be in vain for you to plead, that you had no
Power to make your felves Chriſtians; why, you never went fo far as to make a tri-
al, whether you had a Power or no; for a Man not to do the utmoſt that he might
do towards Chriſtianity, though he hath no Power to make himſelf a Chriſtian;
yet it is the ſame as if he had a Power, and yet will not make uſe of it. O let this
that I have ſaid prevail with you, to be not only Almoſt, but altogether Chriſtians,
and to put forth all the power and might, and ability, that you have in the working
out your own Salvation. Is there not infinite Reaſon, why you ſhould ſpeedily ſet
about this important Work, while you have time and opportunity for the doing of
it? Is it not a matter of the greateſt moment in the World, and not to be delayed
one moment ? Be perſwaded then to the ſpeedy practice of it.
Objet. 1. Some deſparate Wretches may think indeed, that Arguments to perſwade
Men to work out their Salvation, may be of weighty import to inforce the Duty
upon thoſe that do expect Salvation; but for my part I pretend not ſo high ; let me
but enjoy now the Sins which I ſerve, and the pleaſures which I purſue, and for the
State of my Soul hereafter, I commend that to the mercy of God, and if I muſt
periſh, I will periſh with as much eaſe and content as I may. It is hard to alter an
irreverſible doom, and if it be to Perdition, it is but folly to hang down the head,
and blubber the Eyes, and break the heart for that which cannot be altered. If I muſt
go to Hell I may as ſoon be carried down thither in a flood of tears, as in doing un-
godly Actions: Why ſhould I conſpire with God's Decree to make my ſelf miſerable.
If he hath ſentenced me to Hell hereafter, I may as well ſentence my ſelf to an Hea-
ven

The Almost-Chriſtian Diſcovered.
815
ven here; my future torments are in his Hands, but iny preſent delights are in my
own ; therefore if Salvation and Happineſs be ſuch nice Points I forego them, and
will embrace more eaſie and more obvious pleaſures.
Anſw. I know no pious heart here, but ſhivers with horrour at ſuch Language,
though it be but perſonated; methinks rather it repreſents the Speech of a Devil,
who is without all poſſibility of Happineſs, than of Men who are in the way to it.
Indeed it is the Speech of the Devil, but it is likewiſe in the hearts of Men, when
they ſtorm and bluſter at the difficulties of Salvation, and narrowneſs of the Way,
and ſtraitneſs of the Gate: The Devil interpoſeth this ſuggeſtion, It is as good to
periſh with eaſe, as to be ſaved with ſo much labour and pains; but what, ſhall we
leave Men to ſuch deſperate reſolutions as there, and ſuffer them to go dreaming to
Hell and Deſtruction ? Certainly Religion hath Arguments enough to prevail, even
with theſe, if they would but ſhew themſelves to be Men, and but ponder how
much Reaſon can ſpeak.
Firſt conſider, Thou that wilt rather periſh than make thy Life a trouble to thee
by Obedience, God may under thy Diſobedience make thy Life a trouble, yea a
Hell to thee by his Terrours. Thou thinkeſt that thy Garments of Sin and Pollu-
tion, will fit more looſe and eaſie about thee, than the Garments of Holineſs that are
too ſtrait-laced and troubleſome: Yea, but what if God ſhould roll theſe thy filthy
Garments in Brimſtone, and fire them about thee? How dreadfully wouldſt thou be
diſappointed, when inſtead of that eaſe which thou ſeekeſt in the ſervice of Sin, God
fhould make thee thine own Tormentor, and make thy Conſcience an Hell incar-
nate ? Believe it, the wrath of God can fry the marrow in thy Bones, and reduce
thy Soul to Aſhes. Read Pſalm. 88. and you will think it a doleful and fad deſcrip-
tion of the State of the Damned. While Iſuffer thy Tercurs I am diſtracted: And
if the Wrath of the Almighty lay thus fore upon an Holy Man, how fretting and
corroding will it be upon the leprous Soul, and upon an ulcerated Conſcience? If
it burns up the Green Tree, what will become of the Dry Tree, which is but as pre-
pared fuel for it to prey upon ?
No Man hath his preſent delights and contentments in his own Power, becauſe no
Man hath his own Conſcience in his own Power ; it will ſpeak, yea, and that terrible
things, even then, when a Sinner hath done all he can to fear and ſtupifie it. Con-
ſider again, how is it with you after the rage of your Sinning is over? are you not
haunted with fearful reflections and ghaſtly thoughts of deſpair and horrour? Could
we but unbowel a Sinner, we ſhould find thoſe Conſcience-Worms, gnawing and
knotting about him, and devouring his heart. And are theſe wont to reſolve into
trouble, for fear Religion and Holineſs ſhould trouble them? Are they content to buy
eaſe and quiet at ſuch a rate, as the loſs of Heaven and Eternal Torments amount to?
And is this the eaſe and quiet that they purchaſe with it? The Devil puts a groſs
cheat upon theſe Men, he changeth not the trouble but the time of it, only they ſhun
the work of God, becauſe it is troubleſom in doing, though it doth leave behind it
the bleſſed fruits of Peace, Joy, and Satisfaction ; and they do engage in the Work of
the Devil, which as ſoon as the heat and fury of it is a little over, leaves in their ſober
thoughts, nothing but Anguiſh, Stings, and Torments; and therefore be not de-
ceived, ſuffer not the Devil any longer to abuſe you, and impoſe his drudgery upon
you, under the notion of eaſe and quiet: If your Conſciences were once awakened,
I know the work of the Devil muſt needs bring you more vexation, beſides the ſhame,
than ever you would have from the work of God; yea, the very omillion and neglect
of God's Work is a far greater trouble than the performance of it would be; there-
fore if you look no farther than your preſent Content and Satisfaction, if you would
go to your final eſtate the eaſieſt way whatever it be, think not to attain this by gi-
ving up your ſelves to a way of Sin, nor by wounding your own Conſciences, which
with trouble afterwards will be ſure to be avenged upon you, but in a way of Duty
and laborious working, you only can find preſent content, and ſhall certainly find fu-
ture Happineſs.
Object. 2. True, may ſome ſay, Poſibly the Work of God might be more
pleaſing and ſatisfactory to us than the Work of the Devil, if we could work
it; but to what end is it that God requires from us to work, to what pur-
poſe doth he command us? Doth not he himſelf know that we have no power?
Doth not he himſelf ſay that we are dead in Treſpaſſes and Sins ? Is it rational, is it juſt
to

816
The Almost-Chriſtian Diſcovered.
to bid a dead Man work? Or doth it become that God who would be thought by us to
be infinitely gracious and merciful, to mock and deride humane miſery, when he com-
mands thoſe things from us which he knows to be impoſſible? Had he bid us blend
Light and Darkneſs together, or to bend the Axle-tree of the World till both Poles
meet; had he bid us fling the Stars out of their Orbs, or with our hands ſtop the Sun
in the midſt of his courſe; all theſe great ini poſſibilities are as eaſily atchiev’d, as by our
own power to work any part of divine and acceptable obedience without gracious af-
fiſtance from God: We can as ſoon glorifie as fanctifie our felves. What ſhould we
then do, but only fit ſtill and expect, till efficacious Grace ſhould move and act us, and
we not able to gainſay and reſiſt it? till God ſo draw us as that we muſt run, and ſo
call us as that we muſt anſwer? till then our Obedience is an impoſſibility, and all our
Attempts are vain and fruitleſs. This now is a ſlothful Sinner's pretence why he will
not work; and no doubt but that too often it doth flah into the thoughts of moſt men,
whereby their hearts are diſcouraged, and their hands weakned in the ſervice of God.
Anſw. In Anſwering this, I ſhall not enter into that great Debate of the Power of
nature to do what is good and acceptable to God; but proceed in a plain and accommo-
dated way to Practice, and that which will be moſt convictive to the Conſcience.
Firſt, Men will not plead thus in Matters of far leſs concernment than the Salvation
of their Souls. Would a Maſter, when he commands his Servant to work, take this,
think you, for a ſufficient excuſe, That he hath no power to work till God act and
move him ? It may as well be objected by your Servants to you, as by you to God.
Tell me, what power have I to ſpeak, or you to hear one word, unleſs God do concur
to it? Nay, we are not ſufficient to think one good thought, 2 Cor. 3.5. And do we make
this an excuſe to forbear thoſe Actions that are neceſſary and convenient? Do we
therefore reſolve to do nothing, becauſe it is impoſlible for us to do any thing unleſs
God concurs with it? What ſtupid, dull Folly were this, and we put it daily and
hourly to trial, and produce me that Man that can ſay God was wanting to him in
his concurrence. What a miſerable and ridiculous task would it be, if in every Acti-
on of our Lives that we cannot do without God, yet we ſhould ſit ſtill, and queſtion
God's concurrence? Do you ſit down to try whether God will enable you to riſe
when you are down? Or, do you queſtion whether God will concur to another ſtep,
though it is impoſſible you ſhould ſtir and move, unleſs God act and move you? Yet
this hinders not mens endeavours: In him we live, and move, and have our being. Why
do not you do fo in ſpiritual matters? We can do nothing without God. True; yet
put it to the trial, whether or no God will concur with you. Certainly that Man
muſt be nameleſs that can ſay, I was truly willing, and endeavoured to do any ſpiri-
tual good, but God was wanting to me in his concurrence.
Secondly, Thoſe Men who thus makė Impotence a pretence for their Sloth, do not
indeed believe what they themſelves pretend. No, it is the inward and ſecret thought
of them all, that they have a power to work out their own Salvation, and therefore
whether they have or no, ſtill they are inexcuſable, while they think they have this
power, yet they fit ſtill. Although a man be chained faſt down that he cannot go,
yet he thinks himſelf at liberty, and notwithſtanding ſits ſtill, you may ſoon tell
where the fault lies; it may be imputed for want of Will, and not for want of Power :
So here; Wicked men think they have power to work, however ſpeak otherwiſe ;
therefore they are utterly inexcuſable if they do not work. It is as clear as the light,
that their Sloth proceeds not from their Impotence, but from their own willfulneſs.
I ſhall endeavour by a few Arguments to convince you, that you do indeed think that
you have power to work out your own Salvation ; therefore if you do it not, you are
altogether inexcuſable, whether you have that Power or no.
Firſt, Did you never, when God hath ſhaken his Rodand Whip over you, ferioully
promiſe and reſolve to work; his Rod, I mean, either of Conviction or Affliction?
Have not theſe made you enter into an engagement with God, that you would ſerve,
and obey him for the future? Did you not really thus reſolve ? There are few here, but
ſometimes at leaſt in a Fit and Pang of Conſcience have ſo done. And why did you re-
folve all this, and yet at the ſame time think and believe you could do nothing ? Did
you only mock God, and play with your own Conſciences? Certainly your Conſcien-
ces then were too much provoked, and too much awakened to be thus jeſted and dallied
with. We find this Temper in the Ifraelites, when they were frighted at the terrible glo-
ry from Mount Sinai, Exod. 24. 3. See how confidently they promiſe and reſolve. And
all

The Almost-Chriſtian Diſcovered.
817
all the People anſwered with one voice, and ſaid, All the Words which the Lord hath ſaid will
we do. So the Jews in their great diſtreſs, ſer. 42. 6. Whether it be good, or whether it be
evil, we will obey tbe voice of the Lord our God, &c. that it may be well with us.
Alas, how many pious Purpoſes and holy Reſolutions have your Dangers, your
Fears and your Sick-Beds been witneſs to ? Have they not heard you breath out, Spare,
O Lord, Spare a little longer ; give ſome ſpace; try us yet once more, and O Lord, we will
reform, we will amend our ſinful Lives, we will perform negle&ted Duties, and never more
again return to folly ? Are not theſe Reſolutions an evident Conviction ? Certainly you
thought you had a power ſo to do, and therefore if you do not endeavour to perform,
you are altogether inexcuſable.
Secondly, Did you never in your whole Lives perform a Duty unto God? Did
you never pray ? Is there any here ſo deſperately prophane, fo loſt to all ſhew
of goodneſs, that hath not done this? And to what end have you prayed ? For
what did you perform your Duty? Was it not for Salvation ? And did you work
for Salvation, and yet think you had no power to work for it? It is impoſſible;
Men's very Works do plainly ſhew, that they do think that they have a power;
ſomething ſtill muſt be done, though it be but formally, ſlightly, and coldly; a
mere Lord have mercy upon me, a cuſtomary Lord forgive me; yet ſomething Conſci-
ence will require which men reckon upon, and make account to be working out their
Salvation.
Thirdly, Wherefore is it that you truſt unto, and relie upon your good Works, if
you think you have no poder to work out your Salvation ? 'Would it be ſo hard and
difficult a matter to take men off from leaning ſo much upon their Works, if they did
not think that they had power to work out their own Salvation ? Men do apprehend a
worth and fufficiency in what themſelves do in order to Eternity, and bid them forgo
their Works, and renounce their own Righteouſneſs, and this is a hard Saying; you
may almoſt perſwade them as ſoon to renounce all their hopes of Heaven. This is an
evident Conviction, whatever Notions men may entertain to ſtop the mouth of a cla-
morous Conſcience, when it calls on them for working and labouring, yet they do not
believe what they themſelves ſpeak concerning their Impotence.
Fourthly, Did you never when the Spirit of God was dealing with your Hearts,
perſwading you to enter upon a courſe of Duty and Obedience? Did you never pro-
craſtinate, and uſe delays? Did you never ſtifle the Breathings,nor quench the Motions
of the Holy Spirit, by thinking it was time enough to do it hereafter? What need I
begin ſo ſoon, or vex my fleſh, or deny my ſelf the Joys and Pleaſures of this Life,even
as ſoon as I am come to reliſh them? When Sickneſs, or grey Hairs admoniſh me, and
tell me, I am near unto Eternity; when old Age promiſeth me that the Severities of
Religion ſhall be no long trouble, then will I look after the Concernments of my Soul;
then it will be time enough; then I will repent, believe, obey, and work out that Sal-
vation that will be then haſtning upon me. Tell me truly, Have not theſe been the
fooliſh Reaſonings of your Hearts? Have you not thus often promiſed God and your
own Conſciences? And doth not this plainly imply, you thought you had power to
do it? Wherefore thou art inexcuſable, O Man, whoever thou art : it is in vain to plead
want of Power, God will confute thee by thy very thoughts. Hadſt thou no Power?'
Although thou hadſt not, yet thou thoughteſt thou hadſt, yet wouldſt not endeavour
to work; therefore thy Ruin is as wilful, and thy Condemnation as juſt as if thou
hadít a power, and wouldſt not work; for thou periſheſt merely thorow the default
of thine own Will.
Anſw. 3. Whether wicked men have this power or no to work out their own Salva-
tion, I ſhall not now ſtand to enquire; but if they had it, yet they would not work
with it; and therefore it is a moſt vain and inſufficient Plea to pretend they wanted
power. Now this appears evidently, becauſe there is no wicked man, that ever did
ſo much as he was able to do by the mere ſtrength of Nature, without the aſſiſtance of
ſupernatural Grace; and therefore it is not their Inability, but their wilful Sloth that
doth deſtroy them. Do but anſwer your own Conſciences, Was there not one Duty
more which you could have performed,nor one Temptation, nor one Corruption more
which you could have reſifted ? Could not you have prayed, read, or meditated upon
heavenly things, then when your Hearts and Thoughts have been vain, worldly, and
finful, and deviliſh? Might not that Time have been ſpent in holy Converſe, which you
trified away in idle,impertinent Diſcourſe,or in doing nothing, or that which was much
worſe than nothing? What force, what conſtraint is laid upon you ? Can you think?
Mmmmmm
And

818 The Almost-Chriſtian Diſcovered.
And if you can, Cannot you think of God as well as of the World ? as well concerning
fulfilling God's Will, and working out your Salvation, as fulfilling your Luſts? Can
you not ſpeak? And if you can, Can you not ſpeak to God in holy Prayer, and of the
things of God in holy Diſcourſe, as well as of your Trades and Bargains, thoſe low and
trivial Matters that are not worthy of Men, much leſs of Chriſtians ? What force is
there upon you ? Doth the Devil skrew open the Drunkard's Mouth, and pour
down
his exceflive and intemperate Cups whether he will or no ? Doth the Devil violently
mave the Tongue of the Swearer and Blaſphemer to revile the holy and reverend Name
of God? Doth he ſtrike men dumb when they ſhould pray, or deaf when they ſhould
hear, or ſenſeleſs when they ſhould underſtand? Is there any ſuch force or conſtraint
laid upon you? May you not avoid the one and do the other if you your ſelves pleaſe ?
Yes, you can, but you will not; therefore neither would you work out your own Sal-
vation if you could. Is there any hope that you that will not do the leſs that God re-
quires from you, that you ſhould ever be induced to perform the greater ? Let your
Weakneſs and Impotence be what it will, yet your Condemnation will lie upon you ſo
long as your Wilfulneſs is much greater than your Weakneſs. No, Sinners, your pre-
cious and immortal Souls will eternally periſh now for want of Will to ſave them.
Pity your ſelves; will you loſe your felves for ever only out of Sloth? Will you ſleep
your ſelves into Hell, and go drowzily into deſtruction ? Shall one end of your Souls
lie already burning as a Brand of Hell-fire, and you not put forth a hand to ſnatch it
out? Is it more painful to work the Works of God, than it is to periſh for ever under
inſupportable Torments? Therefore do you what you poſſibly can, labour and ſweat
at Salvation, rather than fail of it: Let this never grate nor fret your Conſciences in
Hell, that they lie there burning for ever, merely for your wilful Neglects.
When a Man is gone far towards Chriſtianity, there are ſeveral things that make
him neglect a further progreſs : As,
Firſt, His groundleſs fancying of Difficulties and hard Encounters in the Ways of
God. Oh, were it but as eaſie to be holy as ſinful, he were wretched that would re-
fuſe to be a Chriſtian ; or were Chriſtianity but one hard pull, or difficult pang, that
would ſoon be over, there were ſome encouragement for them; but when they have
already ſtruggled, and wreſtled, and waited againſt the ſtream, thus far, and yet ſee
no end, Duty to be performed upon Duty, and Temptation upon Temptation to be
reſiſted, ſtill to be combating with Devils, ſtill to be croſſing and vexing of our ſelves,
no reſpite, no breathing-time allowed them. This takes off their Wheels, and though
they are able to do this, yet they will rather ſit down quite ſhort of Grace, than run
thorow ſuch hardſhips to attain it, and ſo they come up in the mid-way, neither holy,
nor prophane; but pleaſe themſelves with a mediocrity, and middle rank of Religion,
and dare not go further for fear of difficulties; nor yet they dare not fall further back
for fear of Conſcience; and ſo they lie hovering between Heaven and Hell. Now this
merely from wilful Sloth. Prov. 26. 13. The Rothful man faith there is a Lion in the
a Lion in the ſtreets. Here the Wiſe Man brings in a drowſie Sluggard dreaming of
dangers and difficulties, to excuſe his Sloth; I dare not ftir abroad, for there is a Lion
in the ſtreets : A likely matter that there ſhould be a Lion in the ſtreets; but yet ſee
how this Fancy works with him: Any thing is an excuſe for the Sluggard. In ver. 14.
As the door turneth upon the hinges, ſo doth the Slothful upon his Bed. A Door is often in
motion to and fro, but it gains no ground, makes no progreſs, ſtill hangs where it
ſo it is with flothful Profeſſors; that which they have already attained to, is that
they move to and fro like a door upon the hinges, ſtill the ſame motion over and over
again, no new progreſs, no new attainment, and that merely becauſe they are ſluggiſh
and lazy, and fanfie difficulties to themſelves, and ſtrange apparitions in the Ways of
God, that make them ſtand at a ſtay where they are, and dare not make one ſtep for-
ward. As it was with the Iſraelites, who came to the very Borders of the Land of
Canaan, Numb. 13. 32, 33. When the Searchers had brought reports to them, that the
Land indeed was good and fruitful, but the Walls of the City were built up to heaven, and that
there were many Giants; and that they ſhould be beaten and eaten : They were not ſo
much allured with the goodneſs of the Land, as they were deterred by the thoughts
of the difficulties; and though God himſelf bad them ariſe, and enter, and take poſtel
fion, they would not venture upon ſo hazardous an exerciſe, and ſo difficult an enter-
prize: So there are many forward Profeſſors who are come to the very Borders of the
Land of Canaan, to the very entrance into the Kingdom of Heaven, who, when they
fee
way,
did;

The Almost-Chriſtian Diſcovered. 819
ſee what ſtrong hold's of Iniquity they muſt caſt down, what Principalities and Powers
they muſt fight with, and what gigantick Luſts, as the Sons of Anak, they muſt ſubdue
and deſtroy, this frights them from attempting any further.
Secondly, To be almoſt a Chriſtian, carries in it thoſe advantages and thoſe accom-
modations, which, were they altogether ſuch, they muſt loſe ; and therefore this is one
Reaſon why ſo many ſtick in the New-birth : Such a one is no Saint, and therefore the
men of the World embrace him ; ſuch an one is no prophane and fcandalous perſon,
and therefore the Children of God embrace him, and think well of him too; and thus
he doth hold a correſpondency with both of them; which were he altogether either,
one or the other, he muſt break off; and therefore finding the conveniency of this
neutral eſtate, he ſtops where he is, ſort of true Grace. Were he a prophane Wretch,
then thoſe that are truly godly would avoid his company; or were he truly godly,
then the World would reject and ſcorn him; the godly eſteem and love him, and from
their ready Charity they look upon him to be truly gracious. Thoſe that are true
Chriſtians (thinks the almoſt Chriſtian) look upon me as ſuch as themſelves, and what
need I begin by a forward Zeal to diſoblige the World? And the wicked and prophane
reſpect me too, becauſe I go a little before them (though not quite croſs and contrary
to them) and ſo I enjoy the good opinion of both forts, which were I fully one or the
other, I ſhould hardly attain. This man can (as it were ) hold Heaven with one hand,
and yet hold the World with the other, not loſe his intereſt in the one, and yet retain
his intereſt in the other; he can enjoy the delights and pleaſures of the one, and then
hope for the rewards and happineſs of the other. Were we lodged in a Star, then the
Earth would appear very ſmall
, and almoſt nothing, as the Stars do now to us; ſo were
we more above, the Earth would appear either as very ſmall, or as nothing. Thus it is
with a Child of God; he foars up by the wings of Faith and Love to the heavenly Feru-
falem,and the Earth appears very inconfiderable to him; but now an unregenerate man,
when he mounts higheſt yet ſtill will be ſure to keep Earth in his eye; he will not loſe
the ſight of that; and therefore when he hath got to ſuch a pitch that he is able to dif-
cover ſomething of Heaven, and yet not loſe the light of Earth, there he hangs in æqui-
librio,and will be drawn no further; he keeps fomething of the Earth in his eye and will
not loſe nor diminiſh his fight or ſhare of it for the Hopes and Joys of Heaven.
Thirdly, Falſe Opinions and Conceits that they are already Chriſtians, hinder theſe
forward Profeſſors from being true Chriſtians. It may be they would be Chriſtians
indeed, did they not think they were already ſuch. When men are gone far, then they
are apt to think they are got home, and fo they have taken up their reſt, and will be
driven on no further; they think that what they have already gotten, is enough to bear
their charges to Heaven and ſo they grow careleſs of getting more;they are perſwaded
that they are Chriſtians, and that keeps them from being perſwaded to be ſuch. I do
not intend to forbid eminent Profeſſors to think they are indeed Chriſtians; but let
them look how this perſwaſion works with them : Doth it tend to make them more
careleſs, negligent and remiſs ? When they have been under Troubles of Conſcience
for their Sins, then they ſaw themſelves in a loſt and undone condition, and had hot and
fcalding apprehenſions of the Wrath of God; then they were laborious to fréquent
Duties, conſcientious in their walking, and fearful left they ſhould ſin; but ſince their
Troubles have been worn off, they have entertained better Hopes, and better Opinions
of their ſtate. Are they not grown more looſe and more regardleſs? They do not take
ſo much pains with their hearts, nor are they ſo ſtrict and holy, and ſevere in their
Lives; I muſt tell ſuch what the Apoſtle tells the Galatians, ch. 5. 7,8. Te did run well a
who hindered you? This perſwafion cometh not of him that calleth you. This perſwafion that
you are Chriſtians, cometh not of him that calleth you; poſſibly it would be well with
them if they did not think they were ſo. Sirs, if ſo be that thoughts of your being
Chriſtians, and in a ſtate of Grace, did encourage you to walk worthy of that holy
Calling ; if the hopes of your good and holy eſtate, do engage you to purifie your
ſelves as God is pure, as they will work if they be right and genuine, then ſtill enter-
tain and cheriſh them; but if they turn to looſneſs, remiſsneſs or preſumption, here
ſuſpect them to be the overweening Conceits and Elevations of a carnal heart and ſuch
as will certainly hinder you of what you thus fondly imagine your felves to be, hinder
you from making further progreſs in the Ways of Chriſtianity, in regard you take up
falſe conceits that you are Chriſtians already.
Fourthly, Another Ground whence it is that forward Profeſſors many times fall
ſhort of true Chriſtianity ; It may be when they are already gotten far,then, the Devil
eſpecially

820
The Almost-Chriſtian Diſcovered.
2
eſpecially doth all he can to hinder them; when they have gone far towards Grace and
Chriſtianity, then he unites all his Force and Subtilty to ſtop them from proceeding
further, leſt they get from under his power and juriſdiction; he knows if they once
become Chriſtians, they are then almoſt out of his reach; and therefore whateverlust
be in the Soul, he will then eſpecially ſtir it up; whatfoever reſerve of Temptations
there be, he will then ſend them upon the Soul: For none are more aſſaulted with Hor-
rours and multiplied Temptations, than thofe who make a great progreſs towards the
Ways of God, and are near to the Borders of true Chriſtianity ; becauſe then the De-
vil ſuſpects that he ſhall loſe them, and that they are even revolting from him. When
they begin to move towards Heaven, and labour after true Grace and Holineſs, the
Devil ſees that ordinary Temptations are not then ſufficient to ſecure them; that thoſe
Luíts that before hampered and captivated them at his pleaſure, will not now ſo eaſily
prevail; for he finds them too refolute, too rough, and untractable to deal with ; lie
begins then to fear to what a Rebellion this may grow and therefore he ſets uron them
with all his power, way-lays them with all Ambuſhments, circumvents them with all
his Wiles and Stratagems; and though theſe be only Armies and Muſters of Shadows,
which a man might break through without any danger, would he but arm himſelf with
noble and undaunted Reſolutions; yet with theſe the Devil aſſaults and undermines
them, and that inceffantly, and doth at laſt ſtop them in their courſe towards Grace,
if not beat them back again to their former courſe of Prophaneneſs. Luke 1 1. 24, 25.
When the unclean Spirit is gone out of a Man, he walketh through dry places, ſeeking rest, and
finding none, be ſaith, I will return to mine houſe whence I came ont and when he comech,
be findeth itſwept and garniſhed. V. 26. Then goeth he, and taketh ſeven other Spirits more
micked than himſelf, and they enter in and dwell there, and the last ſtate of that Man is worſe
than the first, i. c. When men have caſt out unclean, groſs Luſts by an external Sancti-
fication, that the Devil ſeems to be diſlodged, when he ſeeks to return again to his an-
cient feat and poſſeſlion, he finds the Heart fwept and garniſhed; ſwept from the filth
of common Sins, and garniſhed with common Graces, as its ornaments ; ſo that there
ſeems no re-admiſſion or re-entrance of this unclean Spirit; and then he goes and takes
to himſelf ſeven other Spirits worſe than himſelf, that is, as I conceive, ſtronger Tem-
ptations, and more prevailing Luſts, and by them he enters, and dwells there, and
defiles that clean-ſwept houſe, and not only keeps the Sinner from being better, but,
makes his latter end worſe than his beginning.
Fifthly, When Men have gone far towards Chriſtianity, natural Conſcience then
leaves them, and ceafeth to excite and provoke them to a further proficiency. Con-
frience is the Spur that quickens wicked men to make that progreſs which they make.
Now when it hath brought them paſt common Sins to known and common Duties, then
it leaves them, and urgeth them no further, and ſo they ſit down far ſhort of true
Grace and Chriſtianity, which they endeavoured after. Well then, let me ſay to ſuch
men, as St. Paul to the Galatians, chap. 5. 7. You did run well; who hindred you? Was it
the difficulty of Religion, or the ſtrength of Temptation, the Flatteries and Allure-
ments of the World, the Violence and Rage of your own Luſts? But might you not
nevertheleſs have armed your felves with peremptory Reſolutions ? Might you not
undauntedly and victoriouſly have broke through all theſe ? Were you not able when
you ſtood ſtill, or when you gave back as frighted and terrified at theſe things, to
make one ſtep, and another ſtep ſtill forwards? Could you not proceed ſtill further,
and preſs onwards through all theſe? Yes, you might have gone much further if you
would; you might have made a further progreſs, though all Hell had armed it ſelf a-
gainſt you ; therefore if you periſh, there will be cauſe and reaſon to blame your felves;
you can only charge your damnation on your own wilful Both and negligence.
This may ſuffice for an Anſwer to the Third General ; Whence it is that Profeſſors
that have gone far towards Chriſtianity, yet fall ſhort of Grace, and of being true
Chriſtians: They were too nice to encounter Difficulties; they were apt and forward
to think well of themſelves; they were too faint-hearted to cope with Temptations,
loth to diſoblige the World, and would not proceed further than ſpurred on by na-
tural Conſcience, and therefore wilfully fell thort through their own Sloth and Neg-
ligence, of Grace here, and of Glory hereafter.
Fourthly, The laſt General propounded, was to ſhew you the Folly and extreme
Miſery of thoſe who proceed thus far as to be Almost-Chriſtians, and yet will not be
perſwaded to be ſuch Altogether. The Apoſtle ſeems to be very paſſionate, Gal. 3.1, 3.
fooliſhGalatians, who hath bewitched you, that you should not obey the Truth, before
mbole

The Almost-Chriſtian Diſcovered.
821
whoſe eyes Jeſus Chriſt hath been evidently ſet forth, crucified among you; &c. ? Verſe 3. Are
ye ſo fooliſh, having begun in the Spirit, are ye now made perfect by the Fleſh? What are you
mad? Are you beſotted? Are you bewitched out of your common Reaſon and Under-
ſtanding; that having begun in the Spirit, and made ſo far progreſs in the Ways and
Knowledge of Chriſt, that after all this, you ſhould fall back again to carnal, fleſhly
Rudiments ? Why, the ſame may I ſay to many: You that are Profeſſors, Why, who
hath bewitched you? Why are you ſo fooliſh, as when you have not only begun, but
proceeded far towards Holineſs and true Grace, that yet you ſhould give over and fit
down in a ſtate of Nature and Unregeneracy ſhort of it; Conſider but your folly and
miſery in theſe particulars.
Firſt, conſidér, Is it not extreme folly, madneſs, and miſery, wilfully to fall ſhort
of that which you have already taken ſo much pains to attain? What, after all the la-
bour and hardſhips,and difficulties that you have already gone through to obtain Grace,
now to ſit down ſhort of it, and loſe all? Will you wilfully loſe all your Prayers and all
your Tears ? all your Convictions and all your Conflicts ? Shall all theſe be ſo much
labour in vain ? Is not this much below the ingenuouſneſs of your Reſolutions in in-
ferior matters? Do not you uſe to quicken your endeavours by ſuch Arguments as
theſe, I have ſpent ſo much upon it, I have taken ſo much pains about it, therefore I
will ſee the end of it, and go through with it. Do you think much to loſe your labour
in any thing but Salvation, but in working out the Salvation of your precious Immor-
tal Souls ? What though it be hard and difficult to go further : Conſider, was it not
hard and difficult to arrive at that which you have already attained unto; and are you
ſo fooliſh as to be willing to loſe the fruit and benefit of the difficulties you have already
paſt, only for fear of difficulties that are yet to come? If Chriſtianity be not worthy
your pains,why did you ever engage in it? And if it be, why do you ſít ſtill ? You will
be guilty of extreme folly either in this or that. For you enter upon Chriſtianity with-
out fitting down, and reckoning what it will coſt you ; Chriſt himſelf there brands
you for Fools, Luk. 14. 28,29. For which of you intending to build a Tower, ſitteth not down
firſt, and counteth the coſt, whether he have ſufficient to finiſh it, left haply after he hath laid
the foundation, and is not able to finiſh it, all that behold it begin to mock him, ſaying, This
man began to build, and was not able to finiſh it.
If it was not worth your pains, what a folly was it to attempt it? if you thought it
worth all and more, what a folly then was it to flag? And could you before you came
ſo nigh to Grace, and ſo nigh to Glory, could you ſee that beauty, and that deſirable-
neſs in it at ſo great a diſtance, as to perſwade you to come thus far, and now when
you are much nearer, and can ſee much more of its excellency and comelineſs; Dare
you now deſpiſe and contemn it? when you have not only the promiſe of God to be
your incouragement, but you have alſo given earneſt too for that Profeſſion, and thoſe
endeavours, and thoſe Duties which you have already paſſed through, they are all (as
it were) the earneſt of your further progreſs; this earneft you loſe, Profeſſion, Endea-
vours,and Duty,and all comes to nothing,if after all you reſt any where ſhort of Grace,
you loſe your earneſt which you give,if you be but almoſt Chriſtians and reſt any where
ſhort of true Chriſtianity. Well, what extreme folly is this for Men to diſquiet them-
ſelves in vain, and take ſo much pains to pray and hear, and to keep themſelves from
many Sins, and perform many Duties; and yet becauſe they will do no more, they loſe
the Benefit of all this? Why, what is it that you do all this for ? Is it not to obtain
Grace and Glory? And will you do ſo much for ſuch an excellent end,and yet wilfully
fall ſhort of it? You may remain Graceleſs without all this Labour; if you are fully
reſolved for Hell, why do you do any thing? to Hell you may go without Praying or
Hearing, without ſtriving, or conflicting, or performing one Duty, or reſiſting one Sin
as you do; if you are reſolved for Heaven, why do you not do more, all your praying,
hearing, ſtriving, and wreſtling, they will be loſt and in vain, if you do not hold on,
if you do not continue. Well, what a folly is it for you to have gone ſo far, and won
every ſtep of Ground by clear force, who have toiled in the ways of Religion, with
ſweat and anguiſh, and diſquieting to your Soul, and yet at laſt to loſe and fruſtrate ail
this pains through your curſed and wilful ſloth and negligence; to give all away, and
fall wilfully ſhort of Grace and Salvation?
Conſider Secondly, Is it not groſs and inexcuſable folly to deſift after ſo far
pro-
greſs, whereas for ought we know, had we but proceeded a little further, we might
have obtained that grace which we fall ſhort of ? And how know you, but that upon
your further endeavours, God might have beſtowed that Grace you ſtrive for, God
Nnnnnn
is

822
The Almost-Chriſtian Diſcovered.
is not wanting in this kind; to thoſe who improve the Power of nature which they
have, he gives the Power of Grace which they have not; Yet when Men arrive thus
far, and come as it were to the very Porch of Heaven, what thick and dull folly is it,
when there is as it were but a ſtep or two between them and Glory, to break off their
Progreſs and ſit down ſhort? What is it more labour to go thoſe few ſteps more you
are to proceed to, than thoſe which you have already gone.
Were you willing and contented to do all that you have already done for that which
is but like Grace, and will you not be perſwaded to do a little more for that which is
true Grace? It may be God may convert you by the very next Prayer you make, he
may convert you by the next Sermon you hear, he may give you true Grace, when you
next of all oppofe any Temptation, or when you next of all ſtruggle againſt any luit,
the very next ſtep you take in his way may carry you to Heaven for ought you know.
Now the great probability of this, nay were it only a bare poſibility, it makes a Man
guilty of the greateſt folly, who hath gone thus far towards Holineſs to neglect a fur-
ther progreſs towards it.
Thirdly Conſider, What a dangerous and dreadful thing is it, for Men to climb ſo
high, and yet to have no holdfaſt to depend upon, no foundation to ſupport them ; yet
thus it is with every elevated carnal Profeſſor that falls ſhort of Grace ; he is like a Man
that ſtands upon the ſharp top of a Towering Pinacle, where he hath no other hold-faſt
but a handful of Air : But the ſtanding of a Child of God is firm, his feet are fixed up-
on an immovable Rock, even the Rock of Ages, and God reacheth out his hand from
Heaven to ſupport him. It is diſputed by ſome nice Inquiſitors, whether a Man if he
were lift up above the Magnitude and attractive Virtue of the Earth, may not ſtand
as ſafely and walk in the Air as he doth now upon the Earth. It is true of a Child of
God, when he hath got beyond the reach of earthly Attractions, he may walk ſafely in
that ſublime way which leads to Heaven ; but now for wicked Men, that have not got
beyond the Malignity of the Earth, it is exceeding dangerous, their earthly Minds and
Affections, and their earthly Converſations, will in the end bear them down headlong,
unleſs they climb ſtill higher, until they have got beyond theſe terrene Attractions.
Now would it not make you tremble, to ſee a Man born up in the Air, as the Poets
feign of Icarus, with waxen Wings that are ſubject to melt and fall off, and betray their
charge to certain ruin and perdition ? Thus it is with every one that has gone far in
Chriſtianity; and is it not you that fly only with waxen Wings, I mean the Power of
Nature, and the common Works of the Holy Ghoſt, which may fall off and leave you
in Eternal ruin.
And from hence it follows in the fourth place, that theſe Mountainous Profeſſors,
who have attained to an high pitch, yet fall ſhort of Grace, becauſe they want firm
footing to aſſure their ſtanding; they uſually either deſperately tumble headlong into
the Commiſſion of ſome foul groſs Sins, or elſe they grow brain-ſick, and turn aſide to
the maintaining of fome prodigious error. This is uſually the Illue of ſuch lofty Pro-
feſſors, as we ſee a Cloud that hath been ſucked up by the Sun, how it hovers a while
in the Air, but anon it is wrapp'd and whirld about with every Wind, and ſo it is
utterly loſt and diſſipated, or elſe it falls down again to the Earth in Storms, and is
turned only into mire and dirt; Even ſo fares it with many a Profeſſor, he is drawn up
out of the Earth, and above the Pollutions of the World, by a common influence of the
Holy Spirit, and for a while he hangs and hovers in a lofty Profeſſion, but having no
firm Balis to ſuſtain him, he is either blown up by an empty Cloud, and driven away
by every Wind of Doctrine,and loſt amongſt various Sects and Opinions ; or elſe after
a while, he falls back again into the filthy converſation and worldly pollutions, that
lie had eſcaped, and ends only in mire and dirt, and this becauſe he hath not tliat in-
corruptible ſeed within him that ſhall never die. Indeed true Grace is of it ſelf Im-
mortal, but it is from that engagement, that God hath laid upon himſelf to preſerve
it in thoſe, who are diligent in the uſe of thoſe means, by which it may be maintained.
But now an unregenerate Man is left wholly to his own Power, to preſerve him in that
Station in which he ſhines : And if the Angels themſelves and Adam fell from their
firſt Eſtate, merely through the mutability of their own Will, who had power to con-
tinue in it, how much more certainly then will theſe carnal Profeſſors fall from their
high pitch, who have leſs Power to inable them to ſtand, and greater Power againſt
them to caſt them down ? To aggravate the exceeding great Folly and Apoſtacy of
theſe elevated break-neck Profeflors, ſee that moſt dreadful place, 2 Pet. 2. 21. For it
bad been better for them not to have known the way of righteouſneſs than after they have known
17,

