JOHN the Baptist came Preaching, as we read, Mat. 3.1, 2. and saying, Repent ye, for the kingdom of heaven is at hand.

That was the Voice that cried before the Messiah, Prepare ye the way of the Lord, make his paths streight, Luk. 3.4.

And at the eighth Verse of that Chapter, we learn what was to be done in order to that, viz. [Page 2]to Repent, without any further excuse, upon no account what­soever.

Repentance indeed is a Duty incumbent upon all Men, seeing all have sinned, and therefore must certainly be for ever un­done, except they Repent.

As the World goes, it is a Duty to be insisted upon at all times. But if it be specially call'd for at some Seasons more than others, it is surely in times of Publick Humiliation, when we address our selves to God, or he addresses himself to us, and whensoever we are call'd to re­new our Engagements to Reli­gion.

All we can do without it, is but Hypocrisie, and a meer moc­king of Almighty God.

John the Baptist, it seems, esteem'd it the true and only Pre­parative [Page 3]for the Christian Religi­on: Repent ye, says he, for the king­dom of heaven is at hand.

All Men are therefore highly concern'd to have a right Notion of Repentance; otherwise they can never be good Christians.

I shall endeavour to shew, in the following Discourse,

I. What Repentance is.

II. What is the Nature of the Christian Dispensation, which is call'd the Kingdom of Heaven.

III. What reason there was to Repent, the Kingdom of Heaven being at hand; and what reason then there is now we should Re­pent.

And IV. I shall represent what manner of Persons are the Sub­jects of this heavenly Kingdom; that we may know assuredly, whether we are such, or not; [Page 4]that if we are, we may praise God for it, and continue to be so; and if we are not, we may see what is to be done to become such.

Then I shall draw some Infe­rences from the whole.

First, What Repentance is.

For there are too many in the World, take that for Repentance which indeed is no such thing; their Hearts being evil, and there­fore willing to substitute any thing in its room, to be excused from it.

But God is not mocked; and their very Consciences, were they permitted to speak, would cry aloud against them, for their unpardonable blindness and folly, in mistaking so easily, if not wil­fully, in so clear and plain a matter.

Some fancy a fence of Sin to be Repentance. That is, if they are but sensible that they have done what ought not to have been done; that they are mise­rable Sinners, and that Sin is a most wretched and odious thing, which 'twere good never to be guilty of: I say, if they do but feel themselves sensible of all this; then they think they are well enough, and are so presumptu­ous as to hope well of their state, tho' they still continue in their sins.

Others, something more mo­dest, do not think it sufficient to have a bare fence of sin, if withal they do not entertain a hearty sorrow for it. But if they do but grieve and weep for their sins, they question not but they have made full amends for them, altho' they grow never the better, [Page 6]but still sin on, still complaining and sorrowing for their sins, and bemoaning their infirmities.

But others yet come nearer to the business; for to all this they will add vows, and resolutions, and endeavours.

They are not only sensible that they have done those things which they ought not to have done; they are not only heartily sorry for it, but they for malso good resolutions against sin; they vow they will endeavour with all their might never to fall into the same temptations, never to com­mit the faults they have been guilty of, never to yield to their lusts again; and perhaps they endeavour, and that more than once. Why, these, all these, are steps towards Repentance. But I must tell ye, as I shall answer it at the great Day of the Lord, [Page 7]all these yet are not Repentance; if we go no further than this, we do not truly repent, we die in our sins, and our iniquities shall inevitably be our ruine.

Say not, you have wept sore, you have grieved bitterly, and perhaps fasted often, have shun'd the temptation, and avoided the ill company, and resisted your lusts as much as ever you could.

These were excellent means: but if we have not overcome our sins, if we commit the same faults still; what are we the bet­ter? What we have done is in­effectual, we are not then in a state of Repentance.

What doth it avail to strive to enter in at the straight Gate, if Men do not actually enter in thereat? For many seek to enter in, and yet do not, as we read, Luke 13.24.

Ye did run well; who did hin­der you? Gal. 5.7.

So run, that ye may obtain, 1 Cor. 9.24.

When it repented the Lord that he had made man, he said, I will destroy man, whom I have created, from the face of the earth, both man and beast; for it re­penteth me that I have made them, Gen. 6.6, 7.

And as the Lord said, so he did. He had not truly repented to have made 'em, if he had not destroyed them.

For to repent, is not barely to wish that what is done, had not been done, but to take quite con­trary measures, and undo, as far as we repent, and as much as we are able, that we had done be­fore.

We read, Luke 19.8. when Zacheus, the unjust Publican, re­pented, [Page 9]he made full restitution of all he had got unjustly; that is, he entred into a quite opposite course to his former practices: He said to our Saviour, as soon as he was converted, Lord, the half of my goods I give to the poor, and if I have taken any thing from any man, I restore him foru­fold.

When the Prophet Isaiah ex­horts the People of Israel to Re­pentance, he bids them, Cease to do evil, and learn to do good, Isai. 1.17, 18. Wash ye, make you clean, cease to do evil, learn to do well, seek judgment, and relieve the oppressed.

God himself teacheth us what it is to repent, when he says in Ezekiel, If the wicked restore the pledge, give again that he had robbed, walk in the statutes of life, without committing iniquity, [Page 10]he shall surely live, Ezek. 33.15.

And John the Baptist teached also plainly enough, that neither fair Promises, holy Vows, and good Resolutions, nor even a bare Cessation of evil, make up Repentance; when he charged the Pharisees and Sadduces, that came to his Baptism, to bring forth fruits meet for repentance. Bring forth, therefore, fruits meet for repent­ance. Mat. 3.8. As if (like St. James, concerning Faith, Jam. 2.18.) he had bid them shew their Repen­tance, and prove it to be right and true, real and sincere, by good Works, and a holy Life.

To the Publicans he said, Ex­act no more than that which is ap­pointed you. And to the Souldi­ers, Do violence to no man, neither accuse any falsly, and be content with your wages, Luke 3.13, 14.

And at the eleventh Verse of the same Chapter, he says to all them that came to be baptized of him: He that has two coats, let him impart to him that has none; and he that hath meat, let him do likewise.

That was his Doctrine: and that's the Doctrine of Repentance. That is, in short, as if he had said, Forsake those sins you have been guilty of, be sure you commit them not again, but lead godly lives in all vertue and honesty: Learn to practice Charity, which is the sum of the Divine Laws; and then you are right Penitents.

But this is no more than what our own Consciences dictate to us. I'll refer it to any one that is a Father, and has an undutiful Son; or to him that hath an Enemy.

The Father exhorts his Son to leave off his wicked Courses, and return to his Duty; promising upon those Terms to be very good and kind to him.

You agree with your Enemy, (on Condition that all old Quar­rels and Animosities shall be for­gotten, and he shall carry him­self civilly towards you for the future) to be Friends with him again, to pardon him, and to love him.

Now, if either such a Son, or such an Enemy, after a long Com­plement, and many repeated Protestations of Sorrow for what's past, and as many Vows and Promises of a better Behaviour for the time to come: If, after all this, I say, they fell to their old ways, and grew never a jot the better, would you seriously say they have repented?

If you could not say it, why then will you say that you re­pent, when yet you find no change, no amendment in you?

Let this teach us what Repen­tance is; for, sure, Repentance towards God is not of another nature, nor ought to be less than that we would expect from an Enemy, or a rebellious Child.

Away then with all these Pre­tenders to Repentance, which persist still in their sins.

You have been passionate and revengeful, full of malice and bitterness: Do you still hate your Brother, or your Enemy? could you find in your heart to do him an injury? would you rejoyce at his calamity? would not you be willing to serve him? don't you study the opportunity to shew him how heartily you are recon­ciled with him? can't you abide [Page 14]to see him, or to speak with him? Why, then, truly you are not in a state of Repentance.

