CHAP. I. The Preface and Introduction to the Text.

THough the Wiſe God is pleaſed now and then to keep a Peti-Seſſions at this day, and to execute Vengeance on ſome Sinners, leſt men ſhould queſtion his Providence, and but on ſome, leſt they ſhould queſtion his Patience; Yet the Great Aſſize, when Juſtice ſhall have a ſolemn, publick and general Triumph, will be the laſt Day. This World is the Theatre whereon Mercy is acting its part every moment; if Juſtice peep out a little, as the Sun out of a Cloud, it is quickly recall'd and hidden again, it will not appear in its full beauty, and glory, and brightneſs, till all Nations appear in the other World. Here all things come alike to all, there is one event to the Righteous and to the Wicked, to the Clean and to the Ʋnclean, to him that ſweareth, and to him that feareth an Oath, Eccleſ. 9.2. The Sun of Proſperity ſhineth, and the Showers of Adverſity fall on both promiſcuouſly. If there be any difference for the better, it is commonly on the worſer ſide, Pſal. 73.3. to the 8. verſ. But there when the laſt Trump ſhall ſound, the living be changed, the dead raiſed, and all ſhall appear before the Judgment-Seat of Chriſt, when the Saints ſhall be called, honoured, acquitted, and rewarded; when the Sinner ſhall be arraigned, accuſed, condemned, and executed, when the Judge ſhall ſay to the Saints on his right hand, Come ye bleſſed of my Father, inherit the Kingdom prepared for you from the Foundation of the World: And to the Sinners on his left hand, Depart from me ye curſed into everlaſting fire, prepared for the Devil and his Angels. Then men will ſee and ſay, Verily there is a reward for the Righteous, Surely there is a God that judgeth in the World. Then men ſhall return and diſcern a difference between the Righteous and the Wicked, between him that ſerveth God, and him that ſerveth him not.

In relation to this great and general Judgment, we may conſider:

1. The Efficient or Judge, verſ. 31. The Son of man ſhall come in his glory, with all his holy Angels, and ſhall ſit on the Throne of his Glory. He that was judged by man, ſhall be Judge of men.

2. The Subject or Perſons to be judged, all the World; verſ. 32. And before him ſhall be gathered all Nations. The Congregation of the whole World together ſhall follow upon the ſound of the Trumpet. In a moment, in the twinkling of an eye, at the last Trumpet, (for the Trumpet ſhall ſound) the dead (indefinitely) ſhall be raiſed, 1 Cor. 15.52. Some underſtand the ſound of the Trumpet Metaphorically, for the Virtue and Power of Chriſt, whereby he ſhall cite and cauſe all the World to appear before him. Others take it literally and properly, as God appeared on Mount Sinai, when he gave the Law with the long and loud ſound of a Trumpet, Exod. 19.19. So he will appear at the great Day with the ſound of a Trump, when he comes to reckon with men for the breach of the Law, Matth. 24.31. And he ſhall ſend his Angels with a great ſound of a Trumpet. The Jews gathered their ſolemn Aſſemblies together with the ſound of a Trumpet.

And God will gather the greateſt aſſembly of men that ever was with the ſound of a Trumpet. Adam ſhall then ſee all his Children to the hundredth, and thouſandth, and hundred thouſand Generation.

3. The Form or Proceeding at that day, from verſ. 32. to the end.

4. The Event or Execution of the Sentence, verſ. 1. And theſe ſhall go into everlasting puniſhment, (as Hamans face was covered when the Sentence was given, and preſently led forth to Execution) and the Righteous into life eternal.

About the Form or Proceſs of this Day, wherein the Text lieth, theſe four particulars are obſervable: 1. The ſeparation of Perſons. 2. The ſetting them in their places. 3. The manifeſtation of perſons and things. 4. The pronunciation of the Sentence.

1. The ſeparation of Perſons. Now the Tares and Wheat grow together, but then they ſhall be parted aſunder, verſ. 32. And before him ſhall be gathered all Nations, and he ſhall ſeparate them one from another, as a Shepheard ſeparateth his ſheep from the goats. Here they mingle together in the ſame Houſe and Family, and Society, but there the Devils Herd of Goats ſhall be by themſelves, and Chriſts Flock by themſelves. The Wicked ſhall be gathered together, and he ſhall bind them in bundles, Matth. 13.41. and the Godly gathered together. The Sinner ſhall have his deſire, not to be troubled with Admonitions or Singularity of the Preciſe; and the Saint ſhall have his Prayer, not to be vexed with the filthy Converſation of the Prophane, Pſal. 26.4, 5, 6, 7. I have not ſate with vain perſons, neither will I go in with Diſſemblers: I have hated the Congregation of evil doers, and will not ſit with the Wicked, &c.

2. The ſetting them in their places. Now the vileſt men are exalted, and the moſt virtuous debaſed, but then it ſhall be otherwiſe. And then he ſhall ſet the Sheep on his right hand, and the Goats on his left, verſ. 33. Here the Godly are ſet in low places on foot-ſtools, the Wicked in high places, on Thrones: But there the Godly ſhall be honoured, and the Wicked diſgraced. The right hand is a place of the greateſt honour. To ſit at a Kings right hand, is the higheſt Seat next him. To ſit on King Solomon's right hand, was the honour he gave his Mother, 1 King. 2.19. To ſit at the right hand of God, is peculiar to Chriſt, whom he hath honoured and exalted above Principalities and Powers. To which of the Angels ſaid he at any time, ſit thou on my right hand, Epheſ. 20.21. Heb. 1.13. And to ſit on the right hand of Chriſt will be the honour of his Spouſe, his Queen. At thy right hand was the Queen in Gold of Ophir, Pſal. 45.9. They who are now placed at the left hand of earthly Princes, will then be placed at the right hand of the King of Kings, of the bleſſed and glorious Potentate; and they who are now placed at Kings right hands, will be placed at Chriſts left hand.