The Almost-Chriſtian Diſcovered. 823
it, to turn from the holy commandment delivered to them. Why, is not the Wrath of God
certainly to be revealed againſt all thoſe, who know not God, and obey not the Goſpel
of the Lord Jeſus ?
It is better never to have known the Goſpel, and never to have gone a ſtep in the
ways of God, than afterwards wilfully to deſert them and apoftatize from them.
Firſt conſider, The Fall and Apoſtacy of thoſe who are great and eminent Profeſ-
ſors, it carries much of malice and wilfulneſs in it, which is the higheſt rank that can
be in any Sin. If there be any in the World that commit the unpardonable Sin againſt
the Holy Ghoſt, it muſt be theſe Men. There is indeed a great difference between
ſinning willingly and ſinning wilfully ; Prophane carnal Men they Sin willingly, but
none but thoſe who have been forward Profeſſors in the ways of God and have utterly
deſerted thoſe ways; none but thoſe can fin maliciouſly, and merely becauſe they will
provoke and offend God by their Sins. Now ſee what the Apoſtle faith of ſuch,
Heb. 10. 26. For if we fin wilfully, after we have received the knowledge of the truth, there
remaineth no more Sacrifice for fins, but a certain fearful looking for of judgment and fiery
indignation, &c. Heb. 6.4,5,6. For it is impoſſible for thoſe who were once enlightened,and
have taſted of the heavenly Gift, and were made partakers of the Holy Ghoft, and have taſted
the good Word of God, and the Powers of the World to come, if they shall fall away to renem
them again unto repentance, &c. This is the firſt aggravation of their Sin and Miſery,
But then Secondly, When elevated and eminent Profeſſors fall away they uſually
fall lower than they were before, when they took their firſt riſe towards Chriſtianity
and true Religion; falling away from a Profeſſion is like the falling down from a ſteep
Precipice, where they can have nothing to ſtop them tiļl they come to the very bot-
tom : And it is obſerved, that none prove more notoriouſly wicked, and more deſpe-
rate haters and revilers of the ways of God, than Apoſtate Profeſſors.
Firſt, God doth judicially give them up to cominit all manner of Sin with greedi-
neſs ; ſee that black Catalogue of the fouleſt Sins that can be imagined, Rom. 1. from
21. to 30. The Apoſtle ſpeaks there concerning the Heathens, but the caſe is parallel
with our carnal Profeffors, who do not like to retain God in their knowledge, there-
fore, God gives them over to a reprobate mind to do thoſe things that are nét convenient, &c.
The Devil takes poſlelion of ſuch Men with ſtronger power and force than ever ;
(as the unclean ſpirit re-entred with ſeven Spirits worſe than himſelf, Luk. 11. 24.) to
ſecure that Soul that hath been ſo likely to revolt from him, and therefore no wonder
Chriſt faith, the laſt eftate of that man is worſe than the firſt. So that theſe eminent Pro-
feſſors when they fall away they uſually fall lower than they ever were before their
firſt riſe and motion towards Religion.
Unregenerate Perſons not only fall lower, but they ſeldom return to make a Pro-
feßion of their deſerted Religion; it is impoſlible to renew ſuch a one to repentance
again. Now how ſhould theſe fad and dreadful Confiderations, make every one of us to
do our utmoſt, that we are able to get true and ſaving Grace, If we reſt any where ſhort
of it? When the Winds of Temptation tempeſtuouſly beat, and the Floods of Tryal,
Affliction, or Perſecution ruſh in upon us, we ſhall fall, becauſe we have no Foundation,
but have built merely upon the Sands. If you ſtand not built upon the corner Stone, you
will fall of your ſelves, yea, that Stone will fall upon you, and cruh and grind you to
powder. Nay, you fall off from a ſteep and ſlippery Precipice, where there is nothing at
all to ſtop, nothing to receive you but Sin after Sin,and thus you rebound from one wick-
edneſs to another till at laſt you be plunged irrecoverably into that Lake,which burns
with Fire and Brimſtone: And this is the fourth conſideration; diſcovering the folly
and miſery of thoſe that go far towards Chriſtianity, and yet fall ſhort.
Fifthly, Though theſe Profeſſors may hover between Heaven and Earth in their
lives, yet they ſhall not hover between Heaven and Hell in their Deaths. No, the half
Chriſtian ſhall be as infallibly and as certainly caſt into Hell, as thoſe who were alto-
gether wicked. Here it may be thou art neither Godly nor Prophane, but hereafter
thou muſt be either ſaved or damned. There is none (as the Papiſts Picture Eraſmus)
that hang between Heaven and Heil. Whoever thou art, thou muſt be either in a State
of Nature or of Grace, and accordingly ſhall thy eſtate then be for ever, either a ſtate
of Salvation among the Saints, or elſe a ſtate of Damnation with the unregenerate.
Though thou art never fo lofty and fublime a Profeſſor, yet the ſame Hell that holds
the prophane, muſt eternally hereafter hold thee too, if through thine own wilful
negligence thou ſtop any where ſhort of true Grace. If the Almoſt Chriſtians could by
their glittering Profellion gain a cooler Hell, if they could get (I fay) but a cooler place
in

824 The Almost-Chriſtian Diſcovered.
in Hell, if their Profeſſion could gain you this, if it could procure you Purgatory for
venial Sins, or the moderate puniſhment which the Papiſts call Limbus Patruin, then
you had ſome ſhew of Reaſon to reſt where you are, but when the ſame Hell, and the
fame everlaſting Fire muſt be the Portion of thefe, who have proceeded ſo far (and
yet fall fort) as well as the portion of the vileſt Wretch, whom they have now as far
exceeded in goodneſs, as the holieſt Saint alive exceeds them; it is the very height of
folly and madneſs to ſit down any where ſhort of true Grace, unleſs they are fully re-
folved to ſit down no where ſhort of Hell.
Sixthly and Laſtly, Conſider, It will be the inſupportable aggravation of theſe
Men's juſt and everlaſting condemnation, for them, to lie grating upon this ſad reflection
in Hell, that once they were near to Heaven, but loſt it through their own wilful default. It will
be the aggravation, (I fay) of theſe Men's juſt and everlaſting condemnation, to make
this doleful and furious reflection upon themſelves in Hell, that once they were in a very
hopeful State, that they were once near to Heaven, but lort it through their own wil-
ful default. O when they ſhall lie in Hell, and from thence give a fad and ghaſtly look
up to the Glory of the Saints in Heaven; O how willit pierce their Souls to think, that
they were once near to that bleſſed Eſtate, though now there be an infinite and unpaf-
fable gulph between them and that bleſſed Inheritance, which the Saints enjoy in Heaven!
Thus will they reflect upon themſelves, though nom there be an unpaſſable gulph between me and
Heaven; yet once there was but a ſtep or two that parted us : Had I mortified but one luſt
more; had I eppoſed one temptation more, had I put up but one fervent Prayer more; poſſibly
I might now have been in Heaven : But, O my curſed, curſed folly, when I was at the very
Gate and Threſhold of Heaven, that even then I ſhould ſtop, and after the relinquiſhment
of my Luſts, and after all my Progreſs in the ways of Holineſs, to return again to the
commiſſion of thoſe Sins, in which I had formerly lived, when I had already gone
through the hardeſt and moſt difficult part of Religion, then to break of my courſe!
What is this but procuring for my ſelf this damnation, which I now ſuffer, and muſt
ſuffer for ever? O that Light, that once I enjoyed how it thickens this everlaſting
darkneſs ! O thoſe taſts I once had of the Powers of the World to come, and reliſhed
ſo much ſweetneſs in, how do they now imbitter this Cup of fury and trembling, that
I muſt for ever drink of! O thoſe Heavenly Gifts that once I had, do but now in-
creaſe theſe Helliſh torments, and the ſight of Heaven which I have had, now diſcovers
to me what I have loſt; nay, what I have wilfully thrown away through mine own
ſloth and negligence. O how ſtrange is mine Apoſtacy! after I had gone ſo great a
way towards Chriſtianity, rather than I would move one ſtep further, I choſe to lie
here in this Hell for ever burning and conſuming ? Oh what fad and tormenting
thoughts will theſe be ! how will they fret and gnaw the Souls of thoſe Wretches,
with Eternal anguiſh and inſupportable Torments ? Thus you have ſeen in theſe Par-
ticulars ſomewhat diſcovered to you of the deſperate folly and madneſs, (and miſery
alſo) that Men are guilty of that do proceed ſo far as to be Almošt, and yet will not
be perſwaded to be Altogether Chriſtians.
Ito ay
Bosto
It an interne et de la parte din beton A DIS-
the
son creado pois
A

DISCOURSE
ON THE
GREAT DUTY
OF
MORTIFICATION:
On ROMANS VIII. 13.
Ο οοοοο

82
STORT
А.
DISCOURSE
On the Great DUTY of
MORTIFICATION.

Romans VIII. 13.
If ye live after the Fleſh, ye ſhall die: but if ye through the Spi-
rit do mortifie the deeds of the Body, ye ſhall live.
I
N theſe words, without any Preface or account of their Coherence, are,
Firſt, A Promiſe; the greateſt Promiſe that God can make, or the Scrip I.
ture propound, or we embrace, Ye Shall live : that is, Firſt, Ye ſhall live a
life of Grace and Comfort here; And Secondly, Ye ſhall live a life of Immora
tality and eternal Glory hereafter.
Secondly, We have the Condition upon which this Life both of Grace and Glo II.
ry is propounded; If ye mortifie the deeds of the Body, e bevalsts, the word fignifies
to kill or put to death, If you kill the deeds of the Body, ye ſhall live : The Life of
Sin and the Life of Grace and Glory are utterly inconſiſtent and repugnant, you
muſt live upon the Death of Sin.
Now here we have the Object of this Mortification, what it is they muſt put to
i
Death, and that is the deeds of the Body. By the Body we muſt here underſtand
the fame that the Apoſtle ſpeaks of in the beginning of the Verſe, If ye live af-
ter the Flesh; Fleſh and Body are but equivalent terms, both of them ſignifying
one and the ſame corruption of Nature. Indeed the proper Seat of Sin is the Soul,
and they are the deeds of the Soul that we muſt chiefly mortifie; the deeds of the
Body are finful but at the ſecond hand, as they are fwayed and exerted by a ſin-
ful Soul; yet the Scripture doth frequently call this Corruption Fleſh, the Body,
the Members ; oppofing it to the Spirit, to the Mind, Rom: 7. 23. I ſee another
Law in my Members warring againſt the Law of my Mind. And this it doth,
Firſt, To denote the degrading malignity that there is in Sin, it doth unfpirit
and unfoul a Man. A Sinner is called a carnal Man, a Man made up of nothing Sin kath.
but a lump of dull Fleſh, kneaded together without Spirit, without Life. And degrading
therefore the Apoſtle doth not bid them mortifie the deeds of their Souls, becauſe malignity iti
wicked Men act as though they had no Souls, or at leaſt not fo noble a Soul.
Secondly, It calls Sin the deeds of the Body, to denote what it is that Sin tends
to; it is only to pleaſe, to pamper the Body, the ſenſual, fordid and baſer part ſin tends
of Man. The Soul of a wicked Man acts for no higher an end than the Soul of only to the
a Beaſt doth; the Soul of a Beaſt acts not for it felf, but is made a drudge and Pleaſing of
underling to the Body; it ferves only to carry the Body to and fro to its pafture,
and to make it reliſh its food and fodder. Thus truly it is with the Souls of
wicked Men, they act not for themſelves, but are only their Bodies Caterers, that
ſeek out and lay in proviſion for the Fleſh, to fulfil the lufts thereof, Rom. 13. 14.
Thirdly, Sins are called the deeds of the Body, becauſe though the Soul be the
36
chief ſeat of their abode, yet the Body is the great inſtrument of their ading?
Rom.6.19. As ye bave yielded your members ſervants to iniquity, ſo now yield your
members
I.
it.
2.
the Body-

828
The Great Duty
rine,
members ſervants unto righteouſneſs. Indeed there are ſome refined Sins that hold
little communion with the Body, and partake but little of that groſs Carnality
and Corpulency (if I may fo term it) that makes Other Sins iwell to ſuch a
bulk, and yet theſe muſt be alſo mortified, and theſe are alſo the deeds of the Bo-
dy; becauſe the Soul a&ting even theſe ſpiritual Sins, acts as much below it ſelf,
as the Body's actings are below the Souls.
As for the deeds of the Body, by Deeds we muſt underſtand not only the in-
ward ébullitions and the outward eruptions of this Body of Sin, but alſo the
ſpring and fountain it ſelf whence theſe flow. The corruption of Nature it ſelf
muſt be mortified, the Body of Death muſt be put to death. All theſe are called
the deeds of the Fleſh, not only thoſe that the Apoſtle reckons up and tells us are
manifeſt, Gal. 5. 19. but alſo the inward motions, yea, the depraved root and ha-
bit it ſelf; which are ſecret, becauſe though theſe be not outward acts, yet they
would be ſo, and Sin is not perfected nor finiſhed till it be ſo.
II. Secondly, "As the deeds of the Fleſh are the Object of Mortification, ſo here we
have the Perſons on whom this duty of Mortification is preſs’d, If ye through the
Spirit do mortifie ; that is, ye who have received the Spirit, ye who are Believers,
for ſuch are thoſe whom he deſcribes in the foregoing part of the Chapter, ver.
1, 5, 10, 11, both theſe branches are comprehended in the condition required to
Life, If ye mortifie the deeds of the Body, ye ſhall live.
III. Thirdly, Here is likewiſe the way and means whereby Believers are enabled to
mortifie the deeds of the Body, and that is, through the Spirit; If ye through the
Spirit do mortifie. "Whatſoever other helps either of outward or inward rigour
and ſeverity Men uſe againſt their Luſts, they may indeed thereby for a time ſtifle
and ſuppreſs them, but if the Spirit of God do not ſet in with the work, it can
never amount to a true Mortification.
Sna
Now from the words thus opened many Propofitions may be drawn out, as,
Firſt Do&t. Firſt, From the promiſe of Life, if we take Life for the Life of Comfort, and
the Life of Grace, made upon the Condition of Mortification; obſerve,
That it is impoſſible for that Soul to have lively Comforts and lively Graces,
whoſe Luſts are lively and unmortified.
There is a neceſſity for it, that the deeds of the Body be put to death, if you in-
tend that either your Grace or your Comfort ſhould ſurvive. I do not abſolutely ſay
that Grace cannot live in the Children of God under every preſent neglect of Mor-
tification, but yet certainly this will deſtroy their Comforts; yea, and eat out the
vigour, activity and livelineſs of their Graces, that though they do live, yet they
will live but a lingring and decaying Life; they will but live ſuch a Life as Sin
doth in thoſe who exerciſe a conſtant Mortification, that is, they will but live as
it were a dying Life. konst feel
Second Secondly, If we take the Life promiſed for eternal Life, then obſerve,
That the future Life of Glory is infallibly affured to the preſent death of Sin.
If ye mortifie, ye ſhall live; not that Life proceeds from Mortification, as the
Effect from the Cauſe, but only it follows upon it as the end upon the uſe of the
Third Do£t. Thirdly, From the Perſons on whom this duty of Mortification is preſs’d, ob-
ferve,
That Believers themſelves who are freed from the reigning power of Sin, have
yet continual need to mortifie the inherent remainders of it. On
Fourthly, From the aid and aſſiſtance that Believers muſt call in to this work;
obſerve,
That whatever advantages Men have gained againſt their Luſts, either in ſup-
preſſing their motions, or in reſtraining their eruptions, yet if this be not from the
working of the Spirit of God in them, it is not true nor right Mortification ; If
ye through the Spirit do mortifie.
I ſhall not handle all theſe Propoſitions, but only the third, That the Children
of God have continual need to exerciſe Mortification; and the other Points will
be fubfervient to the proſecution of this.
This the Apoſtle urgeth Colof. 3. 5. where he ſpeaks to thoſe that were riſen
with Chrift; as you may ſee v. 1. to thoſe who were dead with Chriſt, and whoſe
Life was bid with Chriſt in God, v. 3. to thoſe who ſhall certainly appear with
Doctrine.
nieans.
fine.
Fourth Do-
Strine.
Chrift

of Mortificatiòn.
829
Chriſt in Glory, v. 4. and yet ſuch as theſe are he commands to mòrrifié theit
members which are upon the earth. And it may appear ſtrange if you conſider
what Members they are which muſt be mortified; not vain Thoughts, deadneſs of
Heart, uneven Walkings, and thoſe inward Sins, which if Men did throughly morti-
fie, they would be made perfect, and become even as the Angels of God; but they
are the great and the viſible Limbs of the old Man; they are fornication, unclean
neſs, inordinate affe&tions, evil concupiſcence, covetouſneſs; and in v. 8. he bids
them again, put ye off all theſe, anger, malice, blaſphemy, filthy communication,
and lying. Strange it is, that Believers of ſo eminent a rank ſhould need calling
upon to mortifie ſuch groſs and foul Sins as theſe, and yet it is no more than net
cellary. The beſt Chriſtians on Earth have a ſtock of Corruption in them, which
doth habitually diſpoſe them unto theſe Sins as great and hainous as they are; and
the Devil will ſo fúit his temptations, as will certainly draw forth this Corruption
into A&, unleſs they keep a ſtriet hand, and a ſtrick watch over themſelves in the
conſtant exerciſe of Mortification. And therefore as we urge it upon wicked Men;
that they not ſlight Sin becauſe it is ſmall, and ſay, is it not a little one, and
my Soul Mall live? ſo we muſt preſs it upon the beſt and greateſt of Saints, that
they would not ſlight any Sin becauſe it is great and hainous; and ſay with them-
ſelves, Is it not a great one and my Soul ſhall never commit it. As we preſume
upon the pardoning Mercy of God in the commiſſion of ſmall Sins, ſo we are apt
to preſume upon our own ſtrength to preſerve us from the commiſſion of great
and crying; and ſo by their ſecurity and careleſneſs the beſt do ſometimes find
themſelves ſurprized by them. If we ſhould be earneſt in exhorting you to be-
ware that you murther not, that you blaſpheme not, that you turn not Apoftates
from the profeſſion of your Religion; would you not reply with Hazael, Are we
Dogs, that we ſhould do this great wickedneſs? Yes certainly, this great Wicked-
neſs you would do, yea, there is no Abomination fo abominable which you would
not doe, if you do not bring the Croſs of Chriſt into your Hearts by a daily Mor-
tification.
But I ſee before I can proceed farther I muſt lay down this for a general Prin-
ciple, That all Mortification is the weakening of Sin in reſpe&t of ſome Strength
and Power that it formerly had over the Soul.
Í
Now there is eſpecially a threefold Power obfervable in Sin.
Firſt, Its damning and condemnatory Power, whereby it makes the Soul liable
A Damning
to wrath.
1. Secondly, Its ruling and reigning Power, whereby it keeps the Soul under a
wretched ſlavery and vaffalage.
A Ruling
Thirdly, Its in-dwelling and captivating Power, whereby through its continual Power in
aſſaults it oftentimes breaks in upon a Chriſtian, beats him from his Defence, bat-
ters his fpiritual Armour, routs his Graces, wafts his Conſcience, and at laſt leads
3.
A Captivas
him into a woful, and it may be a long Captivity.
ting Power
Now according to this threefold Power, ſo we muſt likewiſe diſtinguiſh of a in Sin.
threefold Mortification of Sin.
Firſt, There is a Mortification of Sin, as to its condemning Power. There is
therefore now no Condemnation to them that are in Chriſt Jeſus, Rom. 8. 1. Sin, Sin mortis
though it may ſtill hale us before God, and make our Conſciences confeſs guilty, yet fied in its
it cannot now caſt and ſentence us if we believe; it is ſtill ſtrong enough to drag us
condemning
before God, to accuſe us to God, to affright and terrifie Conſcience; but it is not
ſtrong enough to drag us into Hell, to adjudge us to everlaſting Wrath; it hath
loſt its Power in that reſpect, and is become a weak and mortified thing. Whence
is it that Sin hath its condemning Power but from the Law? The ſtrength of Sin
is the Law, 1 Cor. 15. 56. Had not the Law threatned Condemnation to the Tranſ-
greffour, Sin could have had no ſtrength at all to condemn him. But is this Sen-
tence of the Law ſtill in force againſt Believers ? No, ſays the Apoſtle, we are dea
livered from the Law, that being dead wherein we were held, Rom. 7.6. and if the
Law's Power to condemn Believers be dead, Sin's Power to condemn them, which
was but only borrowed from the Law, muſt certainly be dead alſo. But how came
the Law thus mortified? The Apoſtle tells us in Colof. 2. 14. that Chriſt took it
out of the way, nailing it to his Crofs; and no wonder then if it be dead: that is, the
Croſs and the Sufferings of Jeſus Chriſt have ſo fully ſatisfied for thoſe who be-
Рppppp
lieve
Power in
Sin.
2.
Sin.
1.
Powers

830
The Great Duty
2.
lieve, that the Law is as it were now dead, and hath no ſtrength nor power left
to condemn them. But this is not that Mortification I intend to ſpeak of, nor
which my Text exhorts us to: Therefore,
Secondly, There is a Mortification of Sin in reſpect of its reigning Power. What
Sin muſt be faith the Apoſtle, Rom. 6. 11, 12. in v. 11. faith he, reckon your ſelves to be dead
mortified in
to fin: What then? Why upon this he founds an Exhortation in ver. 12. Let
ing power. not fin therefore reign in your mortal Bodies. Now this Reign of Sin conſiſts not
in the multitude, greatneſs, or prevalency of Sins, for all theſe are conſiſtent with
a ſtate of Grace, and may be in a Child of God, in whom Sin doth not nor can-
not reign; but in the in-being of Sin without Grace, whether it acts more or leſs
violently, yea, whether it acts at all or no, yet if the habit of Sin poſſeſs the
Soul without any principle of Grace implanted that is contrary to it, that Man
may be ſaid to be ſtill under the Dominion of Sin. Now then this Mortification
of Sin as to its reigning Power, is compleated in the firſt act of Converſion and
Regeneration; for in that very inſtant that any is born again, he hath a Principle
of Spiritual Life put into him; the habit of fupernatural Grace, which lufteth
againſt the Fleſh, weakens the whole Body of Sin, croſſeth and contradicts every
corrupt motion, ſo that though he cannot do what he would, yet he would not
do what he doth; and this breaks the Tyranny of Sin, and mortifies it as to its
reigning Power.
Guinobong srl open
3.
Thirdly, There is a Mortification of Sin in regard of its captivating and in-
Sin muſt be dwelling Power. And this is that which the Text chiefly aims at.
mortified in Corruption whereſoever it is doth not uſe to lie dormant, but where it cannot
its Captiva- reign there it will moleſt: Stir, and ſtruggle, and fight it will, and it may be pre-
ting Power.
vail to a victory, even over thoſe over whom it ſhall never prevail unto Condemna-
tion. This now calls for a conſtant work of Mortification; every day and hour
there are corrupt propenſions to be reined in, finful thoughts to be ſtrugled againſt,
ſinful motions to be ſuppreſsid ; and it is not the mere habit and principle of
Grace, without a vigorous and continued exerciſe of it in a way of Mortification;
that indeed gave Sin its death's wound in our Regeneration, but ſtill we muſt fol-
low it, doubling ſtroak upon ſtroak, while it hath any Life and Motion in it.
We do not content out ſelves that we cruſh the Head of a Serpent; no, but while
it ſtirs and writhes it ſelf we ſtill lay on. So ſhould we do with Luft; 'tis not
enough that the Head of it is cruſhd, that its firſt wound in our Converſion is in-
curable; but ſtill as long as it ſtirs and moves within us, we muſt be continually
ſtriking at it by continued acts of Mortification; nor muſt all ſuffice till Death
comes in to our part, and by one Blow deſtroys it.
In theſe three ſenſes Sin may be ſaid to be mortified : In its Condemning Power ;
and fo it was at once mortified for all the Elect by Chriſt hanging on the Croſs:
and this Mortification is particularly appl’ed to them when they believe. In its
Reigning Power; and ſo it is mortified in the firſt moment of Regeneration, by
the implantation of an active Principle of Grace and Holineſs, which diſſolves its
Government, and frees the Soul from its Dominion. And laſtly, in its Captiva-
ting Power, as it rebels and makes an inſurrection againſt the Sovereignty of Grace;
and fo it is mortified by weakning its forces, hindring its inroads, reſiſting its af-
faults, beating down its firſt riſings and motions, and all this by conſtant, care-
ful and ſincere endeavours, even all our days.
I might now eaſily demonſtrate in ſeveral particulars how abſolutely neceſſary
it is; even for the beſt and higheſt Chriſtians, to keep up the conſtant exerciſe of
Mortification. Take only fome few.
. Firſt, In an unmortified courſe you fruſtrate the very end of your Graces. Hath
Ati unmorti.
God implanted in you a noble, active and divine Principle, that will certainly in
fied Courſe the end prove victorious if it be employed? and will you while Lufts and Temp-
fruſtrates tations are overrunning your Souls, and making a prey of you, will you, I ſay,
the end of check it, and keep it under a reſtraint? Grace hath in it a natural antipathy and
repugnancy againſt Sin, and would where it hath its free ſcope naturally and ne-
ceſtarily deſtroy it. Galat. 5. 17. the Apoſtle tells us the Fleſh lufteth againſt the
Spirit : And what, doth the Spirit fir down tame and quiet under ſuch an affront
and oppoſition? No, faith he, the Spirit alſo luſteth againſt the Fleſh. It doth
no ſooner ſee a Corruption begin to heave and ſtir in the Heart, but it would be
preſently
Grace

of Mortification:
831
I.
2.
cation wedd
preſently upon it, it would beat it down and keep it under, did not your deceit-
ful Hearts betray it, or did they but concur with it. Now conſider,
Firſt, Is not this a foul piece of ingratitude and diſingenuity againſt God, the
God of all Grace? He ſeeing thy weakneſs and impotency to deal with thoſe
mighty Corruptions that ſtorm, rage and domineer within thee, hath ſent thee
the Auxiliaries and Succours of his divine Grace to aid thee; and thou either turn-
eſt treacherous, and delivereſt them up bound to be abuſed, yea if poſſible to be
flaughtered by thy Lufts; or elſe cowardly deſerteſt them in the Combat. How
canſt thou anſwer it to God, that thou goeft the way not only to betray thine
own Soul to ruine, but his Grace, that Grace that doch ſo naturally oppoſe, and
would in the end infallibly ſubdue all the Corruptions thou ſtrugleft with?
Secondly, Is it not deſperate Madneſs and Folly to neglect or hinder that which
would fide with thee, and fight for thee? Alas! the quarrel is not Grace's but
thine; and it is no leſs than thine eternal Salvation or thine eternal Damnation
about which this War is commenſed. When Corruption comes up againſt thee
in a full Body, and the Devil in the Head of it leading it on, doſt thou think thou
canſt of thy ſelf ſtand againſt theſe many Legions? and yet ſhall Grace ſtand by
and proffer thee a fure aid, and thou refuſe or neglect it? What elſe is this but
to make void the uſe and office of Grace, and to be injurious to the Goodneſs of
God, who hath therefore given thee Grace to this very end, that thou ſhouldſt em-
ploy it againſt thy Lufts? That's the firſt thing.
Secondly, Unmortified Sin doth not only fruſtrate the end and uſe of Grace
IT
but what is worſe, it doth alſo miſerably weaken and waſte Grace. It is impoſ-
The negle&t
fible that both Grace and Corruption ſhould at once be ſtrong and vigorous in the
of Mortifi-
fame Soul; if the one thrive the other muſt needs languiſh, if Corruption proſper kens and
and be well-liking, Grace muſt needs pine away into a Conſumption. They are waftsGrace:
like Plants growing together in the ſame Soil, that have a mutual antipathy, they
cannot both flouriſh at the ſame time. If a Garden be overrun with Weeds, they
choak up and ſtarve the profitable Herbs, that they cannot live there; and why is
it, but becauſe they draw away the ſap and moiſture that ſhould feed them? So
is it with Grace and Sin in the Soul, if thy Soul be overſpread with unmortified
Sins, like ſo many ſtinking and hurtful Weeds ſprouting up in it, Grace muſt
needs decay and wither, for it cannot have its fap to nouriſh it.
Now there are two things that do as it were nouriſh Grace unto a mighty en-
creaſe both of ſtrength and beauty, and they are holy Thoughts and holy Duties.
A Man ordinarily needs nothing more to ſtrengthen him but Food and Exerciſe :
Holy Thoughts are as it were the Food of Grace, that proviſion that we are al-
ways to lay in to ſuſtain it in life; and holy Duties are as it were its Exerciſe,
whereby Grace is breathed and preſerved in health. But now an unmortified Luft
hinders Grace from gathering ſtrength from Thoughts or Duties. For,
Firſt, An unmortified Luſt doth uſually ſequefter a Man's Thoughts to it felf.
How doth ſuch a Luft fummon all the Thoughts to attend upon it; fome it ſends
out upon one errand, and ſome upon another, and all muſt be buſied about its object.
Where Covetoufneſs, or Pride, or Wantonneſs are the unmortified Sins, how is
the Imagination crouded full of Thoughts that are making proviſion for theſe
Lufts? Some fetch in their Obječts, and ſome beautifie and adorn them, and
ſome buz and whiſper the Commendations of thoſe Objects to the Soul; nay,
and leſt any Thought ſhould be vacant, ſome it will employ in fancying Fictions
and Chymeras, things that never were, nor are like to be, if they have but any
tendency to the feeding and nouriſhing of that Corruption. I appeal to your own
experiences for the confirmation of this. And this indeed is a good mark where-
by we may find out what is our unmortified Sin: See what it is that moſt of all
défiles your Fancy, that the ſtream and current of your Thoughts moſt run out af-
Do your Thoughts, when they fly abroad, return home loaden with the
World? Do they ordinarily preſent to you fantaſtick Riches, Poſſeſſions, Gains,
Purchaſes, and ſtill fill you with Contrivances how to make them real? then Cove-
touſneſs is your unmortified Luft
. Do they dwell and pore upon your own Per-
fections? Can you erect an Idol to your felves in your own Imaginations, and
then fall down and worſhip it? or do your Thoughts like Flies pitch only upon it
the Sores and Imperfections of others ? then your unmortified Sin is Pride. And
1.
ter.

832
The Great Duty
2.
2.
the like trial may be made of the reſt. Now, I ſay, when an unmortified Luft
hath thus ſeized all the Thoughts, and preſt them to the ſervice of a corrupted
Imagination, Grace then wants its Food, 'tis ready to be ſtarved, and no wonder
if it languiſh and decay. And,
Secondly, An unmortified Luſt doth much hinder and interrupt the Life, Vigour
Vnmorti- and Spiritualneſs of holy Duties; and this it doth two ways: Either by deadning
fied sin hin-
the Heart through the guilt of it, or by diſtracting the Heart through the power
ders the
Life of Du-
of it.
ty.
Firſt, An únmortified Luſt deadens the Heart in holy Duties through the ſenſe
I. of the guilt of it lying upon the Conſcience : Alas! how can we go to God with
Unmorti-
any freedom of Spirit ? how can we call him Father with any boldneſs, while
fied Sin
we are conſcious to an unmortified Luſt that lies ſtill at the bottom? Speak, do
deadens tbe
heart in not your Conſciences fly in your Faces, and even ſtop your Mouths, when you
Duty. are praying, with ſome ſuch ſuggeſtions as theſe? What! Can I pray for pardon
of Sin, for ſtrength againſt Sin, who yet do harbour and foſter a known Luft un-
mortified? Do I beg Grace againſt Sin, and yet maintain a known Sin? What!
Dare I beg Grace to have it abuſed, to have it baffled, to have it deſtroyed by
this Sin of mine that is yet unſubdued? Is not ſuch a Prayer mere Hypocriſie and
Diſfimulation? Will the Lord hear it? or if he doth hear it, will he not count it
an Abomination to him? You now whoſe Conſciences thus accuſe you, do you
not find ſuch Reflexions to be a great deadning unto Duty, ſuch as clip the Wings
of the Spirit, and take off the Wheels of the Soul, that it can drive on but hea-
vily arid flowly? Certainly Guilt is the greateſt impediment to Duty in the
mois whole World, it takes off from the freeneſs and filialneſs of our Spirits, and fills
Som us with Diſtruſt, Diffidence, and a ſlaviſh Fear of coming before God, rather as
our Judge than as our Father.
Secondly, An unmortified Luſt hinders holy Duty, by diſtrating the Heart
Unmorti- through the power of it. It draws away the Heart from God, it entangles the
fied Sin di- Affections of it, it ſcatters the Thoughts, it diſcompoſeth the whole frame of the
Stracts the Soul; fo that at the beſt it proves but a broken and a ſhatter'd Duty. And here-
Duty.
in lies the cunning of Satan, that if there be any Corruption in the Soul more un-
mertified than another, that Corruption he will be ſure to ſtir up, and interpoſe
betwixt God and the Soul in the performance of Duty. Now when Luſt thus hin-
ders Duty, Grace hath not its breathing nor exerciſe, and no wonder if it grow
faint and decay. That's the ſecond thing.
Thirdly, Some foul and ſcandalous aštual Sin lies at the door of a neglected
Mortification. Do we ſee a Profeffour at any time break out into the Com-
miſſion of ſome notorious Wickedneſs, what can it be imputed unto but that Cor-
ruption took advantage of his negle&t of Mortification? When inward motions
are ſuffered perpetually to ſolicite, tempt and importune the Soul, it is a fad fign
that Luſt hath already gained the Affections; and could Conſcience be laid aſleep,
nothing would hinder it from breaking out into act: And alas! when all the work
of Reſtraint lies meerly upon Conſcience, it is a great hazard to that Soul, leſt
the violence of Temptations, and the importunity of Occaſions, or ſome other
advantage that Luft gains, do not force its Guards, and break out to the eminent
provocation of God, and ſcandal of Religion. And therefore beware you do not
licenſe Corruption to ſtir and act within ; you cannot ſet it bounds, nor ſay to it,
Thus far ſhalt thou go and no farther ; thou ſhalt go as far as Thoughts, as far
as Fancy, but Conſcience, look thou to it, that it proceed no farther. If you
would therefore fecure your felves from this danger, mortifie Luſt in the very
Womb, there ſtifle and ſuppreſs the motions and riſings of it, otherwiſe you
know not to what a prodigious height of Impiety it will grow. The leaſt and
molt inconſiderable finful Thought tends to an infinite Guilt. An unworthy and
unbecoming Thought concerning God tends to horrid Blaſphemy; every laſcivi.
ous Thought to open Uncleanneſs, every envious Thought to bloody Murther ;
Unportie and unleſs Mortification be daily exerciſed to ſuppreſs and beat down theſe mo-
fied Sin a- tions, you know not into how many Soul-deſtroying Sins they may hurry you.
lienates the Fourthly, One unnfortified Luft doth mightily alienate the Heart from its Ac-
its Acquain- quaintance and Communion with God. God and the Soul grow eſtranged as ſoon
tance with as any unmortified Sin and the Soul grow familiar. What God faith, Ezek.14. 5.
concerning
heart in
3.
Godo

of Mortification.
833
Two things
the Soul.
I.
part, the
Communicaa
2.
a Gracious
Heart.
I.
concerning the Idols of the Houſe of Iſrael, the ſame I may ſay concerning Mens
Luſts, which while unmortified are as fo many Idols ſet up in the Heart; They
are all eſtranged from me through their Idols. And yet theſe very Men of whom
God thus complains, as being grown Strangers to him, we find them in the firſt
verſe crowding about the Prophet to enquire of God by him ; they come to
him, and yet are eſtranged from him. Such is the wonderful malignity of un-
keep up Aca
mortified Luſt, that it makes Men Strangers to God, even when they are neareſt betwizt
quaintance
Attendants upon him. There are but two things that keep up Acquaintance be- God and
tween God and the Soul.
Firſt, On God's part, the gracious Communications of his Spirit, through which;
by enlightning, enlivening, ſupporting and comforting Influences, he converſeth on God's
with that Soul to whom he vouchſafes them. And,
Secondly, On our part, the Spiritual frame of the Heart, whereby it doth with tions of his
an holy Delight, Freedom and Frequency converſe with God in the returns of fin- Spirit.
cere and cordial Obedience.
But now an unmortified Luſt breaks off this Acquaintance as to both the parts On our part,
of it.
Firſt
, It provokes God to ſuſpend the influences of his Spirit, and ſo to cut off frame of
the intercourſe on his part, Iſai. 57. 17. For the Iniquity of his Covetouſneſs was I
wrath, and ſmote bim: I hid me, and was wrath. So truly in the day of our De- Neglečt of
ſertion, whether it be in reſpect of Grace or Comfort, it is for the iniquity of ſuch Mortifica-
or ſuch an unmortified Sin that God is wrath and hides himſelf. Think you that tion pro-
God will ſo debaſe himſelf to be in the ſame Heart an Inmate with Luft, when u spend the
that ſhall be regarded and he flighted, that attended and he neglected? Will not influences of
this provoke him to call in the influences of his Grace and depart?' Wherefore his Spirit.
elſe is it that Chriſtians do ſo often complain, that God is unto them but as a Stran-
ger, and as a Way-faring Man, that turneth aſide to tarry but for a night, nay for
a moment; that God is not unto them as in the days of Old; that thoſe quick-
nings, revivings, ſupports and comforts are now loft, which before they enjoyed,
and they become as the Heath and Wilderneſs, barren as to Grace, and parched as
to Comfort? If they look inward in this caſe, will they not
find ſome Iniquity re-
garded, ſome Sin allowed and indulged to be the cauſe of all this? Certainly if
Mortification doth neither ſtrike at this Root of Bitterneſs, nor lop off its Branches,
it will ſpread it ſelf over the whole Soul; and intercept both the light of God's
countenance, and the influences of his Spirit.
Secondly, One unmortified Luſt doth mightily untune the Soul, and diſorders the
Spiritualneſs of that Frame and Diſpoſition which it ſhould be kept in, if we would Unmortifi-
maintain Communion with God. Look how eſtrangement and diſtance grows be-ed Sin unfits
tween familiar Friends; ſo likewiſe grows the eſtrangement between God and the
the Soul for
Soul: If a Man be conſcious of anjury that he hath done his Friend, this with God.
will make him afraid and alhamed to Converſe with him, leſs free and leſs fre-
quent in his Society: ſo it is here in this caſe, an unmortified Luſt fills the Soul
with a guilty ſhame ariſing from the conſciouſneſs of an Injury done to God: this
guilty ſhame is always joined with ſome degrees of a ſlaviſh and baſe fear of God
who is thus wronged. Both theſe take off from that holy Freedom, which reverent-
ly to uſe towards God, is the great Privilege of a gracious Heart in its Communion
with him. And this lefſens that ſweet and unſpeakable Delight which formerly
it could enjoy from the Intimacy, Freedom and Spiritualneſs of this Fellowlhip.
And all theſe do finally cauſe a ſhyneſs, diſtance and eſtrangement in the Soul to-
wards God. The root of all this is ſtill in ſome unmortified Luſt which is the
occaſion of the whole Breach.
Now reflect upon your ſelves, you that have indulged any Sin, hath it not by de-
grees eaten out the Spiritualneſs of your
Hearts, and weaken’d the Life and Vigour
of your Communion? hath it not made you dead, and cold, and indifferent unto the
things and ways of God? have you not beheld God as it were at a great diſtance,
and cared not for a nearer converſe with you? Is it not high time, think you, that
this Luft, which hath thus divided betwixt God and your Souls, ſhould now at
length be mortified, and this Make-bate being once removed, you again ſhould renew
the nearneſs of your Acquaintance with him; otherwiſe let me tell you, 'tis fadly to
be feared left this eſtrangement grow into a woful Apoſtacy, and that end in a fear-
ful Perdition.
Q99999
Fifthly,
2.
Communion