You have been an Extortion­er, or an unjust Man; and you have used Tricks, and practis'd ill Arts to over-reach and cozen your Neighbours, to serve your own Ends.

And have you made them a­mends for it?

To be plain, Have you made full restitution? Have you nothing left but what is justly your own? Do you use no more these base and cursed Tricks? and are you well caution'd against them for the future? Had you rather die than wrong any one again? In­stead of Injustice, do you now practise Charity? If this be not your Case, be not deceived, you are not a fit Man for the King­dom of Heaven. You stand in [Page 15]great need of Repentance.

Have you been an unclean Person, or a Drunkard? Don't say you are heartily sorry for all your sins, and you have striv'd with all your might against them. Is it otherwise now with you? Are you now chaste and temperate? Do you ever withstand the tem­ptation? Can you deny the wic­ked Company that entices you to sin? Do you keep your self now pure and sober? Had you rather pluck out an Eye, or cut off an Hand than offend? If this be not your disposition, read your Doom, (except you actually re­pent and amend) 1 Cor. 6.9, 10. Neither fornicators, nor adul­terers, nor effeminate, nor drun­kards, shall inherit the kingdom of God.

And so for all other Crimes and Vices, as Lying and Swear­ing, [Page 16] &c. If you have contracted the Habit and Custom of Swear­ing, and taking God's Name in vain, then (and then only) you shall have repented, when you shall have overcome that evil Habit, and accustomed your self never to pronounce that sacred Name but with Adoration and Religion, for God's Glory and Service.

If you have been careless, and have neglected Religion, then you shall have reason to think you have repented, when you are become diligent, when you pray frequently and fervently; when you humble your self often in mourning for your sins, and in fastings, to subdue your sen­sual inclinations, to keep your body under, and bring it into subjection; and when you are grown zealous of Good Works, [Page 17]and constant in all Religious Du­ties.

For Repentance is a true and real change of Mind, and a con­version from sin to God. I say, Repentance is a true change of Mind, not some one bare Act of change, but a lasting durable state of new Life. Otherwise 'tis not sincere: it is but a mock Re­pentance.

Some Men think, when at the Year's end, or Quarter's end, they go to the Lord's Table, cry out against their Sins, form a thousand Resolutions, and force themselves into a Religious Po­sture of Mind, after a long Habit of Sin and Carelesness: These Men, I say, fancy that they have well repented, that they are right Penitents, and that (after this) they may safely begin upon a new Score, with an intent to [Page 18]repent again (as they call it) at the time appointed. So that, after a day or two, the pious fit is over, or to speak more pro­perly, the hypocrisie ceaseth, and they are themselves again. They return to their old sins, as the dog to his vomit again, and the sow that was washed, to her wallowing in the mire, 2 Pet. 2.22.

But do you find a change in you? Are you not the same you were five, ten, or twenty Years ago, when you were led by Va­nity, and you committed those things, whereof vertuous Men, and true Penitents are asha­med?

Are you now of another Mind? Do you find you self another Man? a new Creature? Have you now better Dispositions?

Have you not only ceased to do evil, but also learn'd to do [Page 19]good? For then, and not else, are you Penitents.

Having thus stated the true Notion of Repentance, let us next consider,

II. What we are to understand by the Kingdom of Heaven, and what the Nature of it is.

It was the Precursor of the Messiah, exhorted Men to Re­pentance upon the account of the approach of the Kingdom of Hea­ven: We may be sure therefore, that by the Kingdom of Heaven, then at hand, is meant the Mes­siah's dispensation or oeeconomy. It was an ordinary expression for it among the Jews. They then looked for, and were in expecta­tion of the Kingdom of Heaven, or the Heavenly Kingdom, mean­ing [Page 20]the Coming of the Messiah in great Power and Glory: They were us'd to call it so, because they thought the Redeemer of Israel, the promis'd Saviour, was to be sent to them from Heaven; and, for the most part, they little understood the Nature of his Kingdom, or the true End and Design of his Coming.

But certain it is, that 'tis a most heavenly Kingdom; as is manifest to any one that is ac­quainted with it; not only be­cause that Kingdom is not of this World, but is seated in the Hearts and Spirits of Men; but because it is a real Theocracy, God him­self is the King, the Legislator and Governour; and the Mem­bers, the Citizens or Subjects of it, are all heavenly Persons, or Men that lead heavenly Lives, ag [...]eeable to the most holy, most [Page 21]wise, righteous, and everlasting Laws of God. That is Christia­nity.

'Tis therefore an heavenly Constitution, or Heaven upon Earth. God reigns in our Hearts, and over all our Passions, and his Will is the Rule of all our Actions.

And what is it the Lord re­quires of us, but to do justly, and to love mercy, and to walk humbly with our God? As it is, Micah 6.8.

Or, according to the Gospel­revelation, To deny all ungodliness and worldly lusts, and live soberly, righteously, and godly in this pre­sent world, Tit. 2.12. It is no­thing but the state of Repentance continued and perfected, that is, a state of Holiness.

But some, perhaps, will say, this is Morality; And doth the [Page 22]Kingdom of Heaven consist in this?

Why; are not these express Texts of Scripture? And doth not the very Preparative to Chri­stianity, teach us, wherein the Nature and Essence of it doth consist? If Men must repent, that is, Cease to do evil, and learn to do well, before they can be fit to become Christians; Doth not that teach us that the Christian Religion doth consist in an entire conformity to the Divine Laws? And doth not the Apostle declare as much in the definition or de­scription he gives us of it? The kingdom of God, says he, is not meat and drink (doth not con­sist of things in themselves indif­ferent) but righteousness, and peace, and joy in the Holy Ghost. For, doth he add, he that in these things serveth Christ, is [Page 23]acceptable to God, and approved of men, Rom. 14.17, 18.

And Gal. 6.15. In Jesus Christ neither circumcision availeth any thing, nor uncircumcision, but a new creature.

Nevertheless Men generally have strange odd Notions of the Christian Faith, and of Mora­lity.

We are apt to fancy, that the improvement of our Knowledge and Speculations is the end of our Faith, the ultimate end of the Gospel-revelation. But St. James tells us, the Devils then may be as good Christians as we, for they also believe and trem­ble, Jam. 2.19. And at the 26th Verse, As the body without the spirit is dead, so faith without works is dead also.

Good Works then; are the very Life and Spirit of Christia­nity. [Page 24]So that we are infinitely mistaken, if we think that any one Article of the Christian Faith ends meerly in Speculation, and has not a necessary influence up­on Practice.

That Belief is good for no­thing, and that Revelation is not worthy of the God of Heaven, which doth not tend to the re­formation and perfection of Mens Lives and Manners. That's the only wise and reasonable End of all Religion: That's the only reasonable Service; and therein the true Glory of God doth consist.

Pure Religion, and undefiled before God and the Father, is this: To visit the fatherless, and widows in their afflictions, and to keep himself unspotted from the world, Jam. 1.27.

We are indeed to be very zea­lous of Faith; so it be such a Faith as worketh by Love, Gal. 5.6.

For without that it is impossible to please God; for he that cometh to God, must believe that he is, and that he is a rewarder of them that diligently seek him, Hebr. 11.6.

But to him that hath such a Faith, nothing is impossible; as we find in that Chapter.

By Faith Abraham, when he was tried, offered up Isaac: and he that had received the promi­ses, offered up his only begotten Son; accounting that God was able to raise him up, even from the dead.

By Faith Moses, when he was come to years, refused to be called the Son of Pharaoh's Daughter; chusing rather to suffer affliction with the people of God, than to [Page 26]enjoy the pleasures of sin for a sea­son; esteeming the reproach of Christ greater riches than the treasures of Egypt: for he had respect unto the recompence of the reward.