3. The manifeſtation of Perſons and things:

1. Of Perſons.

1. Of Men. All men ſhall then be pellucid and tranſparent as Chriſtal. We muſt all appear, 〈 in non-Latin alphabet 〉 , 2 Cor. 5.10. For we muſt all appear before the Judgment Seat of Chriſt, 〈 in non-Latin alphabet 〉 The word ſignifieth a clear and a permanent manifeſtation. Such a clear manifeſtation of men, that every one may ſee into them, what they are, and what they have been; and ſuch a permanent manifeſtation as will laſt for ever, according to the Greek Scholiast, on 1 Tim. 3.18. Good men ſhall then be manifeſted, their Principles, their Practices, their Deſigns and Purpoſes, and their uprightneſs in all to their glory and praiſe. They who are now accuſed of Hypocriſie, and Obſtinacy, and Pride, and Peeviſhneſs; becauſe they could not ſwim with the ſtream, nor run with others to the ſame exceſs of riot, will then be manifeſted to be men of Integrity and Humility, and to have declined the prophane courſes of others, not out of fooliſh preciſeneſs, or needleſs ſcrupuloſity, or humourſomeneſs, but out of Conſcience to the Commands of God. Their Faith, and Love, and Sincerity, will be found to their praiſe, and honour, and glory, at the appearing of Jeſus; When Chriſt who is our Life ſhall appear, then ſhall ye appear with him in Glory, 1 Pet. 1.7. They who are now deſpiſed, and reproached, and trampled on as the dirt and dung, and filth of the Earth, will then be manifeſted to be Gods Jewels, Chriſts Glory, and the Temples of the Holy Ghoſt. When Chriſt who is our Life ſhall appear, we ſhall appear with him in Glory, Col. 3.4. Then there will be a manifeſtation of the Sons of God, Rom. 8.19.

Bad men will then be manifeſted to be the Servants of Unrighteouſneſs, the Children of the Devil, the Slaves and Vaſſals of Corruption, and notwithſtanding all their glorious Profeſſion, and ſpecious Pretences, to have been but as a painted Sepulchre, gaudy without, and rottenneſs within; or as a curious Chimney-piece, without white and ſhining, but within full of ſoot and blackneſs: He will bring to light the hidden things of darkneſs, and make manifeſt the thoughts of the heart.

2. Of the Lord Jeſus Chriſt. We read of the appearing of Chriſt at that day, 1 Pet. 1.7. Col. 3.4. He was vail'd, and hid, and obſcured, when on Earth, but then he ſhall be reveal'd and diſcover'd to the whole World. When the Lord Jeſus ſhall be revealed from Heaven, 2 Theſſ. 1.7. And it will be a glorious Revelation. Looking for the glorious appearing of the great God, and our Saviour Jeſus Christ, Tit. 2.13.

In this World he appeared as the Son of man, as one born of a Woman, and in the form of a Servant; but then he ſhall appear as the Son of God, as the only begotten of the Father, and as the Head of Principalities and Powers, and as the Heir of all things, Matth. 16.27. For the Son of Man ſhall come in the Glory of his Father, with his Angels: and then he ſhall reward every man according to his works. He ſhall come in the Glory of his Father; i. e. in that Glory and Honour which is proper and peculiar to the Divine Nature.

At his firſt appearing a weak mortal man was his Harbinger,Mat. 3.3, 4. to prepare his way before him; But at his ſecond appearing, a mighty immortal Arch-Angel ſhall be his fore-runner, and go before him. For the Lord himſelf ſhall deſcend with a ſhout, with the voice of the Arch-Angel, and with the Trump of God, 1 Theſſ. 4.16. At his firſt appearing he was accompanied with a few poor mean Fiſhermen, but at his ſecond appearing he ſhall be attended with his mighty Angels, 2 Theſſ. 1.7. With all his holy Angels, Matth. 6.27. With the thouſand thouſand that are before him, and the ten thouſand times ten thouſand that miniſter to him.

At his firſt appearing he came as a Servant to miniſter unto others, and to be abaſed; He came riding upon an Aſſe, Matth. 20.5. & 28. But at his ſecond appearing he ſhall come in the Clouds of Heaven as his Chariot, Matth. 26.61. To be glorified in his Saints, and admired in all them that believe. And then he ſhall appear as a Lord; ſome think it's therefore called the Lords-day, 2 Pet. 3.10.

At his firſt appearing he appeared wholly as a Saviour and Redeemer. When he appeared to the World, the Philanthropy, or kindneſs of God to man appeared, Titus 3.4. And the Grace of God that bringeth Salvation appeared, Titus 2.11. But then he ſhall appear as a Judge, full of Fire, and Fury, and Wrath againſt his Enemies. The Kings, and Captains, and Nobles will call to the Rocks to fall on them, and to the Mountains to cover them from the wrath of the Lamb, when that great day of his Wrath is come, Rev. 6.16, 17.

At firſt he appeared as a Sinner; In the likeneſs of ſinful fleſh, Rom. 8.3. He was numbred among the Tranſgreſſors: The Lord laid on him the inquity of us all, Iſa. 53.12. He was called a Samaritan, and one that had a Devil, Joh. 10. A Winebibber, and a Glutton, a Friend of Publicans and Sinners, Joh. 8.48. Matth. 11.19. A Traytour againſt Caeſar, Joh. 19.12. One guilty of Blaſphemy againſt God, Matth. 26.65. A Conjurer, and one in Compact and Covenant with the Devil, Matth. 12.24. But his ſecond appearing will be without any ſuch likeneſs of ſinful Fleſh, or imputation of ſin by God, or reputation of a Sinner among men. But unto them that look for him, ſhall he appear the ſecond time without ſin unto Salvation, Heb. 9. ult.