834
The Great Duty
to other
Sins,
5. Fifthly, One unmortified Luſt gives an additional Strength to others alſo, which
One unmor- of themſelves were weak and impotent things, and could not otherwiſe have
tified Sin ſuch power over the Soul. And this it doth as it is the ring-leading Luſt that
gives
Strength un-
unites all others under a Diſcipline and Government: Scattered Enemies are not
ſo powerful nor ſo formidable, as when they are combined together in a Body;
then their Deſign is one, their Enterpriſe one, and they all A& as one Enemy.
Now an unmortified Luft doth as it were rally all the reſt under a Diſcipline;
this heads them, this leads them on, and they all promote the Deſigns, and
fight under the Conduct of this Luſt; which union adds a mighty Strength and
Power to them. It may be a Temptation which could not prevail for it felf, and
upon the account of its own intereſt that it hath in the Soul, will yet certainly
prevail
, when it pleads its Subordination and Serviceableneſs to the unmortified
Sin the Maſter-Luſt. This is very remarkable ; and therefore ſuppoſe (for in-
ſtance) that Pride be the unmortified Sin, the great ting-leading Luft, and a Temp-
tation to Covetouſneſs aſſaults the Soul; poſſibly this being but an underling Sin,
and not having made ſo great a party for it ſelf as the other, might be eaſily re-
jected, did it plead only for it felf; but when it pretends the intereſt of the
Maſter-Luft, and pleads how ſerviceable great and rich Poffeffions would be to
the Advancement of Pride and Ambition, this adds a double enforcement to the
Temptation, and thereby bears down the Soul before it, as unable to make any
available reſiſtance. And thus proportionably it is in all other Sins whatſoever,
they have a dependence one upon another; the great Sin that ſways principally,
and cannot fubfiſt unleſs Proviſion be laid in, and a way made for it by inferi-
our Sins, which it countenances and bares out by its own Authority, and derives
to them the fame prevalency that it ſelf hath gained over the Soul. Let not Men
therefore think that their Captivity to Sin is more tolerable, becauſe they find
but one the moſt prevailing : Alas! this doth but ſerve to unite and drive the reſt
to a head, which perhaps otherwiſe would be vagrant and wandring, and uncertain
in their Tempting; and by this one unmortified Luft the Devil hath gotten a fit
handle to the Soul, whereby he may turn and wind it to whatever other Sin he
pleaſeth. 'Twas therefore a wiſe Command of the King of Syria to his Captain,
1 Kings 22. 31. to fight neither with ſmall nor great ſave only with the King of
Ifrael. He well knew if the Chief Commander were once flain, the ungoverned
Army might eaſily be routed and put to flight. We muſt in the mortifying of
the Deeds of the Body, take the ſame counſel, and follow the ſame courſe; fight
if not only, yet chiefly againſt the Commanding Luft, if that be once mortified,
the reſt are as an Army without an Head, who quickly will find themſelves without
Hands too: Otherwiſe while any one Luft remains unmortified, the Soul is almoſt
in as dangerous a condition, as if every Luft were violent and raging.
6. Sixthly and Laſtly, An unmortified Sil Vill moſt certainly bereave the Soul of
Unmortifi- Peace and Comfort, and hinder it from ever enjoying that Heaven upon Earth of
ed Sin hin- Aſſurance. If you ſend to enquire of your Souls, (as foram did of Fehu) Soul,
Is it Peace? Is not this fad Anſwer returned, what halt thou to do with Peace?
fort. Or, what Peace, ſo long as thy Pride, thy Covetouſneſs, thy Intemperance, while
ſuch and ſuch a Luft remains unmortified? Now an unmortified Luſt hinders
Peace and Comfort theſe two ways.
Firſt, As it blots our evidences for Heaven. Let any Man in the World tell me
that his title to Heaven is clear, and paſt all uncomfortable doubtings, whoſe
Conſcience doth not witneſs his fincerity to him, that he doth maintain an uni-
verſal Oppoſition againſt all Sin, and exerciſe a conſtant Mortification of it; and
I ſhall preſently conclude that Man's Aſſurance to be the falſe and glowing Pre-
ſumptions of a Spirit of Errour and Deluſion. We know no better Teſt of a Man's
Condition then what my Text affords, If ye mortifie, ye ſhall live. Now when
any Luft is allowed and indulged, will not this blalt a Man's Comfort, and raiſe
in him Fears and Jealouſies concerning his eternal Welfare? Such a Corruption I
do not ſtrive nor ſtruggle againſt, I do not labour to beat down and keep under
and how then ſhall I alſure my ſelf that I am free from the Reigning Power of it,
or ſhall be free from its Condemning Power ? Let me tell you, though Freedom
from the dominion of Sin may poflibly conſiſt with a much neglected Mortifica-
tion, yet a comfortable evidence of that Freedom cannot, and therefore no wonder
ders Peace
and Com-
I.
2
if

of Mortification
835
2.
vil War in
the Soul.
if through the careleſſneſs of Chriſtians in this great work ſo few attain ſolid and
conſtant Comfort, the moſt being fadly perplexed with Doubts and Jealouſies of
their Hypocriſie and 'Unſoundneſs éven all their days. This all riſeth from ſome
unmortified Luſt or other, which either leaves a deep blur upon their evidences
for Heaven, or elſe raifeth a thick miſt before their Eyes that they cannot read
them.
Secondly
, An unmortified Luſt hinders Peace by fomenting a perpetual Civil
War in the Soul. Sometimes ſo it fares, where there is no higher a Principle Unmortifi
.
than meerly natural Conſcience; this ſtrives and combates (as it is able) againſt ed Sin fó-
the Sin before it is committed; this cries out and rageth againſt the Sinner after ments a Ci-
it is committed. But it is always ſo where there is a Principle of true Grace im-
planted to excite and aſlift Conſcience. Let Corruption be never ſo great, its
faction never ſo potent, yet Grace though but mean and weak will ſtill fight it;
it will neither give nor take Truće, till at length the great unmortified Luſt be
ſubdued and fall conquerd and ſlain under it. What Tumults, what Uproars,
what bandying of affections againſt Affections, Will againſt Will, Thoughts
againſt Thoughts, do wofully diſquiet that Soul where Corruption will not ſub-
mit, and Grace cannot! There is no deliberate A£t either of Grace or Corruption
exerted, but what muſt firſt break through a whole Army of its Enemies, fet to
oppoſe it. Gal. 5. 17. The Fleſh lufteth againſt the Spirit, and the Spirit againſt
the Fleſh : ſo that ye cannot do the things that ye would; That is, neither can ye
a& according to the bent of your Corrupt Wilí
, nor yet of your San&tified Will,
without Oppoſition and Reſiſtance from one of theſe two quarrelling Principles
within, the Fleſh and the Spirit. Such Men are like thoſe Builders in Nehemiah,
that wrought with one Hand, and with the other held their Weapons : So truly a
Piala
Child of God in whom Corruption is yet too prevalent, if he work the works of huset
God with one Hand, hie muſt hold the Weapons of his Spiritual Warfare in the nitto
other. This is that unpeaceable and turbulent Condition, into which an unmorti-
fied Luft will certainly bring you. And though indeed in the moſt mortified
Chriſtian on Earth, there will ſometimes be Combatings between theſe two con-
trary Parties; yet it is not with ſo much diſtraction, anguifh and terrours, as
where Corruption is more violent and outragious. That's the laſt thing.
I might add, that an utter neglect of Mortification, hinds you over to eternal
Condemnation; If ye live after the Fleſh, ye ſhall die : your Election it ſelf can-
not ſave you; your Vocation, Regeneration, and whatever elſe you might build
the certainty of your Salvation upon, are all in vain if you do not mortifie. There
is no other way by which you can poſſibly get to Heaven, but by marching over the
Necks and Bellies of all your Luſts. But I ſhall inſiſt no longer on this Head.
And now if to profeſs God with our Mouths and to deny him with our Hearts
and Lives, if to talk of Religion and live without it, if to have a Form of Godli-
neſs and to deny the Power of it, be indeed this neceſſary Mortification, I need
preſs this Duty no farther, we have ſuch mortified ones more than enough; but
if Wantonneſs, Cenforiouſneſs, Contempt of the means of Grace, Giddineſs of
Opinions, Libertiniſm, and ſtrange large Allowances that Men take to them-
ſelves in their Converſations, be ſigns of an unmortified Heart ; never certainly was
there any profeſſing Age in the World that had more need to have this Doétrine
often preſs'd upon them, than that in which we live. I am not now urging you
to that churliſh and rigorous way of Mortification conſiſting only in a froward
Abſtinence from the Comforts and Conveniences of this Life, which ſome perhaps
blind Devotioniſts have too rigidly exerciſed themſelves with : I know the Ma-
ceration of the outward Man is not the Mortification of the old Man; and yet
were there among Profeſſours a greater moderation even in the uſe of the lawful
Comforts of this Life, there would not poſſibly be ſo great an advantage given to
deceivers as now there is, who under the ſpecious fhew of Self-denial in theſe
things, draw away numbers of Proſelytes after them, as being the only mortified
Men." It is the inward Mortification that we labour to preſs upon you, which
were it once induſtriouſly exerciſed, outward Exorbitancies would of themſelves
fall into a Decency and Sobriety,
But alas! when Men ſhall talk at ſuch a rate of Spiritualneſs, as if fome An-
gels fat upon their Tongues, and yet livé at ſuch an exceſs of Vanity, it may be
of

836
The Great Duty
2
I.
on hardens
others in
Sin.
of Prophaneneſs, as if Legions poſſeſſed their Hearts ; what ſhall we judge of ſuch
Men? 'If we judge the Tree by the Leaves, what other can we think of them, but
that they are Trees of Righteouſneſs, and Plants of Renown? But if we look to
their Fruits, Unprofitableneſs in their Relations, Envy, Strife
, Variance, Emulati-
on, Wrath, Exceſſive Pride, Worldlineſs, Selfiſhneſs, what can we think of them,
but that Heaven and Hell are now as near together, as theſe Mens Hearts and
Mouths ? And truly to let go theſe groſs Profeſſours, have we not cauſe to take
otriz do up fad complaints even of true Chriſtians themſelves, in whom the reigning pow-
er of Sin is in their Regeneration mortified ? may we not take up the fame Speech
concerning them, as St. Paul doth concerning the Corinthians, 1 Cor. 3. 3. Te are
yet carnal, and walk as Men? If the Apoſtle could have laid in charge againſt
theſe Corinthians, not only Envy, Strife and Diviſions, but Hatred, Bitterneſs,
implacableneſs of Spirit, brain fick Opinions, and ſelf-ſeeking Practices, joined
with a great meaſure of Neglect and Contempt of the Glory of God; as juſtly as
we can againſt the Chriſtians of our times ; certainly his reproof would not have
been ſo mild, as to tell them that they walked as Men, but rather that they walkt
as Devils ---Would to God their miſcarriages were not fo generally known as that
every one could not ſupply the ſenſe.
I have already ſet before you the great Evils that follow upon a neglected Mor-
tification : As to your own particulars, if that cannot affect you, there is but lit-
tle ground to hope that your Charity to others thould prevail ; yet give me leave
to mention two grand Evils that hereby befall others.
Firſt, Hereby they are induced to think all Profeſſours are but Hypocrites, Re-
Neglečt of ligion a meer Mockery, and ſo come to have their Hearts imbittered againſt the
Mortificati- ways of God, as being all but meer Deceit and Couſenage. 'Tis a ſad accuſation
Rom. 2. 24. The Name of God is blaſphemed among the Gentiles through you. How
ſo? Becauſe as in the former verſes, they reſted in the Law, and had a Form of
Godlineſs, and were confident that they were Guides to the Blind, and Lights to
them which were in Darkneſs ; eminent Profeſſours they were, like the Men of
our days : Well
, but mark, Thou that teacheff another, teacheſt thou not thy ſelf?
thou that makeſt thy boaſt of the Law, through breaking the Law diſhonoureſt thou
God? Thou that profeſſeft Mortification, doſt thou indulge thy ſelf in thy Luſts?
Thou who pretendeſt to near Fellowſhip and Communion with God, doſt thou
live as one without God in the World ? Tremble at it, the Name of the Great
God is blaſphemed among wicked Wretches through you ; thoſe who were Pro-
phane you make Atheiſtical, ſcoffing and deriding Godlineſs, as an idle Whimſie;
and becauſe they ſee ſo little in their Lives, they preſently conclude there is
no other difference between Saints and Sinners at all, but that the one have their
Tongues a little better tipt, and their Fancies a little higher wound than the other.
What's the common Raillery of theſe prophane Perſons ? Oh! this, forſooth, is a
Saint, and yet how covetous, how griping and greedy? Well, of all Men, deli-
ver me from falling into the hands of a Saint. Well, beware left theſe their
Blaſphemies be not at laſt charged upon you, who through a looſe, wanton, and un-
mortified Converſation have made Religion even to ſtink in their Noſtrils. 'Tis
only Mortification that can convince the World that Religion is any thing real:
hut while Men profeſs largely and live at large too, this keeps Men off from Re-
ligion; not becauſe they think it a thing above them, but becauſe they ſcorn it as
a baſeneſs below them, ſo to juggle and diſſemble with the World.
Secondly, Hereby alſo wicked Men flatter themſelves in their ſinful eſtate, ſup-
porting themſelves upon the Lives of unmortified Profeſſours, that certainly they
are in as good a condition as they. They are proud, and impatient, and earthly;
and if theſe Men get to Heaven, why may not I? "Tis true, they talk of Self-
denial and Mortification, but look into our Lives, and mine is as harmleſs and in-
nocent as theirs ; they diſcourſe of Experiences, and Communion and Acquain-
tance with God, and a Road of Words that I skill not; but certainly, if God
will not condemn them, although they do nothing but talk, he will not condemn
me for not talking as they do. And thus the Hands of wicked Men are mightily
ſtrengthened, and hereby they fortifie themſelves in their Unregeneracy.
Now, Chriſtians, if you would adorn the Goſpel, and bring a Credit upon Re-
ligion, live ſo that your Converſations may be a Conviction to all the World,
that
2
.

of Mortification.
837
1.
ters many
that God is in you of a truth, which will be when Mortification is more endea-
voured and praštiſed. You have a Principle within you, which would you exerc
to the utmoſt, mere Moralifts with all their Civility, and Legaliſts with all the
forcd Harſhneſs which they uſe to curb and reſtrain Sin in themſelves, muſt con-
feſs that they fall ſhort of true Mortification.
Now though there be in the whole Courſe of Chriſtianity, no other duty that
can plead more for it ſelf than this of Mortification, yet there is none that hath
more cauſe to complain of a general neglect from the moſt of Profeffours than
this hath. A flight fuperficial Chriſtianity is that which now ſerves the turn,
and if Men can but keep themſelves from the groſs and ſcandalous Pollutions of
the World, and together with that maintain a ſhining blaze of Profeſſion, what-
ever other Mortification is preft upon them, they reject as a needleſs Rigour and Seve-
rity. To enquire into the Cauſes why it ſhould be fo, would be to uncaſe a con-
fiderable part of the deceitfulneſs of Sin, and the ſtratagems of Satan. I ſhall
therefore content my ſelf with the diſcovery of fome few Grounds that are more
obvious and apparent. As,
Firſt, The Harſhneſs and Difficulty of a thorough Mortification, deters many
from going to the bottom of it. If Luft will take pet and die of ſpight and ſul-The difficul-
lennels for a few ſharp Words ſpoken againſt it, or for a few hard Thoughts con-
ty of Mortin
ceived of it; then indeed the Profeſſours of our Age are generally very mortified
fication de-
Chriſtians. But when we tell them Corruption is both tenacious and powerful, from the
and muſt be dealt roughly with as with a ſtubborn Enemy, that it will coſt much pra&tice of
Sweat and Blood, many fad Thoughts, many bitter Conflicts and Agonies of it.
Soul to ſubdue it; this frights them from ſo hot a Service, ’tis a hard ſaying
and they cannot bear it. What ſaith the Apoſtle, 1 Cor. 9. 26, 27. So fight I, not
as one that beateth the Air, but I beat down my Body (for ſo the Word ſignifies)
and bring it into Subjetion. But is there any ſuch hardſhip in this? would any
Man be frighted with the difficulty of ſuch a Combat, wherein he may beat down
his Enemy, and yet ſuffer nothing from him ? were it no more but to beat it down,
trample upon it, and triumph over it, who would ever detract this Spiritual War-
fare? See 2 Cor. 1 2. 7. There was ſent me a Meſſenger of Satan to buffet me. Paul
beats down his Body, and the Meſſenger of Satan buffers him, he and his Cor-
ruption are already at blows, and the conteſt grows ſharp between them. Heb.
12. 4. The Apoſtle ſpeaks of reſiſting unto Blood in ſtriving againſt Sin. Striving
againſt Sin and mortifying of it, is not ſo trivial and eaſy a work as the generality
of Profeſſours make it; it will draw Tears from the Eyes, and Groans from the
Heart, and Blood from the Conſcience. Whoſoever gets to Heaven wades through
a Red Sea as well of his cwn as the Blood of his Lufts. Our Saviour compares
it (and indeed the compariſon is drawn home) to plucking out the right Eye,
and cutting off the right hand, Matt. 29, 30. Now there are two things that
make this exceeding difficult. mood ZIA
Σ
Hora
Firſt, The Pain, the Anguiſh and Unnaturalneſs of it. And both theſe are ſuted
to a double Diftemper too prevalent in the beſt Chriſtians, whereby the work of
Mortification is rendred very hard and difficult ; and they are,
Firſt, A Sinful Niceneſs, Tenderneſs and Delicacy, utterly misbecoming Spiri- 1.
tual Soldiers; whereby they are ſo ſoftned and effeminated, that they cannot en-
dure Pain nor Hardſhip. bo dobar
Secondly, A Sinful Fondneſs and Compaſſion; which being ſtill in Part, Carnal, 2,
they do bear unto their Carnal Part; and this makes Mortification ſeem very un-
natural.
om a gono
Firſt, Chriſtians through a Spiritual Sloth that hath ſeized upon them, are
grown Nice and Delicate; and this makes the work of Mortification ſeem
very
Spiritual
Painful. A little Pain is more intolerable to Men accuſtomed to a tender Educa- Slothful-
tion, than Torments are to others. Truly Chriſtians by too much indulging Christians
their Corruptions, do bring them up tenderly, ſeldom croſſing or moleſting them, negleft
that when they come in earneſt to fer upon the work of Mortification, the ex- Mortifica-
treme Anguilh and Torment of it is ſuch, that they cannot bear it; and fo either tion.
they ſhrink from it, or elſe perform it very ſlightly. I may well ſay through the
Niceneſs of Chriſtians, Mortification is now a days grown ſo eaſy and gentle,
that Corruption it ſelf ſcarce feels it: Some excreſcences and ſuperfluities of Naugh-
Rrrrrr
tineſs
OM1
I.
vlasom
ES
I.

838
The Great Duty
2.
tineſs they may poſſibly Prune off, but when is it that they lay the Axe to the
Root? What is it for a Man to pare the Nails, or cut the Hair? This goes not to
the Quick. Truly that which Chriſtians now call their Mortification, is but very
little more; they do but pare away the fuperfluous and leſs ſenſible Parts of Cor-
ruptions, that of a wild, over-grown thing, which elſe it would be, they might hereby
reduce it to a Decorum and Decency. And ſhall I call this mortifying, or rather,
is it not an adorning of Luft? Shew me almoſt the Chriſtian that ſtabs Sin to the
Heart, that draws blood at every Encounter, that cuts off Limb after Limb, and
Member after Member, contemning that Smart and Anguiſh, that frights tender
and delicate Chriſtians from ſo rough an Engagement.
Secondly, There is in the beſt, too much of a Sinful Fondneſs and Compaſſion
A Sinful that makes Mortification ſeem to be cruel and unnatural; and how can it other-
fondneſs un- wiſe be, while in the very beſt there are ſtill remainders of that other Self, I mean
makes Mor- Corruption! Every Chriſtian hath a double Self, his Carnal and his Spiritual Self;
tification and Mortification is as it were Self-Murther, he doth what in him lies to Mur-
Seem cruel. ther himſelf, that is, his Carnal Self. Now look how difficult it is for a Man
to offer Violence to himſelf; for the Right Eye to be torn out by the Right Hand,
and that again to be cut off by the other; ſo difficult it is (abating only that it
is another Self that doth it) for a Chriſtian to exerciſe Mortification; becauſe it
is a kind of Self-Deſtruction. Luſt is ſo cloſe and intimate with the Soul, fo in-
plaid with the Principles, and wrought into the very Bowels of it; that what the
Apoſtle faith, Eph. 5. 29. No Man yet ever hated his own Fleſh; I may apply to this
cafe: No Manyet ever hated his Fleſhly Part; that is, with ſuch an utter Antipathy
and Deteſtation as he ought. With what Compaſſion, or rather, with what ex-
tremity and rage of Paſſion, would a Mother ſee an Infant of her own Concep-
tion delivered up to the Slaughter! Truly there is in all Men ſomewhat of the
like natural Affection towards the Conceptions of their own Luft; ſo that it is
with a great deal of Reluctancy and Violence offer'd to nature, that they expoſe
their Infant Lufts as ſoon as born to the ſword and ſlaughter of Mortification.
Now until this Fondneſs be removed, and Chriſtians more hardned againſt their
Corruptions, that their Hearts ſhall not pity them, nor their Eyes Ipare them,
though they are their own offspring, though they are ſo much themſelves, yet
they can with their own Hands thruſt the ſword of Mortification through them,
and with delight look upon their gaſpings and blood; this great work can never
go forward proportionable to the great and abſolute neceflity of it. That's the
firſt particular. O bus 29 to
Secondly, As the difficulty, ſo the conſtancy, the perpetuity of this work frights
The perpetu- many from engaging in it. If Sin would be laid dead by a blow, moſt Men would
ity of Mor- for once ſtrike home ; but when they think that Mortification is a perpetual quar-
tification rel, which they muſt all their Life time profecute, without a day's or minute's
my from it. reſpite, that ſtill they muſt be in Arms, ſtill upon the Watch, and ſtill Fighting,
without the Truce of a breathing allowed them; this makes ſome give it over
quite as an endleſs thing, and others to follow it but very remiſsly. And truly
unleſs this work of Mortification be purſued with an indefatigable conſtancy with
out intermiſſion, theſe two evils will neceſſarily follow.
Firſt, In the interval, Luft after it hath been defeated, will again recruit and
gather Head, and poſſibly aſſault the Soul with a redoubled force.
And Secondly, Grace will for want of Exerciſe &
grow unwieldy, unactive
leſs fit for ſervice than it was. If at any time there be a neglect of Mortification,
all that was formerly done againſt Corruption is meerly in vain, and but ſo much
1 labour loft ; Luft will rally after a Rout, and therefore Grace when it hath defea:
wted it, muſt purſue it cloſe, ſtill gaining upon it, and diſputing its ground by in-
ches, till it hath at laſt quite forced it out of the Soul. Men that are to empty a
Pond, in which there are many Springs riſing, muſt be ſtill caſting out the Wa-
* ter as it is ſtill bubling up; if they ſtop, the Pond grows preſently full and
w their labour is again to begin tow sri moquosl of
Truly our Hearts are like this Pond, in which there are many Springs ſtill
ſpouring out Corrupt Streams: Mortification is the Laving of this Pond ; if Chriſti-
ans do but for a while ceaſe and give it over, the Heart grows full again of all
manner of Wickedneſs, and the work is ſet as far back as it was at the beginning.
Now
2.
1.
2.

of Mortification.
839
3
on
I.
2.
I.
Now theſe inceſſant pains few will bear, and therefore it is that this work of
Mortification is generally ſo much neglected, in the World.
Thirdly, The many Diſcouragements which even Chriſtians themſelves meet
with in the work of Mortification, do make them backward to it, and negligent
in it. Many Diſcouragements I might here mention both from without and from
within ; as the evil Examples of unmortified Profeſſours, the Auxiliaries that Luft
receives from the Policy and Power of Satan, the manifold Enforcements which
when a Temptation is in its hour, it hath from Obje&ts, Occaſions, and ſuch
like outward Advantages; the inward ſecret Conſpiracies of the Heart it ſelf
with Luft: all which and many more, are great Diſcouragements unto Chriſtians,
making not only the Hands of their Enemies ſtrong againſt them, but many times
their own Hands weak, and their Hearts faint; ſo that they are ready to ſay
they ſhall one day fall by the Hands of theſe mighty Luſts; and that there-
fore it is as good to give themſelves up for loſt Men, and never more to ſtrug-
gle againſt what they cannot poſſibly ſubdue : And truly, did not the Spirit of
God in the midſt of theſe fad Thoughts, break in with extraordinary Supports Two great
and Affiſtances, all their Hopes and Confidences would here give up the Ghoſt; diſcourage-
and they abandon themſelves over to the Power of their Luſts to be captivated ments in the
by them at their Pleaſure. But omitting theſe, I ſhall only ſpeak to two great
work of
Mortificati
diſcouragements drawn from the bad event of an endeavoured Mortification..
Firſt, The little viſible Succeſs they gain after all their Pains and Labour.
Secondly, The many ſad Defeats and Foils, which notwithſtanding all they re-
ceive from their Lufts.
Firſt, The little viſible and apparent Succeſs of the Exerciſe of Mortification,
doth mightily diſhearten even true Chriſtians from it. And this Diſcouragement
is by ſo much the greater, if before their Converſion Conſcience was tender, and
Luft never outragious, nor broke out into any ſcandalous foul Sin. Such Chriſti-
ans can hardly perceive the difference between themſelves now, and themſelves
long ago, after all the labour and toil they have taken in Mortification, they are
they think, but almoſt where they were ; little progreſs have they made, little
ground have they got, they are not conſcious to themſelves of any wilful neglect;
they have conſtantly ſtood upon their guard, kept their watch, carefully uſed the
means for Mortification ; and yet after all, Luft they think is ſtill as prevalent
with them as before; and this diſcourageth them from taking ſo great pains (as
they think) to ſo little purpoſe. Now there are two grounds why the Succeſs of
Mortification is not always viſible and apparent.
Firſt, Becauſe of the Rooted Permanency of every Luft in the Soul. Mortifi-
cation doth not utterly kill, but only wound and weaken Sin. And therefore
though you ſingle out any one particular Luft, and ſet the whole ſtrength of Grace
againſt it, though you do as Samuel did with Agag, hew it in peices before the
Lord, that you would think it ſhould never be able to ſtir more, yet it is in
this like to Worms and Serpents, every peice will move; the very next Temp-
tation, Object or Opportunity, will draw forth the ſame Corruption again, which
you thought you had utterly kill'd. Mortification doth not pur Sin to death, ſo
as that it ſhall never move more in the Soul: And therefore Chriſtians aiming
at this death and Extirpation of Sin, think that all their labour is but loſt, when
they find every one of thoſe Corruptions to ſtir and move as they did formerly.
And this diſcourageth them.
Secondly, Another thing that hinders the viſible ſucceſs of Mortification, is the
great variety and multiplicity of Corruption, whereby it comes to paſs that one
follows upon
the Neck of another, and as ſoon as one is beaten down, another
riſeth up, that though a Chriſtian exerciſe a daily Mortification, yet he can
ſcarcely tell whether the number of his Enemies be diminiſhed or augmented ;
every day he fights, and every day he conquers, and yet every day he hath as
many to fight againſt
, and to conquer as before. Now what a Diſcouragement
this is, any who is loth to put himſelf to a great deal of trouble to no purpoſe,
may eaſily imagine. Oh! ſaith ſuch an one, could I perceive that I gain'd advan-
tage againſt my Corruptions, that I fubdued and put to death any of them, I
fhould count all my pains well beſtowed. But alas! there's ſuch a Luſt, that I
have been ſtrugling againſt fo long, and yet am not free from it; nay, there are
2.
2009

840
The Great Duty
fo many thouſand Luſts that are ſtill riſing in me, and when I turn my ſelf againſt
one, another ſurpriſeth me: if I oppoſe that, another gets within me; all my
victories are in vain, my work is endleſs, and ſtill I have as many Enemies to
combat with as at the firſt. And hereupon he is ſtrongly tempted to give over
Mortification, as a fruitleſs work. That's the firſt Diſcouragement, the little vi-
fible ſucceſs by reafon of the permanency and multitude of Corruptions.
2. Secondly, Another great Diſcouragement in the work of Mortification, is the
many fad Defeats and Foils, which notwithſtanding all their Endeavours, even
the beſt Chriſtians have often received from their Luſts
. Though the conqueſt
at the laſt be affured, yet it is not without many doubtful Trials and various
Succeſſes. Paul the greateſt Champion that ever fought the Lord's Spiritual Bat-
tels, and maintain’d the Cauſe of Grace; yet complains of his Captivity to the
Law of the Members, Rom. 7. 23. David no leſs a Warriour againſt uncircumci-
ſed Lufts, than againſt uncircumciſed Philiſtins, yet he cries out of his wounds,
Pſal
. 38. 5. My wounds ſtink and are corrupt, becauſe of my fooliſhneſs. It would
be a very ſad and diſcouraging Spectacle if we could ſee all the ſpoils which Sa-
tan and Corruption have by force taken from the moſt Eminent Chriſtians. Such
a Man's Shield of Faith Toft in ſuch an Encounter, ſuch a Man's Sword of the
Spirit wreſted from him in another, another looſeth the Breaſt-plate of Righte-
ouſneſs, another the Helmet of Hope. Yea there is no Chriſtian but is in ſome
Encounter or other deſpoild of part of his Armour, and himſelf taken Priſoner.
Now hereby they are diſheartned from again attempting that Enemy whom they
have found too hard for them. When they find Luſt to be an over-match for
ihem, they fiee and give place, and conclude it utterly in vain for them with their
en thouſand, to make War with him that comes againſt them with twenty
chouſand, and ſo they fit down under the neglect of Mortification.
Theſe now are fome of the Grounds why this great Duty is ſo little practi-
ſed among Chriſtians ; and what is at the bottom of all this but only a great
deal of Spiritual Sloth and Lazineſs, that makes them loth to put themſelves
upon difficulties and hazards ; yea and poſfibly makes them fancy more difficul-
ties and hazards in Mortification than indeed there are. Prov. 26. 13. The Nothful
Man ſajih, there is a Lion in the way, a Lion in the Streets: tis a very unlike-
ly thing that a Lion ſhould be in the Street; yet this his Sloth fuggeſts to him
as an excuſe to keep him from the labour of going abroad. Well, what doth
this Sluggard do! in the next Verſe the Wiſe-Man tells, As the Door turneth up-
on bis Hinges ; ſo doth a Slothful Man upon his Bed. The Door turns often but
gains no ground, Itill it is where it was. So truly it is with a Slothful Chriſti-
an, that neglects Mortification for fear of difficulties ; let him turn himſelf to
whatſoever he will, yet ſtill he is but upon his Hinges, he gains no ground up-
on his Lufts, nor makes no progreſs towards Heaven. Alas! Heaven and Hap-
pineſs are not to be obtained with eaſe, by ſitting ſtill and wiſhing againſt Luſt;
but by a laborious contending and ſtrugling againſt it
. What faith our Savi-
our, Matt. 11. 12. The Kingdom of Heaven Suffers violence, and the violent take
it by force. There muſt be an holy Roughneſs and Violence uſed, to break through
all that ſtands in our way, neither caring for their Allurements, nor fearing their
Oppoſition ; but with a pious Obſtinacy, and (if I may ſo call it) Frowardneſs,
we muſt thruſt away the one, and bear down the other. This is the Chriſtian
who will carry Heaven by force, when the whining pufillanimous Profeffour who
only complains of difficulty, but never attempts to conquer it, will be for ever
ſhut out.
The next thing to be enquired into is, what is this neceſſary and yet much neg-
lected duty of Mortification, and wherein it doth coniift. An exact Method
would perhaps have called for this at firſt, fince it were in vain to preſs the ne-
ceſſity, and not to open the duty: But I know there are few here, who when
mention is made of Mortification, do not in the general notion, apprehend it to
be ſome earneſt and conſtant ſtriving againſt Sin, ſo as to weaken and conquer it.
Which ſuppoſition is a ſufficient ground for adjourning the more minute explica-
tion of this Duty until now. And herein I ſhall proceed, (1.) Negatively, to
thew you what it is not, which is made apparent by the many counterfeit Mor-
tifications that are in the World, either diſciplinary Severity, and a pontificial
Rigcur

of Mortification:
841
I.
utter Ex-
Rigour in tormenting, rather than ſubjecting the outward Man; or elſe at beſt ci-
vil Morality, are relted in as true Mortification. It will be therefore of conſide-
rable advantage, to uncaſe to you thoſe appearances of Mortification, which yet
indeed are not it. And (2.) Poſitively, I ſhall endeavour to open what is neceſ-
ſarily required unto true Mortification, and wherein that great Work and Duty
doth conſiſt.
Firſt, Negatively, what it is not. And here I need not tell you.
Firſt, That Mortification is not the utter and total Extirpation and Deſtruction
of Sins In-being in the Soul. There are a ſort of Phanaticks, or Phranticks ra- Mortificati
ther, riſen up among us, who by pretending to that in this Life unattainable on is not an
Privilege of a perfect immunity from all Sin; do make Mortification inconſiſtent
tirpation of
with Mortality; and while they promiſe to themſelves that Liberty which God Sin in the
never promis’d them, they are become the Servants of Corruption. St. John fre-Souls
quently gives theſe Men the plain lie. 1 John 1. 8. If we ſay we have no Sin, we
deceive our ſelves, and the truth is not in us; ver. 1o. If we ſay we have not fin-
ned, we make God a Liar, and his word is not in us. This is that which the
manifold Falls, the grievous Out-cries, the bitter Repentings, the broken Bones,
and the bloodied Conſciences, even of the beſt and perfecteſt Saints on Earth,
have too ſadly Atteſted beyond all Contradi&tion; unleſs it be from thoſe Men to
whom cuſtomarineſs hath made the difference between Sinning and forbearing
to Sin unperceivable. It is indeed the fincere Defire and Endeavour of every
Child of God, ſo throughly to mortifie Corruption, that it ſhould never more
ſtir, nor tempt, never more move nor break forth unto Eternity. Oh! it was a
bleſſed word of Promiſe, if God ſhould ſay to us concerning our Luſts, as Moſes
did to the Iſraelites, thoſe Egyptians whom you have ſeen this day perſuing your
Souls, ye shall ſee them again no more for ever.. No, God is (if I may ſo ſay)
more Provident than to ſpoil Heaven, by fore-ſtalling that Happineſs which makes
it ſo infinitely deſirable. And therefore he here ſuffers theſe Cananites to be
Thorns in our Eyes, and Scourges in our Sides, to ſweeten the place of our Reſt;
and when we are moſt victorious over them, all that we can do is but to make
them ſubject and tributary. They have ſo poſſeft the faſtneſſes of our Souls, that
there is but one Mortification can drive them out, and that is our Diffolution.
Under the Ceremonial Law, if an earthen Veſſel were Polluted by any unclean
thing, the only way of Purification preſcribed, was to break it. Truly, we are
ſuch earthen Veſſels, though Mortification may ſcoure and cleanſe us from much
of that Filth which cleaveth to us; yet we can never be fully Purified till Death
breaks us to peices. It was only Sin that brought Death into the World ; and
it is only Death that can carry Sin out of the World. So that every true Chriſti-
an is another Sampſon, he flays more of the uncircumciſed at his Death, than
he did in all his Life time before. 'Tis true God is many times pleaſed to vouch-
lafe eminent and fignal Succeſſes, in a way of Mortification ; but yet theſe are
but as it were pickeering ſmall Conqueſts, obtain’d by fingling out ſome particu-
lar Lufts; but it is only Death that makes the general Defeat and Slaughter.
And therefore as the weakeſt Grace is fufficient to deſtroy the Reign of Sin; ſo
the ſtrongeſt Grace exerciſed in the moſt conſtant and ſevere courſe of Mortifica-
tion, is inſufficient to deſtroy its reſidence. That's the firſt thing.
Secondly, A Harſh Severity and Rigour uſed only towards the outward Man is
not true Mortification. This is that which blind Devotioniſts réſt upon, who Severity um
by ſharp Penances, long Faſtings, and other ways of ignorant Will-Worſhip, do sed only to
the outward
go the way rather to deſtroy themſelves than their Corruptions. This churliſh
and rugged way of Mortification, is altogether as incongruous, as if a Man ſhould
lay a Plaiſter upon his Cloths to cure a Wound in his Body. Should he tell down fication.
rivers of Tears for every vain Thought, ſhould he fine himſelf in a thouſand Pray-
ers for the commillion of every Sin, ſhould he Faſt till his Skin cleaveth to his
Bones, and his Bones ſtared him in the Face; yet all this would be as far from
the Mortification of Sin, as it is from a Satisfaction for Sin: All theſe cannot
reach that bottom and centre of the Soul, in which Luft fits Enthron'd, and de-
ſpiſeth all the Attempts and Batteries that Men make againſt the outworks only.
But I need not inſiſt much longer on this particular ; the greater Light, yea I
may ſay the greater Atheiſm and Prophaneſs of our days will diſcharge me from
${ffff
that
2.
Man is not
true Mortie