The time would fail to tell of Gideon, and of Barak, and of Sampson, and of Jephtha, of Da­vid also and Samuel, and of the Prophets: who through faith sub­dued kingdoms, wrought righte­ousness, obtained promises, stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens. Women received their dead raised to life again: and others were tortured not ac­cepting deliverance; that they might obtain a better resurrection. And others had trial of cruel [Page 27]mockings and scourgings; they were stoned, they were sawn asun­der, were slain with the sword: they wandred about in sheep-skins, and goat-skins, being destitute, afflicted, tormented, (of whom the world was not worthy).

All these obtained a good report through Faith. But you see it was a lively and operative Faith, that had such an influence upon all their Actions, as to make 'em comply in every thing with the good and holy Will of God.

Those then have not Faith, who do not lead good Lives, or at least not such an one as is spo­ken of in this Chapter; that is, an active and saving Faith; for that Faith is good for nothing, which doth not effect a thorough Reformation, and cause Men to live justly and vertuously.

But now what is it we mean by Morality? If by it you un­derstand a mere formal and out­ward conformity to the Laws of Holiness, without inward Purity; that is very far from the King­dom of Heaven: As for Exam­ple, the Giving of Alms, Praying, Fasting, and the like, not from a Principle of Piety, or a Religious Fear and Love of God, but meer­ly to be seen and approved of Men, and had in good repute, or the like: But this is not true Morality; 'tis Hypocrisie.

Or if you mean the Morality of the Heathen Philosophers, that was imperfect and deficient, weak and obscure.

And so was in some measure the Moral Law of Moses; as is evident from many places of Scripture. Yet it was a great Advantage to the People of the [Page 29] Jews, and a peculiar Blessing; being a very considerable Help to Natural Religion, and an Intro­ducement to Christianity.

But if you will know what true Morality is; that is, Chri­stianity itself: 'Tis an exact and perfect conformity of our Lives and Actions, of our Thoughts, Words and Deeds, to the eternal Laws of right Reason, naturally (that is, by God himself) im­printed upon our Consciences, and as it were, reprinted (and that more deeply) by the Go­spel of his Son.

And whoever vilifies Morality taken in this sence, vilifies and undervalues the Christian Reli­gion, and rejects the Gospel of our Lord Jesus Christ.

In the Sanction of the Second Covenant is fulfill'd the Divine Oracle of the 31st of Jeremy, at [Page 30]the 33th Verse, where God did promise, That he would put his Laws in our inward parts, and write them in our hearts; that he would be our God, and we should be his people.

Since most Men were so dull as not to perceive it, and find it out themselves, they are told, That the kingdom of God is with­in them, Luk. 17. [...]1. That the true way to worship God, is to worship him with the Mind, and in sincerity of Heart, John 4.23. That the Dictates of our Con­sciences are the very Laws of God, which we ought to reve­rence, and to observe religiously: that to contradict them is an abominable guilt; and that God hates Sin mortally; that is, whatsoever is against right Rea­son and Equity.

For the Gospel unfolds and proposes to us all the Precepts or Dictates of Conscience; that is, the everlasting Laws of right Reason; and denounceth the Wrath of God against every Soul that will not submit to 'em, and be ruled by 'em; declaring that this is the Will of God, that God delighteth in no other Service but this; but if we do this, we shall live, as it is written, Luke 10.28.

And the holy Jesus, the only begotten Son of God, is come into the World, not only to tell us of this, but to give us a full assurance of it, and present unto us all the helps and motives ne­cessary, thereby to recommend our Duty to us, and imprint the everlasting Laws of God in our inward parts, according to the Oracle in Jeremy.

He hath therefore undergone the bitter and ignominious Death of the Cross, and has offer'd the Sacrifice of himself, not only to make Satisfaction for our past Rebellions, in order to a recon­ciliation, and to make a publick reparation of the Divine Honour and Authority, which was af­fronted by all our Actions that were contrary to his Laws, and to right Reason; but also to give us thereby an invincible Proof, and a convincing Argument that God cannot love sin, that he can­not away with it, that he will never be Friends with sinners, till they actually forsake their sins, and learn righteousness: Since (as an excellent Man of our Church has it) his Infinite Ju­stice and Holiness would not per­mit him to propound Terms of Re­conciliation with fallen Mankind, [Page 33]without such a glorious and open manifestation of his just hatred and displeasure against sin and rebellion.

For no other consideration could prevail with God to be reconciled with us, and to remit our Offences upon condition of amendment and newness of Life, but the powerful interposition of his dear and only begotten Son, and his suffering in our Nature the punishment due to sin; when he took upon him to make satisfaction for it, in our behalf, to the injur'd Majesty of God, that the Justice and indi­spensable Obligation of God's Laws might be thereby acknow­ledged and demonstrated, and so a due reparation made to the Di­vine Honour and Authority.

Not but that, as the same Re­verend Author goes on, God Al­mighty by the unlimited Goodness [Page 34]of his own Nature, is infinitely in­clin'd to all Acts of Favour and Pity; and he might without wrong to any one (if he had seen it fit) absolutely have pardon'd the Sins of Mankind, without any other Consideration than their repen­tance and amendment.

But he best knowing Mens Hearts, did not think it suffici­ent barely to send his Son among us, to declare his Will, and de­mand our Obedience; he was pleased also; (to print his Laws, the eternal Laws of Holiness, in our Minds, and to make a deep­er impression upon our Spirits;) he was pleased, I say, to make an Example of his own begotten Son, when he took upon him to be the Advocate and the Pledge of Sinners, thereby to convince us, that since he spared not his own Son, but deliver'd him up [Page 35]unto Death, upon the account of sin, he will surely shew no mer­cy to us, if we are not wrought upon to forsake all our evil ways, and turn unto the Lord our God, and suffer him to Reign over us.

For that was the very thing Christ came into the World for, viz. to restore rebellious Men to the Favour and Love of God, in bringing them again to their Du­ty and Allegiance.

He tells us himself, Mat. 9.13. He came to call sinners to repent­ance. And the Apostle St. Paul teacheth us, that this was the end of his Death, Tit. 2.14. Who gave himself for our sins, that he might redeem us from all iniquity.

And indeed he fully demon­strated, by his Death and Suffer­ings, the absolute necessity of returning to our Duty; assuring [Page 36]us thereby, That the wages of sin is death; that God will by no means spare those that persist in their Rebellion, and reject the Offers of Grace made to them in the Gospel, and that there is no way to escape, if we neglect so great a salvation.

As he forewarns us in the Pa­rable, the Lord will surely order, at the Great Day of Accounts, All his Enemies, which would not that he should reign over them, to be brought and slain before him, Luke 19.27.

But this is not all that was done by our blessed Saviour to establish the Kingdom of Heaven among Men. He not only did reveal the pure Laws of Heaven, and manifested to the World the Wrath and Judgment of God a­gainst them that will not be ru­led by 'em; he hath also brought [Page 37]life and immortality to light thrô the Gospel: He hath not only re­vealed, but also given full assu­rance, by his own Death and Re­surrection, that God will reward with everlasting Life and Felicity, and an immortal Crown of Glory in Heaven, those that will submit to his Government, live accord­ing to the Gospel of his Son, and be his faithful Subjects in this World.

Thus did the Mediator of the Second Covenant put the Laws of God in our inward parts, and write them in our hearts.

I have thus long insisted upon this Point, on purpose to make Christianity, or the Messiah's Dispensation the better known. For these are wholly and abso­lutely ignorant of the Nature of this his Heavenly Kingdom, who conceit that Christ hath recon­ciled [Page 38]God to sin, or to sinners that continue in their sins; as I hope doth appear from what hath been said, particularly con­cerning the Nature of the Chri­stian Faith; and as must needs indeed be evident to any one who will but consider seriously the Precepts, the Promises, and the Threatnings of the Gospel.