2. There will be at that day a manifeſtation of things. The Books that are now ſealed up, will then be opened, Rev. 20.12.

The Book of the Divine Decrees will then be unclaſped, and the Names written in the Lambs Book of Life will then be viſible and legible to all. And I ſaw the dead ſmall and great ſtand before God, and the Books were opened, and another Book was opened, which is the Book of Life, Rev. 20.12. All the Divine Providences in time will be manifeſt, then will the Divine Purpoſe from eternity, as now the Divine Purpoſe is manifeſt by the Divine Providence.

The Book of Divine Providences will then be opened, and all the rare curious Contrivances thereof unfolded; the agreement of Providence with the Promiſes (as well as with the eternal Purpoſe) will then be apparent. The Hiſtory of the whole World will then be read by the Saints in one entire Volume. Now we ſee a little of Gods Wiſdom, and Power, and Faithfulneſs in one Providence, and a little in another, and a little in a third; yea, we are ſo blind, and Providences often ſo dark, that through our ignorance and unbelief, God loſeth much of the Glory due to him for them, and we much of the comfort we might receive by them; but then we ſhall with ſtrengthened and enlarged Underſtandings diſcern the whole Series, Method, and Contexture of Divine Providences together, and how by a powerful, wiſe, gracious Government, all things conſpired, and combin'd, and wrought together for our everlaſting good, Rom. 8. 28. It's one thing to ſee a rich piece of Arras, with a curious ſtory wrought in it, by parcels and pieces, and another thing to ſee it all together, hung up, and to be ſeen all at once with one view.

The Book of Conſcience will then be opened. Though now wicked men blot and blur this Book by their wilful Preſumptuous ſins, that they cannot read it; though they darken their Eyes, and ſtiffen their Wills, and harden their Hearts, and will not read it, yet then they ſhall have the Book of Conſcience repreſenting to them in large, though black, yea bloody Characters, all their atheiſtical Impieties, Enormities, Drunkenneſs, Revellings, Debaucheries, Hypocriſies, Blaſphemies, and they ſhall be forced to read them with ſorrow and terror, whether they will or no.

CHAP. II. The diviſion and brief Explication of

4. THe Pronunciation of the Sentence, verſ. 41, 42, 43, &c.

In which we may take notice:

1. Of the Perſons ſentenced; theſe are deſcribed: 1. By their ſtation, on the left hand; Then ſhall he ſay to them on the left hand. 2. By their condition, curſed ones, Depart ye curſed.

2. Of their puniſhment. In which there is: 1. Pain of loſs, Depart from me. 2. Pain of ſenſe, which puniſhment is aggravated.

1. By its extremity, Fire. This is amplified: 1. By their Companions in thoſe flames, The Devil and his Angels. 2. By the Divine Ordination of it for them, Prepared for the Devil and his Angels.

2. By its eternity, Everlaſting Fire.

3. Of the reaſon of this puniſhment; For I was hungry, and ye gave me no meat: I was thirſty, and ye gave me no drink, verſ. 42, 43.

I ſhall begin with the Sentence, wherein every word ſpeaks Woe and Wrath, Fire and Fury, Death and Damnation; and every ſyllable ſpeaks the deepeſt Sorrow and dreadfuleſt Sufferings. It is like Ezekiel's Roll, written within and without; and within is written Lamentation, Weeping and Woe, Ezek. 2.10. The Lord Chief Juſtice of the World, the Judge of the Quick and Dead is now in all his Robes and Royalty, with millions of glorious Attendants, in the Glory of his Father, with all his holy Angels, ſet on the Bench. The poor Priſoner, whoſe trembling Soul is newly reunited to the loathſome Carkaſſe of his Body, is drag'd to the Bar, awaiting and expecting ſome doleful doom. He is lately come from Hell, to give an account of his Life on Earth, and to receive his Sentence; and loath he is to go back to that place of torments, as knowing that the pain of his Body will be a new and grievous addition to his miſery, when that ſhall burn in flames as his Soul doth already in fury. Therefore he pleads,

Priſoner.

Lord let me ſtay here (though poor wretch he hath his Hell about him in his accuſing, affrighting Conſcience) rather than go to that Dungeon of darkneſs. A ſight of thy beautiful Face may poſſibly abate my Sorrows, and thy Preſence may mittigate my Sufferings.

Judge.

No, ſaith Chriſt, here is no abiding for thee, be gone hence. Thou mayſt remember when my Preſence was thy Torment, when thou didſt bid me depart from thee, chooſing my room before my company. Now my abſence ſhall be thy Terror, I like thee not ſo well to have thee nigh me. Depart, I ſay, from me.

Priſ • ner.

Lord, if I muſt undergo ſo dreadful a doom, as to depart from thee, the Father of Lights, and Fountain of Life, yet bleſs me before I go; One good wiſh of thy Heart, one good word of thy Mouth will make me bleſſed where ever I go. Thoſe whom thou bleſſeſt, are bleſſed indeed; Bleſs me, even me, O my Father: At this parting grant me thy bleſſing.

Judge.

Sinner, be gone, and my curſe go along with thee. Thou haſt many a time deſpiſed my Bleſſing when it hath been offer'd to thee, though I was made a Curſe to purchaſe it for thee; therefore, I ſay, depart from me, and the Curſe of an angry Lord, and of a righteous Law accompany thee for ever. Depart, I ſay, thou curſed.

Priſoner.

Lord, if I muſt go, and thy Curſe with me, ſend me to ſome good place, where I may find ſomewhat to refreſh me under thy loſs and curſe. It's miſery enough to loſe thy preſence, Good Lord, command me to ſome good place.