842
The Great Duty
on muſt
I.
2.
that trouble. Yea, Profeſſours themſelves by neglecting that moderation they ſhould
uſe towards the outward Man in Diet, in Attire or in any other Enjoyment; do
omit if not a part of, if not a means to Mortification, yet certainly that Sign and
Character which ſhould evidence them to all the World, to be mortified Perſons.
The truth is, Men now live as if it nothing at all concern'd their Souls what
Mortificati- their Bodies do: whatſoever theſe Men pretend, yet it muſt needs be very diffi-
cult to believe that there can be Humility and Mortification in the one, where
reach the there is not Sobriety and Decency in the other. I will not undertake to preſcribe
outward
how far a true Mortification muſt in particular reach the outward Man; yet in
Man in two the general take theſe two Rules,
caſes.
Firſt, All that Indulgence which indiſpoſeth to Holy and Spiritual Duties, or
hinders us from them, or in them, muſt by the exerciſe of Mortification be ta-
ken off and removed. There muſt be Rigour and Severity uſed, even towards
the Body, if formerly we found the want thereof made us unfit for, or remiſs, in
the duties of Religion. It is fitteſt for your own Chriſtian Prudence to defcend unto
particulars, and examine what it is that indiſpoſeth you, either in Hearing, or
Praying, or any other means of Communion with God, whatever it be; whether
it proceeds from infirmity, or cuſtom and habitude ; if it be an occaſion to hin
der the life and ſpiritualneſs of our duties, Mortification muſt be here ſet on
work, though not without violence and regret unto the outward Man. What
faith the Apoſtle, 1 Cor. 9. 27. I keep under my Body, and bring it into ſubječtion.
That is, he made it uſeful and ſerviceable to his Soul. Where Mortification is
neglected, even the Body, that underling and ſervile part of Man, grows wild and
unruly, rebelling againſt the Soul, and hurrying it whither it ſelf will
.
Secondly, All that Proviſion which Indulgence towards the outward Man lays
in for the Fleſh, to fulfil it in the Luſts thereof; muſt be cut off by the careful
exerciſe of Mortification. Do you find that the pampering of the outward Man,
is the ſtrengthning of the old Man ? that outward Eaſe, Plenty, or any other Con-
veniences, are but Inſtruments for Luft to work with, or Objects for it to work upon?
It is high time for Mortification to be exerciſed, even about thoſe things which
are lawful; when once Luſt turns them into food and nouriſhment for it felf.
I leave it to your own experiences to frame inſtances, and accordingly to proceed
in Mortification for the future.
Theſe two general Rules being ſuppoſed (which it were to be wiſhed Profeſ-
fours were more careful in obſerving) whatſoever other ſeverity Men execute up-
on themſelves, may be called Cruelty and Will-Worſhip; but cannot be recko-
ned for true Mortification. That's the ſecond thing.
Thirdly, The not breaking forth of Corruption into a ſcandalous Life and Con-
verſation, is no evidence of true Mortification. Many Mens Lufts are like ſecret
breaking . Impofthumes that breed within in the Breaft, that are never known till they prove
forth of Sin
in a ſcanda-
their Deaths. It is not neceſſary that unmortified Sin ſhould be like a running
lous Life is Sore, offenſive and noiſom to others; it may rankle and feſter within, till it be
come incurable and mortal. Luft hath a large and ample Dominion inwards in
Mortificati- the Heart ; there are Thoughts, Contrivances, Deſires, Affe&tions, and Motions ;
all which may be altogether unmortified : when yet the Life and Converſation
may be ſo innocent and blameleſs, as not to be juſtly chargeable with the guilt
of any one notorious Sin. Whar can we judge of ſuch an one, but that he is
a very mortified Chriſtian ; yea, but/God who knoweth the Heart, yea and poſſi-
bly his Conſcience, ſees abundance of Pride, Uncleanneſs, Worldlineſs, Unbelief,
Contempt of God and his Ways, reigning and raging within, in all that Strength
The reasons and Power which they have gotten to themſelves by ſo long a continuance, with-
why unmor-
out the leaſt check from Mortification. Now it may be attributed to a threefold
tified sin
breaks not cauſe, why a Luſt that is unmortified doth not always break forth into groſs and
out into aft, ſcandalous Sins.
Firſt, To that quiet reſerved Temper and Diſpoſition that ſome Men are of.
Their very Nature is ſuch, that they will do nothing violently and outragiouſly,
and therefore they will not fin ſo. Some Men are rude Sinners, and boiſterouſly
Wicked; others are of a more calm and retired Spirit ; and yet poſſibly as far
from being mortified as the other. Take a true Chriſtian who hath often ſweat
and toiled in the mortifying of ſome particular prevailing Luft and Corruption
3.
The not
not true
011.

of Mortification
843
to which his Temper enclin'd him; as ſuppoſe Paſſionateneſs, or the like ; and
compare him to one of a ſmooth, fedate, and even Temper, though altogether un-
acquainted with the great work of Mortification, and how unlovely ſhall the
Pallion of the mortified Chriſtian appear, in compariſon with the Sedateneſs of the
unmortified Sinner : ſuch is the great advantage which a Man's natural inclination
gives either to the a&ting or ſuppreſſing of Sin. And therefore take this Rule by the
way, in examining thy Mortification ; never reflect upon that feeming prevalency
thou haſt over thoſe Luſts which are not ſtrengthened and advantaged by the
bent and tendency of thy natural Inclination ; for this will prove a very deceit-
ful mark; . rather look whar Succeſs thou gaineſt over the Sin of thy Nature, be it
what it will; or againſt thoſe Sins which no natural Temper can ever counterfeit
the Mortification of, ſuch as are Unbelief, Hardneſs of Heart, Impenitency, and
ſuch like Spiritual Sins; which are common to all Men of what Temiper and Diſ-
poſition foever. Otherwiſe, to conclude that Corruption is mortified and ſubdu-
ed, becauſe thou breakeſt not forth into ſuch Sins to which perhaps thy natural
Inclination is not ſo ſtrongly bent, is but a falſe and deceitful Evidence.
Secondly, The not breaking out of unmortified Corruption, may often be im 2:
puted to the abſence of Temptations; Opportunities, and Occaſions of Sinning,
and ſuch like outward advantages ; which were they preſent, would certainly
draw it forth into act. Either the Devil is wanting to Mens Corruptions, in fit-
ting them with ſurable Temptations, or elſe God's Providence in fitting them
with a convenient opportunity ; one or both of which; is the true reaſon why we
ſee no more Wickedneſs committed in the World (though it doth now too fear-
fully abound) and not the weakning or abating the Power and Rage of it by Mor-
tification. When the Prophet told Hazael what Cruelties he ſhould act upon the
Fews; Whåt (faith he) is thy Servant a Dog, that he ſhould do this great thing?
While he was in his private Eſtate, he could not think his Nature had been lo
cruel ; but when he was advanced to the Kingdom of Syria, and had ſubdued the
Iſraelites; then the Temptations of a Conqueror affault him, and he ſhews that
Cruelty which before lay lurking and dormant. And ſo it was with Peter in
denying his Lord and Maſter. Now look inward a little, you pretend perhaps
to be mortified Perſons ; and why, Oh! Not any one Sin beſides common failings
hath broken from me ſo long time ; hath there not? tell me, were there no Temp-
tations to provoke and draw out thy Corruptions ? were there no Opportunities
wanting to let out thy Corruptions? If there were, this thy not Sinning proceeds
not from a mortified Heart, but from a negligent Devil, or a gracious God. That
Man gets a good opinion of himſelf at too eafie a rate, who thinks himſelf mor-
tified for not Sinning when he is not Tempted.
Thirdly, It may be imputed to a powerful Reſtraint laid upon the eruptions of
Luſt. This hinders them from breaking out into act; but yet this doth not mor-
tifie nor weaken them. I do not now ſpeak of that Almighty Reſtraint that God
in his ordinary Providence lays upon the Lufts of Men; by which indeed he
mortifies them, even as he mortified Jeroboam's Hand, which he ſtretched out
againit the Prophet, by taking the Power of Sinning from them; but of that
Reſtraint which Men themſelves lay upon their Luſts; who yet are altogether
ignorant of and unexperienced in the Spiritualneſs of this duty of Mortification.
Men may lay a check and curb upon their Luſts, that whereas formerly they let
themſelves looſe unto all manner of Prophaneſs and Impiety; they may now relin-
quiſh that Exceſs of Riot, and bind their Corruptions within a narrower Pale
and Compaſs; and thereby appear both to themſelves and others to be much mor-
tified and changed Chriſtians.
Now this Reſtraint may proceed from a twofold cauſe.
Firſt, From grofs Hypocriſie and deep Diſſimulation, for ſecular énds and ad-
Tantages, with which the extravagancy of Wickedneſs poſſibly would not confilt.
And truly, we may juſtly fear, that much of that ſeeming Mortification which
is among Profeffours, ſtands only upon this bottom. Certainly that finful Liber-
ty which they allow themſelves, where it is not prejudicial to their worldly In-
tereſts, is a very fad ground to fufpe&t all other Reftraints that they impofe upon
themſelves; to be from no higher a Principle, than compliance with the genius
and current of the times. Such Meis curſed Hypocriſie ſhall in Hell bear the
puniſhment
361
6

844
The Great Duty
Sin is not
true Morti-
1.
puniſhment of all thoſe Sins that it ſelf hindred from being committed ; that's
all the reward it ſhall have.
Secondly, This Reſtraint may likewiſe proceed from the Strength of Convi&ti-
ons, and the Terrours of a natural Conſcience. Wicked Men many times dare
not commit thoſe Sins, which yet notwithſtanding their Hearts and Affections are
bent upon; ſhould they, Conſcience would hurl Fire-Brands in their faces, and
haunt them with fearful Threatnings and Outcries ; aud ſome there are who with-
out queſtion do ſtand in as much dread of an enraged Conſcience, as they do of
Hell it ſelf. Now this keeps Men in ſome awe and order, that they dare not
commit Sin with ſo much impudence and greedineſs, as otherwiſe they would
do; but yet this amounts not to a true Mortification: this all proceeds from the
Power of Conſcience, forcibly reigning in Corrupt Nature, not from the Power
of Grace, changing that Nature. As it is with wild Beaſts kept up in a grate,
they cannot ravin after their Prey; but ſtill their Natures are ravenous : ſo it is
with Conſcience, it many times coops up Men that they cannot ravin after their
Luits, as were they free from ſuch a Reſtraint they would; but ſtill their Na-
tures continue unſan&tified, their Sins unmortified, their Affe&tions, Defires, and
Delights eager after them, though they dare not commit them; yea and pollibly
(which is the uſual effect of a forcible Reſtraint) by ſo much the more violent,
by how much the more debarred from them. This is the third thing.
Fourthly, The relinquiſhment and forſaking of a Sin, is not an evidence of a
Forſaking of true Mortification. I do not here mean only ſuch a temporary forſaking of Sin
as theirs was in 2 Pet. 2. 20. who having eſcaped the Pollution of the World through
fication.
Luft, were again intangled : Certain it is that theſe Mens Corruptions were but
for a time diſſembled, and never mortified; but take it for a perpetual relin-
quiſhment and an utter divorce, ſo that the Soul never again returns to the com-
miſſion of it, or at leaſt not with any proportionable Frequency and Delight;
yet this forfáking of Sin, may be without the Mortification of it. Take this
in two caſes.
Firſt, When Men do change and barter their Sins, then there is a forſaking of
Sin, but no mortifying of it. Multitudes of Lufts lie crowded together in the
Soul, and each of theſe muſt have its alternate Reign; and therefore when one
hath for a while ſwayed, and been the Maſter-Luſt, it gives place to another, and
that to another, till the Sinner hath run through the bead-roll of them. And
therefore the Apoſtle, Tit. 3. 3. ſpeaks of Serving divers Lufts and Pleaſures :
divers in their turns and ſucceſſions. Now this deceives many ; they find an old
tyrannical Luſt that hath kept them under long and laborious Thraldom, begin
to grow weak and feeble, and herupon they conclude it is mortified in them;
but alas, they do not obſerve ſome other Luſt reigning in its ſtead, ir doth but
give way to make room for another; ſo that though the ſtream of Corruption
be diverted and turned out of one Channel, yet it runs with as full a tide in
another. Let not him who of a Senſual Perſon, is grown a Worldling; of a Pro-
phane Perſon, an Hypocrite, think that he hath mortified any one of theſe Luſts,
A changed Man indeed he is, changed from one extreme to another, from Sin to
Sin; but this change is far from Mortification.
Secondly, When a Luft rather forſakes the Sinner, than he it; then there may
be a perpetual Separation, where there is no Mortification. There are Sins that
are proper and peculiar to ſuch an Eſtate and Seaſon of a Man's Life, upon the
alteration of which they vaniſh and diſappear. The Sins of Youth drop off from
declining Age, as incongruous and misbecoming; the Man doth as it were out-
grow them. Now if he refled back to take a view of the numberleſs Vanities and
Follies he hath left, how deadned his Heart and Affections are to thoſe things
which before he delighted in ; this may poſſibly make him think himſelf a very
mortified Man ; when alas! he hath not fo much forſaken his Sins as they him;
ás long as his natural Vigour could reliſh the Temptation, and as long as it com-
ports with his State and Condition ; fo long he ſerved it and lived in it. Let not
ſuch a Man deceive himſelf, though now he hath forfaken it, yet he never mor-
tified it; the Sin deſerted him, and fell off of its own accord; this Fruit of the
Fleſh was never beaten down by Mortification, but being full ripe, fell off of it
jelf without violence. That's the fourth thing,
Fiftbly,

of Mortification.
845
is not true
I.
2.
True Mortia
Fifthly, and Laſtly, Every Victory, and Conqueſt gained over Sin is not a true 5.
Mortification of it. Í doubt not but many unregenerate Perſons have yet had emi. Every victo-
nent Succeſſes in oppoſing their Corruptions, ſo as to hinder them even when ty over Sin
they have been raging and impetuous from breaking forth, either to the defiling or
Mortificatio
wounding of their Conſciences; nay, ſometimes ſo far as ſenſibly to abate the on:
Power and Force of them, but all this amounts riot to a true Mortification : and
that upon a double account.
Firſt, Becauſe all ſuch Conqueſts are atchieved by Principles altogether foreign
and extraneous unto Grace; that hath no hand in the work, but natural Conſci-
ence acted by ſlavilh Fear, or ſome other carnal Conſideration manageth all the
Fights and Scuffles that wicked Men maintain againſt their Luſts. And,
Secondly, Becauſe though by theſe Victories Luft ſeems to be weakened in its
Branches, yet it is much ſtrengthned in its Root; if one Sin be pulled down, it
is that another may be advanced : All the Conqueſts that wicked Men obtain do
not deſtroy the Government, but only change the Governours : Nay, indeed it is
only one contrary Luſt that fights againſt the other, and which ſoever of them is
defeated, yet ſtill the Body of Sin thrives. That's the laſt thing.
Now ſeeing there are ſo many things like true Mortification in the World, it
nearly concerns us to beware, left we be deceived by them, and ſo flatter our
ſelves with a falſe Evidence for Life ; to prevent which, it will be neceſſary,
Secondly, To open to you this great duty of Mortification Poſitively, and in II.
this poſſibly ſome uſeful Progreſs may be made when theſe two things have been
ſearcht into. Firſt, Wherein it doth conſiſt. Secondly, What things are indiſpen-
fibly required thereunto.
For the First, I take the Nature of Mortification to conſiſt in theſe three things. I.
Firſt, In the Weakning Sin's Root and Principle.
Secondly, In Suppreſſing its Riſings and Motions. And,
fication cona
Thirdly, in Reſtraining its outward A&tings and Eruptions.
fiſts in three
things.
It is the firſt of theſe that makes the other two any parts of this true Mortifi-
cation : Let a Man oppoſe himſelf all his days againſt the workings of Corrup-
tion within, and the actings of it without; yet unleſs the radical Power and
Force of Corruption be in ſome good meaſure abated ; let him not think he hath
mortified any one Luft. 'Tis a task utterly impoſſible to kill it, it be not firſt
wounded at the Heart. It were eaſy to demonſtrate the vanity and unſucceſsful-
neſs of all Endeavours, to mortifie theſe Limbs and Out-parts of the old Man,
unleſs his Vitals be firſt periſhed, and his inward Strength decayed. For,
Firſt, Hereby you can never arrive at any comfortable Iſſue in the Work. Tis
but like beating down Leaves from a Tree which will certainly ſprout forth again,
the Root is ſtill remaining in the ground full of Sap and Juice, and will ſupply
every Branch of Corruption with the ſame Nouriſhment, and make it Flouriſh
into the ſame Strength and Verdure; which all your Endeavours will but fruit-
leſsly attempt to deſpoil it of. And,
Secondly, Hereupon finding no better Succeſs, but that after all, he ſees him-
ſelf deluded, and that Luſt is not mortified ; Itill as thick Fogs and Steams of it
rife within him as ever, ſtill it is as unruly and boiſterous as ever, and more to
ſuppreſs and weaken it in his way cannot be done; hereupon, I ſay, he deſpairing-
ly gives over all future contendings, and abandons himſelf to the Power and Vi-
olence of his Corruptions; and thoſe which before he ſtrove in vain to ſtop, he
now ſpurs on and drives furiouſly towards Perdition.
This is the fearful and yet too frequent Iſſue of ſuch Endeavours as have their
beginnings meerly from the Convictions of natural Conſcience; they receive no
encouragement nor recruit from the decay of Corruption, and therefore uſually
expire either in a looſe Formality, or in a profeſſed Diffoluteneſs. Very ſad it is
to conſider how much pains and induſtry have been loſt in ftrugling againſt Sin,
only upon this account, that to all their Endeavours there hath been no Founda-
tion laid in the radical and inward weakning of the Habit and Body of Corrup-
tion.
Now this inward weakning of Corruption is twofold,
The Firſt proceeds from that mortal and incurable Wound which the Body of
Sin received in the firſt implantation of Grace. Then was the Head of this Serpent
Tttttt
I.
OM
26
1.
crusht;

846
The Great Duty
2.
cruſht; and whereas before it had the Power and Authority of a King and Sove:
reign in the Soul, in that very moment it was dépoſed, and hath ever ſince har-
raffed it only as a Rebel and Traitor.
The Second proceeds from thoſe redoubled ſtrokes which mortified Chriſtians
follow their Corruptions with, whereby they every day and hour draw Blood
and Spirits froin them; and ſo by degrees waſt and weaken them. The firſt in-
deed is not any part of that Mortification whereof I am now a treating, but ra-
ther a neceſſary Antecedent to it; and the latter would not be Mortification did
it not preſuppoſe the former : for therefore doth a Man by oppoſing the Motions
and A&tings of Corruption in his daily Converſation, weaken the Habit of it,
becauſe of that firſt weakning which it received in Converſion.
The Apoſtle
ſpeaking of this weakning of Sin, calls it a Crucifying of it with Chriſt, Rom. 6.6.
Our old Man is Crucified with him, that the Body of Sin might be deſtroyed : Now
look, how was Chriſt Crucified ? firſt he was hung upon the Croſs, and then pier-
ced with a Spear. So truly it is in the Mortification of Corruption; our firſt
Converſion unto God hangs it upon the Croſs, whence it ſhall never come down
alive; and then our conſtant Endeavours are as ſo many Spears continually pier-
cing it, till the Body of this old Man becomes all over one great Wound, whence
daily iſſue out the Blood and Spirit, the Strength and Vigour, and at length Life
it ſelf. This is it which makes the keeping under the motions of Corruption,
IE
and the keeping in its Eruptions to be true Mortification in the Children of God
when yet the very fame Endeavours in unregenerate Men are nothing fo. Sin in
them is upon the Throne, and not upon the Croſs, and therefore they cannot
wound nor pierce it, they cannot weaken nor deſtroy it.
Obje&tion.
Yea, but may ſome fay, muſt there in true Mortification be not only a ſtriving
againſt the Motions and A&tings of Corruption, but alſo the weakning of its
Root and Principle? Alas! then I fear all my Endeavours have been fruitleſs and
in vain. Some Succeſs indeed I have gained againſt the Eruptions of Luſt, but ſtill
I find the Temptations of it as ſtrong and violent as ever : I perceive no weak-
nings, no decays in it, but it rather grows more rebellious and head-ſtrong every
day than other; and therefore all that I have done againſt them hath not been
true Mortification.
This no queſtion is the caſe of many à mortified Chriſtian, and therefore for
anſwer hereunto,
1. Firſt, Conſider, Poſſibly thou mayeſt be herein miſtaken, that thou thinkeſt that
Anſwer.
Corruption moves ſtronger than before, when only thou takeſt more notice of its
Motions than thou didſt before. When the Heart is made tender and ſoft by a
long exerciſe of Mortification, a leſs Temptation then troubles it more than for-
merly a greater would. Every the leaſt riſing of Corruption in the Heart feems
now a deſperate and hainous thing, whereas before through the deadneſs and ſtu-
pidity of Conſcience, it was made light of and ſcarce regarded. This ſeeming
Strength of Sin is not a fign that Sin is not a dying, but rather a ſign that thou art
Spiritually alive, becauſe ſo very ſenſible of its Motions. The ſtronger the Op-
poſition is which Grace makes againſt Sin, the ſtronger alſo will Sin ſeem to work,
though indeed it never was weaker. If a ſtrong natur’d Man fall into a little
Sickneſs and Diſtemper, it ſeems more violent and raging in him, than a greater
would in another of a weak Conſtitution; becauſe the natural Vigour conflicts
more with the Diſeaſe, he is unquiet and turbulent, and toſſes too and fro, meer-
ly becauſe the Strength of Nature is impatient till the Sickneſs be removed. So
is it here, if a gracious Soul fall into any ſinful Diſtemper, what Conflicts and
Agonies are there, as if he were in the very Pangs of Death? Doth this argue the
Strength of Corruption? No, nothing leſs; it rather argues the Strength of Grace,
which makes the Soul to wraſtle thus impatiently,till the Corruption be overcome and
removed. None fo much complain of the Strength and Power of their Sins, as thoſe
in whom it is unto fome good degree mortified, becauſe they have that contrary
Principle of Grace in them, which makes them ſenſible of the leaſt Riſings and
Motions of it.
Secondly, Conſider, Corruption may ač ſtrongeft in the Soul, then when it is
in it ſelf weakeſt. It may be very ſtrong in A&ting, when it is but weak in Be-
ing. You know with what a great Blaze a waſted Candle goes out, and with
what

of Mortification
841
3:
what violent Pangs and Struglings Men uſe to depart this Life; ſo ſometimes a
mortified Luſt makes ſuch a Blaze as if it would ſet the whole Soul on Fire ; when
indeed it is but Expiring; it ſo ſtrugles as if it would maſter Grace, when indeed
it is but its laſt pull and Death-Pang. What is ſaid of Chriſt when hanging on
the Croſs, Mark 15. 37. He cried with a loud Voice, and then gave up the Ghoſt.
The ſame may I ſay of Corruption hanging on the Croſs with a loud Voice in
a Temptation, as if it were not only alive, but ſtrong and vigorous; yea, but this
loud Voice is many times its laſt Voice, and then gives up the Ghoſt, and draws
its laſt Breath crying. And,
Thirdly, Some accidental Improvement may make a Luſt that is fubdued and
truly mortified, yet feem no way weakened, but rather much more active and
vigorous than ever before. Sometimes the very Craſis and Temper of the Bo-
dy may ſo alter as to cauſe a greater Propenſeneſs to ſuch or ſuch a Corruption
than formerly: and ſometimes a Man may lie in the way of more Temptations
than ever. Now upon ſuch Advantages as theſe are, Corruption though it be
mortified, yet it will be ſtirring; yea, and be ſtirring it may be more violently
than ever it did while it was unmortified; for though then it had more Strength
and Power of its own, yet it had not ſuch odds of Grace, as through theſe ex-
ternal Aids it hath gotten. And,
Fourthly, What is abated in the Strength of Luſt's Temptations, is many times 4
eked out by the Temptations of the Devil. And theſe though they are of dif-
ferent kinds, yet are ſo cloſely and fo indiſcernably pieced together, that the
Soul not knowing what muſt be imputed to the Strength of its own Corruption,
and what to the violent Aſſaults of the Devil, aſcribes all to his Luſt, and then
ſadly looks upon himſelf as an unmortified Sinner. And unmortified Sin when
it moves and Tempts only of its own accord, will not ſeem to be ſo raging and
impetuous, as a mortified Sin will when it is blown up by the Temptations and
Injections of Satan. And therefore Chriſtians not being able to diſtinguiſh (as in-
deed none fufficiently can) are neceſſarily troubled with many Fears and Doubts;
whether or no Corruption which acts ſo ſtrongly be at all weakened in them
And indeed, if the Devil helps any Mens Corruptions by his Temptations, they
are eſpecially thoſe which Mortification hath already dealt with and ſubdued.
In wicked Men he ſees Luſt able enough to ſubſiſt of it ſelf, and to manage the
affairs of its own Dominions, and therefore leaves them to the Plague of their
own Heart to deſtroy them. But in the Children of God, where this Enemy is
broken and conquer'd, he backs and enforceth, lends its Auxiliaries of Objects,
and Suggeſtions, and numberleſs Temptations, leads it on to the Combat, and by
many Wiles and Methods enables it to moleft
, if not to foil the moſt conquer-
ing and mortified Chriſtian; hereupon the Soul finding ſuch a wonderful re-
cruit of Strength and Vigour in Corruption, preſently concludes it is all its own
and that certainly it was never yet ſubdued, never weakened in him. That's
the laſt thing. So then although where true Mortification is exerciſed, there
Corruption is weakened and doth decay, yet this decay is not always diſcernable.
And thus much ſhall ſuffice to open to you what Mortification is.
The next thing is to ſhew you what is of neceſſity required thereunto. You
have already heard that Mortification conſiſts of two parts, the weakning of the
Habit, and the conſtant endeavour of repreſſing the Motions and reſtraining the
Eruptions of Sin. Accordingly two things are thereunto neceſſarily required, Two things
Firſt, a vital Principle of Grace that may weaken and deſtroy the Habit of Sini. neceſſarily
And Secondly, the Influences of the Spirit of God, that may draw forth this in- required una
ward Principle of Grace, and act it unto the ſuppreſſing of theſe Motions, and
tifications
reſtraining theſe Eruptions.
Firſt, Therefore, there cannot be any exerciſe of true Mortification, where there
I.
is not a vital Principle and Habit of Grace, radically to weaken and deſtroy it. A Principle
*Tis not Nature, 'tis not Conſcience, 'tis not Education, 'tis not Conviction, nor of Grace is
is it any other Principle but Grace alone that is a fit match for Corruption. How neceſſary una
can it with reaſon be ſuppoſed, that where there is nothing elſe but Sin, any tifications
thing ſhould deſtroy the Power of Sin. What though one Luſt quarrels with and
contradicts another? And what though Conſcience contradicts them both, yết the
main Body of Luſt is not concern'd in theſe petty quarrels. Some Luft or other
must
to true Mora

848
The Great Duty
1.
2.
muſt be Chief in the Soul, where Grace is not advanced as the prevailing Princi-
ple; and whether this Luſt be ſet up, and that pulled down is not much materi-
al, ſtill the Regality and Tyranny of Sin is equally maintained and upheld by the
one as by the other; and till Grace diffolves this Government, and be laid as the
Axe to the Root of the Tree, all our Endeavours after Mortification will be but
vain and fruitleſs Attempts, which Luft will eaſily baffle ; And
Hence then by way of Confe&tary.
Firſt, How neceſſary it is to our comfortable undertaking this great work of
Mortification, to ſee that the firſt Grace of our Converſion be true and ſaving ?
Alas; where there never was Converſion wrought, there never was Mortification
exerciſed. The killing of Sin is not a work that can be done by a dead but by
a living Man. I ſhould be loth to caſt in Doubts and Scruples that ſhould more
trouble than benefit you; yet give me leave to ſay, that unleſs the Evidence of
the Truth of your Grace be in ſome good proporțion cleared up to you, your
Hands muſt needs be faint and feeble in confliting againſt your Luſts: how know
you that all your ſtruglings and ſtrivings are not from weak and inſufficient Prin-
ciples, and conſequently far ſhort of Mortification? I ſpeak it not that you ſhould
abate your Endeavours, but to quicken you, to look after the Truth and Since-
rity of Grace; which when you have aſſured to your ſelves, you may be likewiſe
certain, that though in all your Conflicts you may not find a viſible decay of the
Strength of Sin, yer it is in the Root and Principle of it inſenſibly weakened.
Secondly, See alſo what the fad and deplorable Condition of wicked Men is,
who are Strangers to the Life of Grace. Without Mortification no Life is to be
expected, without Grace no Mortification can be exerciſed; and what doth this
when it is caſt up amount to leſs than the eternal Damnation of ſuch Men. The
War which we are to wage againſt our Lufts, admits of no other terms but kill
or be killd; either the Blood of your deareſt Sins muſt be ſpilt, or the Blood
of your precious Souls. Is it not now a ſad thing for Men in ſuch a mercileſs
War to be thruft naked upon the ſharp Swords of their Enemies? ſo it is with
Sinners, who are many times by Conſcience or Convictions thruft on to fight
with armed and cruel Luſts, and yet have neither Weapons to wound them nor
to defend themſelves. What can be imagined more ſad, than is the caſe of theſe
Men? on the one Hand Conſcience ſcourgeth them, on the other Sin wounds: Con-
ſcience drives them on, Corruption beats them back; and yet in all theſe Conflits
never can they obtain ſo much Succeſs as to ſubdue the leaſt and weakeſt Luft.
Now what ſhould theſe Men do? ſhould they give over this Oppoſition ſuch
as it is, and fit ſtill under deſpair of Mortification? No, let them ſtill ſtrive and
ſtrugle and make what Strength they can, and act as far againſt Sin as natural
Conſcience will carry them out unto. Let not the Doctrine you have heard to
day of a carnal Man's impotency to mortifie any one Sin, ſlacken your Endea-
vours; ſtill preſs upon it: For, Firſt, Though all that you can do without Grace
will not amount to a true Mortification, yet it may cauſe much outward Refor-
mation; though hereby you cannot kill Corruption, yet you may mightily curb
it. 'Tis true this when done will not avail to ſave you, but yet ſuppoſe the leaſt,
it will avail to mitigate your Puniſhment, and abate the degrees of Torment:
And certainly that Man never had a right apprehenſion of Hell, who doth not ac-
count the ſtriking off the leaſt degree of Wrath infinitely more worth than all the
pains and trouble of an endeavoured Mortification. And,
Secondly, Though you cannot mortifie Corruption without Grace, yet when you
oppoſe it with the Power you have, God may give you in the Grace that you
want. While Carnal you cannot pray, nor perform any other ſpiritual Duty in
Grace, yet you may and ought to do it for Grace. So here though your ſtrug-
ling againſt Sin be not Mortification without Grace, yet ought you to perfift in
it that it may be Mortification through Grace. How know you but that Con-
flict which was begun between the Fleſh and the Fleſh, may end in a Victory of
the Spirit over the Fleſh ? Certainly it is far more probable that that Man ſhould
obtain true Mortification who earneſtly ſtrives againſt his Lufts, than he who wil.
lingly yields himſelf up as a Slave unto them. That's the firſt thing. Without
Grace no one Luſt can be mortified, and yet wicked Men are not hereby to be
diſcouraged in their Endeavours.
2.
Secondly,

of Mortification.
849
How the
ed.
Ť.
that is to be
immediated
Power
Secondly, Another requiſite unto Mortification, is the influence of the Spirit of II.
God, drawing forth this inward Grace, and acting it to the ſuppreſſing of ſinful The Influen-
Motions and finful Eruptions. And therefore the Text
tells us, If ye through the ces of the
Spirit do mortifie. Though Grace be wrought in the Heart, yet it is not in our Jary unto
Power to act it; but the fame Spirit that implanted it, he alone muſt excite it, Mortificati
he muſt marſhal it and ſet it in aray; he muſt head it and lead it on; and under ons
his Conduct it will certainly prove Vi&torious. I might here at large ſhew you
what Aid, Force, and Recruit, the Spirit brings us in for our Aſſiſtance in the work Spirit ena-
of Mortification, that the Apoſtle ſhould here attribute it unto him. But I ſhall be mortifi-
only briefly touch at this point, and ſo proceed.
First, The Spirit diſcovers the Sin that is to be mortified, drags it out of its
lurking Holes, ſtrips it naked to the view of the Soul, uncaſeth its Deceits, diſ. By diſcove-
cloſeth its Methods, ſhews the Uglineſs, Deformity and Helliſhneſs of it, tells the ring the Sir
Soul what a deſperate and ſworn Enemy it is againſt its eternal Happineſs; what
mortified
an endleſs train of Woes; and Plagues, and Torments it draws after it: And hereby
he highly exaſperates the Heart to a Reſolution, that ſince it is ſo opportunely de-
livered into its Hands, it ſhall no more eſcape alive. Now this Aſſiſtance unto
Mortification the Spirit lends us as he is the Authour of Conviction. Foin 16. 8.
He ſhall convince the World of
Secondly, The Spirit doth inwardly and really by the immediate working of his 2,
own Power, gradually weaken and deſtroy the Habit and Principle of Corruption. The Spirit
He with his own Hands wounds the old Man, breaks the hard Heart, takes out
ly by his oppi
the ſtony Heart, and gives a Heart of Fleſh. He burns up and conſumes all that
Droſs and Corruption that lies in the Heart, and is therefore compared unto Fire. weakens
Matt. 3. 11. He ſhall Baptize you with the Holy Ghoſt and with Fire; that is, with and deſirójs
the Holy Ghoſt working as Fire, purifying and refining you as the Fire doth Me Sin.
tals; who is therefore called; Iſai
. 4.4. The Spirit of Fudgment and of Burning:
The Spirit of Judgment, that is, he judgeth between what is Fleſh and what is
Spirit in the Heart, and ſeparates them, the one from the other; and the Spirit of
Burning when they are ſo ſevered he preys as Fire on Stubble, upon that which
is Corrupt and Fleſhly, till it hath conſumed it.
Thirdly, The Spirit brings home and applies the Efficacy of the Croſs and Death
3:
of Jeſus Chriſt unto the Soul, in which there is contained a Sin-mortifying Virtue, The Spirit
Our old Man was crucified with him, and therefore it is mortified in us. The applies the
Inſcription on the Croſs might have been not only Jeſus, the King of the Jews, Chritt for
but Satan, Prince of this World, but Sin, that Tyrant of the Heart; are all here the mortifya
crucified. I might here inſiſt on that Influence that the Death of Chriſt hath upon ing of Sin.
the Death of Sin, both as the meritorious and as the protatartical cauſe of it;
but this I intend at large to ſpeak of on another Head. Now what a liveleſs
thing were a crucified Chriſt, if the Spirit did not act him and bring him from
the Croſs, nay, bring him with the Croſs into the Heart, and there conform it to
the Fellowſhip of his Sufferings. Saith Chriſt concerning the Spirit, John 16. 15.
He ſhall take of mine and ſhew it unto you. Indeed whatever Power there is ei
ther in the Death, Reſurreation or Interceſſion of Chriſt to any ſpiritual End, it
becomes effe&ual only by the Declaration and Application of it to the Soul by
the Spirit.
Fourthly, the Spirit is both the Authour and Finiſher of the whole work of San-
4
&tification in us. We are ſaid to be Sealed by him unto the day of Redemption ;
Eph. 4. 30. Now what are the Effects of a Seal.
Firſt, It gives Firmneſs and Stability to our ſpiritual Eſtate. Having received the
Seal of the Spirit, we are inviolable, like that Book in the Revelations, which
none in Heaven, or Earth, or Hell can break open.
Secondly, It gives Security and Aſſurance concerning our eternal Eſtate. Receiving
the earneſt of the Spirit, we alfo receive our Salvation fatified and confirmed to
us as under God's Hand and Seal, But befides this,
Thirdly, A Seal imprints an Image upon the Wax, and receives the Impreſſion
of it: And indeed this is that on which the two former depend. A Seal adds no
firmneſs nor aſſurance to a Deed, unleſs fome Impreſſion be thereby made. 'Tis
but an airy Aſſurance; a void Evidence, an inſignificant Charter for Heaven which
hath not on it the Print of the Spirit's Seal. Now the Impreſs of this Seal is
*Vууууу
the
1.
2:
3:

850
The Great Duty
the very Image and Superſcription of God, which when the Heart is like Wax
made ſoft and pliable, is in a Man's Regeneration inſtampt upon it, and in the
continual Progreſs of our Sanctification conformed more perfectly to the Simili-
tude of God. This work of Sanctification which the Spirit begins and carries on
hath but two parts; As the one is a living unto Holineſs, ſo the other is a dying
unto Sin; ſo that if the Holy Ghoſt be a fanctifying, he muſt alſo be a mortifying
Spirit. The Image of God bares but this double Aſpect, the one towards Grace,
which is freſh, vigorous. and lively, the other towards Sin, which is pale, ghaft-
ly, and dying: And the fame Spirit imprints both theſe at once upon the Soul,
and therefore the Death of Sin is to be aſcribed to him no leſs than the Life of
Grace.
Now what abundant Support and Conſolation may we hence Reap. Are not
your Hearts ready to fail and fink within you, when you ſee ſuch cluſters of fin-
ful Thoughts ſwarming about you, ſuch violent hurries and cariers of finful De-
fires and ſinful Affections, ſuch numberleſs Monſters of callow and unfledgd Luſts.
ſuch a crowd of grown and noiſom Temptations, able and well appointed for the
Battel, ſuch Snares laid for you without, ſuch Treachery hatcht againſt you with-
in? Do not your Hearts, I ſay, fink within you when you conſider that you muſt
break through all theſe? not as Men that run the Gauntlet, to receive a Scourge
from one, and a Wound from another; but as Triumphant, as Conquerors, routing
ſcattering, flaughtering theſe Forces of Hell, and (what is worſe) of your own
Hearts. What Strength can you make? Will you multer up the Poverty, the Na-
kedneſs, the Weakneſs, the Languiſhment, the Wounds of your Souls, to atchieve
this great Enterpriſe by? or will you bring forth and marſhal your Graces? why
alas! do you think to obtain the Conqueſt as Febuſites preſumed by the blind
and the lame, weak and imperfe&t Things; and yet beſides theſe, what other Auxi-
liaries have you? what other beſides theſe? yes, the Spirit of God himſelf is plea-
ſed to enrol and liſt himſelf in this Warfare, and though we are Weak and have
no Might againſt that great Company that comes up againſt us; yet not by Might,
nor by Power, but by my Spirit, faith the Lord. What are the Deeds of the Body
to the Power of the Spirit? what are Principalities, and Powers, and ſpiritual
Wickedneſſes compared to that God who is far above all Principality and Power,
who is the Spirit of Holineſs ? Go forth boldly therefore, and fight the Lord's Bat-
tels againſt theſe uncircumciſed, though gygantick Lufts; the Sons of Anak, with
whom thou ſeemeſt to thy ſelf but as a Graſhopper, ruſh on thee; yet the Sword
of the Lord and of Gideon can deſtroy the whole Hoſt of them. Wilt thou ſhrink
from this Engagement when thou haft ſo much the odds of thy Corruptions ;
when the Spirit of God ſtands by to encourage thee, to help and alliſt thee? The
Prophet tells the Iſraelites, Ifai. 31. 3. That the Egyptians Horſes were but Fleſh
and not Spirit, and therefore their help was but vain. I may tell you, your Ene-
mies are but Fleſh, fleſhly Lufts that war againſt the Soul; but your helper is the
Spirit, and therefore their Oppoſition is in vain. Never yet was it known that
that Soul who engaged the Spirit of God in the Quarrel, that ever he came off
with leſs than a Vičtory. Though thou haft formerly gone out in thine own
ſtrength, and thereby betrayed thine own weakneſs, and haft got nothing but ma-
ny a deep Wound, many a fad Fall, many a ſore Bruiſe; yet now call in the Spi-
rit to thine Affiſtance, he can root out and deſtroy every prevailing Luft, he can
reinforce thy ſcattered Graces, he can revive thy drooping and fainting Soul, he
can ſtrengthen thy feeble Knees, and thy weak Hands, and make thee more than
a Conqueror. Haft thou not knowon? haft thou not heard, that the everlaſting God,
the Lord, the Creatour of the ends of the Earth, faintetb not, neither is weary
He givetb power to the faint ; and to thoſe that have no might be increaféth
ſtrength. Ifai. 40. 28, 29.
Thus you fee wherein true Mortification conſiſts, in the habitual weakning of
the Principle of Corruption, and in the actual curbing of its Motions; and what
is thereunto neceſſarily required, the inward Root of Grace, and the Influences of
the Holy Spirit to draw it forth and act it.
The next thing that I fhall proceed unto is, to lay down fome Particulars where
by you may examine and try your Mortification, whether it be right and ſaving. If
you value eternal Life it felf, you will likewiſe value that Light, though it be but
in

of Mörtification.
851
in its firſt Dawn and weakeſt Gleanings, that ſhall diſcover your Intereſt in it
:
This Intereſt ſtands upon nothing more ſure than our Mortification : If ye morti-
fie ye ſhall live. Yea, but we are in this work ſubject to Miſtakes and Errours
, ſo
that it is not a more difficult thing rightly to exerciſe it, than it is to know when
we do fo. Will it not be a fad and aſtoniſhing thing, when Men who have
been Profeffours of Religion, Chriſtians of no mean Account both in their own as
alſo in the Eyes of others; yet ſhall at laſt be dragged down to Hell, and there
be eternally Murthered by thoſe very Sins, the Mortification of which they made
their beſt and cleareſt Evidence for Heaven? The Trial therefore being of ſo yaft
Concernment, I ſhall give it you in theſe following particulars.
Firſt, Ler thy contending againſt Sin be what it will or can be, yet if it be not
joined with a fincere Endeavour after an univerſal Obedience unto God in the Trial of
performance of Duties, it is not, neither can it be, true Mortification. This is Mortificati
that which many deceive themſelves in, they find a perplexing Luft within, that
troubles their Conſcience, diſturbs their Peace; the exceeding Guilt of it fills
them with Bitterneſs, Dread, Horrour ; and ſtill it will be thus with them till
they have beaten it down and fubdued it ; they vow, and pray, and watch, and
ſtrive againſt it; they cut off all Occaſions that ſhould draw it forth, all Proviſions
that ſhould relieve and ſupport it, and do whatſoever may be done towards the
killing of it; yea, but all this while they are negligent and careleſs in other Du-
ties which are not of fo immediate Concernment to that particular Luft; they do
not ſtrive to follow God in all his ways, if they think one Duty will do it, they
neglect all the reſt : Let not ſuch Men think they do indeed mortifie any one
Corruption. This is a very common Diſtemper, and nothing almoſt more ordina.
ry, than for Men to ſtrugle againſt Corruption, and yet neglect Duty. If Vows;
Purpoſes, and Reſolutions be in their Apprehenſions the moſt oppoſite means for
the beating down of that Sin that diſquiets them, theſe they make and poſſibly
kecp them, but for other Duties, as Prayer, Meditation, Reading, the keeping
alive an holy and ſpiritual Frame of Heart, and ſueh Duties as ſhould fill
up
the
whole Courſe and Meaſure of Chriſtianity, theſe they live in a wretched neglect,
if not contempt of: Let ſuch Men know that whatever their Succeſs in this way
may ſeem to be, yet they never truly inortified any one Corruption. He only is
the mortified Man that labours and endeavours after univerſal Obedience. "Tis
nor the vehement Oppoſition that you make againſt any particular Luft, that ar-
gues you to be mortified Chriſtians, but rather the univerfal and general Frame
and Temper of your Hearts towards Holineſs. And therefore ſaith the Apoſtle,
2 Cor. 7. 1. Let us cleanſe our ſelves from all filthineſs of Fleſh and Spirit, there's
true Mortification, Let us cleanſe our felves from all Filthineſs, that is, let us mor-
tifie in our felves all Sin and Corruption : Well, but how muſt this be done? why
ſays the Apoſtle, Perfeiting Holineſs in the fear of God; that is, giving Holineſs
all its parts, that it ſhall not be defective in any one Duty, then and not till then
will Luſt be to any purpoſe mortified, when a perfect Holineſs is aim'd at and en
deavoured in the whole Courſe of a Man's Life and Converſation. Now try your
ſelves by this, when you are troubled with a perplexing Luft, be it what it will,
which for your own quiet, you muſt ſubdue, you uſe againſt it thoſe means and
helps which you think are moſt directly deſtructive of it, this is well : yea, but
let me ask you, fetting aſide that Corruption, is not the general Frame and Courſe
of your Lives eſtranged from Communion with God, careleſs and neglectful of
holy and ſpiritual Duties, vain, earthly, ſenſual, carnal ? If it bé; however thou
mayſt prevail over that particular Corruption; yet conclude upon it, thou know-
eſt nor what true Mortification means.
Secondly, That Mortification is not true nor faving that oppofeth it felf againſt 2.
Corruption, only with the Exception and Reſervation of one particular Sin. Ne-Trial of
ver deceive your ſelves, though you ſhould have conteſted even all your days Mortifiedtis
againſt all the Luſts your Hearts were ever conſcious unto, except one, you never
mortified any one.
One Luft that hath obtain’d a paſs from you to go too and fro
unmoleſted, to deal and traffick with the Heart undiſturbed ; will be as certain
Perdition to your Souls, as if every Luſt that lies lurking within ſhould rage
forth into act. In a Man, it's true, there are fome fuch Parts, that if you wound him
there, you need not wound him any where elſe; if you wound the Heart, you
need
on.