We are told, Acts 3.26. That the end for which God sent his Son, was to bless us, in turning away every one of us from our ini­quities.

It must needs therefore be a great Blessing to be freed from our sins, and brought again under the Dominion of the Kingdom of Heaven.

What pretence then, or what excuse can we now frame, if we still despise and reject God's Laws, and will not submit to his Divine Government?

How can we refuse to yield our selves unto God, and become God's obedient People; seeing he requires nothing of us but what is agreeable to the best Rea­son in the World, and the Light of our own Consciences, and what tends to our truest Happi­ness, even in this Life, (such as must necessarily arise from Con­tentment, Peace of Conscience, and Serenity of Mind, and all the Christian Vertues) and will se­cure our everlasting Happiness in the World to come?

For the kingdom of God is not meat and drink, (it doth not con­sist in indifferent things) but righteousness, and peace, and joy in the holy Ghost; as we saw be­fore, Rom. 14.17.

When we are admitted to the freedom of the Kingdom of Hea­ven, we take a solemn Oath of [Page 40]Allegiance, which comprehends these three things:

I. That we renounce the Devil and all his Works, the Pomps and Vanity of this wicked World, and all the sinful Lusts of the Flesh.

II. That we receive and em­brace all the Articles of the Chri­stian Faith.

And III. That we will keep God's Holy Will and Command­ments, and walk in the same all the Days of our Life.

And as long as we are true to this Oath, we remain good and faithful Subjects, we are God's People, and he is our God.

This is the Kingdom of Hea­ven; that is, the Christian Re­ligion.

Now 3ly, it is not hard to di­scern what reason there was to repent, the Kingdom of Heaven being at hand; and what reason then there is for Repentance, now the Kingdom of Heaven is come.

The Kingdom of God being such as we have now seen, it is evident that Repentance is a ne­cessary step or preparative to it.

How will Men submit and conform themselves to the Di­vine Laws, if they do not forsake their Sins, and learn to practice the contrary Vertues? They cannot serve God and Mammon, Luk. 16.13. For what fellowship hath righteousness with unrighte­ousness; what communion hath light with darkness; and what concord hath Christ with Belial? as says the Apostle, 2 Cor. 6.14, 15.

'Tis certain Men will never be thorowly converted, if they do [Page 42]not first repent, and begin by Reformation.

The fear of the Lord is the be­ginning of wisdom, Prov. 9.10. So Repentance is the beginning of Christianity.

Those that forsake their Sins, and repent heartily of them, are fit Men to make Christians of; but no wonder that the Rulers, the Pharisees and Sadducees, and the rest of the Hypocrites and Reprobates of that Age believed not in Jesus Christ. The secret of the Lord is only with them that fear him; the secret of the Lord is with the righteous, and to such he will shew his covenant, as we read, Psal. 25.14. Prov, 3.32.

In a word, the good Seed ta­keth no effect, but when it falls in a good and well prepared Ground, that is, in an honest and good Heart; as is apparent from the Parable, Luk. 8.15.

Is it now necessary to bring a­ny further Proofs to shew how much reason then there is for us Christians to repent?

Hear what Christ himself, the Author of our Faith, has expresly declared, Luk. 13.3. Except ye repent, ye shall all perish. And if we are called with an holy and heavenly calling. (As it is 2 Tim. 1.9. Heb. 3.1. 1 Thess. 4.7. and in other places of Scripture) it must needs be surely to this end, that we should stablish our hearts unblameable in holiness, 1 Thess. 3.13. And perfect holi­ness in the fear of God, having cleansed our selves from all filthi­ness of flesh and spirit, 2 Cor. 7.1

He that never began to study, nor ever was acquainted with Books, may with as much reason conceit himself a great Scholar, as he that hath not sorsaken his [Page 44]Sins, and repented, think he may be a Christian.

Let us therefore repent, that we may follow peace with all men, and holiness without which no man shall see the Lord, Heb. 12.14.

We cannot barely say, as the Baptist, Repent ye for the kingdom of heaven is at hand; but the Hour now is, that we must bid all Men repent, because the Kingdom of God is come, and that is inconsistent with a state of Sin and Wickedness.

The Times of our Ignorance God winked at; but now he ex­pects we shall all repent: And the reason of it we find, Acts 17.31. Because he hath appointed a day in the which he will judge the world in righteousness, by that Man whom he has ordained; where­as he has given assurance to all men, in that he has raised him from the dead.

Finally, in Luk. 12.48. we read that unto whomsoever much is given, of him shall be much re­quired. What manner of persons than ought we to be, (we to whom Christ is preached, and the King­dom of God fully revealed) what manner of persons ought we to be in all holy conversation and godli­ness? as St. Peter has it in his 2 Epist. 3.11.

Hence we may take occasion, in the 4th place, to consider, what sort of Persons are the Subjects of the Heavenly Kingdom; that we may assuredly know whether we are such or not; that if we are, we may praise God for it, and continue to be so; or if we are not, we may see what is to be done to become such.

It is evident that a thorow Conversion from Sin to Holiness, is the Business of Christianity. [Page 46]The Design of Christ's coming into the World, was to make Men truly holy. The only Pre­paration necessary for the Enter­tainment of the Messiah, or the Reception of his Heavenly Do­ctrine, consisted in having this work begun in them, by Repen­tance. Repent ye, said the Ba­ptist, for the kingdom of heaven is at hand.

A Christian therefore (a true Christian I mean, and not one in name only) is one that has forsaken all his evil ways, and is turned with all his heart unto the Lord his God, to do his whole Will and, keep his Command­ments, as long as he lives.

They that are Christ's have crucified the flesh with the affecti­ons and lusts, Gal. 5.24.

It is one who has denied him­self, and taken up his cross, Matt. [Page 47]16.24. One that treads apon the steps of his Saviour, and runs with patience the race that is set before him, looking unto Chrst Je­sus, who for the joy that was set before him endured the cross, de­spising the shame, and is now set at the right hand of God. Hebr. 12.1, 2. If any man be in Christ, he is a new creature, says the A­postle St. Paul, 2 Cor. 5.17. And Rom. 6.3. &c. They that are ba­ptised in Jesus Christ are bapti­sed into his death; therefore they are buried with him by baptism into death, that like as Christ was raised up from the dead, even so they also should walk in newness of life.

Leaving, therefore, the princi­ples of the doctrine of Christ, they go on unto perfection, not laying again the foundation of repentance from dead works, and of faith to­wards [Page 48]God, as the Author of the Epistle to the Hebrews has it, 6.1.

In a word, true Christians are a peculiar people, purified from all iniquity, and zealous of all good works, Tit. 2.14.

But if you will know more particularly what manner of men true Christians are in their Life and Conversation, you must read all the Precepts of the Gospel.

For we can never take them for true Christians, that do not love Jesus Christ, and are none of his Friends. And I am sure all those are mere Hypocrites, who pretend to love him, and yet keep not his Commandments.

He has said it expresly, If ye love me keep my commandments, John 14.15. And at the 21 ver. of the same Chapter, He that has my commandments and keep­eth them, he it is that loveth me, [Page 49]or as it is at the 23 ver. If a man love me, he will keep my words.

By this we shall know certain­ly whether we are his Disciples, or not. Love is the fulfilling of the law, as we read, Rom. 13.10. that is, it is the sum of it: Cha­rity comprehends all the Pre­cepts of Christianity, and im­plies all the Duties of Religion. Therefore our Saviour has made it the Criterion, or the Sign and Mark to know true Christians by, John 13.35.