Judge.

No, Sinner, be gone with my Curſe to that place which will torture and rack thee with extremity and univerſality of pains. The time hath been that thou haſt wallowed in ſenſual Pleaſures, now thou muſt fry in intollerable flames. Depart thou curſed into fire.

Priſoner.

Ah Lord, if I muſt go with thy Curſe, and to ſo woful a place as fire, I beſeech thee, let me not ſtay there long. Alas, who can abide devouring flames one moment? material fires of mans kindling are terrible, but how intollerable are thoſe flames which thy breath, like a ſtream of brimſtone, hath kindled? I beſeech thee, if I muſt go to it, let me paſs ſwiftly through it, and not ſtay in it.

Judge.

No, Sinner, depart, and my Curſe with thee, to thoſe extream Torments that admit of no eaſe, and no end, where the worm never dieth, and the fire never goeth out; to the Lake that burneth with fire and brimſtone for ever. Depart thou curſed into everlaſting fire.

Priſoner.

Lord, this is diſmal and dreadful indeed to go from thee, who art all good, and to go to fire which hath in it extremity of all evil, and to loſe thee, and fry in flames for ever, ever, ever; yet, Lord, if it is thy Will it ſhould be ſo, hear me yet in one deſire, let me have ſuch ſociety as may mitigate, at leaſt ſuch as may not aggravate my miſery.

Judge.

No, Sinner, thy Company muſt be ſuch for ever as thou didſt chooſe in thy life time. He who was thy Tempter, ſhall be thy Tormentor. And they who led thee captive at their will, ſhall be bound with thee in Chains of everlaſting darkneſs, and faggotted up with thee together for unquenchable fire. Such fiery Serpents, gnawing Worms, ſtinging Adders, poiſonous Toads, roaring and devouring Lions, hideous Monſters, frightful Fiends muſt be thy eternal Companions. Depart from me thou curſed, into everlaſting fire prepared for the Devil and his Angels.

I ſhall now ſpeak particularly to the puniſhment of theſe wicked ones, and explain the words as I come to ſpeak to them.

〈 in non-Latin alphabet 〉 , Eſt Metaphora qua vita humana curſus per iter ſive proſectionem deſcribitur.I begin with the beginning of Chriſt's Sentence, viz. The pain of loſs, which ſhall be the puniſhment of the damned; Depart from me. The word depart is a metaphor which deſcribes the courſe of humane loſs by a Journey, Luk. 1.6. 2 Pet. 2.10. And alſo their progreſs to death, Luk. 13. The eternal death of the damned will conſiſt partly, if not principally in their departure from the Lord of Life.

But it may be Objected, Who can depart from him who is every where? Chriſt is God, Joh. 1.1. 1 Joh. 5.20. And God is Omnipreſent; Whither ſhall I fly from thy preſence? Pſal. 139.7. Therefore we muſt know there is a three-fold preſence of God or Chriſt:

1. There is the eſſential preſence of God, as he is infinite in his Being, included in no place, and excluded out of none, ſo none can depart from him, Pſal. 139.6. to 10. Jer. 23.24. Amos 9.2, 3.

2. There is the favourable preſence of God, as he is the Fountain of Life and Love, and the Father of Mercy, and kindneſs, and all good. The former is the preſence of his Being, this of his Bounty. This is as the preſence of the Sun by his heat chearing, and by his light delighting the Creature. His preſence in this ſenſe is the ſubſtance of his Promiſes; Fear not, I will be with thee, Iſa. 43.2, 3, 5. Jer. 1.8. Jer. 15.20. Luk. 1.28. Act. 18.10. His preſence in this ſenſe is the Redeemers purchaſe: He ſuffered, the Juſt for the Ʋnjuſt, to bring us to God, 1 Pet. 3.18. Thence the Name of the Redeemer is Immanuel, God with us, Matth. 1.23. Againſt his departure in this ſenſe, Jer. 14.8. is the Churches earneſt Prayer, Leave us not. And the fear of it doth ſo affect Moſes, that he is ready to throw up all, Exod. 33.15. If thy preſence go not with us, carry us not hence.

His preſence in this ſenſe is Heaven it ſelf, Pſal. 16. ult. In thy preſence is fulneſs of joy, at thy right hand are pleaſures for evermore, Luk. 22. 1 Theſſ. 4.17. Then we which are alive and remain, ſhall be caught up together with them in the Clouds, to meet the Lord in the Air: and ſo ſhall we ever be with the Lord. This is that preſence of Chriſt which the wicked ſhall want for ever; This is included in, Depart from me.

3. There is the afflicting puniſhing preſence of God. There is the preſence of his Fury, as well as of his Favour. In this ſenſe Job prayeth for God's abſence; How long wilt thou not depart from me? Job 7.19. Which Junius gloſſeth, Turn thine anger away from me. In this ſenſe God tells men, That he will viſit them, i. e. with Judgments. As a Father beholding his Child about ſome naughty Action, tells him, Il'e be with you preſently, meaning to correct him: Iſa. 23.17. Jer. 6.15. At the time that I viſit them, they ſhall be cast down, ſaith the Lord. In this ſenſe wicked men ſhall have the preſence of God for ever. His tormenting preſence, as well as the abſence of his Grace and Favour, will be their eternal portion. And certainly if his afflicting preſence in this World, which hath love for its Original, and their good for its end, be ſo grievous to his own people, that they cry out, Let him turn from me, Job 14.6. Let him depart away; what will his tormenting preſence be to the wicked in the other World, of which wrath, pure wrath is the Original, and ſatisfaction to juſtice his end.

CHAP. III. Concerning the privative part of the Sinners Puniſhment.

THis part of the Verſe will afford this Doctrine.