852
The Great Duty
3.
Trial of
on.
need not ſtrike the Head. But this old Man hath no ſuch Vitals, 'tis not ſuffici-
ent to deſtroy him, that you wound him in any one Part; but he muſt be made
as our natural Condition is
deſcribed, from the Crown of the Head to the Soal
of the Foot, full of Wounds and Bruiſes. 'Tis in vain to cry with Naaman, the
Lord pardon thy Sérvant in this, or in that thing , doſt thou know what thou cra-
veft? Why 'tis not this or that Sin alone that are unmortified, but all the reſt are
as unmortified as theſe, and (ſhould God pardon theſe unto thee; yet) would as
foon condemn thee. Now try your ſelves by this, when you go forth againſt your
Sins to battel; is there none that your Eye ſpares, nor your Heart pities? doth
the Sword of Mortification drink the Heart Blood of every Luft, when they fly
for ſhelter into your very Boſom ? can you rend them from thence, and ſlay them
before the Lord; when Corruption cries out, oh ſpare ſuch a pleaſing, delightful
Luft, ſuch an advantageous and profitable Sin; can you anſwer it with an holy
Diſdain, were it yet more pleaſant, more profitable, yet die it muſt and ſhall??
Can you then cut off your right Hand, when it is lifted up to plead for
Mercy ? can you then pluck out your right Eye, when it iheds Tears to move
your Compaſſion? if ſo, this indeed is to exerciſe Mortification aright; Corrup-
tion muſt at laſt needs fall dead at your Feet, where there is no Part nor Mem-
ber of it left unwounded. But if in all thy dealings againſt Corruption, there
be any one Sin that thou alloweſt and indulgeſt to thy ſelf, how great ſoever thy
wreſtlings and contendings are againſt all other, thou never yet experimentally
kneweſt what belongs to Mortification. One allowed Sin is Vent enough for the
Body of Corruption to take breath at, and ſo long as thou permits it this breath-
ing place, all Endeavours to deítroy it are utterly fruſtrate and in vain.
Thirdly, If thou wouldſt judge of the Truth of thy Mortification, then ſee
what thoſe Arguments and Conſiderations are, whereby thou doft a&tually deal againſt
Mortificati- thy Luſts. Now theſe Arguments belong but to two Heads; either they are Le-
gal, and ſuch as are drawn only from a fad Reflexion on the end and iſſue of Sin,
which is Shame, Death, Hell and Deſtruction. Or elſe they are Evangelical, tas
ken from the Nature of Sin, as being a Tranſgreſſion and Offence againſt a gra-
cious Father, againſt a crucified and bleeding Saviour, againſt a patient and long-
fuffering Spirit, and many other like Aggravations which work kindly and inges
nuouſly upon the Heart of a Child of God. Put it now to the queſtion, when
a Temptation aſſaults thee, with what Weapons doft thou refilt it, what Confi-
derations doft thou over-awe thy Heart with? Doft thou only run down to Hell
to fetch Arguments againſt Sin from thence ? canſt thou no where elſe quench
theſe fiery Darts, but in the Lake of Fire and Brimſtone? Can nothing keep thee
from Sinning but only the Whip and the Rack, Wrath, Vengeance, Horrours, and
ſuch dreadful Things, which while thy Conſcience thunders in thine Ears, it makes
thy Soul an Hell, and it ſelf becomes thy Tormentour ? If this be all, know that
thy Affections are wofully intangled in the Sin, and thou art fully reſolved upon
the Commiſſion of it, if there were no Puniſhment to follow. Thou mayſt indeed
by this means be frighted and ſcared from Sin, but never mortified to it. But
now the evangelical Conſiderations which a Child of God makes uſe of to mor-
tifie Sin by, though they work not with that Dread and Terrour, yet are they
far more Effectual; he ſees Sin in its ugly Nature, in that ſpot, ftain, and defile-
ment that it would bring upon his Soul, and this cauſeth in him a true Hatred
of it; he faith under a Temptation, what, ſhall I ſubject a noble and ſpiritual
Soul made capable of enjoying the God of Heaven? Thall I proſtitute it to the fil-
thy Allurements of a baſé Luft? ſhall I blot out and deface the Image of God
inſtampt upon me, and degrade my ſelf from the Glory of his Reſemblance, to
be conformable to the Devil? Can I commit this Sin which neretofore hath drawn
Blood from my Saviour, and now ſeeks to draw Blood from my Conſcience? Was
not this the very Sin that ſqueezed clotted Blood from him, and was a full Load
for God himſelf to bear? did he die to free me from its Condemnation, and
fhall I upon every ſlight Temptation ruſh into the Commiſſion of it? Is there any
thing fo attractive in it, as to counterpoiſe the infinite and unſearchable Love of
Chrift
. No, Oh Lord! thy Love conftraineth me, I cannot do this thing and Sin
againft fo free, ſo rich, ſo infinite Mercy and Goodnels. Thus a gracious Heart ar-
gues againſt a Temptation, and prevails unto a true Mortification.
But

of Mortification.
853
1.
But may ſome ſay, May we not make uſe of Legal Arguments, of Conſiderations Obje£tion:
drawn from the Wrath of God, the Wages of Sin, the everlaſting Damnation to
which Sinners are appointed, to oppoſe againſt a Temptation to fin? Are theſe of
no Efficacy unto Mortification?
To this I anſwer :
Firſt, You may and ought in dealing againſt your Lufts to uſe fuch Arguments
as theſe are: why elſe doth our Saviour inculcate the Fear of God upon his Dif- Anſwer:
ciples, from the Confideration of his Wrath and Power ? Fear him who is able to
deſtroy both Body and Soul in Hell Fire, yea, I ſay unto you Fear him. And why
doth the Apoſtle here in the Text, threaten the believing Romans with Death if
they live after the Fleſh, unleſs theſe Conſiderations may be made uſe of even by
gracious Souls againſt their Sins ? 'Tis no other than a looſe Notion to think the
only Incentive to Obedience, and the only Check and Reſtraint of Sin, is the Con-
fideration of the Love of God. 'Tis true theſe Goſpel Arguments are moſt pre-
vailing and conſtraining, yet let not him with whom the Fear of God's Wrath
hath no Sway to keep him from ſinning think himſelf an high attainer ; 'tis rather
a ſtupidity, till we are got paſt all deſert of Hell to be fearleſs of it.
Secondly, Though theſe Arguments and Legal Conſiderations may of themſelves
prevail to keep us from the Commiſſion of Sin, yet they cannot prevail to the
Mortification of it. Where there are not other Confiderations beſides theſe wor-
king, theſe never bring off the Heart, but only hold the Hands from Sin. Nay,
if when a Temptation is ſtirring in the Children of God themſelves, they only an-
fwer it by theſe Legal Conſiderations, they dare not commit it for fear of Hell
and Wrath hereafter, or of Shame here; and there be no Arguments drawn from
the Love of God, and the Relation they ſtand in to him, from the Death of
Chriſt, and the Obligation which that lays upon them to Obedience, from the
Deformity of the Sin to which they are tempted, from the Repugnancy and An-
tipathy that is in their regenerate Part againſt it; the abſtaining from the Com-
miſſion of that Sin is not Mortification, but only Reſtraint, even in the Children
of God themſelves.
Thirdly, Theſe Legal Arguments and Conſiderations, may be of great uſe and
moment in a ſubferviency unto the Mortification of Sin.
Firſt, They may hold a Temptation or a Corruption at a bay, till Goſpel Con-
ſiderations come in to beat it down. Uſually the very firſt riſings of our Hearts
againſt a Corruption is from the dangerous Conſequences of it, from that Wrath
and Vengeance that is due to it, and will follow upon it; now this ſtops the Sin
and puts the Soul to a Demur, and though this cannot deſtroy the Corruption;
yet it holds it ſo long, till the new Man calls in aid from Goſpel Arguments to
mortifie it.
Secondly, Theſe Legal Confiderations when mixt with Goſpel Motives make
them work more ſtrongly and more effectually unto Mortification. The Confide-
ration of the infinite Wrath of God heightens and aggrandiſeth the infinite Love
of God in redeeming us from it, and ſo makes it far more enforcing unto Morti-
fication.
Fourthly, 'Tis an ill ſign that that Heart is very much unmortified, where a
4
Temptation or Corruption can break through all Goſpel Conſiderations uſed againſt
it, and is ſtopt from breaking into act, only by Legal Arguments. When a Temp.
tation to fin affaults thee, thou runneft it may be to the Love of God, to the
Death of Chriſt, to the ugly Nature of Sin, to the beautiful Nature of Holineſs,
to beat it down by theſe (the beſt and moſt effectual) Conſiderations; if thefe do
not prevail, but the Luft and Temptation ftill tumultuates, and is ready juſt to
break forth into act, thy Heart is all on a Flame with it, and then poſſibly a
thought of Hell, of Vengeance, of everlaſting Wrath, ſtarts up ſuddenly and quaſes
and quenches this Temptation as Water caſt on a Fire; if this be uſual with you,
your Hearts are much unmortified, and your Affections ſtrongly engaged unto Sin.
That's the third trial.
Fourthly, A truly mortified Man fees the great evil of, and chiefly labours againſt
4.
thoſe Luſts, which others who act from any other Principle lower than true Grace,
Trial of
either take no notice of, or elſe do not oppoſe, and theſe are (1.) Inward Heart
Mortificati
Sins, and (2.) Spiritual Wickedneſſes. This is a moſt ſure and infallible Character. ons
X XXXXX
Firſt,
3.
i.
2.

854
The Great Duty
Firſt, A mortified Man fets himſelfeſpecially againſt inward Heart Sins, againſt the
Bublings of finful Thoughts, and the uproars of finful Affections, and the bent of
finful Deſires; thoſe lurking and inviſible Lufts, which though an Hypocrite
fuffer, yea though he fofter, yet may he have a very large Teſtimonial to his
Saintſhip, to which almoſt all the World will be ready to ſet their Hands. Theſe
doth a truly mortified Chriſtian principally complain of, and ſtrive againſt ; and
in this indeed conſiſts the very Truth and Sincerity of Mortification. That what
the Apoſtle faith, Rom. 2. 28, 29. That is not Circumciſion that is outward in the
Fleſh, but that which is of the Heart in the Spirit : fo I may fay, that is not Mör-
tification which is outward in the Fleſh, but that which is of the Heart in the
Spirit. There may be a kind of dead Palſey and Numbneſs ſeize upon the out-
ward Members of the Body, when yet the Heart beats ſtrong and quick, and the
Brain works with ſprightful and vigorous Motions and Conceptions ; ſo truly is
it in this caſe, the old Man may ſometimes be benumbed in his outward Limbs,
and deadned as to the executive part of ſinning, when yet the Head may work
bufily in moulding and ſhaping ſinful Obje&ts, and the Heart may eagerly beat
and pant after them. 'Tis uſually the higheſt reſult and upſhot of a wicked
Man's Care and Endeavour, to keep Luft from Boiling over, from raifing Smoak
and Aſhes about him; and if he can attain unto this, let the Heart be brim full
of Sin, let the Thoughts ſteep, foak and ſtew in malicious, unclean, worldly Con-
trivances and Deſigns, yet theſe inward Motions and Ebullition's, he laments
not,
he ſuppreſſeth not. Now though poſſibly it might ſeem an eaſy Task to mortifie
ſuch little, naked, infant things as Thoughts are, that flutter up and down in the
Soul, and that a ſlight ſtroak will ſerve to lay them dead; yet certainly, that
Chriſtian who by Experience knows what it is to deal with his own Heart, finds
it infinitely more difficult to beat down one finful Thought from riſing and tu-
multuating within, than it is to keep in many a finful Thought from breaking forth
into act; ſo that here lies the very ſtreſs and hardſhip of Mortification, in fight-
ing againſt ſuch Shadows, ſuch Apparitions, ſuch little Entities as Thoughts are.
Now there are theſe three things that make this ſo very difficult.
Firſt, Becauſe the firſt Bublings of theſe ſinful Emanations from the Fountain
and Spring-Head of Corruption is not in our Power to hinder. External Actions
things make fall under Deliberation, and they uſually are ſifted by Cenfure, and guided by Ad-
it difficult vice and Counſel; and this gives us advantage, either to let them looſe, or to re-
to mortifie
ſtrain them at our pleaſure. But who deliberates of Thoughts, or conſults of
Thoughts, firſt Motions? Theſe firſt-born actings of the Soul fall not under any previous Con-
fiderations to examine or forbid them, and therefore it is not in our power to make
them good or evil, holy or ſinful, but according as the Habit and Principle with-
in is, ſo they ſpontaneouſly ſtart up; holy Thoughts from a gracious Principle,
and ſinful Thoughts from a corrupt one. Nay thoſe things that are the beſt and
moſt effe&tual means for Mortification, yet cannot keep down ſinful Thoughts,
they will ſwarm and buzze about the Soul in praying, in hearing, in the moſt ho-
ly and ſpiritual Duties that we can perform; and when we ſhould be wholly ta-
ken up in Communion with God, the whole Duty it may be is neceſſarily ſpent
in fraying theſe away, and when we ſhould be intenfly and exaltedly ſpiritual,
all that we can do, is but to keep our Hearts from being long together finful. It
fares with us as it fared with Abraham when facrificing, Gen. 15. 11. The Text
tells us, when the Fowles came down upon the Carcaſs of the Sacrifices, that Abra-
ham drove them away. Theſe Fowles are our finful Thoughts, they fly in the Air
at random, we cannot hinder them from lighting, and it may be on our Sacrifices
too; all that we can do, is to drive them away, that they may not devour, though
they do and will pollute. The firſt riſe of ſinful Thoughts we cannot oppofe,
their continuance and abiding we may; yea, we ought always ſo to compofe our
ſelves in ſuch a frame, as that Corruption may not occaſionally be ſtirred in us,
yer it is impoſſible altogether to keep our felves from the inward Motions and
Eftuations of it.
Secondly, Sinful Thoughts lie uneſpied and undiſcerned by our felves. How
often do they ſteal away the Heart inſenſibly, and carry it very far unto ſinful Ob-
jects unawares? that when we reflect back to ſee the workings of our Thoughts,
we wonder many times how and where they crept in; we find them very buſie,
Three
OUT
2.
buc

of Mortification
855
3.
but when they got in we know not, no, nor how long they have continued; un-
leſs we keep a itriet Guard and à narrow Watch upon our Hearts, theſe ſubtle
and deceitful Luſts will undermine us, get within and poſſeſs us e’er we can take
nocice of them. This is the continual vexation of the beſt Chriſtians, that even
in Duties a vain and impertinent Thought runs away with their Hearts, that the
Heat and Warmth of their Affections, the Life, Vigour, and Spiritualneſs of their
Souls in Communion with God, is loft oftentimes e'er they perceive it; they at
laſt perhaps find out this thieving deceitful Thought, and mourn over it, but yet
know not when or how it entred, no, nor cannot track it ſo much as by any
Footſteps. This lurking deceitful abode of an unperceived Thought, is, or may
be, the fad and juſt Complaint of every Soul among us. The Apoſtle cries out
of it, Rom. 7. 21. When I would do good, evil is preſent with me; 'tis preſent, here
I find it, but how or when it roſe, that I know not. And then,
Thirdly, 'Tis very difficult throughly to convince Men of the great guilt and
evil that there is in ſinful Thoughts, and this alſo makes it ſo difficult to mortifie
them; becauſe they are but things of a ſmall and minute Being, therefore Men think
they carry in them but ſmall guilt and little danger. Every Man that hath but a rem-
nant of Conſcience left in him, will beware of groſs, black and griſly Sins, that
carry the brand of Hell and Damnation viſibly ſtampt upon their Foreheads; ſuch
as he who can without reluctancy commit them, muſt needs own himſelf for the
apparent Offspring of the Devil : but for an inviſible Thought, a Notion, an ai-
ry Idea, a thing next nothing, this certainly can hurt no one; by a malicious
Thought I injure no Man, by a covetous Thought I grind nor extort from no
Man; and what ſo great evil then can there be in this ? 'Tis true indeed, wert
thou only to deal with Men, whom thy Thoughts touch not, there were no ſuch
great evil in them; but when thou haft to do with an immaterial and ſpiritual
God, before whom thy Thoughts appear as ſubſtantial and conſiderable as thy
outward acts; then know that a Thought as flight and thin a Being as it is, is
yet an hainous Provocation of his Majeſty, a wretched Violation of his Law, and
will be (if not mortified) a fearful Damnation and Deſtruction to thine cwn Soul.
This doth lie at the bottom of all that neglect that Men are generally guilty of
in oppoſing ſinful Thoughts, they think them (which indeed is as bad a Thought
as any other) harmleſs and indifferent things. As we uſe to call little Infants in-
nocent Babes, though indeed they are born into the World with an Hell of Sin
in their Natures. Some Men are apt to think the finful Thoughts which they
conceive, and with which they travel, to be innocent infant things, though indeed
every one of them be no other than a Firebrand of Hell. Some Thoughts we are
wont to accuſe and condenin as being impertinent; the Truth is, 'tis a name too
flight and favourable, there is no ſuch thing as an impertinent Thought, no, there
is not any thing in your whole lives of greater concernment, and weight, and mo-
ment than what your Thoughts are; whatever they be, their Influence reacheth
no ſhorter than unto what an Eternity of Life or Death extends to. Now if this
perſuaſion did indeed take hold of Men, were it poſſible that they ſhould thus in-
dulge themſelves in a vain, frothy, idle, nay let me call them ſinful and pernici-
ous Thoughts, Thoughts ſo effectually deſtructive? were it poſſible that they ſhould
ſo cloſely brood on theſe Cockatrice Eggs, which bring forth nothing but Serpents
to fting them to eternal Death? were it poſſible that they ſhould roll and toſs a
Sin to and fro in the fancy, and thereby recompence the Devil and their own
Corruptions, for the ſqueamiſhneſs of Conſcience in hindring the commiſſion of
it? Certainly herein Men bewray great unacquaintedneſs with Mortification, when-
as thoſe Sins that they dare not aét, yet they dare with complacency and delight
contemplate and feed upon in their own Thoughts. Turn therefore your Eyes in-
ward; when the ſwarm of Luſts is up, and much noiſe and buzzing is made by
Corruptions, by Temptations, which yet ſome external Principles will not ſuffer
to break forth; where then do they flutter? Do they ſettle in the Heart? Doft
thou fire them there? Do thy Thoughts like ſo many intellectual Bees fly abroad
and fuck ſweetneſs out of every ſinful Object, to lay and hoard it up in the fan-
cy? Canſt thou for the ſatisfying of Conſcience, reſtrain the outward actings of
Sin; and yet for the ſatisfying of Corruption, tolerate and allow the inward
workings of it? Certain it is, thou never yet kneweſt what belongs to true and
ſaving
OLA

856
The Great Duty
3.
faving Mortification; and it were happy for thee if ſuch an imaginary Sinner
might ſuffer only an imaginary Death.
But now a truly mortified Chriſtian, as he is watchful to keep Sin from break-
ing forth into outward act, fo is he eſpecially careful to reſiſt and quell the Sins
of the inward Man, the Sins of the Heart. And that,
Firſt, Becauſe he knows theſe are the Sins that are moſt of all contrary to
Grace, and do moſt of all weaken and waſt it. Heart Sins lie as ſo many Worms
beating and gnawing the very Root of Grace, whenas outward Sins, any other-
wiſe than as they proceed from the Heart, are but as Caterpillars that devour on-
ly the verdure and flouriſhing of Grace. How can Grace breath or ſtir in ſuch a
crowd of finful Thoughts, and finful Affections that oppreſs it? How can it
grow
and thrive among ſuch multitudes of Weeds that choak and ſtarve it? There is
no room for Grace to live, at leaſt not to act, till Mortification pulls up and
throws out of the Heart all that traſh which before filled it. And then,
2. Secondly, He knows likewiſe that when the Heart is brim full of Corruption,
the leaſt jog of a Temptation will make it run over. And therefore,
Thirdly, He looks upon it as the moſt eaſy and compendious way of Mortifi-
cation to begin at the Heart. Thence it is that all the outward Sins of a Man's
Life and Converſation receive their ſupply. What faith Chriſt, Matt. 15. 19.
Out of the Heart proceed evil Thoughts, Murthers, Adulteries, Fornications, Thefts,
falſe Witneſs, Blaſphemies
. Whence are the Streams ſupplied but from the Foun-
tain? and if this be dried up, thoſe muſt of neceſſity fail. Thoſe corrupt Streams
that flow forth too apparently in Mens A&tions, proceed all from that bitter
Fountain that continually bubbles up in the Heart; and as the Exerciſe of Mortifi-
cation dries up this Fountain, ſo the Floods of Úlngodlineſs muſt needs run low
by Conſequence. This therefore is very rationally the great and main Care of a
mortified Man, to keep his Heart clean from finful Thoughts, fintul Deſires, and
ſinful Morions and Affe&tions. And therefore God calls upon Jeruſalem, fer. 4.14.
0 Jeruſalem, waſh thine Heart from Wickedneſs, that thou mayſt be Javed: That
is, mortifie the Sins of thy Heart, that thou mayſt live. Well, but what Sins are
theſe? It is intimated in the following words, How long ſhall vain Thoughts lodge
within thee? How long? truly they are likely to lodge for ever within; and they
are never like to lodge only within, where all Endeavours of Mortification are
only external and ourward. 'Tis in vajn to ſtrive to keep finful Thoughts within,
unleſs we endeavour alſo to deſtroy them within; they will elſe break forth not-
withſtanding all the Care that is uſed in Reſtraint, and over-run the Soul with the
guilt of ſome fcandalous Conſcience wounding Sin or other. In your ſtruglings
therefore againſt Sin, and in your endeavours for the mortifying of it, look what it
is that you chiefly reſiſt. Do you not content your felves that you have beaten Cor-
fuption from the Out-works into the very Fort; that whereas before it ſallied forth
at pleaſure, waſted and havockt your Conſciences, gaſht and wounded your Souls
even to the very Death, triumphed over you as conquered Slaves and Vaffals ;
now it is pent up in a narrower room and compaſs? Do not you think it enough
that you lay a cloſe fiege unto it by Conviction, Conſcience, Legal Terrours;
and by theſe ſo ſhut it up, that though it may ftir and tumultuate within, yet it
eanrot eaſily break forth to your diſturbance ? "Is not this Reſtraint ſufficient, but
muſt you ſtill perſue it even into the very Heart, and when it hath hid it ſelf in a
finful Thought, there ſtifle and kill it? This indeed is a ſign for good, that this great
Work of Mortification is not only begun by you, but alſo brought to ſome Per-
fection. If I may be allowed fo to expreſs it, the very Heart of Sin lies in the
Sins of the Heart : And if we would indeed mortifie it, it is there that we muſt
both aim and Itrike. That's the firſt part of this particular Trial. He that exer-
ciſeth Mórtification aright, doth principally ſet himſelf againſt inward and Heart
Sins, which an unmortified Man takes leaſt notice of, and leaſt reſiſts.
Secondly, A truly mortified Man is very careful and laborious in oppoſing and
Mortificati- fubduing ſpiritual Sins and Wickedneſſes. Spiritual Sins, you will lay, why, are
on oppoſeth there any ſuch ? Graces may well be termed ſpiritual, being the immediate effets
fpiritual
of the holy Spirit of God; but are Sins become fpiritual too? By ſpiritual Sins
therefore, I mean, ſuch as principally reſide in the more refined and exalted Part
of Man, in the very Hower and top of his Being, called therefore by the
Apoſtle,
2.
Sins,

of Mörtification.
857
I.
2.
Apoftte. Eph. 4. 23. The Spirit of the Mind; the Mind it ſelf is a ſpiritual Part,
but here the Apoſtle makes this Mind double refin'd, and extracts a Spirit out of
à Spirit: So that thoſe Sins that are chiefly converſant about thie Mind, the
Spirit of a Man; and have but little Commerce and Fellowſhip with that dull
dreggy Párt the Body, they áte ſpiritual Sins : Such are Pride, Envy, Hypocriſie,
Unbelief, Hårdneſs of Heart; a flighting of the Tenders of Salvation made by
Chrift, á froward quenching of the good Motions of the Holy Spirit. Theſe are
fpifitual Sins, and theſe are the Sins that a Child of God bends his ſtrongeſt En-
deavours againſt in the Work of Mortification, and that uport a threefold account.
First; Becauſe theſe fpiritual Sins, though they are not of that groſs Scandal
ånd Infamy among Men, yet they are Sins of the deepeſt and blackeſt Guilt and Reaſon.
Defilement ifi themſelves and in the fight of God. And therefore when Chriſt
would take up the very bottom of Hell; who lies there ? not the Swearet, not
the Drunkard, not the unclean Perſon, not the Worldling, nor any ſuch groſs
ánd brutiſh Sinners ; but the Hypocrite; that fpiritual, that refined and exalted
Sinner. Mart. 24. 51. Could we fee Impenitency, Unbelief, Hardneſs of Heart,
with the fame Eyes that God fees them, they would appear more ugly and defor.
med, than thoſe foul and notorious Wickedheſſes which cauſe an indelible
Shame and Reproach upon the places where ſuch live who are guilty of them,
and that becauſe they deface the choiceſt part of the Image of God, that where-
in the Soul doth neareft refemble and tranfcribe its Original. This a gracious
Heart in part diſcovers, it fees ſomewhat of the loathſom Nature of theſe fpiritu-
al Sins, which before it did not, and therefore now fo earneſtly oppofeth them.
And,
Secondly, Becauſe theſe fpiritual Sins are the moſt dangerous and de-
ftru£tive of all others. I do not ſay
do not ſay that the grofs outward acts of Sin do not Redfon.
deſerve Hell; yes, they do, yea, and a ſcorching Portion of it too: yet, I ſay,
if any who hath been a Sinner, though to a very high degree of Scandal
, doth
eternally perilh ; 'tis not becauſe of thoſe outward Sins meerly, but becauſe of
Impenitency, of Unbelief, of Hardneſs of Heart, of flighting and undervaluing Je-
ſus Chriſt, and refuſing the gracious Terms of the Goſpel. They are only theſe
ſpiritual Sins that do ſhut Men out of Heaven, and ſhut them up in Hell
, and
ſeal them unto everlaſting Condemnation : Groſs Sins do this meritorioufly, but
theſe alone do it eventually; theſe do certainly effect it as being Sins againſt the
only Remedy appointed. And then,
Thirdly, Becauſe they are Sins that of all other are moſt like unto the Sins of
the Devil. What are the Sins of the Devil? not Intemperance and Luxury, thoſe Reaſon.
ſwiniſh and brutiſh Lufts, wherein Senſualiſts wallow; thefe are not ſuited to the
immaterial Nature of the Devil, and are ſo far below him that he can neither
act nor reliſh them. But intellectual Sins that are ſtrained and clarified from ſuch
feculency, as Pride, Malice, Hatred of God and Goodneſs, Stoutneſs and Stubborn-
neſs of Heart againſt God. Theſe are the Sins which this great and wretched
Spirit doth with an implacable Rage and Spite eternally commit; and according-
ly as wicked Men are helliſhly improved in theſe Sins, ſo do they nearer refem-
ble the Devil. And therefore a Child of God is of all others eſpecially watchful
over, and induſtrious againſt theſe ſpiritual Sins. Now try your ſelves by this ;
you ruſh not poſlībly into the fame exceſs of Riot with other Men, you refift
Temptations, and beat down Motions and Inclinations to outward, grofs, ſelf-
condemning Sins : Yea, but did you ever ſee, did you ever ſtrive againlt the Pride,
the Hypocrifie, the Unbelief and Hardneſs of your Hearts"? Do you know what
it is to maintain a Wár againſt theſe ſpiritual Sins ? Can you abhor and reſiſt a
Temptation to flight Chriſt, to grieve his Spirit, as well as to any outward ſcan-
dalous Sin? If ſo, this is a good ſign that you do indeed rightly exerciſe Mortifi-
cation. But if you are only cleanſed from the Pollutions of the fleſh, and not alſo
from the Pollutions of the Spirit? If while you war and ſtrive againſt fleſhly Lufts,
theſe Spiritual and Goſpel Sins are harbour'd and neſtled in your Hearts, know aſſu-
redly that whatſoever feeming Vi&ories and Conqueſts you may obtain over
them, yet they are not mortified.
S.
Fifibly, Another mark for Tryal may be this ; If Sin be mortified and dead
in you, then you alſo are mortified and dead unto Sin. This you will ſay is
Mortificati-
Yyyyyy
very one
༢ .
Trial of

858
The Great Duty
2.
very certain, but how ſhall we know whether we be dead to Sin? In anſwer
unto this, I ſhall give you the fetwo particulars to try it by.
Firſt, When there is little or no futableneſs betwixt Sin and thy Soul, then
art thou dead unto it. Thou ſeeft no Beauty, no Deſirableneſs, thou taſteft no
Sweetneſs, findeſt no Delight in it, this is to be dead to it; and accordingly as
the degrees of this are, ſo art thou dying unto Sin. When the Appetite fails,
and the Stomach nauſeates that Food which before pleaſed it; ’tis a ſign that
the Man is ſick, and it may be dying: So when that Appetite which before was
greedy of Sin, and ſwallowed it down as a ſweet Morſel, comes not only to leave
it, but to loath it; 'tis a good ſign that Man is Sin-fick, Sin is in him decaying
and dying. I am crucified to the World, and the World to me, ſays the Apoſtle,
Gal. 6. 14. So is a mortified Chriſtian crucified unto Sin, and Sin to him. What
Delight or Pleaſure can any Object bring to a crucified Man? Truly when the
Soul is once crucified unto Sin, every ſinful Object is like that Draught of Gall
and Vinegar offered to Chriſt upon the Croſs, it hath nothing in it but Sharpneſs
and Bitterneſs. Now try thy ſelf by this; is there no more agreeableneſs between
Sin and thy Soul, than there is between a fick and a dying Man, and the things
of this Life? Canſt thou reject thoſe Temptations with indignation which before
thou cloſedſt with, with eagerneſs? Doth thy Appetite, thy Will and Affections
loath and nauſeate thoſe Sins which formerly thou ſwallowedſt down with Delight
and Greedineſs? This indeed is a ſign thou art mortified and dead to thy Sins.
But if ſtill thou findeſt as much Sweetneſs and Deliciouſneſs in Sin as ever, if
thou hideſt and rolleft it under thy Tongue as a ſweet Morſel, if ſtill it be agree-
able and moſt pleaſing to thee, thou mayſt indeed be dead; dead, not unto Sin,
but dead in Sins and Treſpaſſes.
Secondly, If thou art mortified and dead unto Sin, thou art then enlivened and quick-
ned unto Holineſs. What faith the Apoſtle, Rom. 6. 11. Reckon your ſelves to be dead
indeed unto Sin; but alive unto God through Jeſus Chriſt. To be alive unto Ho-
lineſs, what's that? Why, it is to be lively in Holineſs; to have the Heart and
Affections quickned to it, to be carried out ſtrongly and vigorouſly in it; this is
to be alive. Certainly a lumpiſh, dull, heavy Profeſſour, that can hardly make a
ſhift to jog on in a form of Religion, that performs every thing that belongs to
Holineſs, without Life, Spirit and Vivacity, muſt be very much unmortified; he
is not yet dead to his Sins, otherwiſe he would be more quick and lively in his
Graces. 'Tis impoſſible that any Man can be thus twice dead; what, dead to Sin
and yet dead to Holineſs too! no, the Death of Sin is the Life of Grace, and
therefore where you find the one ſtrong and active, you may conclude the other
is weak and languiſhing.
Now if the old Man be indeed crucified within you, theſe particulars of exa-
mination do as it were ſhew you the print of the Nails and of the Spear that
wounded it; and they bid you thruſt your Hands into its Side, that you may be
more certain of its Death, and in that certainty rejoyce. It were happy for us,
if without ſelf-flattery we could from theſe things draw an Evidence of our Mor-
tification ; but it is to be feared, that they ſerve rather to ſhew us what a ſtrange
thing it is in the World, yea, how much a ſtranger even in Iſrael. How few
do at all reſiſt the ſwing and carier of Corruption; of thoſe that do, how few
do it from a right Principle, and by right means? If perhaps ſome few ſuch there
be (as certainly ſome fuch there are, though but a few) yet even their ſtruglings
and wreſtlings againſt Corruption are ſo impertinent and trifling, that did they
not preſume them to flow from an inward Principle of Grace, they could not
but be aſhamed either to think or call thein Mortification. The generality and
common huddle of the World do ſo ſecurely live after the Fleſh, as if they were
always to live in the Fleſh, or as if they were already reſolved rather to be caſt
into Hell with their old Man whole and entire, than to enter into Heaven halt
and maimed: Yea, the very beſt Chriſtians do ſo live in the Fleſh, as being too
well content that the Fleſh ſhould alſo live, move and act in them: They will
not be fo unhoſpitable to deſtroy that inmate of Corruption, though that lurk in
them only to deſtroy them.
I ſhall not now lay Motives and Arguments before you, to preſs upon you this
a great Duty; the Text hath given us the moſt effectual and brief Compendium :
If

of Mortification.
859
If ye mortifie, ye ſhall live ; if not, ye ſhall die. Life and Death is this day ſet
before you; and what could be ſpoken ſo much, in ſo little. Certainly that Mani
may conclude himſelf to be already dead, whom the Conſideration of Life and
Death doth not move nor perſuade. The fleſhly Liver he ſhall die. Is that all ?
Why, do we not ſee the moſt mortified Chriſtians die too? Doth not the original
Curſe take hold of them both, and rumble them alike into the Duſt? Would not
wicked Men be content, would they not wiſh, after they have been fated and
glutted with finning, to die away, and to lie for ever in a forgotten Darkneſs?
What then is there in this dying that ſhould be of ſuch force unto Mortificati-
on? The mortified Chriſtian he ſhall live. Is that all? What, to live ſtill morti-
fying, ſtill contending and fighting againſt his Corruptions, ſtill fighing and groan-
ing under them in the Anguilh and Bitterneſs of his Soul ! Is there any ſuch en-
couraging Promiſe in this, that he ſhall ſtill live ſtrugling and combating againſt
that which makes him weary of his Life, and even to long and pant after Death?
Are theſe ſuch prevailing Motives to Mortification? No, the Senſualiſt ſhall die,
but he ſhall die a never-dying Life of Death. The mortified Perſon ſhall live;
but he ſhall live a Life wherein there ſhall be no more need of Mortification,
becauſe no more remainders of Corruption; then all Tears ſhall be wiped out of
our Eyes, and all Sins wiped out of our Hearts. Now is the time of our Warfare,
and every Battel that we fight is with confuſed Noiſe, and Garments roll'd in Blood
then ſhall we for ever triumph and ſing an eternal Song of Victory, cloathed in
Garments made white with the Blood of the Lamb. Now we are at a perpetu-
al Diſcord with our ſelves, Thoughts bandying againſt Thoughts, Affections
againſt Affections, Will againſt Will, and all within us in an Uproar and Tu-
mult: But then an eternal Peace and Calm ſhall fill our Souls; not a Thought
ſhall whiſper a Rebellion; the whole Tide and Current of our Wills and Affečti-
ons with a full and undiſturbed Stream ſhall run into that boundleſs Ocean of
all Felicity, even God himſelf. But I muft (though loath) leave the proſecuticni
of this Argument.
And now let me ſuppoſe that the great Queſtion you would all ask is, What
you ſhould do to mortifie Corruption, and how you thould ſtrive againſt it ſo
as to obtain Conqueſt and Victory over it? For Dire&tion therefore in this great
Work, let me propound unto you theſe following Rules, each of which if right-
ly wielded, is enough to pierce into the very Bowels of Corruption.
Firſt, Labour to get a full and clear fight and diſcovery of that Sin eſpecially
which is moft perplexing and moſt unmortified. He that would fubdue his Ene. Help to
my muſt firſt find him out, and conſider where his Strength lies, what Advanta- Mortificatia
ges he hath got againſt him, the manner of his warring, &c. and accordingly pre-
pare for Reſiſtance
. This muſt be the Policy of every Chriftian, he muſt keep
Spies and good intelligence in his Enemies Camp. Two things he muſt efpeci-
ally know if he would ſubdue his Luſts.fi
First, Wherein their great Strength lies, and what Advantages they have againſt 1.
him.
Secondly, He muſt always conſider the Ground and Caufe of the Quarrel. As,
Firſt, The Guilt which it would bring upon him. And,
Secondly, The Danger it would bring him into if committed. This will ſerve
to kindle a holy Anger and Indignation againſt Sin, without which this great
Work of Mortification can never go on proſperouſly.
Firſt, I ſay, ſeriouſly conſider wherein the Strength and Prevalency of thy Cora
ruption lies, from whence it hath its greateſt Advantage againſt thee; this will
ſhew thee how thou ſhouldſt particularly apply thy ſelf to the Mortification of
it. If it hath more than ordinary Strength and Power in thee, thy Endeavours
to mortifie it muſt alſo be more than ordinary. If you ask, What are thoſe Ad-
vantages that do give ſo great a Prevalency unto a Corruption? I anſwer,
First, Cuſtomarineſs and frequent Relapfes into the fame Sins, eſpecially if
they have been againſt ſtrong Convi&tions againſt binding Vows and Promifes,
and manifold dealings of God both in Judgment and in Mercy. Though I am far
from that deſperate rabbinical Conceit of the Jews, who hold the fourth Relapſe
into the fame Sin unpardonable ; grounding themfelves upon Amos 1. where God
threatens Damaſcus, Edom and Ammon, that for three tranſgreſſions, and for four
he
I.
on.
2.
2.
1.
1.