In the 15th Chapter of the same Gospel, at the 12th ver He calls it his Commandment, This is my commandment, that ye love one another, as I loved you. And at the 14th ver. Ye are my friends, saith he, if ye do whatsoever I command you.

Than we are not his Friends, [Page 50]if we do not whatsoever he com­mands us, then surely we are not Christians. But there's no diffi­culty in the case, we are true Christians, we are his Friends, if we do whatsoever he commands us.

Some Men perhaps, at the first blush, will be apt to think that this Representation of a Christi­an is defective; because though I shew him to be one that re­nounceth Sin and the Devil, and makes it his Business to frame his Life according to the Command­ments of God; yet I do not mention the particulars of his Be­lief. But they may consider that this were needless to our present purpose, and superfluous; it be­ing supposed that he who yields himself intirely, and without a­ny reserve, to our Lord Jesus Christ, to do his whole will, doth [Page 51]most sincerely believe his holy Gospel, and receives and adheres to all the Truths revealed in it.

It were unreasonable in this occasion to think that a too ge­neral Catalogue of the Articles of his Faith, since 'tis most cer­tain God requires no more, and no more is necessary to the De­sign of the Gospel, and the Busi­ness of Religion, that is to make Men truly holy.

Men may be ignorant of the meaning of several obscure pla­ces of Scripture, nay, and be mistaken in their Understanding of several places (for no body is infallible) and yet be right good Christians, if they do but answer the Design of Christianity, which cannot be mistaken but wilfully.

So that if a Man can say, The Design of Christianity. I am sincere­ly willing to obey my Creator and [Page 52]Redeemer in all things command­ed by them; I do entertain and harbour no Lust in my Breast, I do heartily endeavonr to have a right understanding of the holy Scriptures, and chiefly of the Gos­pel, and to know what Doctrines are delivered there in order to the bettering of my Soul by them, and the direction of my Life and Acti­ons according to them.

If a Man can but say this tru­ly of himself, he may be sure whatsoever Mistakes he may la­bour under, they cannot be such as will undo his Soul, since they do not hinder him to answer the Design of the Gospel, and the end of our Saviour's coming into the World, that is to return sin­cerely and heartily to the Obe­dience of God, to submit to his divine Government, and frame his Life according to the Laws [Page 53]and Constitutions of his most Heavenly Kingdom.

It is certain Faith is required to no other end but this; whoe­ver reads the Scriptures cannot but see that this is the thing aim'd at by all God's Dispensati­ons. Let us always remember then to make it the end of our Faith.

Our Saviour tells us, The king­dom of heaven is like unto a trea­sure hid in a field, the which when a man has found, he hideth, and for joy thereof goeth and selleth all that he has, and buyeth that field, Matth. 13.44. That is, they that will purchase the King­dom of Heaven, must part with all their darling Sins, and all their beloved Lusts: Christiani­ty is not to be attain'd unto any otherwise.

O then, how many dream of [Page 54]Divine Treasures and Kingdoms, fancy they have found the Pearl of great Price, and as we say, Build Castles in the Air, and are still errant Beggars, as to the con­cerns of the everlasting Riches, and in the sight of God?

How many are there in the World call themselves Christians, and have nothing at all of it but just the Name? They have no­thing to shew for their Title to the Kingdom of Heaven, but their own false and impudent Claim, without any Grounds.

But we may as well call our selves Jews and Mahometans, when we do not observe the Laws of Moses, or of the Alco­ran, as call our selves Christians, when we do not live according to the Precepts of the Gospel; would you therefore know whe­ther you are Christians? Com­pare [Page 55]your Lives with the Laws of Christianity.

Our Saviour hath command­ed us to let our light shine before men, that they may see our good works, and glorifie our father which is in heaven, Matt. 5.16.

And in the following Verses he adds, (a warning very neces­sary to this present Generation) Think not that I am come to de­stroy the law or the propbets. I am not come to destroy, but to ful­fil. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven.

For I say unto you, that except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case, en­ter into the kingdom of heaven.

Ye have heard, that it was said [Page 56]by them of old time, Thou shalt not kill; and whosoever shall kill, shall be in danger of the judgment. 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 to his brother, Racha, shall be in danger of the Council: but whosoever shall say, Thou fool, shall be in danger of hell fire.

Ye have heard that it was said, Thou shalt not commit adultery, but I say unto you, that whosoe­ver looketh on a woman to lust af­ter her, has committed adultery with her already in his heart. If thy right eye offend thee, pluck it out, and if thy right hand offend thee, cut it off. It is better for thee that one of thy members should perish, than that thy whole body should be cast into Hell.

Swear not at all. Love your ene­mies. [Page 57]Be ye perfect, even as your Father which is in heaven is per­fect.

All these we find in the 5th Chapter of St. Matt. and in the 11th of the same Gospel, at the 29th Verse, Take my yoke upon you, says our blessed Saviour, and learn of me, for I am meek and lowly in heart.

We are infinitely unreasonable, if we fancy that to be a Christi­an, it is sufficient to own Christ by an outward Profession, with­out actual Obedience to all his Commands. He declares expres­sly, Matt. 7.21. That 'tis not e­very one that says unto him, Lord, Lord, shall enter into the kingdom of heaven, but he that doth the will of God.

Yet after all this, we have but too much reason still to complain and cry out with the Psalmist, [Page 58] Psal. 82.5. They will not be learn­ed nor understand; but walk on still in darkness: all the foundati­ons of the earth are out of course.

Still Men will needs fancy themselves Christians, that is, members of the kingdom of Hea­ven, when they are evidently the Subjects of the Kingdom of Darkness.

How many are there that com­mit Sin, and yet pretend that they are born of God? against the positive Declaration of the Apostle St. John, 1 Joh. 3.9.

But some will say, If none were true Christians but those who keep the Commandments of God, and do not commit sin; who then can be a Christian?

I answer in the words of our blessed Saviour, Matt. 7.14. Straight is the gate, and narrow is the way which leadeth unto life, [Page 59]and few there be that find it.

Few, God knows, few they are, especially in these our days, that are true Christians indeed, tho' there be many that call them­selves by that holy Name.

But the mischief is, the great­est part of them who name the Name of Christ, depart not from iniquity, and therefore the great­est part of them that call them­selves Christans, shall find by a sad Experience, at the great and terrible Day of the Lord, that they have no share in Christ Je­sus.

For either we must not believe the Scriptures, or we must be sure that all Drunkards, Swear­ers, unjust or uncharitable Per­sons, &c. are far from being Christians; and yet how many such do we find among the Pro­fessors of Christianity? What [Page 60]more frequent now a days than Wrath, Malice and Revenge, Fraud, Injustice, Drunkenness, Swearing, and all sort of Sin.

And still if you believe it, we are all Protestants; that is the purer sort of Christians.

But how few, notwithstanding all this pretended Purity, how few are there among us that are truly humble, meek and lowly in heart, charitable, patient and of long suffering? How few are there that do not to others, what they would not others should do unto them? How few do we see that will bear an affront or an in­jury without resentment and re­venge? How few can find in their Hearts to forgive their E­nemies? How few then love their Neighbours, that is, all other Men as themselves.

And yet we may be sure that [Page 61]without all this, our Pretentions to Christianity are groundless, vain and insignificant.

But is it then impossible to be a Christian? No such matter, we read of many in the holy Scriptures, that they were just in their Generations, and perfect in the sight of the Lord, as of No­ah, Gen. 6.9. Job, Job 1.1. Da­vid, 1 Kings 11.34. & 14.8. Asa, 1 Kings 15.11. Josias, 2 Kings 22.2. and Zacharias and Elizabeth, Luk. 1.6.