Doct. That a great part of wicked mens puniſhment in the other World, will conſiſt in their departure from the preſence of Chriſt; Then ſhall he ſay to them on his left hand, Depart from me. They now bid God depart from them, They ſay unto God, Depart from us, Job 21.14. But that which is their wiſh here, ſhall be their woe for ever. And he ſhall ſay unto them, depart from me ye workers of Inquity, I know you not, Matth. 7.23. The preſence of Chriſt is now their Trouble, but his abſence will then be their Torment. Hence the ſtate of the wicked in the other World is called utter-darkneſs, Calvin in Matth. 8.12. Matth. 8.12. And blackneſs of darkneſs for ever, Jude, verſ. 13. Becauſe of its ſeparation from Chriſt, who is the Light of the World, and the Sun of Righteouſneſs, Joh. 1.9. Mal. 4.2. It ſeems an alluſion to them that are fetter'd in dark doleful dungeons, or to thoſe that in the night-time ſtand without in the dark, being excluded ſuch Rooms as are full of Lights, wherein are rare and coſtly Feaſts.

In the explication of this Doctrine, I ſhall deſcribe the puniſhment of the wicked: 1. In the perfection of the Object, from which they muſt depart. 2. In the properties of their departure, and then give the Reaſons of the Doctrine.

Firſt, As for the Object of their loſs.

1. They loſe the Lord Jeſus Christ, the Prince of Life, the Lord of Glory, the fairest of ten thouſand, the only begotten of the Father, and the Heir of all things. The better the Object is, the greater their loſs who are deprived of it. The more excellent the Perſon of Chriſt is, the more exquiſite their puniſhment will be who muſt depart from him. Chriſt is the higheſt, the greateſt, the chiefeſt good. In loſing him,

1. They depart from an univerſal good, one that is Bread, Water, Light, Life, Reſt, Health, Eaſe, Wine, Marrow, a Feaſt, a Friend, a Father, Pardon, Peace, Love, Grace, Glory, any thing, every thing, all things that the Soul wanteth, and requireth to its perfect Felicity.

2. They depart from a ſuitable good, that very ſavoury meat which the Soul loveth and needeth. They loſe that good which the Soul ſhould have, and would have, and muſt have, if ever it be happy. The Soul is guilty, and Chriſt is pardon, pardon is ſuitable to a guilty Soul, 1 Joh. 1.7. The blood of Jeſus Chriſt his Son cleanſeth us from all ſin. The Soul is poor, and Chriſt is riches; Riches are ſuitable to a poor Creature, Eph. 3.8. The unſearchable Riches of Chriſt: Prov. 8.18. Riches and Honour are with me, yea durable Riches and Righteouſneſs. The Soul is miſerable, naked, filthy, obnoxious to Death and Wrath, but Chriſt is Mercy, Raiment, cleanſing, freedom from Hell, and the Heaven of Heaven, Rev. 3.17, 18. 1 Theſſ. 1. ult. Rom. 8.1. He is a good that doth exactly, directly ſuit the condition of the Soul, the miſeries of the Soul, and the neceſſities of the Soul. He is the Plaiſter that fits the Sores, and the Balm that hits the wounds of the Soul; when Creatures are Phyſicians and Phyſick of no value.

3. They depart from an eternal Good, they loſe that Good which doth not only ſuit the Souls diſpoſition, but alſo its duration, that will laſt and abide, and continue for ever. Jeſus Chriſt is the ſame yeſterday, to day, and for ever, Heb. 13.8. He is everlaſting Righteouſneſs, Dan. 9.24. Everlaſting meat, Joh. 6.27. Eternal life, 1 Joh. 5. ult.

2. They depart from, with Chriſt, the Society of all Chriſtians: When they depart from the Head, they depart from the Members. When they depart from the Root, they depart from the Branches. For Head and Members, Root and Branches, muſt be together for ever, Joh. 14.2, 3. Where I am, there ye may be alſo. Now the Sheep and Goats flock together, but then they ſhall be parted aſunder, Matth. 8.11, 12. And I ſay unto you, that many ſhall come from the Eaſt and from the Weſt, and ſhall ſet down with Abraham, Iſaac, and Jacob, in the Kingdom of Heaven: But the Children of the Kingdom ſhall be caſt out into utter darkneſs, there ſhall be weeping and gnaſhing of teeth. They who are now the Objects of their Contempt, will then be the Objects of their envy. When once they loſe the ſight, they ſhall loſe the ſight of thoſe glorious Stars for ever. Every Saint may then ſay to the Sinner (who now frets and fumes at the Saints preſence, becauſe of his preciſeneſs) as Moſes to Pharoah, I will ſee thy face no more, Matth. 25. ult.

3. They ſhall depart, when from Chriſt, from all the means of Grace, or Communion with God. They ſhall hear no more Sermons, and joyn in no more Prayers, and receive no more tenders of Grace, or intreaties of the Goſpel, Iſa. 38.11. I ſaid, I ſhall not ſee the Lord, even the Lord in the Land of the living: I ſhall behold man no more with the Inhabitants of the world. Where the King is, there he hath his Secretaries, and Seals, and Miniſters of State; and they who are baniſhed the Court, are baniſhed from theſe.