860
The Great Duty
Sins.
I.
he would not turn away their puniſhment. Yet certainly if a particular Luft, be it
what it will, Pride, Malice, Uncleannefs, Covetouſneſs, breaks forth frequently
into act, forceth all thy Guards, beares down all Conſiderations that ſtand in the
way to oppoſe it; I will not ſay thy caſe is deſperate, but yet ’tis very dange-
tous, and a fad Symptom of a ſtubborn unruly Luſt that will not be mortified
without extraordinary Pains and Care. Doſt thou find any ſuch old cankring Diſtem-
per within thee, ripened by long Continuance, and habituated by Cuſtom, that hathi
often choakt Conſcience, ſtifled Convictions, out-ſtood many diſpenſations of God?
Know that the very Age and grey Hairs of ſuch a Luſt claim a Command and
Authority over the Soul, and that it is a Task, next to an impoſſibility to ſubdue
it. Jer. 13. 23. Can the Æthiopian change his skin, or the Leopard his Spots ? then
may ye alſo do good, that are accuſtomed to do evil. ?Tis very hard to diſlodge a
Luſt that pleads Preſcription for it ſelf, it hath had Poſſeſſion of the Heart Time
out of Mind; can you ever remember when it had not? and therefore ſtrugles as
for its lawful Right, and will not be ejected. And this is by ſo much the more
dangerous, if it breakes out to the defiling and wounding of Conſcience, after
deep Humiliation, bitter Repentance, ſerious Reſolutions, temporary Reformation;
if it prevail againſt all theſe, what is there in the Soul that can reſiſt it? Every
ſpiritual Diſtemper is dangerous, but Relapſes are commonly mortal and deadly
and are too clear Evidences, that when the Soul was at its beſt Eſtate, its Wound
was healed but ſlightly, only skind over, while the Core of Corruption lay
deep within, rankling and feſtring till it break out more incurably.
Now if this be the Caſe and Condition of any here, 'tis poſſible that as yer
Grace may be ſtill in you, but it is impoſſible that it ſhould there remain unleſs
Helps to
you uſe extraordinary Diligence for the quelling and ſubduing this unruly Luft
mortife cuả
that hath ſo often broken looſe.
ſtomary Now to help you in this (as indeed all helps againſt a Corruption ſo deeply
rooted are too few) conſider theſe following particulars.
Firſt, Think with your felves if your Natures be changed, your Cuſtoms al-
ſo muſt be changed. 'Tis a moſt loathſom and monſtrous Mixture to have a
new Nature and yet old Sins. Every Principle will a&t futably to it ſelf; if Grace
be indeed in you will not lie ſluggish and dormant; no, 'tis an active, vigorous
and æthereal Being, it will certainly change the Courſe and Cuſtom of your Lives,
it will make ſtrange Innovations antiquating old Cuſtoms, and bringing in new
ones. Now urge this againſt a cuſtomary Corruption : How can I think my Na-
ture is changed, if ſtill my Life and A&tions be the ſame? I am not now the Man
I was; and 'tis moft irrational, that I, regenerate, that I, fanctified and renewed,
ſhould obſerve the Cuſtoms and Uſages of my ſelf unregenerate, carnal and pro-
phane. And,
Secondly, Conſider that cuſtomary and ordinary Sins will call for, either extra-
ordinary. Wrath, or at leaſt more than cuſtomary Repentance. Certainly redou-
bled Sins will be puniſhed with more than a ſingle Hell; if they be pardon'd,
ºtwill coſt many a Shower of repentant Tears. Peter's thtice denial of his Ma-
fter makes him weep bitterly.
Thirdly, Cuſtomary Sins carry in them an high Contempt againſt God himſelf.
To fin through ſurpriſal, inadvertency, or infirmity is incident to all Men, but to
fin the ſame Sin frequently, to make a cuſtom of it, muſt needs argue that fuch
a one flights and deſpiſeth God himſelf, he would elſe fear to provoke him the
ſecond time by the fame Sin. And,
Fourthly; Conſider Cuſtom in ſinning is the ready way to final Hardneſs and
Impenitency. Tis this that turns the Heart to Iron, and the Brow to Braſs;
makes Men reſolved to Sin, and impudent in finning. 'Tis this that Hoodwinks
the Underſtanding, blants the Edge of the ſharpeſt Convictions, ſeares the Con-
fcience, and brings a thick inſenſibleneſs upon that tender Faculty : This makes
the groffeſt and vileft Wickedneſs familiar to the Soul, ſo that many times
Sins of the horrideſt and blackeſt Guilt are ruſht into without either Fear or Re-
gard. And, at bor een
Fifthly, And Laſtly, Cuſtom in Sin will grow to a nature of finning, if not
timely prevented by a ſevere Mortification. It will fo infinuate into the Affecti-
ons, and wind and twiſt it ſelf about every Faculty of the Soul, that what at firſt
2.
4.
S.
wa

of Mortification.
861
STRO
be
2.
you
I.
was but Ufe, will in proceſs become Nature. You ſee then what a great neceffi-
ty there is mightily to labour and ſtrive againſt theſe cuſtomary Sins, which are
as a twiſted Cord very hardly broken. If a Corruption hath once fettled into a
Cuftom, tis not an ordinary Endeavour that can then remove it. That's the
firſt thing. svi ovo gors toque
Secondly, As a cuſtomary, fo a peculiar Sin requires a peculiar Mortification:
'Tis in vain to uſe common and ordinary Attempts againſt a proper Sin. And
therefore David doth exult and glory in this as a great Atchievement, Pfal. 18. 23.
I kept my ſelf from mine Iniquity : Mine Iniquity : not mine by Election or Ap-
probation, as one pickt out from the reſt to reſerve for himſelf; no, but mine
by a too conſtant and violent Bent and Inclination of my corrupt Heart.
Now certain it is that every one hath his peculiar Sin, a Sin that he may truly
call his own, that is faſter rivetted and deeper rooted ; yea, deeper rooted in his
Soul than others are. I ſhall not now enquire whether theſe proper and peculiar
Sins ariſe, either from the Craſis and Temper of the Body, or from a Man's Edu-
cation, or from his Profeffion and Calling; whenceſoever they proceed, if we
would go on vigoroülly in the Work of Mortification ; theſe are the Sins we muſt
eſpecially fingle out and deal againſt. Yea, but you will ſay, how ſhall I know
which is my peculiar Sin, that ſo I may fet my ſelf againſt it to mortifie it?
To thís I anſwer, Were it as eaſie to fubdue it as it is to diſcover it, a great
part of the Dificulty of Chriſtianity would ſoon be at an end. It is a Sin can-
not long lie hid, twill betray it felf, if not to the obſervation of others, yet at
leaſt to the obſervation of a Man's own Conſcience. If Conſcience ſhould ask
,
thine
one,
Iniquity ? Every
filently whiſper to himſelf, oh! Pride is mine, Hypocrifië is mine, Covetouſneſs
and Worldlineſs is mine, Uncleanneſs is mine ; and who among us is there that
could not give an anſweí ? Yet for farther Satisfaction, take theſe particulars.
Firſ, That Sin that doth moſt of all employ and buſie thy Thoughts, that's
thy moſt unmortified and peculiar Sin. Thoughts are Purveyors for Luít, that That is out
range abroad and bring in Proviſion for it. Obſerve now upon what Objects they peculiar Sin
pitch, mark how they work : Do thy Thoughts lie continually fucking at the that takes
Bieafts of Pleaſure? Are they ſtill drencht
and bath'd in carnal Delights ? Voup moſt of
luptuouſneſs is thy peculiar Sin! Do thy Thoughts continually delve and dig in Thoughts:
the Earth, and return to thee laden only with thick Clay? Covetouſneſs is thy
peculiar Sin. Do they foar and tower up to Honours, Dignities, Preferments,
and ſtill fill thee with Deſigns and Forecaſts how to raiſe thy ſelf to them? Pride
and Ambition are thy Sins. And ſo of the reſt.
Secondly, The unmortified and peculiar Sin is always moſt impatient of Contra-
di&tion and Oppoſition. 1970 m
Firſt, It cannot bear a Reproof from others. Let never fo much be thundred
againſt other Sins, this makes no Stir nor Tumult; but if the Reproof fall upon
his Sin, you then touch the very Apple of his Eye, you then ſearch him to the
very Quick'; and this will cauſe ſome Commotion and Diſturbance within. Hence
it is that many who come to the Word of God, fit very quiet under many a Re-
proof, and many a Threatning, becauſe they think theſe all fall beſides them :
But if the Bow drawn'at a venture wound them under the fifth Rib, if it ſtrike
their peculiar Sin; oh! what muſtering up of carnal Reaſonings, and carnal Eva-
fions is there to ſhift it off. All this Stir and Buſtle doth but plainly ſhew
where the Sore is : That's a galled Conſcience that will not endure to be wrung
by a Reproof. And,
Secondly, As it cannot bear a Reproof, ſo it cannot brook a Denial when it
tempts and folicites. Of all Luſts this tempts oftneſt and moſt eagerly; other
Corruptions are modeſt compared to this, and will often defiſt upon a perempto-
ry Denial; but this peculiar Sin grows wild and outragious, it will have its
Courſe, or the Soul ſhall have no quiet; ſo that Conſcience is never harder put
to it, than to ſtand it out againſt the Importunity of this Sin. That's the ſe-
cond thing. oli
Thirdly, That Corruption which every little Occafion ſtirs up and ſets on work
3.
with more than a proportionable Violence, that is the moſt unmortified and pe-
culiar Sin. By more than a proportionablé Violence, I mean, when the Object,
Zzzzzz
Temptation
2.
I.
2.

862
The Great Duty
Sins.
Temptation or Occaſion is but flight and inconſiderable, and yet the Luſt that
is thereby moved acts ftrongly and impetuouſly. And therefore the Apoſtle
Heb. 12. 1. Calls it the Sin that doth so eaſily be ſet us. It ſtands always ready
and prepared upon the leaſt hint of a Temptation to aſſault us, Now look what
Corruption it is that doth moſt frequently interpoſe, that every little Occaſion
ſtirs up and inflames to a greater height and rage, than a ſtrong Temptation
would another; be it Paſſion, be it Pride, or any other, this is the moſt unmor
tified and peculiar Sin.
Theſe may fuffice, though others may be added, to diſcover what is our pro-
per and peculiar Sin, the Luſt that is moſt natural and congenial to us. Now
ſince theſe Sins have ſuch a great Advantage againſt us more than others have,
they muſt therefore be more eſpecially oppofed than others. This kind (to uſe
Helps for our Saviour's Words) goes not forth but by Faſting and Prayer, and of the moſt
the mortify- earneſt Endeavours of that Soul who is deeply afflicted with their Power and
ing of our Prevalency in him. I ſhall only here offer two or three Confiderations that may
peculiar
poſſibly prove ſubſervient to the mortifying of theſe peculiar Sins.
Firsi, Conſider it is no excuſe or extenuation of thy Sin, nor do thou look up-
on it as ſo, that it is natural to thee, that it is the Sin of thy Temper, Com-
plexion, Profeſſion; but rather account this an hainous Aggravation, that makes
thy Sin out of meaſure finful. Some are ſo abſurdly Prophane as to make
the naturalneſs of a Sin an Argument to leſſen the Guilt of it, they are naturally
paſſionate and peeviſh, naturally high-minded and ambitious, naturally voluptuous
and ſenſual, and they cannot help it; 'tis fixed and rooted in their Temper and
Conſtitution of Body, and therefore it's no wonder if it ſometimes breaks forth
in their Lives, unleſs they could put off the outward Man as well as the old
Man. Is this thinkeſt thou an excuſe ? tell me, is not a Toad therefore more
loathſom and ugly, becauſe its very Nature and Temper is Venomous ? And doft
thou think it a good excuſe for thy Sins that thou art naturally ſubject to them?
Thou art therefore more loathſom in the fight of God, whoſe infinite Holineſs
ſtands at as great an Antipathy to a corrupt Nature as to a finful Life. And
therefore we find David, Pfal
. 51. 5. aggravating his actual Sins from this Con-
fideration, That he was Shapen in Iniquity, and conceived in Sin. Certainly ori-
ginal Sin is no excuſe, but rather an aggravation of actual ; and the violent pro-
penfions of a Man's Nature to one Sin more than another, is but an eſpecial ex-
preſſion of original Corruption.
Voz, bu
Secondly, Avoid eſpecially thoſe Occaſions that have an eſpecial tendency in
Occaſions of them to draw forth thy peculiar Luſt. This as it muſt be obſerved in the Morti-
Sin muſt be fication of every Sin, ſo muſt it be moſt carefully heeded in thy dealing againſt
avoided.
thy proper Sin; becauſe it will take Advantage from every ſlight and trivial Oc-
caſion to break forth and thew it ſelf in act; it watcheth all Opportunities, and
a very little Spark will fuffice to kindle this Tinder. Thou complaineſt thou
canft not ſubdue ſuch a Corruption, it will riſe and tumultuate in thee, it will
ſtill break from thee; why, canſt thou ever expect it will be otherwiſe while thou
heedlelly expoſeſt thy ſelf to ſo many Occaſions on which thy Corruption will
take hold? Oh! how eaſie and comfortable might Chriſtians make this great Work
of Mortification if they would herein be watchful. Corruption would not ſtir,
or if it doth, might ſoon be quelled, did not you your ſelves entice it out by
giving it ſuch fair Opportunities to exert it felf. What faith the wiſe Man,
Prov. 6. 27. Can a Man take fire into his boſom, and his cloths not be burnt? No,
Pris impoſſible: yet truly ’tis as poſſible for a Man that carries the prepared
Fewel of Corruption in his Heart, not to have it kindled and inflamed by his ven-
turous running into Occaſions of ſinning. You do but hereby provoke and dare
Corruption, which alas ! is too apt to ſtir of it felf. Certainly he that will ven-
ture on a near Occaſion of ſinning, will venture on the Sin it ſelf; and if he be
all his days vexed and perplexed by it, 'tis the fault of his own careleſneſs.
Thirdly, Conſider this, that proper and peculiar Sins do deſerve and call for
proper and peculiar Puniſhments. Why ſhouldſt thou think while any unmorti-
fied Lult is thine own, the Puniſhment of it ſhould not be thine own alſo ? Is it
reaſon that the Sin ſhould be peculiarly thine, and yet the Puniſhment of it
Chriſt's ? No, Chriſt never came into the World to take off the Guilt of that
Roma
2.
3.
Sin.

of Mortification.
863
Sin by Juſtification, from which he doth not in ſome meaſure take off the Bent
and Propenſion of the Heart by Sanétification. And,
Laſtly, Conſider if you are Saints, you your felves are not your own, and ſhall
any Sin then be your peculiar Sin. 1 Cor.6.19, 20: You are not your own, but yoże
are bought with a price : wherefore glorifie God in your Bodies, and in your Spirits
which are God's. Ånd ſhall we our felves be God's, and yet any Sin be ours ? What
is this leſs than by a kind of practical Blaſphemy, to make our Sins God's
alſo. Such like Confiderations as theſe are, ſhould be continually preſent with us,
when we go forth againſt our proper Sins. It is not ordinary Endeavours that
will ſuffice to mortifie theſe, they are ſo rooted in and interwoven with the very
Principles of our Nature, that they are the very laſt Sins that will quit their hold,
and that not without much difficulty and hardſhip. Thus I have done with the
firft Branch of this Direction, to take notice of thofe Sins which have the great-
eſt Advantage and Prevalency againſt us, which are cuſtomary and peculiar Sins ;
and have given you ſome particulars to help you in the mortifying of them.
Secondly, The other Branch of this Direction is, to be continually pondering
and weighing the Ground and Cauſe of the Quarrel. This will exceedingly ani- Branch.
mate your utmoſt Endeavours unto Mortification. 'Tis the Cauſe that infpirits Sol.
diers: Tell them that they are to fight for Eſtates, Liberties and Lives, that what-
ever is dear to them is laid at Stake, and pawn'd upon their Valour ; this will
ſharpen their Courage, yea and their Swords too, and make every ſtroak laid on
by ſuch Conſiderations fatal as Death. What can be more effectually preſt up-
on the ſpiritual Soldier to heighten and inflame his Courage ? Tell him but the
Cauſe he engageth for, and he muſt be either very much a Coward, or elſe ve-
ry treacherous againſt his own Soul, that doth not reſolve to ſtand it out to the
utmoſt ; 'tis for an everlaſting Kingdom, a Crown of Glory, a pretious and im-
mortal Soul, for eternal Life, for God himſelf, you are to fight for ; and will
you
fit ſtill and ſee all theſe loft and taken from you? There's not a Corruption
or Temptation that aſſaults you, but ſeeks to deprive you of Heaven and Happi-
neſs; and would ſpill the deareſt Blood of your Souls. A Chriſtian's All, his
neareſt Soul, his deareſt God; the rich and unconceivable Glory promiſed him,
the few precious Graces beſtowed on him to bear his charges till he hath attain-
ed it, are all here ſtaked down; this is the Prize you are to contend for : If you
you can ſuffer all theſe to be taken from you, and think them not worth the ſtri:
ving for, you are beyond the reach of a Provocation. Let the Devil and your own
Luits come armed againſt you with all the Strength and Rage of Hell; yet if you
can but then keep up lively and diſtinet Confiderations of the vaſt and important
Concernment that depends upon the iſſue of the Conflict, it is impoſſible they
ſhould ever prevail upon you to the Commiſſion of any deliberate Sin. Whene-
ver therefore you are tempted, and find unmortified Corruption very violent, think
ſeriouſly with your ſelves what it is you are ſolicited to do; is it not to pro-
voke your God, to betray your felves? Is it not to defile, nay to deſtroy your
Souls Now Sin and Satan are very earneſt to have me run my ſelf into Perditi-
on ; fain they would perſuade me to forfeit Heaven, and plunge my ſelf deep in-
to Hell; they entice, they impel, they ſwell and tumultuate; but if I yield, what
becomes of all my Hopes, of my Crown of Happineſs, and of my own Soul ?
'Tis Happineſs is the Quarrel, and ſhall that be leſs dear to me than my De-
ftru&tion is to Satan! Hath he cauſe to be fo a&tive and violent for my Ruin, and
have I no cauſe to be induſtrious and vigilant for my Salvation? Shall I fell
away all the great and glorious Things of Eternity, at the cheap and low Price
of a momentany Sin? Do but actually ponder and weigh theſe Conſiderations
when a Corruption moves and a&ts in you, ſet them before you ; ſay them to your
felves, and run them over in your Thoughts ; and let me be bold to ſay, Sin then
if you can. There are two Conſiderations eſpecially that will be of mighty In-
fluence to the ſuppreſſing of a Corruption while it is tempting and ſtirring, and
are the moſt available Helps to Mortification of all other.
Firſt, A ſerious Confideration of the great Guilt that Sin will bring upon us.
It muſt be the very firſt Work of that Chriſtian who will ſucceſsfully attempt the
Work of Mortification, to charge a prevailing Luſt home with the full Guilt of
it. I confeſs it is a ghaſtly Sight, a Spectacle full of dread and horrour to view
1.
Sin

864
The Great Duty
2.
Sin in its proper Colours; but it is far better for thee to look Sin in the face
when it tempts, than for Sin to ſtare thy Conſcience in the face when it terrifies.
Carry always about you thoſe true Glaſſes both of the Law and Goſpel, that may
repreſent Sin áright to you. When a gloſſing flattering Temptation ſhews it fair
and beautiful, look upon your Sin, ſee whether it can hold up its face againſt
the Law, when the Sovereignty, Holineſs, Severity, and piercing Power and Ener-
gy of it come all in againſt it. By the Law, ſays the Apoſtle, is the Knowledge of
Sin, Rom. 3. 20. Awe thy Conſcience with the Authority of God ſtampt and im-
printed upon his Law. Hath God the great Sovereign forbidden this by a Law,
and ſhall not I ſtrive againſt it? Not to fight againſt this Sin were to be found
a fighter againſt God. Provoke thy felf againſt it from the Holineſs of God re-
vealed in his Law ? Shall I commit that which for its Deformity and Uglineſs an
Holy God hath forbidden in an Holy Law. The Law hath in it, to
Firſt, Such a bright and clear Light that Sin cannot eſcape the diſcovery of it,
it will make every ſpot in the Soul viſible; and thoſe Sins which through thoſe falſe
Lights that Satan ſets up appear comely and well featured, when the Light of the
Law ſhines into the Conſcience will then appear but one great miſhapen Blot. And,
Secondly, It hath in it ſuch an abſolute Command and Authority, that Sin can-
not reſiſt nor eſcape the Power of it. It comes into the Conſcience in the Name
of God, and makes as great a trembling in the Heart, when ſet home in the
condemning Power of it; as it did in the Iſraelites when delivered in that dread-
ful Pomp from Mount Sinai. Now is this holy, cloſe, ſearching, authoritative
Law to be broken, think you, at the Will and Pleaſure of every Temptation ? Muſt
we in every Paffion (with Moſes) at every corrupt Motion and ſinful Inclination
break theſe two Tables in pieces? Nay indeed, is it poſſible that while in a Temp-
tation you are applying the Law, you ſhould then break it? No, certainly that
Man is near to a moſt deſperate Hardneſs, who while he is looking upon the Hoi
lineſs, Authority and Divinity of the Law, while he is letting in the convincing
Light of it to diſcover the Guilt of Sin unto him, while he is diſcharging the
dreadful Threatnings of it againſt his Sin, yet can then commit it; I ſay, he is
near unto a final judicial Hardneſs. bao
DO
When you have now a while contemplated the face of Sin in the Law, remove
it to the Goſpel. If the Law break the Heart with Terrour, the Goſpel will
melt it with Love. What! to Sin not only againſt the Authority of a God,
but alſo againſt the Love of a Father ; that Parent Love, from which proceeds
all the good I enjoy or expect; that pardoning Love, juſtifying, adopting, and
faving Love! Can I fpurn againſt thoſe Bowels that yern and roll towards me?
Can I ſin againſt that Grace and Mercy, which ſhould I fin againſt, would yet
ſtill tender me a Pardon? Can I be prodigal and laviſhing of that Blood of which
Chriſt was ſo free himſelf? Shall I deſpiſe it or trample it under Foot, becauſe
it flows in fo full a ſtream? Shall I quench and ſadden the Holy Comforter, and
return him Grief for all the raviſhing Confolations I have been filled with from
him? Is this the filial Diſpoſition, the Child-like Ingenuity of a Son, of a Saint ?
Theſe, O Chriſtian, are Conſiderations that muſt needs filence the moſt impor-
tunate Corruptions and Temptations, that they ſhall have nothing more to mut-
ter. It is the Goſpel by which alone the Guilt of Sin is taken away, that doth
thus aggravate that Guilt to ſuch an exceſs as proves a ſecurity from the commit-
ting of it. Tell me, did you ever know a Temptation prevail over you? Did you
ever commit a Sin in your whole Lives, while ſuch Conſiderations as theſe were
freſh and vigorous upon your Hearts? Nay, I know it is impoflible: the Grace
of God teacheth us otherwiſe; yea, it not only teacheth us, but inforceth and
conſtrains us otherwiſe. A Temptation muſt firſt thruſt thefe Confiderations out
of the Heart e'er it can prevail.
This therefore is the firſt means of beating down a Corruption by the Confi-
deration of its Guilt, comparing it both with the Law and Goſpel. What better
Weapon can we have to fight againſt Corruption with, than the ſword of the
Spirit, which, Eph. 6. 17. the Apoſtle tells us, is the word of God: And Heb.
he tells us, this word is a two-edged ſword; the Law is one edge and the Goſpel
another ; and both theſe are powerful, ſharp and piercing, to the ſuppreſſing and
mortifying of Corruption, going to the very Inwards and Heart thereof.
Secondly
4. 12.

of Mortification
869
2
3.
Secondly, Another thing that háth great Influence to the mortifying of Sin is,
a ſerious Conſideration of the great Danger it will bring us into. It were fad
and dreadful, and enough to cauſe a trembling in us, if I ſhould only mention
unto you
the Danger of an enraged and diſtracted Conſcience, which God may let
looſe upon you in all its Horrours and Affrights, when
you
let looſe your ſelves
unto the Commiſion of any known Sin; the Danger if not of an enraged Con-
ſcience, yet of a feared Conſcience, which is worſe; the Danger of a judiciary
Curſe and Tradition to be delivered up unto, and ſealed under Sin; that no
Reproofs, nor Convictions, nor Judgments, nor Mercies ſhould ever more take
hold, or make any impreſſion upon you. If I ſhould name no more, were not
here enough to ſtop the Courſe of a prevailing Luft ? If yet you have any Tender-
neſs left in your Hearts, any Senſe remaining in your Conſcience, together
with their Peace; Had you rather hazard the loſs of theſe, than not gratifie å
Corruption? Say to it, What Sin is there can bring me in ſo much Delight in
the Commiſſion of it, as God may pour in Terrours afterwards ? May not God
make my Conſcience a Hell incarnate, and empty the Vials of his Wrath into this
Veffel, whilſt it is yet an earthly Veffel? And ſhall I ever let a Hell break into
my Soul, by letting a Luſt break forth? Urge againſt a Temptation that irrefra-
gable Argument which all the Methods and Sophiſms of the old Serpent ſhall ne-
ver be able to diſſolve to all Eternity. If I yield, either my Conſcience will be
fenfible of the Sin, or not : If it be ſenſible, What is there in the Sin that can
recompence this Trouble of Conſcience? If it be not ſenſible, What is there in
this Sin that can recompence the Stupidity and Deadneſs of Conſcience? Still ei-
ther way the Danger is ſo great, that the Devil hath ſcarce impudence enougli
importunately to urge a Temptation upon that Soul, who ſhall urge this Con-
fideration upon it felf. But beſides theſe there is,
Thirdly, Another Danger, and that indeed which ſwallows up all the reſt, and
that is the Danger of eternal Damnation. I have before ſhewed you how ſuch
a Legal Conſideration as this is, may be, and is a fit means for Mortification. Now
bring and marſhal even this againſt your Luſts
. Think you that a Temptation
can out-face Hell it ſelf, and dare everlaſting burnings ? Can it ſtand before a
torrent of Fire and Brimſtone ? No, certainly this is the hardneſs and obdurate
neſs of thoſe only who feel Hell's Torments, not to be deterred from Sin for fear
of them. Now riſe up mightily againſt thy Luſts even from this Conſideration,
ſhew them what they deſerve, no leſs than Damnation ; from which, if any
who give way to them at any time, are reſcued, it is only by the Sovereign and
unaccountable Mercy of God: And thus while Satan cafts Fire, do thou caſt Fire-
brands. This is to make Hell his ſecond Torture, that as God makes uſe of it
for his Puniſhment, ſo thou for his Defeat and Diſappointment.
Now for the right managing of this Direction (for indeed much Care and Cir
cumſpection muſt
here be had) take theſe following particulars.
Firft, Take heed, left through any deceitfulneſs of thy Heart thou excuſeft and
leffeneft thy Sin, when thou ſhouldſt be dealing againſt it by a vigorous Morti-
fication. To take off any thing from your Apprehenſions of the Guilt of Sin, is
to add to the Power and Strength of the Temptation. And therefore take it for
a ſure Rule, that that Sin in which thou doſt not now ſee that black and hor-
rid Guilt which formerly thou haſt done, hath more Power over thee, and is more
unmortified in thee, than ever formerly it was. It is the common Metliod of Sa-
tan in the height and fury of a Temptation, to perſuade the Heart, either that
it is no Sin, or elſe a ſmall and venial one, If this Deceit prevail and take place,
the Work of Mortification can never go on vigorouſly. Certain it is, that where
the Guilt of any Sin is apprehended but ſmall, there the Endeavours againſt it
will be but weak. And,
Secondly, Beware of weakning and enervating Arguments drawn from the De-
ſert and Danger of a prevailing Luft, by relieving thy ſelf with Thoughts of
the Goodneſs and Safety of thy ſpiritual Condition. This is a moſt deſperate
Deceit of the Heart, and a ready way to undo thouſands of Souls. Have you ne-
ver found, that when you have made head againſt a Temptation by Arguments
drawn from the Wrath of God due to it, and that eternal Vengeance that will
follow? Have you never found your corrupt Hearts replying upon you ? Yea, but
A aa a aa a
1
I am

866
The Great Duty
1.
2.
3.
I am delivered from the Wrath to come, I am ranfomed from that Vengeance,
my ſpiritual and eternal State is ſecured by the immutable Promiſe of God, and
the immortal Seed of Grace; and therefore though I do commit this Sin, yet
my Soul ſhall live? This is the common Fallacy of the Devil, thus to make pre-
fumptuous Applications of Mercy, Pardon and free Grace, to patronize the Al-
lowance of Sin. If you thus argue, certain it is you can never make good Work
of Mortification. 'Tis impoſſible to perſuade that Man from Sin by the Terrours
of the Lord; who looks upon whatſoever is ſpoken of that kind, as not apper-
taining to him. And therefore confider,
Firſt, To encourage thy ſelf in Sin upon hopes of thy being in a State of
Grace, is ſo rotten and unworthy a Principle, as is ſcarce conſiſtent with Grace:
What is this but to make uſe of Grace againſt it felf, againſt the God of Gracey
a meer turning of it into Wantónnefs
, and finning that it might abound? Which
of all things in the World is the moſt oppofite and repugnant to the truly noble and
ingenuous Nature of a gracious Heart And,
Secondly, Conſider, If thou ſhouldſt be in a State of Grace; and ſtand accepted
with God, yet thou canſt never know thy ſelf fo to be; nay, thou haſt all the
Reaſon in the World to judge the contrary, if this Confideration embolden thee
to fin. What though the perſeverance of the Saints unto Glory be certain, yet
are they to perſevere thereunto whatſoever Sins they commit? We find no ſuch
Promiſe in the whole Tenour of the Covenant. It is therefore more unreaſonable
and abſurd to conclude from thy Grace that thou mayłt fin without danger ; than
to conclude, becauſe thou makeſt uſe of fuch an Encouragement to fin, therefore
thou haſt no Grace. And
Thirdly
, Though thou knoweſt thy felf, by the higheſt pitch of Affurance at-
tainable, to be delivered from the Wrath to come, yet ſtill this Wrath is the due
Deſert of thy Sin; yea, and will be the certain Puniſhment of it unleſs it be mor-
tified in thee. If ye, ye Elect, ye fanctified and juſtified ones, if ye live after the
Fleſh, ye ſhall die. We may and ought therefore to denounce Death and Hell,
to the moſt afſured Saint, if he doth not mortifie: for though God hath decreed
to ſave all his Elect, yet he never decreed to ſave any of them but through Mor-
tification. The Vanity of thoſe Men is in theſe our days ſufficiently diſcovered,
who would not have Believers take notice, nor make application to themſelves
of any thing that ſounds threatning and terrible in the Scripture, as being
unfutable to their free and evangelical Spirit. Let ſuch know that in letting go
ſuch harſh and ſevere Conſiderations, they loſe a great Advantage which they
might have againſt their Luſts. The Holieſt on Earth, when God threatens Sin,
ought to tremble; and whatſoever Judgment they paſs upon their Perſons, though
they know themſelves to be Regenerate and Elect, yet this is the Judgment they
ought to paſs upon their Actions, that if they be ſinful they are alſo damnable.
So that whatever thy Condition be, yet whenever Corruption tempts and trou-
bles thee, oppoſe againſt its Prevalency and Seduction theſe affrighting Confi-
derations of Wrath, Hell, and Vengeance: Thus follow and plie it, thus heap
Coals of Fire upon its Head; throw a Hell between thee and thy Luſts; this if
any thing will ſtop thee: but if thou canſt frequently wade through theſe unto it,
if thou canſt commit it even while the Thoughts of future Wrath are hot and
ſcorching, while everlaſting burnings are flaming and flaſhing about thee; this
argues a wretched Obſtinacy in Sin, and is the ſad Symptom of a moſt dangerous,
if not deſperate Condition. And thus I have done with the firſt Direction unto
Mortification. We muſt be well acquainted, and have a through inſight into our
Sins ; both to know whence they have their great Strength, and alſo to know
what the great Guilt and Danger of them is.
Secondly, Another Direction, in brief ſhall be this : If you would effe&tually
2.
mortifie Corruption, then arm your ſelves againſt it with ſtrong Reſolutions, with
Reſolution
very helpful Reſolutions free from Limitations, free from any ſecret Reſervations. The Apoſtle
for the mor- hath given us many a tried piece of Chriſtian Armour, Eph. 6. There we have the
tifying of Shield of Faith, the Sword of the Spirit, the Breaſtplate of Righteouſneſs, the Hel-
met of Salvation, and a compleat Panoply: But what are theſe, without Reſolu-
tion to uſe them? The Shield may ruſt againſt the Wall, and the Sword in the
Sheath; Grace may lie fluggiſh and unačtive in the Soul, while Luft tempts,
feduceth
Sin.

of Mortification
867
ſeduceth and captivates, unleſs holy Reſolution rouſe it, arm it, and lead it forth
to the Conflict. Wherefore is it that ſo many complain their Luſts and Corrup-
tions are invincible, that they cannot ſtand before them? What's the Reaſon they
are ſo often inſnared and ſo often captivated, but becauſe they do not put on the
Reſolutions of Men nor Chriſtians? They are not reſolved to conquer; they do not
fortifie nor fteel their Hearts with abſolute and peremptory Reſolves, that not-
withſtanding all the Advantages any Corruption hath gained againſt them, though
it hath already frequently prevailed over them, though it daily and hourly tempt,
entice, impel, yet they will beat it down and trample on it. Men are not thus
firmly reſolv'd, but waver and ſtagger in their Purpoſes; and thereby give Satan
Hope and Encouragement while they thus fluctuate to aſſault and prevail over
them. Were they onte fully reſolved, they would not yield ; and Satan who cani
do nothing againſt them without their own Conſent, would have but ſmall En-
couragement to continue tempting ; he would then ſay, it is in vain to lay fiege
to that Soul, his Reſolutions have fortified him and made him impregnable :
nor a fiery Dart will ſtiek, but rebounds back as from a Rock of Adamant, and
makes no impreffions; he is grown obſtinate againſt my Temptations, and will
hearken to none of my Suggeſtions; he will not ſtand ſo much as to conſider
what a Temptation can ſay for it felf, but peremptorily refuſeth and rejecteth all;
there's no hope left for me to prevail with ſuch a Soul. What David lạith of his
Enemies, Pſal. 118. 10, 11. All Nations compaffed me about ; but in the name of
the Lord I will deſtroy them: They compaſſed me about, yea, they compasſed me about.
but in the name of the Lord I will deſtroy them. The ſame muſt we ſay concern-
ing our Corruptions ; though they beſet us round and compaſs us about, though
they ſwarm about us like Bees; yet in the Name of the Lord, in the Aid and
Affiſtance of the Holy Spirit, we will deſtroy them. You know what particular
Corruption it is that doth moft of all perplex and prevail over you ; now take up
fixed Reſolutions for the mortifying of that Sin. Oh! never more will I give
way to ſuch a Temptation ; never more will I hearken to the Flatteries and
Enticements of ſuch a Luſt; never more ſhall this break my Peace, wound my
Conſcience, diſpleaſe my God: now will I be revenged on it, and pour cut the
Heart Blood of it before the Lord. Such abſolute Reſolutions will be of great
Influence in the Work of Mortification. Yea, and though it may ſeem to be
an old faſhion d antiquated Preſcript, yet would it approve it ſelf to be of fin-
gular Uſe and Advantage if we ſtrengthned ſuch Reſolutions againſt Sin by lay-
ing upon cur felves ſome binding Vows and Engagements againft them. See how
ſtrongly David binds himſelf by an Oath, Pfal. 119. 106. I have ſworn, and I
will perform it, that I will keep thy righteous Fudgments. David was reſolved
to keep the Law of God; but left that Reſolution fhould prove too weak, he
ſtrengthens it with an Oath, I have ſworn that I will keep them ;, yea, and as if
this Oath were not ſecurity enough, he backs it with another Reſolution ; I bave
fworn, and I will perform it. So do thou againſt thy Sins, refolve and vow
againſt them, enforce one by the other. Lift up thy Hands unto God, that in
the Strength of Chriſt and the Aid of the Spirit, thou wilt never more yield to
ſuch a Temptation, give way to ſuch a Corruption, commit ſuch a Sin. This,
were it more practiſed among Chriſtians, would mightily promote the great Work
of Mortification.
But you will ſay, What Benefit can there be in this ? Alas!
this ? Alas! my Corruptions are obje£fion.
ſo violent and outrageous, that they break through far greater Engagements than
my own Reſolutions are ; neither Law nor Goſpel can oppoſe them, they ruſh
through Commands, Admonitions, Threatnings, Promiſes, and ſet all at nought;
and ſhall I think then that ſuch weak and inſignificant things as Purpoſes and Re-
ſolutions are of any Moment?
Be it ſo, that the rage of thy Luſts hath broken through all thoſe greatet En Answers
gagements, and hath born down before it whatſoever either Law or Goſpel ſhould
fay to the contrary, yet now bring againſt it thy Purpoſes and Refolutions ;
though there may be and is an Obligation of greater Authority from other
Confiderations, yet nothing carries in it an Obligation of greater Efficacy than
theſe do. There is that Temper in every Man's Nature, that though he ſtrugle
againſt an Engagement that the Authority of another impoſethi on him, yet
he