Which shews that God doth not expect of us a perfect state of Impeccability, but a perfect Sincerity, I say, a perfect Since­rity. We must love the Lord our God, with all our heart, and with all our soul, and with all our mind, Matt. 22.37. And therefore we must obey his Commandments, and do his will, with all the pow­er [Page 62]of our Soul, and all the since­rity of our Mind, and sure that is not impossible.

But never flatter your selves that you have done all you can, and that you are sincere, as long as yon continue in a wicked course of Life. Alas! you are then worse then Heathens.

Don't you believe that God affords us the Aid and Assistance of his Holy Spirit? Our Saviour affirms it, Luke 11.13. He gives it to them that ask it, viz. in de­vout and constant Prayers. And sure his Grace is sufficient for us, as God Almighty says it himself, 2 Cor. 12.9.

Whosoever therefore is buried with Christ in the Baptism of Repentance, Sin shall have no do­minion over him, he is freed from it, as we read, Rom. 6. at the 7th and 14th Verses. And whosoe­ver [Page 63]is born of God, overcometh the world, 1 John 5.4.

Those that walk in the spirit, do not fulfil the lusts of the flesh, Gal. 5.16. But, like St. Paul, they keep under their bodies, and bring them into subjection, lest they should be cast away, 1 Cor. 9.27.

They baffle Hell and the De­vil, they resist him till he begon from them. Resist the devil, says St. James, and he will flee from you, Jam. 4.7.

In a word, The weapons of their warfar are mighty through God, to the pulling down of strong holds casting down imaginations, and e­very high thing that exalteth it self against the knowledge of God, and bringing into captivity every thought to the obedience of God, as it is, 2 Cor. 10.4, 5.

So that neither death, nor life, nor angels, nor principalities, nor [Page 64]powers, nor things present, nor­things to come, nor height, nor­depth, nor any other Creature is able to separate them from the love of God. Rom. 8.38, 39.

And if this be true, if nothing hinders but they may, then sure­ly they are obliged ever to con­tinue in his Love, that is, as I have proved from the 21st Verse of the 14th Chapter of the Gospel according to St. John, in the con­stant Practice and Observance of his will.

For they (and they only) that endure unto the end shall be saved, as it is, Matt. 24 13. But no man, we are told, Luke 9.62. having put his hand to the plough, and looking back, is fit for the king­dom of God.

Our blessed Saviour in Matt. 7.24.25. compares him that learns his will and doth it, to a [Page 65] wise man, who builds his house upon a rock, which stands firm, and will never fall, tho' the rain descend, and the flouds come, and the winds blow and beat upon that house.

From all has been said, we may draw the following Inferences.

I. No Doctrine can be more Antichristian, than such as en­courage Vice and a loose way of living.

For nothing can be more con­trary to the Nature and Consti­tution of the Kingdom of Hea­ven. Whatsoever doth so is di­rectly opposite to the very de­sign of Christianity, tends to the Subversion of it, and conspires the Ruine and Overthrow of the Kingdom of God among Men.

Nothing then can be vainer or more ridiculous, than to take that for a true Christian Doctrine which allows Men in, or encou­rageth them to Sin. Whosoever doth not righteousness is not of God, 1 John 3.10.

So that, though our Righte­ousness doth not reach unto God, so as to add to his Happiness, yet are we obliged to be righte­ous. Though when we have done all, we must say, We are unprofitable servants; yet we must do all.

Though we must not be proud, and indeed we have no reason to boast for all our good works; yet we are obliged to do all good works.

Though we can do nothing without the Grace of God; yet we must believe he affords us sufficient Strength, and we are [Page 67]to act upon that Supposition, and do our Duty diligently; otherwise our Neglect and Fol­ly is inexcusable.

Though our Saviour died and made a full and sufficient Satis­faction for us; yet it was in order to our Reconciliation to God and Holiness; He has not purchased for us a Licence to sin; but except we repent, pu­rifie our selves from all Iniqui­ty, and grow zealous of all good works, we shall still perish, we shall receive no Benefit by his Sacrifice.

For though the Ceremonial or Judaical Law be abolished, yet the Natural Law, the everlast­ing Law of Holiness, of Reason and Equity, or Conscience stands firm, and can never be repealed. Could you imagine that that Law was made void through [Page 68]Faith? God forbid, says the A­postle, yea, doth he add, we esta­blish the Law, Rom. 3.31.

And though we are justified freely, and saved by Grace, yet it is through Faith, and that not a dead Faith, such as the Devils may have; but such an one as worketh by Love, as we have seen, Cal. 5.6.

Let us not then object any thing against our Duty, but set about it instantly; knowing that we are to expect no Grace, no Favour, no Mercy at God's Hands upon the Account of our Faith, if it doth not purifie us from all iniquity; and that it will avail us nothing at all to have believed in Jesus Christ, if we do not believe in him, so as to forsake all our Sins, and become pure, and holy, and fruitful in all good Works, and [Page 69]frame our Lives perfectly accord­ing to his Will and the Precepts of his Gospel, submitting our selves wholly to his Govern­ment and his most heavenly Kingdom, and letting him rule us, and reign over us.

Otherwise our Faith is a dead Faith, no better than that of De­vils, who believe and tremble, Jam. 2.19.

We are therefore inexcusable, if we are so impertinent, after this, as to wrest (either through our Ignorance or Instability) any Saying in the Bible, to fa­vour our Lusts, and so flatter us in our own Destruction.

Some Men are very fond of these and the like places, Be not righteous overmuch. And, What I would, that I do not; but what I hate, that I do. It is no more I then that do it, but sin that dwel­leth [Page 70]in me: As if by these, or the like, they were discharged from the Duty and Necessity of Ho­liness.

But either these Words are capable of a good sence, recon­c [...]leable with our strictest Duty, or else they are (not the Dictates of the Spirit of God, nor the Sence of the Holy inspired Men them­selve, but (the Proverbs or Say­ings of dissolute Men, who are there personated, which lie under the Dominion of sin, and are brought into captivity to the law of sin.

We are little verst indeed in Scripture, if we know not there are some things obscure in it. Yet we must be blind, if we do not plainly perceive that it doth indispensably exact of us a righ­teous and just, and a vertuous and holy Life, agreeable to the hea­venly [Page 71]and everlasting Laws of the Kingdom of Heaven.

Our God has no pleasure in wickedness, neither shall any evil dwell with him. Such as be foolish shall not stand in his sight; for he hateth all them that work va­nity. He shall destroy them that speak leasing: The Lord will ab­hor both the blood-thirsty and de­ceitful man, as the Psalmist has it, Psal. 5.4, 5, 6.

And God is not of another Mind under the Gospel; but if the Christian Faith did indeed make void the Necessity of being truly righteous and holy, and allowed its Professors the Liber­ty of living in Immorality and Sin; it ought to be rejected of all sober Men, with Abominati­on and Horror, as a damnable Contrivance of Hell and the De­vil: Nay if it were not more [Page 72]apt to reform Mens Lives and Manners, and make them much better and holier, than any other Religion that was established in the World before: I don't see what Reason we could have to think that God is the Author of it, or that God will have us prefer it to his former Revelati­ons.

But I am sure if it was true that the Christian Religion did not exact a perfect Comformity to the Laws of Nature, but en­courageth Men to, or indulgeth them in the Practice of Immora­lity and Wickedness; we could ne­ver perswade the wise Heathens, and much less the Jews; and we our selves should have no Reason at all to believe that it proceeds from God. For the only convincing Reason that we have, to prove that our Saviour's [Page 73]and the Apostles Miracles (which both Jews and Heathens attribu­ted to the Power of Magick, or at best to God's Permission to try the Children of Men) were affected by the immediate Pow­er of God, in confirmation of the Truth of the Gospel; is be­cause the Doctrine of the Gos­pel, or the Christian Religion is infinitely averse to the Genius of the Devil, and most agreeable to the Spirit of God, the Dictates of right Reason, and our own Consciences, that is the divine and everlasting Laws of the King­dom of Heaven.