4. They ſhall depart from all the good things of this Life. Each Country hath its proper peculiar Commodities, and ſo hath each World. This World hath its peculiar good things, ſuch as are proper to this, and not to be found in the other World; therefore the Apoſtle calls them this worlds goods: He that hath this worlds goods, 1 Joh. 3.17. So the other World hath its proper peculiar Commodities, ſuch as are to be found no where elſe. The bleſſings of this are not to be look'd for in the other Life, There is neither marrying, nor giving in marriage, but all are as Angels. Good men, as good Angels, above all bodily and temporal Bleſſings; and evil Men, as evil Angels, without them, and fixed in a ſtate of endleſs miſery. The wicked man poſſibly was honourable, but his glory doth not follow after him, Pſal. 49.17. He was rich, but that was only in this world, 1 Tim. 6.17. He was one that abounded in Pleaſures, but now they are gone and exchanged for pains, James 5.5. Luk. 16.25. But Abraham ſaid, Son, remember that thou in thy life time receivedſt thy good things, and likewiſe Lazarus evil things: but now he is comforted, and thou art tormented. The Sinner ſhall bid adieu to Temporal good, Spiritual good, Eternal good, all good, that he may ſpeak indefinitely, what Job ſuppoſing himſelf dying, ſpake reſtrictively, Mine eye ſhall no more ſee good, Job 7.7.

CHAP. IV. The Properties of the Sinners loſs.

Secondly, I Shall ſpeak to the Properties of this departure from Chriſt, or loſs therein.

1. It is ſpiritual. It is a loſs peculiar to the Soul or Spirit of Man, and a loſs of that good that is moſt ſuitable to the Soul or Spirit of Man. No mercies are like Soul-mercies, Epheſ. 1.3. and Job 6.4. No miſeries are like Soul-miſeries. For the nobler any Being is, the better that is which advantageth it, and the worſe that is that injureth it. It's one thing to relieve or abuſe a diſtreſſed Prince, and another thing to relieve or abuſe a diſtreſſed Subject. The Soul of man is the Prince, the chief and nobleſt part of man, and it is principally the ſubject (as chiefly ſenſible) of this departure. It's true, the Soul cannot depart from God locally, but it can and doth morally here, in its affections and converſation; But that which is now its practice and pleaſure, will then be their torment and puniſhment. Other loſſes pinch the Fleſh, but this pierceth the Spirit. Other loſſes are caſtigatory, and the portion of Children; but this is damnatory, and the portion of Devils. Ah how will the Soul pine and wither away, when it ſhall take its farewel of that Sun, who alone could revive and refreſh it? What a diſmal, doleful death muſt it undergo, when it ſhall depart from him, who is its only Life? Such a wounded Spirit who can bear? The Soul hath more exquiſite ſenſe, and more curious feeling than the Body; therefore its loſs of its own peculiar ſuitable ſatisfying good will cut deep, and fill it with bitter horrour.

2. It will be a total departure. Here they depart in part from God, but then totally. Here Cain complains, if not allowed God's preſence in Ordinances, though he had his preſence in many ways of ordinary Favour; Behold, thou hast driven me this day from the face of the Earth, and from thy face ſhall I be hid, Gen. 4.14. But alas how doth he complain there? where he is wholly deprived of the Divine preſence in any way of Favour; where he hath not the leaſt glimpſe of the light of his Countenance. The partial departures of God have forced ſad Complaints from them that are godly, Job 13.24. Why hideſt thou thy face, and holdeſt me for thine enemy? ſaith Job. I can bear the withdrawings of men, and their abſence: I can bear the ſtrangeneſs of my Friends, and the unkindneſs of Relations, but I cannot bear thy ſtrangeneſs to me, thy with-drawings from me? Why hideſt thou thy face? Job though a ſtrong ſtout man, able to overcome the ſtrong One, the Devil; yet was ready to faint away and die at this. David crieth out mournfully at it, Pſal. 10.1. Why ſtandeſt thou afar off, O Lord? why hidest thou thy ſelf in time of trouble. Poor Heman is diſtracted, and almoſt dead with it, Pſal. 88.14, 15. Lord, why hideſt thou thy face? I am afflicted and ready to die: while I ſuffer thy terrors, I am diſtracted. If theſe partial departures, which had much love in them, and with them, caſt down the Friends of God ſo heavily, O what will his total departures out of pure Wrath cauſe to his Enemies. That world muſt needs be doleſome and darkſome indeed, to whom this Sun is wholly ſet, and totally ecclipſed.

• . It will be an eternal departure. They muſt leave God for ever; though it had been ſpiritual and total, yet if but temporal, there had been ſomewhat to have allay'd their Sorrows; but to ſuffer ſo great a loſs, and that wholly, and for ever too, muſt needs pierce to the quick. The Sinner ſhall ſee the bleſſed Jeſus no more for ever. He muſt depart from the tendereſt Father, lovingeſt Friend, richeſt Treaſure, choiceſt Good, greateſt Glory, ſweeteſt Pleaſure, and that for ever, Jude, verſ. 13. To whom is reſerved blackneſs of darkneſs for ever. The Sentence one denounced, Depart from me, will be like the Law of the Medes and Perſians, which cannot be altered: 2 Theſſ. 1.8, 9. Who ſhall be puniſhed with everlasting deſtruction, from the preſence of the Lord. The Anchor of Hope will then be broken, the Bridge of Grace will then be drawn, the Gate of Mercy will then be ſhut, and the Gulph between Chriſt and the Wicked never to be paſſed over. They may cry out in truth, what the Pſalmiſt in unbelief, Will the Lord cast off for ever? will he be favourable no more? Is is mercy clean gone for ever? Pſal. 77.7, 8. Alas, they are caſt off for ever, he will be favourable to them no more. They may roar out in vain, How long wilt thou forget me, O Lord, ſhall I never me remembred? Pſal. 13.1.