868
The Great Duty
1.
he looks upon a voluntary Engagement that he impoſeth on himſelf, as
moſt binding, ſacred, and inviolable. Certainly did you but thus bind your ſelves,
and in a ſerious manner call God to witneſs and aſſiſt your Reſolutions, you
would find that thoſe Corruptions which have broken through all other Conſide-
rations would have a ſtop put to them by this.
Thirdly, Another Direction is this, Reſiſt ſtrongly the firſt Motions and firſt
Refijting Riſings of thy Corruptions; cruſh them while they are in their Infancy, before
the firſt Mo- they get to a Head, and gather Strength againſt thee. It is Folly to ſtay till
a great help thy Enemies are grown up: No, take the Offspring and Progeny of Luft, while
unto Morti- they are little, and deal with them as God threatens Babel, daſh thoſe little ones
fication. againſt the ſtones. Conſider,
Firſt
, That there is not the leaſt and moſt inconſiderable finful Motion, that
riſeth in thy Soul, but it tends to the very utmoſt Guilt, that that kind of Sin
is capable of. Thou art deceived if thou thinkeſt it will ſtill be a weak, faint,
languiſhing Conception : No, Corruption will lay in Proviſion for it and nouriſh
it, till that which was at firſt but as a Grain of Muſtard Seed, the ſmalleſt of
all Seeds, grow up and ſhoot forth great Branches, that the Prince of the Air
may lodge in them. Thou mayft eaſier fet bounds to the flowing of the Sea,
and in a Tempeſt command a Wave in the midſt of its ſwelling to ſtand fixt
and not break, than to ſtop the Courſe of a growing Luít; and to ſay to it,
hitherto only ſhalt thou come and no farther; as far as Thoughts, as far as De-
light and Complacency, but never ſo far as Act; 'tis impollible. The Cloud
that at firſt was but an Hand's breadth , foon grew into a general Tempeft.
Truly a Luſt that at firſt ſeems no more, will, if not preſently ſcattered, Toon
raiſe a Storm and Tempeſt in the Soul, and what Affurance-Office will then ſe-
cure him from making Shipwreck of a good Conſcience. Theſe ſmall and be-
ginning Luits, though they may ſeem harmleſs and innocent, yet if let alone, will
Itop no where ſhort of the higheſt pitch of Wickedneſs, and the loweſt place
of Hell. An irreverend Thought of God, it would ſtop no where ſhort of pro-
feſt Atheiſm and flat denying of God. An hard Thought againſt the People
and the Ways of God, would ſtop no where ſhort of implacable Hatred and
bloody Perſecution. An envious malicious Thought would run and feed up in-
to Murther. Ask theſe Thoughts therefore whither it is they tend ; what Pe.
riod, what Iſſue they would have? Would they not end in Blaſphemy, in Athe-
iſm, in Uncleanneſs, in Oppreſſion, in Murther, in the fouleſt and moit unnatu-
ral Sins imaginable? Nay, there is no ſuch little finful Thought, but that it
Would, if permitted, end in that unpardonable Sin, the Sin againſt the Holy
Ghoſt. And therefore with the ſame Indignation and Abhorrency that you would
raſe againſt explicite and down-right Temptations to theſe Sins, with the very
ſame Indignation and abhorrency riſe alſo againſt the very firit Stirrings and
Motions of thy Corruptions ; look upon them as if they would accompliſh
their very utmoſt Effect, as if they were ready to bring upon thee all that
Guilt which they feminally contain in them. And this will be a good means
to Mortification.
2. Secondly, Conſider, thus to oppoſe the very firſt Riſings of Corruption, will
make the Work of Mortification more eaſy and delightful. It is hard and
difficult to purge cut the Dregs of a Corruption, that hath lain long ſetling in
the Heart. It will by continuance wind it ſelf into the Affections, bribe and
and intangle them; and this will make the Work not only more difficult, but
more irklom and grievous. The farther the Stream runs from the Fountain,
the ſtronger, the more rapid and irreſiſtible is its Courſe. So truly is it with
Luft; that which at firſt was but the weak Bubling up of Corruption,
eaſily oppoſed and withſtood, if it run along in the Heart undiſturbed, will
fwell to ſuch a Torrent, as nothing can ſtand againſt it. Every Corruption hath
a corroding Malignity, and though at firſt the Wound appear but flight, yer,
if neglected, will bring the Soul into the ſame fad Condition that David was
in, when he cried out, Pfal
. 38. 5. My wounds flink and are corrupt, hy reaſon
of my fooliſhneſs. Oh! it is indeed a fooliſhneſs that will coſt us bitter Repen-
tance to dandle finful Thoughts, to trifle and dally it with finful Motions and
finful Defires; though they are but the firſt breathings of Corruption, the firſt
ſproutings

of Mortification.
869
I.
1.
ſproutings and buddings forth of the Root of Bitterneſs. Though now we
fee no ſuch great Guilt nor Danger in them, yet when theſe ſhall have exul-
cerated the whole Soul, and made it all over one running Iſſue of Corrup-
tion; we ſhall then fadly complain of our grofs Folly, in flighting the firſt
workings and ſtirrings of it. Well then as ever you would make good Work
of Mortification, watch carefully againſt theſe and ſuppreſs them; obſerve where
a finful Thought, where a ſinful Deſire doth but begin to heave and lift in
thy Heart, and beat it down while it is yet an Embryo and an unſhap'd Birth.
Fourthly, Another Direction ſhall be this; Set before you, and continually 40
keep alive all thoſe Conſiderations that may encourage your Hearts, and ſtrength- Direčtion
en your Hands in the carrying on of this great Work. Many ſuch Encoua unto Mortis
ragements might be propounded. As,
fication.
Firſt, Always keep alive a Senſe of God's Preſence with you, that he eyes
and beholds you ; this Apprehenſion, if continually kept up in its Life and
Vigour, will have a mighty Influence into the Work of Mortification. Con-
fider.
O Gamin i Montes
Firſt, God eyes thee to obſerve thee how thou manageft thy great Quarrel
againſt Corruption. As ſoon as thou becameſt a Chriſtian thou becameſt a
Champion; thou entredft into the Liſt, and threweſt out a bold Challenge and
Defiance to all the Powers of Hell, and the Lufts of thine own Heart.
Not only Men and Angels, but God himſelf alſo looks on to ſee how thou
wilt make good the Combat: And wilt not thou ſtrive and ſtrugle to the
utmoſt, when God himſelf is a Spectatour? Wilt thou not fhew thy Skil
and thy Courage, and thy Reſolution then? Nay conſider, God is not only a
Spectatour, but is deeply concern’d in the Iſſue of the Combat: They are his
Battels thou fighteſt, his Cauſe thou maintaineſt, and if thou art conquerd
and captivated, he is diſhonoured as well as thou endangered : If thou art
victorious, God the Father hath the Glory of the Efficacy of electing Grace ;
Jeſus Chriſt the Captain of our Salvation hath the Glory of the Efficacy of
redeeming Grace, and the Holy Spirit hath the Glory of the Efficacy of his
ſanctifying and ſtrengthning Grace; all which are as it were engaged and pawn'd
upon thy Mortification. Do but therefore think with your felves when a "Temp-
tation aſſaults you; now God eyes me to ſee how I will behave my ſelf
againſt this Temptation, he eyes me to crown me, if Victorious, and ſhall
I be any otherwiſe but Vi&torious while God looks on? Shall I fuffer my
felf to be foyld in his fight, whoſe Cauſe I now maintain ? No, God him-
felf ſhall now ſee what himſelf hath given me Power and Ability to do.
Did Chriſtians thus conſider the Preſence and Eye of God with and upon them,
they would go forth more reſolutely unto the Work of Mortification.
Secondly, Conſider the Eye of Jeſus Chriſt is upon thee, not only to obſerve
but to relieve thee, and to pity thee, while thou wreſtleſt not only againſt
Fleſh and Blood, but againſt Principalities and Powers here on Earth, he in
Heaven pities thee, his Compaſſions roll towards thee, he hath a Fellow-feel-
ing of thy Miſeries and Infirmities. It is a moſt comfortable place, Heb. 4. 15.
We have not an High Prieſt that cannot be touched with the feeling of our In-
firmities; but was in all points i tempted like as we are, yet without Šin. And
that other place, Heb. 2. 18. In that he himſelf bath ſuffered, being tempted,
be is able to fuccour them that are tempted, Oh what abundant Comfort may
we draw from theſe two Breaſts of Confolation! Alas! a poor Chriſtian, whom
Corruption within diſquiets, and Temptations without buffet; who is ſo cloſe
beſet as to be at the very point of yielding; let him look upwards, and eye
that Chriſt by Faith, who eyes him with Campaſſion. Thou thinkeſt thy ſelf
deſerted and left to break through the Hofts of thy ſpiritual Enemies as thou
canít, none to own thee, none to ſtand by thee; oh yes! Jeſus Chriſt ſtands by
thee, he knows thy weakneſs, he ſees the Power of thy Luſts, in all Tempta-
tions he is tempted ; and he who knows no Corruption in himfelf, yet feels the
the ſtirrings and the ſtrong workings of Corruption in the Hearts of his, and he
will fuccour and relieve them. so
07.10 II
19
Now what an Encouragement is this. Is there any Soul that would refuſe to
Bbbbbbb
2
.
W3r

870
The Great Duty
war againſt his Corruptions under fuch a Leader and Captain, who gives not on:
ly a Command to fight, but Might to ſubdue; who not only looks on the
Ágonies and Conflicts of his with Compaffion, but relieves and ſuccours them
with Power? That's the firſt encouraging Confideration; conſider your ſelves as
always in the Preſence and under the Eye of God, to obſerve to ſupport you.
Secondly, Conſider for your Encouragement, the certainty of Succeſs in the
Work of Mortification. This Confideration, if duly ponderd, is of it ſelf
able to outface all Difficulties. A Chriſtian's Vi&tories have nothing of Chance
in them, 'tis not to be aſcribed to the Fortune of the day when he prevails :
Succeſs is chain’d to his Endeavours, and unleſs he betray his own Soul,
and will himſelf be vanquiſht, he cannot but conquer : And would you wiſh
a greater Advantage than to have Succeſs at your Pleaſure ? Victory itſelf
was never yet liſted under any but a Chriſtian's Command: Other Conquerours
have found it very fickle and unconftant; but herein is the Chriſtian more
than a Conquerour, becauſe always fure of Conqueſt, if himſelf pleaſeth. This
indeed will coſt much pains, it will make the Heart pant, and the Soul
run down with ſweat ; Succeſs is certain, but not without your utmoſt Strug.
lings and earneſt Endeavours. Let not lazy Chriſtians ever think they ſhall
be more than Conquerours, while they uſe only drowſy and yawning Defires,
and wiſh that ſuch a Luft were weakned, that ſuch a Corruption were mor-
tified and ſubdued, but never rouze up their Graces againſt them; 'tis no won-
der we ſee them ſo often foyld and captivated. Believe it, certainty of Succeſs
is not entaild upon thoſe weak Velleities and effeminate Wiſhes that are ſo
frequent in the Mouths of many ; Oh! that I were freed from the Power of ſuch
a Luft; Oh! that ſuch a Temptation might never more affault me; Oh! that
I might live as free from Sin as the Angels do in Heaven : Truly theſe are but
fleepy and gaping Defires, neither ſtrong enough to lift the old Man up to the
Croſs, nor Tharp enough to pierce him to the Heart ; Corruption though it
be thus curft will live long. If this were all you could do, truly God had
calld you forth to a very unequal Combat, even to deliver you into the Hands
of your Luſts. Hath he beſtowed his Grace and his Spirit upon you for this ?
Was it only to make the Triumph of your Corruptions the more conſpicu-
ous, and your Defeats the more ſhameful ? Was it that you ſhould fit ftill,
and by a wretched Sloth betray both your felves and them? No, certainly
they were given you to conquer, and there is no Corruption but they would
conquer if you your felves would. It doth ill become a Chriſtian to whine
and ſhrink at the fight of that numerous Hoft of Corruptions that incamp
againſt him: Be but conſcious of thy own Strength, nay, rather of the
Strength of God engaged for thee. Doſt thou not ſee more for thee than
againſt thee? There's not one of theſe but thou may ft look upon as a dead
Luft, delivered into thy Hand for the Slaughter ; and if thou ſuffereſt it to
eſcape alive, God may ſay to thee as Abab to Benhadad, becauſe thou haſt
let go out of thine hands a Luft that I appointed to utter Deſtruction, there-
fore thy Life Shall go for the Life of it. So then Corruption is in your
own Power, it is delivered up to you to be mortified: though it be in
your Hearts to tempt and trouble you, yet it is in your Hands to ſlaughter
it. Confider but two or three things. tak
(90clo
Firſt, Corruption be it never ſo ſtrong and violent cannot prevail over you,
without firſt asking and waiting for the conſent of your own Wills. All its
Vi&tories are but precarious and beggarly Atchievements, gotten rather by
Infinuation, Flattery and Importunity, than by clear Force. It muſt ſolicite
the Affections, cozen the Underſtanding, ask leave of the Will, e'er it pre-
vail. And therefore the Apoſtle faith, Rom. 6. 13. Neither yield ye your mem-
bers as inſtruments of unrighteouſneſs to Sin, implying that if they do be-
come Inſtruments to Sin, they are voluntarily yielded up unto it. Believe
it, there's no force nor violence offer'd you, you are not compelled to fin;
all that a Temptation can do is to perſuade you, it cannot conſtrain you to
fin whether you will or no. When Corruption ſtorms moſt and ſwells high-
eft, when Satan affaults you fierceſt, yer after all, you are free and at your
1.
Own
Q

of Mortification
871
own diſpoſe, eſpecially if ſanctified, and there is no deliberate Temptation
unto Sin, but you may reſiſt it if you will; if you can but find in your
Hearts to deny a Corruption, you do mortifie that Corruption Now would
you wiſh to deal with better Enemies than theſe are, that muſt ask us leave
before they can hurt us; that muſt entreat and petition us to be wound-
ed, to be captivated; to be abuſed by them? Truly ſuch are our own Luſts:
As terrible and as dreadful as they ſeem to us, yet indeed they are the moſt con-
temptible, flight, impotent Adverſaries in the World, were we but true to
our own Souls. But it's this that gives Corruption all its Power ; you will
fin, you wiil yield to Temptations, you will betray your Souls, and then
you cry out of the Power of Lufts; Oh! their irreſiſtible Violence, I can-
not ſtand againſt them, they will break in upon me, they will prevail, they
will be obeyed, and I cannot help it. They will, and thou canſt not help
it! For ſhame, o Chriſtian, if thou wilt; thou canſt help it. Didſt thou ever
ſin but that thou wert willing to it? Though there may be ſome reniten-
cy and reluctancy from Grace; in reſpect of which the Apoſtle tells us,
that he did what he would not do, yea, what he hated, Rom. 7. 19. Yet there
is alſo a voluntarineſs in every Sin; thou yieldeſt thy ſelf to it, and giveſt
it leave to wound thy Conſcience, to ruin thy Soul, and thou wilt have it
fo. It is this is the Strength of Corruption, Men will be conquer'd and
captivated by it. Never tell me your Corruptions are ſuch as you cannot
ſubdue, there is no ſuch Corruption, the moſt prevailing, the moſt tumul-
tuating may be mortified by you, if you your felves will. Now in a Temp-
tation always think of this; why ſhould I yield? What reaſon is there?
What excuſe can I have? I am not yet neceſſitated ; I am not compelled to
fin; my Proviſion is not yet all ſpent ; my Heart is impregnable unleſs I
deſert or diſmantle it. I may if I will ſtill ſtand it out, and be certain of
the Conqueſt : Shall I wilfully give up my Soul, my Darling to the De-
vourer ? Shall I my ſelf open theſe everlaſting Gates at which Satan now
knocks indeed, but cannot force? I can chooſe whether this Temptation ſhall
ever prevail; an abſolute denial, a peremptory no, would now filence it. Cer-
tainly did you but actually dwell upon this Thought in a Temptation, it
would ſhame you from gratifying many a Corruption that now you do,
And then,
Secondly, Conſider the prevailing Nature of Grace. It is from this that
your Endeavours after Mortification are accompanied with certainty of Suc-
cefs. Grace is an immortal Seed that will certainly ſprout up and flour in-
to Glory; it is a living Fountain that will certainly flow and bubble up
into everlaſting Life; it is a Ray of heavenly Light that will ſcatter and
triumph over Darkneſs, and wax brighter and brighter unto the perfect day.
It is Immortal in a Seed, Victorious in a Spark, Triumphant in its Dawning.
It hath a kind of Omnipotency in it. Philip. 4. 13. I can do all things through
Chriſt ſtrengthning of me; ſtrengthning me by his prevailing Grace: And no
wonder, ſince it is a Particle of the Divine Nature it ſelf, 2 Pet. I. 4.
That you might be partakers of the Divine Nature. It is an indeleble Flou-
riſh of the Divine Effence, which fets the Glofs of the Divine Attributes up-
on the Soul, and makes it of kin to God himſelf. Yea, take Grace when
it is at the weakeſt, when this Dawn is clouded, when this Spark is twink-
ling, when this Seed ſeems unfpirited, yet then it is Victorious and Trium-
phant; The weapons of our warfare are not carnal, but always mighty through
God, 2 Cor. 10. 4. Now what an over-match is this for Corruption, to ſet
Grace againſt Sin; why it is to ſet God againſt Satan, Heaven againſt Hell,
Spirit againſt Fleſh. Now will you deſire greater Advantage than this is?
Can you wiſh for greater Encouragement? Oh! how faint-hearted muft they
needs be, whom certainty of prevailing cannot animate to contend: Who
would not fight that hath ſuch odds ? Am I certain to prevail? Have I
that Principle in me that will go forth conquering unto Conquer? Will it
aſſuredly crown my Soul with Vi&tory, and ſhall I not bring it to the Trial?
Here's now a Corruption molefts me, thall I ſuffer it to captivate me, while
yes
2

872
The Great Duty
3.
yet I have that Divine Auxiliary within, that if brought forth would cer.
tainly overcome it? Nay, I muſt detain this Grace in Unrighteouſneſs, I muſt
depreſs it, I muſt keep it under by Violence, if I do not prevail by it.
Nay, if í ſtrive not againſt my Lufts, I muſt ſtrive againſt my Graces ;
and what ſhall I take as much pains to commit a Sin, as would ſerve to
ſubdue it? Oh Chriſtians! it is the greateſt ſhame in the World for you
to be overcome and worſted; you that have ſuch an a&tive victorious Prin-
ciple, a Principle which you yourſelves muſt much wrong and injure, if
it doth not always conquer ; a Principle that riſeth with a natural and
fpontaneous Force and Impetus againſt Corruption, and if but owned, if
but cheriſht; nay, if not refifted and oppoſed will certainly ſubdue it. What
ſhall we think when we fee fuch as you foild, but that there is Treachery
within? You conſpire againſt your own Grace, you keep it under, you check
and curb it, would with a ſprightly and æthereal Impulſe ruſh upon and
beat down the ſtrongeſt Luſts that oppoſe it.
Thirdly, Conſider, the greateſt Strength and Power of Corruption is al-
ready deſtroyed, before you are put upon the Mortification of it. It hath
already loft its reigning Power in you, and now it retains only its moleſting;
it hath already loſt the Power of a King, and now it only retains the
Power of a Rebel. Your old Man is already crucified, it now wants no-
thing but piercing: It is with Abſalom hung up, and wants nothing but
to be thruſt through.' So tender is our God of us that he will not ven-
ture us againſt Corruption while it is in its full Strength. Alas! while
Corruption is intire and unbroken, we are unable to grapple with it;
he him-
ſelf therefore cruſheth the Head of this Serpent, and breaks the Teeth of
this Lion; and when it is thus weakned, he calls upon us to deſtroy it.
God might, if he had ſo pleaſed, at once have made a full end of 'Cor-
ruption; and in our Regeneration as perfe&tly have freed us from it, as we
ſhall be hereafter in Heaven. No, but he would not fo take the whole
Work out of our Hands; we muſt exerciſe our Courage and our Reſoluti-
on againſt it, and therefore he ſo far weakned it, that it might not deſtroy us,
though ſtill it be left ſo ſtrong and powerful as to moleft and trouble us.
So that you ſee in theſe three things, Succeſs is aſſured to your Endea-
vours : you cannot ſay Corruption is unmatchable in its Strength, irreſiſti-
ble in its Violence, that we cannot ſtand before it; no, you ſhall certainly
prevail and overcome it, if you willə but encounter it, and what an En-
couragement is this.
Thirdly, Another encouraging Confideration is this, the longer thou continueſt
mortifying the weaker will Corruption grow, and the eafier thou wilt find
this great Work to be. Would you be freed from the continual vexing
Importunity of Corruption? It now haunts and dogs you, and clamours to
be gratified in this and in that Sin, and you can find no reſt from it;
beware how you go about to ſatisfie it, for believe it, that doth but the
more inrage it. Solomon's inſatiables are moderate in reſpect of this, it ſtill
cries give, give, and the more you give it, the louder ſtill and the more
eagerly it cries. Have you not found that after yielding to this Importu-
nity, Corruption hath been more fierce than ever before ; it's an impudent
Craver that knows neither Bounds nor Modeſty. You may as well quench
Fire with Oil, as ſatisfie Corruption with finning; no, if you would in any
meaſure be free from this perpetual trouble, uſe it frowardly; deny, reje&t
it, ſpurn this Body of Sin and Death ;othis at laſt will diſcountenance and
diſcourage it from tempting; it will at laſt leave following thee as one in-
exorable. Truſt the Experience of the Children of God. in this particular,
they will tell thee, that ſuch and ſuch a prevailing Luft that did uſe per-
perually to perplex and diſquiet them, which they feared they ſhould never
maſter ; yet by often vexing, crofling and contradicting of it, they have at
length tamed it, it being brought under Command, and made ſubject to
Grace; and that though indeed there would remain ſtill ſome grudgings of
the Diſtemper, yet it hath been leſs frequent and leſs violent in its work-
3.
ing

of Mortification:
872
SES
ing. Conclude upon it that this thou alſo mayſt attain unto.
Doth
any imperious Luft perplex and trouble thee? Believe it, through the dai-
ly Exerciſe of Mortification thou wilt ſo tire it out and ſpend it; that
though it may murmur and repine ſometimes, and grudge that it is not
ſatisfied; yet' it ſhall feldom prevail to diſturb thy Communion with
God, and never ſo far prevail as to deſtroy thy Peace and Comfort:
vibool nous
COS
Fourthly, Conſider that there is in the Exerciſe of Mortification (thougli
it be fo Tharp and ſevere a Duty) an inward fecret Satisfaction of Soul,
that doth more than recompence all the Pains and Difficulty. There is
a hidden Complacency even in cutting off of right Hands, and plucking
out of tight Eyes. There is a double Nature in every Child of God,
the divine Nature, and the corrupt Nature, and that which is a Tor-
ment to one is a Pleaſure to the other. The divine Nature takes as
much Pleaſure in mortifying a Corruption, as the corrupt Nature doth
in gratifying of it. I wonder therefore how rational Chriſtians are to
be dererred from the Work of Mortification by the harſhneſs and pain-
fulneſs of the Work. If you have no Nature in you but corrupt, how are
you Chriſtians ? If you have, think you it is not as painful and as harſh
to your new Nature that you yield to a Luſt, as it is to your corrupt
Nature that you oppoſe and mortifie it? Yes, the new Nature groans
and fighs, and mourns in ſecret within when you ſin againſt it; oh!
but it leaps for Joy, it ſprings and exults in the Heart when you dif-
appoint a Temptation, and prevail againſt Corruptions ; it fimiles upon
you when you return red from the Slaughter. I appeal to Experience,
tell me, have you not found more raviſhing Joy and Pleaſure in that
ſtill inſinuating ſoft Delight, that ſpils it ſelf filently through the Soul,
while you have been vigorouſly ſtrugling againſt your Corruptions, than
ever you found in yielding to them? Though the conteft be troubleſom,
yet what a calm follows when Grace obtains the Victory, not a ruffile
not a wrinkle upon the Face of the Soul; oh! how ſweetly doth it then
enjoy both it ſelf and its God, it twines about him, cloſely embraceth
him, claſpeth Hands with him, and then follow thoſe unexpreſſible mutu-
al Congratulations for the Succeſs. Oh! my Soul enter thou into this Joy:
if Luft prevail, the Pleafure may blaze high, but it is impure, dreggy,
mixt, and hath in it niore of the Sting than the Honey, befides thoſe ma-
ny thouſand Stings it leaves behind in the Conſcience. Now baffle a
Corruption by that very Argument that it doth chiefly make uſe of. What
is that which Luſt uſerh to plead when it tempts? Is it nor Pleaſure
This is its molt taking bait : Well then, when it tells thee thou ſhalt
have ſo much Pleaſure in it; 'twill bring thee in ſuch an over-flowing
Meaſure of Satisfaction and Delight: oh! then anſwer it; yes, I can have
berrer Satisfaction, and more ſincere Delight in mortifying of it, that will
bring me in pure Spiritual, clarified Joy, and ſhall I forgoe this, for the
muddy, impure, ſhort Blaze of finful Pleaſure? Thus encourage now thy
ſelf unto this great Duty.
Fifthly And Laſtly, Confider for thy incouragement that this Work of
Mortification is but for a ſhort time, for a few ſtormy Winter days that
will ſoon be blown over. Though it muſt be a conſtant Work while it
lafts, yet it is not to laſt long. Death at laſt will come in for our Re-
lief. Look how the ſcorched Traveller longs for a Shade to reſt in, ſo
doth a truly mortified Chriſtian long to repoſe himſelf in the Shadow of
Death ; there he ſhall lie free from the ſcorchings of Temptations, and
the heat and ſwelter of Corruption. It will not, it cannot be long e'er
it fhall be fung over us, your Warfare is accompliſhed. Though now we
are kicking againſt the Prickles, yet we ſhall ſhortly be crowned with Roſes:
Our Comfort is, that not a Corruption fhall enter into Heaven with us, there to
tempt or moleft us. And therefore we ſhould not faint nor be weary, though
our Work be ſharp, yet it is but fhort, and our Rest is everlaſting.
C&CCECE
Now
g

874
The Great Duty
means to
Sin.
1.
Now be continually arming and ſtrengthning your felves with ſuch en-
couraging Confiderations as theſe are. You will find them to be of very
great Moment and Influence in the carrying on of the Work of Mortif-
cation. That's the fourth Direction;
5.
Fifthly, Another Direction ſhall be this, if you would mortifie your Cora
The death ruptions, then labour to improve the Death of Chriſt unto the Death of
of Chriſt a Sin. There is Vertue in the Blood of Chriſt to ſtench the bloody iffue
of Corruption : He was wounded and crucified for Sin, and Sin was wound-
mnortifie
ed and crucified with him. And thus Chriſt doth by a holy kind of
Revenge repay his Death upon the old Man that put him to Death. And
therefore fays the Apoſtle, Rom. 6. 6. Our old Man is crucified with him,
that the Body of Sin might be deſtroyed. And in the former verſes hé
ſpeaks of being baptized into the Death of Chriſt, and planted together in-
to the likeneſs of his Death. All which intimates the Death of Sin to
be infli&ted by the Death of Chriſt. Look as Moſes healed the Bitterneſs
of the Waters of Marah by caſting a Tree into them; ſo truly that bit-
ter Fountain of Corruption, which always ſends forth bitter Streams is heal.
ed by the Tree of the Croſs. Make it therefore your daily Exerciſe to
bring the Croſs of Chriſt into your Hearts, to nail and faſten your Lufts
unto it, and you ſhall quickly find them languiſh and expire. If you ask
what Influence the Death of Chriſt hath into the Death of Sin. I anſwer,
it hath mighty Influence eſpecially theſe two ways. As it is the merito-
rious Cauſe
of, and as it is the moving Cauſe unto Mortification.
Firſt, The Death and Croſs of Chriſt is the meritorious Cauſe of Mor
tification. Then was the Death of Sin procured and purchaſed. We ſhould
always have lived Vaffals and Bond-ſlaves to our Luſts, ſtill fubject to
them, and kept under by them, but that Chrift by dying hath redeem-
ed us from their Power, and hath laid in ſtore for us that Grace where-
by we are enabled to reſiſt and prevail. Believe it, there is not a Victo-
ry that you obtain but it coſt Blood, not your own indeed, but the pre-
cious Blood of Jeſus Chriſt. What a Privilege hath a Chriſtian in this ?
He conflicts, and conquers, and triumphs at the expence of another's Blood.
There's not a Temptation you refift, nor a Corruption you fubdue, but the
Grace that inables you hereunto is the purchaſe of your Saviour's Death.
By Death he deſtroyed him that had the Power of Death. By Faith there-
fore draw continual Supplies from the Death of Chriſt: Tell him how
Rebellious and Head-ſtrong thy Corruptions are grown, what Tumults and
Uproars they make in thy Heart
. Tell him it was one End and Intent
of his Death that they might be deſtroyed in thee. Beg of him Relief
and Strength againſt them; plead with him, that fince he hath procured the
Death of Sin at ſo high and dear a Rate as his own Blood, he would
not ſuffer it to live unmortified in thee. Chriſt by his Sufferings hath
procured Grace ſufficient to make us more than Conquerours : Now it is
the Skill and Art of Faith to derive from this full Treaſury, Supplies for
Mortification.com
Secondly, The Death of Chriſt hath a mighty Influence into our Morti-
fication, as it is the moving Cauſe unto it. Certainly if you do but feri-
oufly reflect upon the Death of Chriſt, and conſider that all the Pains,
Wrath, and Curſe he then underwent was to free you from your Sins ; it can-
not but imbitter your Hearts againſt it: What! ſhall I ſuffer Sin in me
that would not ſuffer Chriſt to live in the World? Was he crucified for
it, and ſhall not I be crucified unto it? Oh! ſay concerning thy Corrup-
tions, it was this and that bafe Luft of mine that killd my Saviour ; it
was this and this Sin that ſqueez'd ſo much Gall and Wormwood into
the bitter Cup of his Sufferings, I ſee them ſtained with his Blood, they
look guilty of his Death ; and ſhall I lodge in my Heart the bloody Mur-
therers of my Saviour ? No, their Blood certainly ſhall go for his. This Con-
fideration, had I time to preſs it upon you, would be of great Moment un-
to the Exerciſe of Mortification, brus sont aid
Wor
Thus
2.

of Mortification.
875
Thus I have at large handled to you this great and important Duty of
Mortification. 'Tis not that which concerns only ſome particular Chriſtians :
Tis not that which is to be exerciſed only at ſome particular and eſpecial
Seaſons: 'Tis not that which conduceth only to the Ornament and Flouriſh
of a Chriſtian? No, it is that which is the very Life and Power of Chriſti,
anity, without which whatſoever Profeſſion you glitter in, and dazle the
Eyes of the World with, it is but empty and hypocritical. If any of theſe
Truths have taken hold upon your Conſcientes, beware how you ſhift them
off, left with them you together ſhift off eternal Life, and judge your
ſelves unworthy of it. I know it is indeed a hard Duty, and I have en-
deavoured to arm you againſt that Prejudice; but pray tell me, is it not
more hard to periſh? Is it not more hard to lie in Hell for ever? Thoughi
it be pleaſing to Fleſh and Blood to live in Sin, and to give Corruption
Scope to act unoppoſed and unrefifted : Oh! but think, will it be pleaſing
to Fleſh and Blood to lie for ever ſcorching in eternal Burnings ?. Never
flatter your felves, you or your Sins muſt die; If you live after the Fleſh
you ſhall die. If after all that hath been ſpoken you will yet indulge your
Lufts, and yield to Temptations, and give your ſelves over to the ſwing of
ỳour Corruptions ; believe it, theſe Sermons will riſe up and witneſs againſt
you at the laſt day, and leave you without excuſe. You have been told
what the Duty is, how neceſſary; the way and means how you ſhould per-
form it: And oh! that theſe things might never be objected againſt you for
your Condemnation! Oh! that they might become effeštual to promote that
great Work in you, till that Promiſe be fulfilled to you in the Text; If you
mortifie, you ſhall live.
FIN I S.

AN
Alphabetical Table
OF THE
CONTENT S.

A Cerf he conſequence of it
201
Page
A.
is, and the Two probable Cauſes 198
Page Two Things make Anger evil, when it
what it is.
250 is without Cauſe, and when it is
251
without Bounds
199
Who are Accurſed by the Law Ibid. | The common Sources and Cauſes of im-
Wherein the Sinner is Accurfed 252 moderate Anger
cloud 200
-What it is to be eternally Accur- | How to correct and ſuppreſs Anger in
ſed
253 others, or in our ſelves
What an Accurſed thing is Ibid. Of Atheiſm forbidden ; its Danger 79
Of Brotherly Admonition, what it is
-What is contrary to it
Ibid.
393 -Objections anſwer'd
80
Of Two Sins in the Praètice 394 | Several Reaſons to prove the Folly of
- Of the Difficulty of it
395
Atheiſm
83
Of the Neceſſity of it 396 | Of the Attributes of God communica-
-Directions how to put it in Pra ble and uncommunicable 270, 271
Etice
3.97
How we may know God's Name by
The Abomination of the Sin of Adul his Works and Word
271
tery
204 | God's Attributes conſidered
329
-Two Things render it heinous Ibid. What are God's Attributes in Prayer
-What is forbidden by Adultery 205
329
The Reaſons why 'tis ſo odious unto
B.
God
Acon's (Lord) Eſſay of Atheiſm 82
Of
Directions how to preſerve our felves Talebearing
226
from this Sin of Adultery 208 The Reaſon why Temporal Bleſhings
Of good Affections, from whence they were often promiſed under the Law
proceed
546
191
Good Affe&tions may be in unregenerate | In the Birth of Chriſt all the Attributes
Men
605 of God are glorified
Of old Age, how to be honoured 189 | Such as do God's Commandments are
The Angels more excellent thanMen 504 Bleſſed in Four Reſpects 378
-Their Services more perfect Íbid. | What the new Birth is not
Of the Apoſtate Angels, their Sins few- | The Natural and Spiritual Birth com-
er; their Pardon might have been pard
531
procur'd as cheap as ours. 505 | Of the Father of our Spiritual Birth 533
The Angels Humility, and the Cauſes of the Means by which it is effe&ted 533
of their rejoicing at Chriſt's Birth Of the Pangs that accompany it 534
DET
634 | Bradwardines's Argument for the Éxi-
Almighty Power glorified in the Birth ftence of God
85
of Chrift
BA
637 | Give us our Bread what it ſignifies 288
Amen, what it fignifiesto sa
346 What uſe to make of this Petition 289
Unjuft and immoderate Anger, what it How God gives our Daily Bread 289,355
Ddddddd
The
206
The Puniſhments threatned againſt it B der Backbiting, Whiſpering and
207
C.
200 637
S520
An Alphabetical Table of the Contents.

637
ment
Calismale afraid of his Funerde olem? Thelation commandment
14
-
46
210
manner
Page
Page
--What we pray for by this Petition The Spirit of Chriſtianity in Relation
290
to Magiſtrates
38
Our Right to it conſider'd
Ibid. | How far the Carnal Mind may go to-
The Bible what it is
54
wards Chriftianity
811
Two Books to inſtruct us of God 91 | All the Precepts of Chriſtianity compre-
Severity of God's Juſtice glorified in hended under ſome one Command-
the Birth of Chriſt
63
An Expoſition upon the Ten Command-
C.
ments
49
-The Preface of the Biſhop of Cork in
Aligula the Thunder 87 relation to it
SI
53
niz'd while alive
35 VVhen the Commandments were deliver-
Upon King Charles's Martyrdom, a Ser ed
54
mon preach'd out of 1 Pet. 2. 13, - And why then
Ibid.
45
-The manner
55
The Villany of King Charles's Martyr- | All Prohibitions in the Commandments
dom examined
include Injunctions, and all Affirma-
-The ſad Conſequences of it 47
tions include Prohibitions 64
-The Poſture both of Church and State | All Negative Commands bind always
after it
47
Ibid.
God hath granted unto Man a large | All Precepts that forbid the External,
Charter of the World
forbid the inward Deſires and Moti-
The ſending Chriſt into the World, the ons, and all Provocations
64
Effect of God's Purpoſe to pardon | The Commands of the firſt Table not to
Sin
513 be kept for the ſake of the ſecond,
That Jeſus Chriſt is an Almighty and
but the ſecond for the ſake of the firſt
All-fufficient Saviour, and in what
68
571
-VVhat the firſt and the ſecond Table
-Not able to ſave the Diſobedient and enjoin, with a threefold reſpect to
Unbelievers
572
69
Chriſt's Ability to ſave, becauſe of his The Commands of the firſt Table to be
Interceffion
572 preferrd
Ibid.
Of the Merits of Chriſt's Life, how ef | To break one Commandment makes us
fe&tual to ſave Sinners
579 guilty of all
70
From what Chriſt is able to ſave us The Papiſts ſuppreſs the ſecond Com-
582
mandment, and why?
71
Whom he is able to ſave
584 The Preface to the Commandments
71
Chriſt's All-fufficiency to ſave by what -VVhat it fignifies
72
he beſtows upon us
588 Four things required in the firſt Com-
Chriſt All-fufficient to ſave us from the mandment
74
greateſt miſery
593 In what the Duty of the firſt Command-
Chriſt's Sufferings on the Croſs how ment confifts
76
great
413 The ſecond Commandment, and its di-
-Able to relieve us from the greateſt
104
Wants
594 | Two Sins forbidden in the ſecond Com-
- And in the moſt deſperate Eſtate Ibid. mandment, Contempt of God's VVor-
What high Opinion we muſt have of ſhip, and Superſtition in performing
Chriſt
595
it
What Inferences to be made of Chriſt's The Tranſgreſſors of God's Command-
All-fufficiency to ſave
596 ments Haters of God
What makes up a true Chriſtian 798 | The Third Commandment divided into
Knowledge and Practice the Perfection Two Parts
of a Chriſtian
53 | The Fourth Commandment
132
What Progreſs a Man may make to The Intent of the Three firſt Command-
wards Chriſtianity, and yet fall ſhort
133
799
-The chief time of their Obſervance
VVhat a difficult thing 'tis to be a true in the fourth
Ibid.
Chriſtian
809 The fifth Commandment
Cor-
God
vifion
IIO
I 20
I 21
ments
146

An Alphabetical Table of the Contents.
not kill
Page
Page
Corre&tion a Duty of Parents to Children Buſineſs and Pleaſures
Ibid.
155
Becauſe they look upon it afar off 37
The Sixth Commandment, Thou ſhalt Becauſe moſt Men fancy that they
193
ſhall Live to extream Age
38
The Seventh Commandment, Thou ſhalt Becauſe Men think a few of their
not commit Adultery
203 lateſt Days and Thoughts are enough
The Eighth Commandment, Thou ſhalt to prepare for Death
Ibid.
not ſteal
209
Becauſe of the Dread ſuch Thoughts
The Ninth Commandment, Thou ſhalt bring
( 39
not bear falſe, &c.
220 How Dreadful is Death to us Ibid.
The Tenth Commandment, Thou ſhalt | What uſe to be made of the certainty
not Covet
233
of Death
41
Inward Concupiſcence forbidden Ibid. | The voice of Dying Perſons Ibid.
Of Lawful and Unlawful Concupiſcence, | The Advantages of ſuch as are prepared
wherein they conſiſt
234
for Death
42
Conſcience an Evidence of God's Being | The neceflity of Death, and why 420
87 | Reaſons why Men put off the Thoughts
The Dietates of Conſcience to be fol and Preparations for Death 421
lowed, wherein ?
448 | The Advantage of Chriſtians Dying 423
Of other Mens Conſciences, how the | How to emprove the Thoughts of Death
Rule of ours : Several Cafes examin'd
424
and reſolv'd
449 | How Dreadful Death is to Mankind
What Conſcience is
732
643
Its three Offices
734 What it is to be Dead unto Sin 858
It informs what is Sin, and what is | Impoſſible to pay all our Debts to Gud
Duty
733
295, 356
What vitiates and corrupts Conſcience - Of their Number and Greatneſs 295
734 ! Of Debts due to God twofold 303, 353
What it is to have a clear Conſcience 736 Of Debts due to Men twofold 303
Every troubled Conſcience not Evil, nor The frame and Order of the Univerſe,
every quiet Good
736
a demonſtration of the Exiſtence of
Maſters to Corredt ſtubborn Servants a Deity
80
177
As alſo the Heavens, Air, Ocean, and
- For what Purpoſe? How? And for the World ſo full of Wonders, and
what End ?
Ibid. the ſtructure of rhe Human Body 82
God our Creditor
293 | Of Chriſt's Deſcent into Hell
388
Two things maintain Communion be- Reaſons why Chriſt could not be held
tween God and Man
under the Power of Death 388
Unmortified Sin makes us unfit for | The great advantage the Devil hath a-
Communion with God
833 gainſt us
320
The half Chriſtian in a more deſperate The Doxology of the Lord's Prayer ex-
Caſe than the Heathens
823 | amin'd
328
- Their Knowledge and hopeful State Of Family Duties, the negle&t Dange-
will aggravate their Crimes
824
rous bon
97
A Diſcourſe on the Duty of Mortifica-
D.
tion upon Rom. 8. 13.
827
833
WH
32
T
Hence it is that the Living attain lui va
E.
the ſure and infallible Know-
ledge of their own Death
HE Literal Deliverance from E-
Death the Puniſhment of Sin 33 gypt, and of the Typical ; to whom
No Puniſhment to Believers but a
it belongs LOM
74
Purgation
Ibid. | The Myſtery of Election examin'd 667
God only knows the punctual Time of This Life a Preparative for Eternity 192
Death
34 Of Envy what it is
198
Unknown to us
35 | Of Evil and its ſeveral kinds, and what
Whence it is that fo few Prepare for is meant by delivering of us from all
136 Evil
320
- Becauſe too much immerft in worldly How God delivers us from all
Evil
Death

An Alphabetical Table of the Contents.