If the Design of the Christian Religion had been to alienate Mens Minds from God and Goodness, we could not but con­clude it to be the Works of the Devil.

But if it tends to the Glory of God, and the Good of Mankind, if it be apt to promote true Piety and Vertue, and if its Design be to inspire Mens Minds with great and worthy Thoughts of God, and suitable Affections towards him, and to reduce the World to the Practice of Charity, Justice, and Humility, Chastity, Tempe­rance and Sobriety, Patience, Meekness and Gentleness, and all other divine Vertues; then it is impossible (or at least absolutely unreasonable) to attribute the wonderful Deeds that were wrought in confirmation of the Truth of its Promises and Threatnings, to a wicked, ma­licious, proud, unjust, revengeful and impious Spirit.

It being then evident that all those Doctrines which reconcile Vice with Religion, are false and [Page 75]Diabolical; we may therefore be sure if we explain any obscure Saying of Scripture, so as to make it encourage or palliate Wickedness, and excuse Men from being holy and doing Righteousness, we put a false Sense upon it.

Our Traditions are false and abominable, if by them we make the Commandments of God of none effect. That's the First Infer­ence.

Secondly, Those Men are in­finitely mistaken, who fancy the Essence of Religion to confist in Speculation and not in Practice; and cry out against Morality, as if true Morality was not true Religion.

Hollness is the end of Faith, and the end of Divine Revela­tion, it is the Law and the Pro­phets, [Page 76]and the very Gospel. For God's Design in the Gospel is no other than that of the Law, or any former Revelation: As we read of the Housholder of the Parable Matth. 21.33. &c. That he sent several of his Servants at several times, and last of all his own Son, to those Huband­men to whom he had let out his Vineyard; and that all the Mes­sages he sent, were to no other end but this, viz To demand the Fruits of his Vineyard: So God at sundry times has sent divers Messengers to the Sons of Men; Angels and Prophets, and at last his only begotten Son: And to what end was all this but to ex­cite Men to pay him those Fruits he expects from them; to take them off from their Sins, and perswade them to their Duty and Allegiance, to make them [Page 77]good and obedient, that they may become his good Subjects, and may be Partakers of his Ho­liness and divine Nature, and so of his everlasting Kingdom?

We must then beware of those who make the end of Religion and the Essence of it to consist in Speculation, and not in a holy Practice.

Those Men know not the Power of the Gospel, they are not acquainted with the Nature of the Kingdom of Heaven, they are ignorant of what they pray for, in their daily Prayers, when they say unto God, Thy kingdom come.

Thirdly, It follows, that our chief and main Business is to stu­dy our Duty, to learn it and to practice it, that we may work out our own salvation with fear [Page 78]and trembling, as it is, Phil. 2.12.

Those are in a great Error who imagine we must always rest in the Doctrines of Re­pentance and Faith, against the express Commandment of the Apostle, Hebr. 6.1. For as St. James says, What doth it profit, though a man say he has faith, and have not works? can faith save him? Faith without works is dead, and therefore unprofitable, Jam. 2. at the 14 and 26 Verses.

They are then ignorant and sensless Christians, or rather no Christians at all, who do not much regard God's Command­ments, or do not much care to learn his Will, and what it is he requires of every one of us; who undervalue and despise those Books and Discourses that in­struct them in all the parts of their Duty, and teach them that with­out [Page 79]the sincere Performance of it, it is in vain to hope for Hea­ven; and rather delight in cu­rious and speculative Notions, fondly perswading themselves, that the Knowledge and Belief of such, will bring them to ever­lasting Happiness, and fully dis­charge them from the Practice of the whole Duty of Man, as if there was a way to be righteous without doing Righteousness.

But if we are seriously desi­rous of the things that belong to our Peace, that our Faith may be approved, and may be such as will be accepted of God; and if we will not deceive our selves with a vain and dead Faith: If we design in good earnest to have a Share in Christ Jesus, to enjoy the Benefit of that glori­ous Redemption he hath wrought in the behalf of fall'n Mankind, [Page 80]and to be included in that Act of Grace and Indemnity he hath obtained for all Rebels that will return to their true Allegiance, that is, all penitent Sinners: Then it concerns us to return sincerely and impartially under the Dominion of the Kingdom of Heaven, and become God's faithful Subjects, which cannot be, if we do not conform to his divine Laws.

Our Business therefore must be to study diligently and learn his whole Will, and to practice it with all the Zeal and Sincerity of our Souls.

Our Business (if we will be Christians indeed, and not bare­ly in Name) is to know per­fectly what is our Duty to God; what is our Duty to ourselves; and what is our Duty to all o­ther Men.

We must know exactly what is the Duty of Children to Pa­rents; of Parents to Children; of Servants to Masters; of Ma­sters to Servants; of Husband and Wife, of Friends and Ene­mies one to another; of the Poor to the Rich, and the Rich to the Poor, and the like.

But it doth not only concern us to know these things; our main Business is to practice them, otherwise we are as far from Christianity as before.

For, Though we have all know­ledge, if we have not Charity, we are nothing, 1 Cor. 13.2. And as our blessed Saviour tells us, Luke 12.47. That servant which knew his Lords will, and prepared not himself, neither did according to his will, shall be beaten with many stripes.

Fourthly, If, Without holiness no man shall see the Lord, and if it be impossibe, and a very con­tradiction, to be a Member of the Kingdom of Heaven, without doing the will of God, and living in Obedience to his Commands; then it follows necessarily that if we have any concern for our Souls, or any value for our Sal­vation, we must neglect nothing in order to it, but must prose­eute the means of Grace with all diligence.

Some Men neglect the hearing and reading of God's Word their private and daily Devotions, the Publick Service of God, or if they meet in his House, they lit­tle mind what is done there; they neglect the Opportunities of coming to the Lords Table, to commemorate with pure and thankful hearts the inestimable [Page 83]Death of Christ, and there re­new solemnly their holy Vows and Resolutions; they are per­fect Strangers to the Doctrine of Fasting, and they let their Bo­dies grow too head-strong for them: Then if you talk to them of governing their Appetites of Self-denial and Resignation, for­giving Injuries, and the like; they complain of their Infirmities, and cry, Who is sufficient for these things?

But whose Fault is it if they are not? Judge I pray you be­twixt me and my vineyard, says the Lord of Hosts, what could have been done more to my vine­yard, that I have not done in it? Wherefore then when I looked that it should bring forth grapes, brought it forth wild grapes, Isa. 5.3, 4.

Lastly, We must be sure to re­member, it is a great piece of Madness for Men to pretend to the Name of Christians, whilst they put off their Repentance, and live in the Practice of any Sin; and it is no less unreasonable for them after a wicked Course of Life, and a continual Neglect and Contempt of the Grace of God during their Life time, to conceit they depart right good Christians out of this World, by vertue of a late and Death-bed Repentance.

Alass! Repentance at best, is but the way, or a Step to Chri­stianity, and even that is a Busi­ness that requires a great deal of Pains and Time, many repeated Resolutions and Endeavours.

I shall not need to add more to shew the Unreasonableness and Invalidity of a Death-bed Repentance; but this I will free­ly say, I believe there's nothing in the World causeth the Destru­ction of more Souls, or doth more effectually the Work of the Devil, than that Doctrine which makes Christianity so easie, so slight and trifing a Business.

I will not indeed disheart­en Men at no time from doing their Duty, and turning unto the Lord with all their Heart and with all their Soul; but neither will I encourage any to be pre­sumptuous at their last Hour up­on the Account of a late and Death bed Repentance.