4. It is an irreparable loſs, ſuch a loſs as nothing can make up. There are many good things which we may do well without, becauſe the want of them may be ſupplied by other things. But Chriſt is the one thing neceſſary, the one thing excellent; the want of whom no good thing in Heaven or Earth can make up. When the Soul departs from Chriſt, it departs from all good; becauſe nothing is good without him, and nothing can be had in the room of him. If ſome kind of Food be wanting, another kind may poſſibly do as well; ſo if ſome ſort of Drugs or Herbs for Phyſick be wanting, there may be others found of the ſame Virtue and Operation; but if once the Soul be ſentenced to depart from Chriſt, there is nothing to compenſate this loſs. He is the Saviour, and indeed the only Saviour, Act. 4.12. He is the Mediator between a Righteous God and a guilty Creature, and indeed the only Mediator, 1 Tim. 2.5. For there is one God, and one Mediator between God and man, the man Chriſt Jeſus.

CHAP. V. The reaſons of the Sinners privative Puniſhment.

Thirdly, I Proceed to the Reaſons of this Doctrine, and ſhall name but two:

1. Wicked men in the other world ſhall be ſentenced to depart from Chriſt, becauſe of their wickedneſs or unworthineſs of his preſence. The Judge himſelf gives this Reaſon in the Text, verſ. 42, 43. For I was hungry, and ye gave me no meat, &c. Sin is the great Wall of Partition between God and his Creatures: Evil cannot ſtand in thy ſight, neither canſt thou behold the works of Iniquity, Pſal. 5. They muſt loſe the light of his Countenance, who never minded the light of his Commandments; the holy Jeſus cannot abide the Company of unholy Creatures. Shall the Throne of Iniquity have fellowſhip with thee? No, it may not, it cannot, Pſal. 94.20. It's contrary to his Honour, who hath threatned their baniſhment from him; and it's contrary to his Nature, who hates their Company.

If God depart from his own people in this world in part, and for a time, it is for their ſins. Your Iniquities ſeparate between me and your Souls, Iſa. 59.2. Thus they are the Cloud that interpoſe between the Soul and the Sun of Righteouſneſs,Iſa. 44.22. and hinder the light of his Favour from ſhining on us. Job knew and acknowledged this, in Job 13.24, 25, 26. Why hideſt thou thy Face? Thou writeſt bitter things againſt me, and makeſt me to poſſeſs the ſins of my youth. And if wicked men depart totally and eternally from God in the other World, it is for their ſins. Depart from me ye Workers of Iniquity, I know you not, Matth. 7.23. Luke 13.27. Departure from Chriſt is the Wages which the Workers of Iniquity earn. Deeds of darkneſs merit utter darkneſs.

Wicked men now deſire Chriſt to depart from them. They beſought him to depart out of their Coaſts, Matth. 8. ult. But what is now their Pleaſure, ſhall then be their Puniſhment. He will go from them, who bid him be gone; and hide his Face for ever from thoſe who turn their backs upon him in time. He that prepares for Sinners the Torments of Hell, will not beſtow on them the Joys of Heaven.

2. Becauſe of their unfitneſs for the preſence of Chriſt. A carnal heart cannot ſavour a ſpiritual Heaven. The vitiated nature of man cares not for the pleaſures joyn'd with the holineſs of the Coeleſtial Paradiſe. When Angels kept not their firſt Eſtate, they left their own Habitation, Jude, verſ. 6. As ſoon as they loſt their primitive Purity, they loſt the place of their Glory and Felicity. When once they turn'd haters of God and Holineſs, of their own accord they forſook Heaven. Diſtemper'd Palats cannot relliſh the choiceſt Dainties. How can the wicked delight in God (which is the Heaven of Heaven) who have in them a predominant enmity againſt him, Heb. 12.14. Follow after holineſs, without which no man ſhall ſee the Lord. It's holineſs that makes the Soul ſit and meet for Heaven, Col. 1.12. Giving thanks unto the Father, who hath made us meet to be partakers of the Inheritance of the Saints in Light. The Blind are as capable of ſeeing, and the Deaf of hearing, and the Dead of eating and drinking, as wicked men are of ſeeing God as he is, and hearing the melodious Songs of Saints and Angels, and of feeding of the Tree of Life that groweth in the midſt of Paradiſe, and of drinking of the pure Water that floweth from the Throne of God and the Lamb. If the Tabernacle on Earth, wherein are the Saints of God, and holy Inſtitutions of Chriſt, and the Divine Worſhip, for four or five hours in a week, be a Priſon to earthly carnal men, ſurely the Temple in Heaven, wherein is the holy One of Iſrael in the greateſt manifeſtion of his holineſs, holy Angels, perfect Spirits, pure Service of the bleſſed God, without interruption or ceſſation, would be a Purgatory, yea an Hell to them. Communion with God is impoſſible (in natura rei) without conformity to him, 2 Cor. 6.14. They tell a broad lye, who ſay, They have fellowſhip with God here, and walk after their own luſts, 1 Joh. 1.6. He that ſaith he abideth in him, ought himſelf alſo to walk even as he walked. Our delight in God is ever proportionable to our deſires of him. Now wicked men deſiring above all things the abſence, yea the dethroning of God; can never take any delight in his preſence, though they ſhould be admitted thereunto.

If ſuitableneſs be wanting, that which is never ſo excellent is no way joyous or pleaſant to us. All Creatures delight only in what is ſuitable to their natures. Barzillai refuſed the pleaſures of Davids Court, becauſe they were ſo unſuitable to an old man, that they would be no pleaſures to him; he could not taſt their Meat, nor hear their Muſick. So all the delights of the Coeleſtial Court would be no delights (becauſe of their unſuitableneſs) to ſinful ſenſual natures. Ungodly men could not relliſh the ſpiritual Dainties at the Marriage-Supper of the Lamb, nor hear with pleaſure the heavenly Quire ſinging the Song of Moſes and the Lamb. I grant that wicked men are naturally capable of Heaven, as they are rational Creatures; but they are morally uncapable, as they are predominantly carnal and ſinful; ſo they want that holineſs which ſhould prepare, and diſpoſe, and fit them for Heaven.