Page
728
WHAT Saving Faith is
722
Page
Evil, and the Methods he Obſerves It will mitigate Wrath, and is a Prepa-
322
ration to Filial Fear
727
- What is meant by this Petition in It will keep us from a vain and fro-
the Lord's Prayer
325 thy Spirit
For Ever, how to be underſtood in the – 'Tis a Preſervative againſt all Sins,
Lord's Prayer
342 and againſt Hypocriſie
729
Of Eternity, what it is
343 It puts us upon all endeavours to
How God is Eternal, and how demon-
pleaſe God
729
ſtrated
344 | A Corrective of the baſe Fear of Men
What uſe to make of God's Eternity
730
345
What there is in God that may affect
A Catechiſtical Expoſition of the Lord's us with Awe and Fear
73
Prayer
348 Of baſe Flattery, a Sin included in the
How Errors and Hereſies have increas'd Ninth Commandment
231
in the World
445 | How we are to underſtand the Forgiv-
What an appearance of Evil is 447
ing of Debts, and how far to Forgive
Why we muſt abſtain from it Ibid. Injuries and Wrongs
305
Good Examples a Duty of Parents to Of Sutes in Law when Lawful 306
Children
154 | How Honourable to Forgive Wrongs
308
F.
Motives to Forgive
309
How to Forgive, and the Conditions
384
required
Ibid.
How Faith keeps us from Sin-
from Sin- | Wherein flaviſh and filial Fear differ
ing
495
722
How that paſſage is to be underſtood to A Fear of God no Impediment to a Holy
call no Man Father
147 ! rejoicing in him
721
Who are to be underſtood by Father's No Check to our Freedom and Boldneſs
and Mothers
148 with him
How God is ſaid to be our Father 264
This Title due to the Three Perfons
ba
V Ibid. Ons Toddust 'G.
- What uſes to make of this Conde-
ſcention
11 LANOVI 64 265 Lgernon Grevil, Eſqhis Funeral
What uſe we are to make of this A Sermon upon Ecclef. 5. 9. and his
Title, Our Father Hind 266. Life and Character 31, 43
Our Father which art in Heaven, what How the Holy Ghoſt was given to the
it ſignifies
Apoſtles ISM be 181
How in Heaven 1919 3501 - The Ceremony of the Impofitions of
Of the Fear due to God au foie 77 | Hands then usd
Ibid.
Of the Holy Fear ; a preſervative from Of the Gifts of Divine Bounty Two
Sin
forts Studio Hall ส
What Fear is: Three things in Fear 712 | How they that enjoy them, are to be-
Why Believers are to Fear God 711,713 )As have themſelves and what to avoid
What there is in God, as our God, that
187
may cauſe us to Fear himoqu noi 1715 How we are to look upon them and e-
That Dreadful way that God took to ſteem them
189
manifeſt his Mercy to us, may juſtly of the Gifts of the Mind and Body how
cauſe us to Fear him
Ibid.woto employ themsidorld 189
-- As likewiſe the way by which God God's Authority, Power, Dominion, c.
diſcovers himſelf to be ours 716 over us
Fear, not contrary to the Spirit of Adop- God's Benefits conſider'd, and Mercies to
tion
TIM 718 oblige us to Obedience on 73
- Uſeful to our Converſion 121919 | The right Notion of God to be enter-
Of Slaviſh Fear
tain'd by Men
88
Tis better to Fear God flaviſhly, than | How difficult 'tis to have a right Con-
to Periſh ſecurely byd meta' 726 otception of God chiefly in Prayer 89
It will deter Men from ſcandalous | How to Preſerve a true Norion of God
Sins
Svilu bod
Ibid. 1 10
blow
God
Srb 19b 349
1
brim 496
187
di 72
720
Bud 90

An Alphabetical Table of the Contents.
Page
Page
God Incomprehenſible to us, Heaven on 'Tis a ſign of Grace to ſtrive for Per-
ly will diſcover him
91
fection
Ibid.
The Knowledge of God is the chief | A hatred of all Sin a ſign of Grace 560
Glory and higheſt Ornament and Per- A ſtriving againſt Sins of the Heart a
fe&tion of Man
92 ſign of Grace
561
God a Jealous God; how ? 115 | An oppoſing of Spiritual Sins a ſign of
God's viſiting Iniquity what it Implies Grace
562
117 Several other ſigns of Grace
563
- How upon the Children; Two Que- Of the leaſt degree of Grace, how Be-
ries
118 neficial
591
God's Juſtice Vindicated 119
God's Mercy of longer Duration than
H.
I 21
The Name of God, what it implica Tºfailies God's Name, what it
2IO
O Hallow
I 22
How 'tis taken in Vain
I 23 - What is contain'd in that Petition
The Glory of God ought to be the end of
Ibid.
all our A&tions
Ibid. 1 Our threefold Right to Heaven confi-
Conſiderations to prevent the taking the dered
382
Name of God in vain
125 | Heaven is promis'd only by way of In-
The Name of God taken in vain in Ho heritance
539
ly Duties, how?
Ibid. 'Tis not for the Honour of God to be-
And by unlawful Oaths and Execra ſtow Heaven upon Men without a
tions
126 Change
Ibid.
God the chief Lord and Proprietor of The Happineſs of the Souls in Heaven
all things
608
Of Reſtraining of habitual and fan&tify. Of Hell Fire and its Torments. 406, 410
ing Grace
324, 488, 490 Of Honours, how to ufe them 189
God's high Prerogative to forgive Sins God's Preſence in Heaven, what it fig-
299
nifies
267
How the Apoſtles and Miniſters of Chriſt Of the Valley of Hinnom
66
are inveſted by Chriſt with a Power. The Husband's Duty to his Wife con-
to forgive Sins
299
ſidered
163
How we are commanded to Forgive o The obligations of Love to his Wife
thers
300
Ibid.
The Conditions to obtain God's For What he muſt avoid
164
giveneſs
ibid. Of the Hypocrite
99
Of God's Glory, what it is 335, 635 Two properties of a Chriſtian's Hope
Of his Eſſential Glory
337
378
Of his Declarative Glory 338
1.
How Manifeft
F Idolatry
101, III
340
To ſorts of Idols
What Incouragement this affords to | Who Guilty of Idolatry
102, II2
our Faith and Prayer
341
Arguments to prove the Papiſts guil-
God's Grace is not ſo free to exclude the ty of Idolatry
113
Merits of Chriſt
501 | The Fews Government a Theocracy 59
God's Grace in giving of Chriſt to us is of the Invocation of the Name of God
free
Ibid.
78
Pardoning Grace free in reſpect of us 502 Of the Ignorance of the True God
89
San&tifying Grace is given abſolutely 1 Of two kinds of Ignorance
Ibid. Of Ignorance, it vitiates Conſcience; and
Pardoning Grace is free in its Deſignati how ?
734
on and Application
506 | Man's Soul Immortal
423
God a Conſuming Fire
724 | The Image of God taken in two Sences
Tis unquenchable
725
in Scripture
526
It will prey upon the Soul 725 | Wherein that Image conſiſted in which
We muſt not conclude we have no Grace, Man was Created
527
becauſe we have fome remaining Sin In Spiritual Perfections neceſſary to
557
Eeeeeee Man
Ibid. and 339
ture
IOI
785

An Alphabetical Table of the Contents:
had a clear and exa&t Knowledge T Hof the Law confidered, and the
58,59
ence
Page
Man as Man, &c. and in the habitual
L. de
Perfections of Man's Nature
528
Page
He
HE
both of Natural and Divine things of
Ibid. reaſons and uſes
56
His Will was endued with an Inclinati- | TheMoral Law not abrogated by Chriſt's
on to all Grace
523 coming
58
His Affe&tions were all Holy Ibid. Of the Ceremonial abrogated ; to whom?
What parts of the Image of God is loft
58
by the fall, and what of it ſtill re Of the Judicial Law, not binding to
mains in all Men
528
the Gentiles
Of that part of the Image of God that | How far the Moral Law is abrogated to
conſiſts in Holy Habits ; they are de Chriſtians
62
fac'd by Sin
529 And how far we are obliged to Obedi-
What part of the Image of God is reſto-
53
red in Regeneration
529 The Ends for which the Law was gi-
Inſtructions due from Parents to Chil ven, are Conviction and Reformation
dren
Home
1531
240
-- How, and in what manner? 154 The Law what it Comprehends 241
Of a twofold Impoſſibility of being juſti- ! The Law how given by Moſes 241
fied by the Law
245
The Moral Law long before Mofes Ibid.
The uſes of this Doctrine 246 | The Law conſiſts of Two Parts
249
Of Chriſt's Interceſſion and its Preva- | The Sanction of the Law twofold Ibid.
lency
573 Of the Works of the Law
250
The Benefit of it
587 | The Life of Man is nothing elſe but an
A twofold Judging
595
huddle of Buſineſs
24
That Fuſtification cannot poſſibly be Life, what it is ?
31
obtain'd by the Righteouſneſs of the | The greateſt end of Life to Die well
Law, is the great deſign of the Apo-
Ibid.
ftle in the Epiſtle to the Galathians | God appoints the time of Man'sLife 425
250
The uſes we are to make of this
In Chriſt's Incarnation it manifeft God's Conſideration
427
infinite Love
639 | The Vexations of Life conſidered 644
The Circumſtances conſidered 641 The Shortneſs of Life
672
Natural Impotence a pretence for Sloth | What the Tree of Life is
380
in working out our Salvation 816 What right Obedience gives to Eternal
382
K.
Of the Love to God
77
The Sin of Lying is large and compre-
OD's Kingdom twofold 252, 274 henſive
How Univerſal over three great What it is, and what is not Lying?
Provinces
275
Ibid.
Of the Kingdom of Grace twofold Ibid. Divers Caſes about Lying examined 22 I
Of God's Viſible and Inviſible Kingdom of three forts of Lying, of the Jocular,
2761 of the Officious, of the Malicious and
Of the Kingdom of Glory 277
Pernicious Lying
What we Pray for in this Petition ; Thy | How grievous is the laſt kind of Lying
Kingdom come
252, 278
Ibid.
This Petition reſpects the Church Tri It makes us like the Devil
umphant
279 | 'Tis moſt contrary to the Nature of
God's Kingdom what influence it ought God
Ibid.
to have upon us in Prayer 330 'Tis an Evidence that we belong to the
What is meant by being leaft in the Devil
223
Kingdom of Heaven
430 | The other Aggravations of this Sin ex-
Thou ſhalt not Kill, what it fignifies ? amin'd
Ibid.
193 What Arguments to be uſed againſt
The Neceſſity of Knowledge 53 Luft
853
The miſchief of Knowledge without pra-
Etice biten
785
Of
$
Life
Gº
220
222
223

An Alphabetical Table of the Contents.
M.
831
854
43
851, lbid.
834
835
337
837
839
Page
Wherein Sin is to be Mortified 830
Page | The Danger of the neglect of Mortifi-
F Subje&tion to Magiſtrates 39
cation
How
Ibid. | Three things make it difficult to Mor-
Of lawful and unlawful Magiſtrates 40 tifie our Thoughts
How Obedience is to be yeilded to | Mortification muſt begin at the Heart
them
41
856
In indifferent things
42 Mortification oppoſeth Spiritual Sins
In doubtful things
Ibid.
What to do in finful things 43
The Reaſons
857
Magiſtrates Care of the Service of God Trial of Mortification
158 | Helps to Mortification
860
'Tis lawful for Magiſtrates to put ca How to Morti fie peculiar Sins
362
pital Offenders to Death 194 | One Unmortified Sin ſtrengthens others
And in War
Ibid.
In what Caſes War is Lawful 195 | The Miſchief that it cauſeth
Man's ability to work out his Salvation The Difficulty of Mortification
conſidered
659 And why ſo little practiſed ?
Not prejudicial to Chriſt's Merits Two great Diſcouragements
662 What Mortification is, and is not ? 841
Nor to the freeneſs of God's Grace It conſiſts in three Things, EC. 845
657 Two things in it to be conſider'd 847
Man an active Creature bufie about
Obječtions anſwered
846
God's Service, or the Devil's Drud- | The Death of Chriſt a means to Morti-
gery
673
fie Sin
874
Maſters Duty to Servants 176 ) Three Degrees of Sin ſhort of Murther
What Merit is?
382 forbidden
65
Maſters Commands to be regulated and | Accidental Blood-ſhedding no Murther
reaſonable
177
196
Melchiſedec, who he was? 569 Of Self Murther, how grievous a Crime
The fourfold State of Man Diſcourſed
196
in Scripture
795 | What a Crying Sin Murther is
197
Mercy and Lenity to be uſed in Cor Who guilty of it
Ibid.
rection
177 | All Cauſes and Occaſions of Murther
For what Reaſons
forbidden
198
The Miracles prove the Being of a God Proofs of Mortification
858
85 Rules how to Mortifie Corruption 859
The Reverence due to Miniſters 100 | Helps to Mortifie cuſtomary Sins 860
Miniſter's Duty
180 Helps to Mortifie our Peculiar Sins 862
What call required to a Miniſter ? Ibid. Refifting the firſt Motions of Sin, a
Of the Inward Call, what it is lbid. great help to Mortification
868
- Of the Outward Call
Ibid. Direction unto Mortification
869
A Miniſter's Duty in the Exerciſe of In Mortification a ſatisfaction of Soul
his Calling
182
The Advantages of a Miniſter's regular
N.
Living
183
The miſchief of irregular Miniſters Ibid. 'HE Excellency of a good Name
Miniſters to employ their Gifts and Ta-
218
lents
A Man thereby more ſerviceable to
Of the Do&trine and Preaching of Mi God
Ibid.
niſters
Ibid. An obligation on us to do well 219
Oftheir Behaviour and Carriage 185 Therefore 'tis our Duty to preſerve a
The Peoples Duty towards their Mi good Name
219
niſters
Ibid. | The Name of God, what it fignifies ?
Of Honor due to them, and Main-
269
tainance
186 | How to be Hallowed?
Mofes Face ſhining, what it fignified ? | The Negleit of one Man's Duty, excu-
58
ſes not the omiffion of another's 221
Mortification the weakening of Sin 829 | Sometimes Novelty may affect - 546
ibid.
873
THE
184
351

An Alphabetical Table of the Contents.
-
OF Oaths, what they are ; Two fores
more
Page
0.
The Pardon of Sin, what it is ? 296
Page In reſpect of God, free Ibid.
-Not in reſpect of Chriſt
297
1 26 An act of God's free Grace, and an
The Lawfulneſs and Duty of an Oath a&t of Juſtice, and the terms of the
Ibid. Covenant
297
The Obje&tions Anſwered
127
How comfortable this Do&trine is Ib.
What is required to make an Oath law-
-How expreſſed in Scripture 298
ful
128 God's Pardon is free, full and compleat
What things make an Oath unlawful 129
301
Of raſh and common Oaths Ibid. He is able to Pardon great and many
The Danger
130
Sins
Ibid.
The Evil of them, and conſiderations - The Abuſe of this Doctrine
302
offered to diſſwade us from them Ibid. -What we Pray for by this Petition 302
Dire&tions to avoid wicked Oaths 131 | God Pardons without Foreſight of Merit
OF Obedience due to God, how it ought
507
to be qualified
285 --Though he foreſees, we will commit
Of the Debt of Obedience due to God
Ibid.
292 Chriſt, by whom alone we are Pardoned,
Of the Debt of Puniſhment Ibid. the Gift of God
507
- In whom the Debt due to Sin is, and Pardoning Grace engages to love God,
the Number
293. and forgive others
508
Our Obedience is imperfect in this Life Pardon of Sin an A&t of God's only 509
666 Pardon of Sin more ſure than our Aflu-
- No compariſon between Salvation and rance of it can be
510
our Obedience
667 Concomitants of Pardon of Sin
511
Oftwofold Obedience Legal and Evan- Pardon of Sin and Acceptation go toge-
gelick
381 ther
512
Our Obedience imperfect 382 Pardoning and San&tifying Grace go to-
Obedience ; of the ſeveral kinds
557 gether
Ibid.
When imperfect Obedience is a ſign of Pardon of Sin and Adoption are unſe-
Grace
parable
512
Of God's Omnipreſence 760 Of the Effets and Conſequences of Par-
What Uſes to make of it?
765 don of Sin
512
Of Oppreſſion and unreaſonable Exaction Faith the Effect of Pardoning Mercy $ 13
214 Pardon of Sin gives Security againſt
The finful Effects of Original Corrup God's Juſtice
514
tion
319 | Peace and Reconciliation are Effets of
Occaſions of Sin muſt be avoided 862 Pardon of Sin
Ibid.
The Reaſons to perſwade us
- It lays a good Foundation for our Ac-
An Objection Anſwered
867 quaintance and Communion with God
515
P.
--It takes away the Curſe of every Af
fliation
HE Papiſts Errors of the Poſſibility | The Chriftian's conquering Patience
of keeping all God's Laws, and Imperfect
45
of attaining to Perfe&tion
242 Of Perjury, what it is ?
127
Obječtions anſwered, and the Caſe Two degrees of Impoſſibility, and two
unfolded concerning the Poſſibility of degrees of Perfeétion, and what is re-
keeping God's Laws
243
quired
243
Our Parents next unto God 147 | The Six Petitions of the Lord's Prayer
The Reverence of Children to their Pa conſidered
349
rents, wherein it conſiſts
149 Reaſon and Philoſophy no Enemies of
Parents Duties to their Children in re-
Religion, and no Patrons of Atheiſin
lation to their Temporal and Spi-
82
ritual Good
152 Princes are ſupream to all but God
44
Political Parents, who?
157 Princes Perſons ſacred and inviolable 46
God's Ordinance for the Publick Good Ib. Preparation needful before we come to
-Their Duties examin'd
158
God in his Ordinances
55
2
Profelyti
558
863
516
TH

An Alphabetical Table of the Contents.
778
200
211
Page
Page
Profelyti legis and Profelyti porte,who? Several Conſiderations of Providence
60
772
The Propheſies and Predi&tions made of | Obje&tions anſwered
774
contingent Events proves the Being The Ends of Providence
of God
86 Of God's Preſence every-where
760
Of Prophaneneſs, in what it conſiſts 92 -Proved by Arguments
763
-How Men may be guilty of it 93. Objections anſwered
764
Who may be reckon'd amongſt the Pro- | What makes Men neglect a further Pro-
phane
85 greſs towards Chriſtianity
Who are to be excepted
96 --The Danger and Folly of this Neg-
The Signs of a Prophane Spirit
98
leet
821
Of Pride, wherein it confifts, and its
R.
Effets
OF
F Railing Speeches, Sarcaſtical
How Right and Property came into the Scoffs, and Open Slander 226
World
Religion no lawful Cauſe of Rebellion
Maſters to provide for Servants; and
44
what Proviſion requir'd 278 | The Sum of Practical Religion, where-
The Promiſe of long Life conſidered, in it confifts
146
and how to be underſtood 192 | The Truth and Power of Godlineſs, and
God's Power where it appears 416 the Life of Religion, is moftly con-
A practical Expoſition on the Lord's cern'd in a conſcientious Performance
Prayer
259
of relative Duties
149
-The Preface to it
257 | Revenge unlawful, wherein, and in
The Excellency of the Lord's Prayer 259 what Caſe lawful
199
Directions how to Pray well, recom
Of Revenge
307
mended by Chriſt
260 | Reproof is Spiritual Phyfick for the Soul
Of vain Repetitions in Prayer 261
398
Of much ſpeaking in Prayer, and what | Time and Place to be obſerved in re-
condemn'd, and what allowed Ibid. proving
Ibid.
The Lord's Prayer, how to be underſtood -How to practice it
399
How comprehenfive
262 -The Reaſons of it
401
-Its Diviſion
Ibid. | How to Reprove Superiors
401
The Introduction uſed as a Preparative | Motives for Reproving our Brother 402
to Prayer
263 | Repentance muſt not be deferr'd upon
The Deſign of the Preface in the Lord's Hopes of long Life
427
Prayer
264 | The Rewards of Heaven repreſented 647
Of the inward Voice in Prayer and What Reſt is to be expected in Heaven
Praiſing God
263
684
Why we muſt pray for the Pardon of | A civil and harmleſs demeanor is not
Sin
292 Regeneration
522
Directions how to Pray
-What Regeneration is
523
God's Power conſidered in Prayer, 331 | Wherein the Corruption of an Unrege-
--'Tis infinite
333 rate State conſiſts
524.
--What is contrary to God's Power 334 | The Conſequences of Unregeneration
Of Chriſt's meritorious Purchaſe 391
526
The efficient Cauſe of Prayer of the Spi- of the Neceſſity of Regeneration, and
rit
749
the Reaſons
535
God the Object of Prayer, and the Three Miſtakes about Regeneration 543
Perſons
Ibid. Peace of Conſcience no good Evidence
God effentially to be Prayed unto 750 of Regeneration
544
For what things we ought to Pray 751 1-Nor Trouble of Conſcience 545
How we muſt Pray
752 | Affections to Holy and Heavenly Objects
The end of Prayer, God's Glory Ibid. no Evidence of Regeneration. 546
What is meant by Pray without ceaſing | Every Change of the Will is not Rege-
753
neration
547
How to preſerve a Praying Temper 754 ! -After what manner 'tis wrought in
Exhortation to Pray, and the Neceffity
Ibid.
and Benefits
755 | All Changes of the Will no ſign of Re-
Of Affećtion and Patience in Prayer 757 generation
Why to Pray to God in Heaven
765 | Affurance of Regeneration attainable in
What Prayer God hears
766 this Life
551
Providence a great Myſtery 769 --Why ſome have Aſſurance, and os
Fffffff thers
328
us
548

An Alphabetical Table of the Contents.
551
tion
392
THF.greater and leſſler Sanhedrim
174
218, 224
134
Page
Page
thers have not
- Love to our Work makes it eafie 705
Of the true ſign of Regeneration 552
-It muſt be with Fear and Trembling
Elniverſal Obedience to all God's Com-
706
mandments a ſign of Regeneration 556 1-In what they conſiſt
707
Not to commit Sin a ſign of Regenera- | Saints have a Kingdom in a Fourfold
559 Reſpect
709
What ſmall Confidence we are to put |--Faith reliſhes it, and Hope embraces
in our own Righteouſneſs 247
it
710
What need we have to depend upon The Saints Kingdom is unmovable Ib.
Chriſt's Righteouſneſs 248 The lamentable and unreaſonable Cauſe
Of the Reſurrection of Chriſt, and Ob of Schiſm proved from the Practice
jections anſwered
387
of the Primitive Church, and the A-
The uſes of Chriſt's being Riſen from greement of the Foreign Churches
the Dead
with us
109
Of Riches, how to employ them, and be Subječts Duties to the Magiſtrates 160
have our felves in the Enjoyment of | Wherein they conſiſt, and the Reaſons
them
307
161
Reſtitution of Goods unlawful detain’d, Servants Duties to Maſters
172
our Dury, and to whom 217
-What Motives and Directions the
S.
Scriptures offer
BS 174
leffer Sanhedrim How to chuſe
How to chuſe good Servants
65 | The Danger and Evil of Slander and De-
Sabbath, what it fignifies
133
traction
-When inſtituted
Of Self-flander and Detraction
224
-The Morality of the Sabbath Ibid. Of Slandering and detracting from the
----And the Reaſons
135
Fame of others
2 25
Of the Change of the Sabbath 136 | Truth it felf may be a Slander, in what
- Tis to be underſtood from Scripture Caſe
227
Ibid. | Directions how to keep our felves from
-And proved by many Reaſons 137
the Sin of Slandering
228
The Säntti fication of the Sabbath by | How we are to demean our felves when
God, what?
138
Slandered by others
230
By Man, how?
Ibid. The deſperate Folly of Sinners
254
-The Command expounded 140 of preſumptuous Sins what they are
Three forts of Works may be done on
245
the Sabbath-Day
141 | Of the Sins of Ignorance
246
The Duties to be obſerved on the Sab- Of the Sins of Infirmity
Ibid.
bath-Day
143 ( Of the sins of Omiſſion
Ibid.
Of Sacriledge; what it is?
Ofthe Sins in the Performance of Duties
What Salvation is
652
246
What it is to work out our Salvation Ib. A Sermon on John 7. 19. Did not Mofes,
-Objections anſwered
653
Esc.
238
--The Reaſons and Ends 654, 657 A Sermon on Gal. 3. 10.
249
The Work of our Salvation great and | A Sermon on Prov. 14. 9. Fools make a
weighty
668 Mock at Sin, &c.
371
Variety of Duties to be perform'd in A Sermon on the Reſurrection of Chriſt, Ats
working out our Salvation
669
386
-To get the Truth of Grace
Ibid.
A Sernson on Levit, 19. 17. of Brotherly Admo-
nition
--Toact Grace, and grow in Grace 669 A Sermon on Heb. 10.30,31. the dreadfulneſs of
To labour for Affurance of Grace 670 A Sermon on Heb. 9. 27. on Man's
Mortality 419
'Tis a difficult Work
Ibid.
A Sermon on Matth. 5. 19. the Danger of little
-The time is but ſhort to finiſh it 671 Sins
What Helps we have to work out our A Sermon on 1 Thef. 5. 22. to abſtain from all
ap-
Salvation
pearance of Evil
A Sermon on PS.19.13. of Preſumptuous Sins 456
Succeſs in working for Salvation is cer-
A Sermon on Iſaiah 43. 25. of Pardon of Sin
tain
692 | A Sermon on Luke 2. 13, 14. on the Nativity of
498
--Deſperate Sinner's Obje&tion anſwer Chrift
633
ed
696 A Sermon on Revel, 14. 13. bleſſed are they that
die in the Lord
What Sinners may do towards their
A Sermon on Rev. 22.14. of true Happineſs 378
637
own Salvation
698 A Sermon on Phil. 2. 12, 13. of Practical Chrifti-
The actings of Faith of mighty Advan anity
tage to the working out our own Sal-
A Sermon on Heb. 12. 28, 29. the Aſſurance of
651
Heaven
vation
703 A Sermon on Acts 2:4, 16. of Conſcience
--The Love of God likewiſe is helpful
732
704
211
12. 24
393
404
428
689
444
709

An Alphabetical Table of the Contents.
466
468
ners
hath upon us
fure
618
to Sin
great Sins
375
Page
Page
A Sermon on John 3. s. the Nature and Necel. The Danger and Effe&ts of ſuch Sins conſidered
ſity of Regeneration, or the new Birth 518
2d Sermon on john 3. 5. of the Nature and Ne Three Degrees of Shameleſs Sinning
ceflity of Regeneration
531 The Difficulty of Repentance of Preſumptuous
A Sermon on i Thef. 5. 17. of Perſeverance in
Sins
409
Prayer
748 The beſt Chriſtians prove to be the worſt Sin-
3d Sermon on Fohn 3. 5. of Regeneration 542
470
4th Sermon on John 3.5. of Regeneration 556
How it appears
war Ibid.
ift Sermor on Heb. 7. 25. of Chriſt's All-ſuffici-
How this comes to paſs
472
ency
568 Of Adam's Sin conſidered; what influence it
2d Sermon on Heb. 7. 25. of Chriſt's All-ſuffici-
473
ency
578 None altogether free from Sin in this Life 474
3d Sermon on Heb. 7. 25. of Chriſt's All-fuffici The Reaſons why God ſuffers this Proneneſs to
ency
590
Sin in his Children, and what uſes we are to
A Sermon on Matth. 6. 22. the Excellency of the make of this Doctrine
475
Heavenly Treaſure
600 God only can preſerve us from Preſumptuous
A Sermon on Pſ. 139. 7, 8, 9, 10, of God's Omni Sins
480
preſence
759 Their danger call upon us to refift, and Con
A Sermon on Matth. 10. 29,30. upon Providence ſcience diſcovers them
480
769 The fear of Shame and the fear of the Laws
A Sermon on Colos. 3. 16. the uſe of the Holy may deter us
481
Scriptures
781 Some Objections anſwered No 483
2d Sermon on Matth. 6. 22. of the Heavenly Trea How God keeps Men from preſumptuous Sins
fure
612
ons 484
3d Sermon on Matth. 6.22. of the Heavenly Trea What blotting out Sin fignifies
499
The impulſive Cauſe of the Pardon of Sin 500
A Sermon on Acts 26.28. the almoſt Chriſtian 797 God Pardons Sin when he is able to deſtroy
The deſperate folly of Sinners
254
Sinners, and to caſt them into Hell 593
The grievous Conſequence of Sir, and fad Con Their extraordinary Folly in making light of
dition of Impenitent Sinners
294
Sin
376
Our care ſhould be to prevent Sin as well as to All Inducements to Sin forbidden
67
obtain Pardon
310. The leaſt Sin a great affront of the great God
What is meant by Praying for Pardon of Sins 356
431
What it is to make a Mock of Sin
372 And a violation of the Law of God bid
How unreaſonable, and what a folly it is 373 The leaſt make Men guilty of the greateſt 436
What an accurſed thing it is to Tempt others God's Authority more ſlighted by little clian by
374
432
How wicked Men conſider Sin
374
- They greatly deface God's Image Ibid.
The cauſes of their ſlighting it
Have but little Temptation in them 43%
The Labour of Sin
375
What is our peculiar Sin
861
Men to be as diligent to Save their Souls, as the They maintain a Trade of Sin
433
Devil is to Damn them
675 They are the damning and deſtroying Sins 434
To work out our Salvation is an Honourable | What they want in weight they make up in
Work
676
number
434
Sins not to be weighed by the Opinion of Men 'Tis difficult to convince Men of the evil of
little Sines
435
The other Excellencies of this Work
'Tis the Sin of an hypocritical Heart Ibido
It will be rewarded with Heaven
680 They are indeed the greateſt tho' call'd little 437
Other Motives to oblige us to Work out our The Damnation for them is intollerable 438
Salvation
All Men's Sins are not equal
Ibid.
A twofold Conviction of Sin
720 The danger and evil of little Sins
439
God's Wrath againſt Sinners makes him terri What uſe is be made of this conſideration
440
ble to Saints
724
That Sin is of a growing and advancing Na-
The longer we continue in Sin, the more we
The Natural Inclination of Men to Sin
prepare our Souls to be Fuel for this Conſu-
457
ming Fite
726 What Preſumptuous Sins are
459
Remiſſion of Sin makes God account of us as Sins againſt Conſcience, their Aggravation 16:462
Juſt and Righteous
511
The vaſt concernments of the Everlaſting State
God's Grace as eaſily pardons great Sins as ſmall require the freſheſt Strength and Spirits 38
Sins
ibid. Why God Commands the Spirits
67
Wilful Sinning corrupts Conſcience 734
Of Superftition what it is ; two forts
The Sight of God to a Sinner is full of Dread God looks at Sincerity more than Perfection 69
and Terror
537
The uſe of the Holy Scripture This 781
Of old Sinners, their dangerous Cafe 585 How the Scripture is the word of Chriſt, aſcribed
By two ways God changes the Will of a Sinner to him, and why
784
806
The benefit of ſtudying Scripture
The Malignity of Sin
Of the obſcurity of Seripture
790
A twofold Power in Sir
The Abuſe of Scripture no Argument to neglecc
Occaſions of Sin muſt be avoided
862
it
791
The guilt of Sin to be confidered
863
The Sublimity of the Scripture Knowledge 793
Of deliberate Sinning how grievous 460 'Tis an inexhauſtible Fountain of Knowledge Ib.
The greatneſs of the Temptation leſſens the What this Knowledge is
794
Preſumptuouſneſs of the Sin
461
'Tis Sublime
Ibid.
The little regard Preſumptuous Sinners have for The Efficacy of Scripture
Ibid.
their Souls
463 It diſcovers to us our Selves
Ibid.
By running wilfully into Temptation we Sin What bears the greateſt Sway in Man's Affecti-
prefumptuouſly
464 i on is his Treaſure
618
Other Methods of Preſumptuous Sinning con By two things to be underſtood
619
fidered-
465 The Conſequences of it
620
4 Sermons
124
677
681
ture
456
TIF
789,792
827
829

An Alphabetical Table of the Contents.
W Prayed for
807
W
283
318
Ibid.
285
2 12
2 1 2
Page
Page
4
Sermons on Matth. 6. 20, 21 the Excellency, Of God's Vengeance, how Dreadful
632
How much he is concern'd to inflict it on
Exhortation to get and ſecure the Heaven the Wicked
412
ly Treaſure
024 | Some Unregenerate Men retain many rare Na-
Spiritual Sins, tho'not grofly ſcandalous, are of tural Perfections
529
the deepeſt and blackeſt Guilt and Defile Whatever Men do in an Eſtate of Unregeneracy
ment before God
857 is Sin
537
The moſt dangerous and deſtructive, and like The Corruption of an Unregenerate Perſon 549
the Devil's Sinsir
Ibid'. His Will is fickle, and not Univerſally
T.
chang'd
550
HY Temporal Mercies are firſt to be An Exhortarion to the Ungenerate
565
287 Of Unregenerate Men their Deſcription
What Temptations are lawful and unlawful 311
W.
Of Tempting God
3 1 2
HAT is meant by Baptiſmal Water
Of Satan's Templations
Ibid.
and Common Water
$19
To Pray againſt three forts of Temptations 312 How reaſonable to Pray for the fulfilling of
What Temptations are dangerous and unlawful God's Will
353
opisano
313 How we are to Pray for the fulfilling God's
From whence they proceed
314
Will of purpoſe
283
How God leads Men into Temptation 315,360 God's Will to be preferr'd above and before all
God's deſign in Temptations
317 things
How the Devil Tempts the Soul
God's Will moſt Soveraign, moſt Holy, moſt
How we are unable to oppoſe the Temptations Perfect
284
of the Devil
321
What is meant by God's Will on Earth
Theft what it is, and what it ſuppoſeth: 210 Of God's Will of Purpoſe, and God's Will of
To what Theft and Robbery is contrary 211 Precept
279
How many kinds of Theft
Ibid.
Why as it is in Heaven
285
Whether all Theft be Sin, the Queſtion refol How God's Will is done in Heaven 235, 354
vedeno
213
----The uſe of this Petition
And Objections anſwered
214
Of Will-Worſhip
114
Unjuit Detection of what is due is Theft
215 The Wive's Duty to her Husband confider-
Of Thefo in Buying and Selling
Ibid ed
166
Puniſhments Threatned againſt this Sin
The Reaſons, and how to be perform'd
Of Prodigality and other kind of Theft 215
167, 168
A Curſe intaild upon what is gotten by. Theft Modeſty in Apparel and Behaviour a Duty of
a Wife
169
What is the Poſitive part of this Pre-
Of falſe Witneſing
225
cept that forbids Theft
216 Wiſdom of God glorified in the Birth of Chriſt
To have a calling to provide Neceſſaries
636
for our Families, to be diligent, and to be What makes all the Actions of Wicked Men Sin-
contented with that earthly Portion that God ful
$38
allows us, &c.
216 | God hates the Performance of Wicked Men 540
The Terms upon which God becomes ours are How the Word of Chriſt is to dwell in us 783
full of Terror
The Glory and Splendor of the World depends
Only the Heavenly Treaſure is ſecure 601
upon Opinion and Fancy
8
What is this Heavenly Treaſure 603, 614 In their naked Principles Contemptible 9
What it is to lay up Treaſure in Heaven 603 | Diftemper'd Fancy can alter them, and make
The Promiſes are the conveyances of the Hea them appear otherwiſe than they are Ibid
venly Treafure
604 The Unconſtancy of the World
16.
'Tis the Soul's Treaſure
Ibid. The uſes that are to be made of the World's va-
'Tis Durable
605
nity
"Tis Satisfying
607 The World a great Charnel-houſe
33
What advantage we ſhall receive by placing | The World not Eternal Proved, and the Ob-
our Treaſure in Heaven
609 jections Anſwer'd
84
Ifour Treaſure be in Heaven,'our Thoughts will Of the Worſhip of God
be there
617 What the Spiritual Worſhip of God is TOS
Advices how to get an intereſt, and how to How to be Perform'd, and its Parts Ibid.
ſecure our Heavenly Treaſure
630 Both Internal and External required by God
105
F the Vanity of the World on Eccleſ. 1. 2.5 External forbidden to other things
106
What is, and what is not Vanity
6
Why due to God
107
Nothing in the World Vain in reſpect of its Na All Impoſitions as a ſubſtantial part of God's
tural Being
6 Worſhip,ifnot exprefly required in Scripture,is
Nor in reſpect of God the Creator 7 unlawful, and this ſeaſonable Queſtion ex-
'Tis Vain in reſpect of the Sin and Folly of amined
108
Man
7 All Impoſitions, as Circumſtances and Mo-
Or in reſpect of the Abuſe
Ibid. difications of Worſhip, may, and ought to be
It appears Vain in reſpect of its Deceit and Obeyed; in what Cafes, and with what Re-
Treachery
ſtrictions
109
It betrays our Hopes, and the Soul to All Wrongs are Debts
304
Guilt and Eternal Damnation
Ibid. Men may Wrong one another Six ways Ibid,
And are Vexatious, how ?
What ſatisfaction we ought to make 30$
Wherein the Vanity of the World further ap. How dreadful God's Wrath
405
pears
How Demonſtrated
716
19
78
V.
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The Works of Ezekiel
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