I will advise such sinful Wretches, (who while they en­joyed their Life and Health, and thought themselves out of God's [Page 86]reach) rejected the Offers of Grace, and spent their time in Sin and Vanity, or liv'd in the Practice of any Sin, and now are loath to be damned, for their Folly, and would fain make their Peace, when they see themselves launching into Eternity: I say, I will advise them not to throw away the poor Remnant of their Time in unprofitable Profession of their great Grief and Sorrow; (who doubts it, when Hell is o­pen before them, and they are upon the Brink of the preci­pice?) in passionate Profession of great Kindness for God and Vertue, (when they have laught at both, as long as they could enjoy their Humour) or in ful­some Flatteries and Comple­ments; and least of all in con­fident Extasies, bold Claims of [Page 87]Salvation, and Triumphs in the Mercy of God.

But I would have them hum­ble themselves to the Dust be­fore him; like fugitive Slaves, who are apprehended, much a­gainst their Will, and are brought by Force and Violence, to ap­pear before their Lord's Tribunal: I would have them dispose them­selves with just Fears and pro­found Humility to submit to God's Judgment, whatever it shall be: And I would perswade them to set all in order by the way, as much as ever they can; to undo as much as they are able all the Evil they have done, and do all the Good that may be done in so little time; that is, make all the Restitution, and all the Re­paration possible, (if they have wrong'd or injur'd any) frame their Minds, as much as they [Page 88]can, by sober and serious thoughts and strong and well grounded Resolutions, to quite different Dispositions than those they had before, and endure all the Pains and Misery of their Sickness with Patience and Submission, proceeding from a due sense of their Deserts and an acknowledg­ment of the divine Justice; and when they have effected all this, I will advise them to cry to God for Mercy in the deepest Humi­lity of their Souls, acknowledg­ing that they have not perfor­med what God requires in the Gospel; that therefore they have no Reason to presume upon his Mercy; and that if he consumes them in an everlasting Fire, it is but that they have deserved, and what was foretold them by his Ministers.

Yet I will urge them still to cry to God, Mercy, Mercy, and put themselves, as much as they are able, in a fit Dispositi­on to obtain Mercy. For who knows whether God will not be intreated, and who can tell whi­ther the Almighty has no hid Treasures of Mercy in store?

However, it must beacknow­ledged, this is the safest and rea­sonablest Course they can take, having no other Hopes left but this. And these are very far from affording any grounds of Confidence and Presumption.

O then, since we know these things, ought we not to remem­ber now our Creator, according to the Exhortation, Eccl. 12.1. now, while it is called to day, Heb. 3.13.

Ought we not, with the Psal­mist, to make haste, and delay not to keep God's Commandments, Psal. 119.60.

Certainly if we do not take warning, after all this, if we re­fuse to hearken to the heavenly calling, and are not wrought up­on to forsake all our Rebellions, and return to the Obedience of God with all our Heart, and with all our Soul; not only these things will rise in Judgment a­gainst us, and condemn us, but our Condemnation will be most fearful and terrible; for even those impious and wicked Men of Sodom, who have been guilty of the most shameful and unna­tural Lusts, and did provoke God by their abominable Sins to rain Fire and Brimstone from Heaven upon them, and consume them in an Eternal Fire: Even these [Page 91]Men at the last Day, shall be treated far more tollerably, than those who reject the Offers of of Grace, when the Kingdom of Heaven is preach'd unto them, as our Saviour assures us, Luke 10.12.

Be ye therefore followers of God, as dear children, and walk in love, as Christ also loved us, and has given himself for us, an offering and a sacrifice to God for a sweet smelling savour. But fornication and all uncleanness, or covetousness, let it not be once na­med amongst you, as becometh saints; neither filthiness, nor fool­ish talking, nor jesting, which are not convenient; but rather gi­ving of thanks.

For this you know, (or, may be sure of) that no whoremonger, uor unclean person, nor covetous man, which is an idolater, hath a­ny [Page 92]inheritance in the kingdom of Christ and of God. Let no man deceive you with vain words; for because of these things cometh the wrath of God upon the children of disobedience, Ephes. 5.1. &c.

Let us not therefore flatter our selves with a conceit of God's singular Favour, whilst we are the very Children of Disobedi­ence, we must either renounce our Christianity, and our Hopes of Heaven, or renounce our Sins.

It is the most ridiculous thing in the Word to pretend to ei­ther of the former, whilst we continue in the Practice of any evil thing.

The Lord alloweth the righte­ous; but the ungodly and him that delighteth in wickedness doth his soul abhor, Psal. 11.6.

Since therefore ther's no other way to obtain God's Favour, but in being righteous and forsaking all manner of Wickedness; since the very Principles of our Reli­gion oblige us to cease from all that is evil, and learn all that is good; let us be sure to avoid Sin as Men would the Plague, and let us daily grow in grace, ac­cording to St. Peter's Exhorta­tion, 2 Pet. 3.18.

Let us be sure, whatever In­terests we have to serve, what­ever Dealings we may be inga­ged in, to be always strictly just and upright. Let us never use any ill Tricks to serve our own ends, but in all our Transactions with one another; let us deal with that Simplicity and Inte­grity and good Conscience, that becomes those who would be ac­counted [Page 94]the Disciples of the holy Jesus.

Sin is the Transgression of a known Law. Now what a hor­rid thing is it, what Impudence, for mortal Men to do that they know is forbidden by the Al­mighty Governour of the World, the righteous and impartial Judge of the Quick and the Dead!

But (I cannot forbear saying it once more) What piece of Madness is it for Men to do this, and yet pretend to be God's Ser­vants, and the Disciples of the Son of his Love, whom he has sent into the World a purpose to reform the World, and shew the stray'd Race of Mankind, the way to true Happiness and Bliss, in teaching them to turn from their iniquities, as it is, Acts 3.26.

We do infinitely mistake the Design of his Coming, and the Nature of his Religion, if we do not believe that it is to make Men much better and holier than they were before, and indeed to make them as good and as holy as it is possible for Men to be.

Let us then study earnestly his whole Will, and practice it accordingly, least those who have never heard of him, should be accounted better than we.

If we will be truly Christians, let it be the earnest Endeavour of our Lives to render our selves as excellent and as exemplary for all sort of amiable Qualities, as it is possible for Men to be in this World.

Whatsoever things are true, whatsoever things are honest, whatsoever things are just, what­soever things are pure, whatsoever things are lovely, whatsoever things are of good report: If there be any virtue, and if there be any praise, think on these things, Phil. 4.8.

See what your Obligations are! We that have such a glorious light vouchsafed unto us, and such un­valuable Promises, and such migh­ty Assistances made over to us by the Gospel of Christ; must in reason imagine that in return of these great Advantages, great things are expected from us.

It will not satisfie our En­gagements that we do believe and profess the Gospel, that we do [Page 97]no Wrong to our Neighbours, that we are neither given to Lewdness, nor Drunkenness; (though yet even these, as the World goes, are very great things, and could all Men that profess Chri­stianity truly say this of them­selves, we should soon see Heaven upon Earth,) but our Christiani­ty obliges us to aspire after greater things, we must get our selves possessed of the whole Circle of Vertues; we must be kind and charitable, as well as just and honest; we must he modest, and meek and humble, as well as tem­perate and chast.

Then (may I add to these, excellent Words of an Excellent and most Reverend Prelate of our Church) Then will Christ indeed own us for his Disciples; [Page 98]for then we shall be true Subjects to God's Kingdom upon Earth: and if we continue to be so unto the end, we shall not fail at last to be admited into his most glorious Kingdom in Heaven, where we shall enjoy the infinite Pleasure of Holiness to everlast­ing Ages.