CHAP. VI. Ʋſes concerning the hainous nature of Sin, and grievous miſery of Sinners.

Ʋſe. I Shall now apply this Doctrine. It may be uſeful by way of Information, and by way of Exhortation: 1. By way of Information.

1. It may inform us. If the Wicked in the other World ſhall be baniſhed the preſence of Chriſt, then how hainous is the nature of Sin, and how odious to God? God is love it ſelf, and delights in Mercy; yea, takes pleaſure in the Proſperity of men; Joh. 1.4. In him was life, and the life was the light of men. Micah 7.18. Who is a God like unto thee, who pardoneth Iniquity, and paſſeth by the tranſgreſſion of the Remnant of his Heritage? he retaineth not his anger for ever, becauſe he delighteth in mercy. Therefore it muſt be ſome grievous Crime, and ſomewhat which is very offenſive to him, that provokes him to ſentence them to an eternal baniſhment from him. O how horrid a thing is Sin? It brings all evil, Rom. 2.7, 8. And deprives of all good, Iſa. 59.2. Its formal nature is a voluntary departure from Gods Precepts, Heb. 3.12. Jer. 2.5. And its woful Effect is an eternal total departure from his gracious preſence. His partial temporary departure from his own people, (who are the Objects of his eternal Choice, and infinite Love) which makes them go mourning all the day, and lie roaring all the night, becauſe of their ſins, ſpeaks much of the evil of ſin, but his full everlaſting departure from others, which leaves them naked and ſtript of all Comfort, and expoſed to all Miſery and Miſchief, doth more abundantly proclaim its filthineſs and loathſomeneſs. It can be no ordinary Cloud or Vapour that can obſcure the Sun at noon-day, in all his beauty and brightneſs, and turn the clear day into a black night. And it can be no little or ſmall thing which provokes the Father of Mercy, and God of all Grace to deal ſo ſeverely with the works of his own hands.

2. It informs us of the unconceivable miſery of Sinners; They muſt depart from Chriſt for ever. To depart for ever from loving and lovely Relations, is no mean miſery to them who have no other Kindred than thoſe on Earth. It was no ſmall trial of Abraham to leave his Kindred and Fathers houſe, Gen. 12.1. To depart for ever from dear and intimate Friends, is a ſore trouble to him whoſe heart is knit to them. The failure and diſtance of Friends was grievous to Job, Job 19.13, 14. And David, Pſal. 38.11. To depart for ever from all the Saints, the Children of the moſt high, the excellent of the Earth, from the Members of Chriſt, of whom the World is not worthy, will cut deep in them who have any eyes to ſee the amiableneſs of their Perſons, and any hearts to underderſtand the benefit of their Prayers and Patterns: But to depart for ever from Chriſt, the Prince of Life, the Lord of Glory, the Heir of all things; the richeſt Treaſure, and higheſt Honour, and ſweeteſt Pleaſure, is doleful and dreadful indeed. How may the damned cry out, Ah whither do we go now we are going from thee, thou hast the words of eternal life.

The preſence of Chriſt is the happineſs of the Soul on Earth, Deut. 4.7. I will ſee you, and your hearts ſhall rejoyce. Joh. 16.22. And ye now therefore have ſorrow: but I will ſee you again, and your hearts ſhall rejoyce, and your joy no man taketh from you. No ſuch hearty comfort, as in the gracious preſence of Chriſt. And the preſence of Chriſt, is the happineſs of the Soul in Heaven. I deſire to be diſſolved (though death ſimply conſider'd be not deſirable) and to be with Chriſt. Finis conciliat mediis amorem. His preſence is the Heaven of Heavens. It's the excellency of the new Jeruſalem, that there the Tabernacle of God is with men, and God himſelf ſhall be with them, Rev. 21.3. And the felicity of the Citizens there. They ſhall ſee his Face, Rev. 22.4. In the preſence of Chriſt is all good, and in the abſence of Chriſt is all evil. If it were death to Abſolom not to ſee the Kings face, what death will it be to the damned, to be denied for ever the bliſsful ſight of the face of Chriſt.

If God depart from his people in ſome degrees, (for he is their God ſtill, Pſal. 22.1. Pſal. 88.1.) and but for a time; as a loving Father, to make his Children more ſenſible of their folly, and of the worth of his Favour; How ſadly have they cried out, My God, my God, why haſt thou forſaken me? How horribly will they ſcreech and roar, from whom he departs wholly and eternally, as a ſupream and righteous Judge.

It will greatly aggravate their miſery, to conſider theſe particulars:

1. The greatneſs of their loſs. It's not the loſs of an Houſe, or Eſtate, or bodily good, but the loſs of a Soul, the loſs of a Saviour, the loſs of a God; yea the loſs of all good, and that for ever. It's ſuch a loſs as never had its fellow or equal: It's ſuch a loſs as cannot admit of any addition to it. It's a loſs that never had the like before it, nor ſhall have the like after it. It's an incomparable loſs, that the damned may ſay as he, Ye have taken away my God, and what have I more?

2. For how ſmall a thing they loſe the bleſſed Jeſus. If they had loſt Chriſt for ſomewhat which might have countervail'd the want of him, or had in any degree equal'd him, it had been the better; but to loſe a God, a Chriſt, a Soul, fulneſs of Joy, for a little aiery Honour, or bruitiſh Pleaſure; this will cut to the heart. O how will it wound the Soul in the other World to think, for how ſmall a toy, for how pitiful a trifle, have I loſt a Crown of Glory, and Rivers of Pleaſures for ever! Ah what a Fool have I been to loſe Subſtance for Shadows, Bread for Husks, a Fountain of living Waters for broken Ciſterns, their own Mercies for lying Vanities, Chriſtal ſtreams for puddle Water, the choice Dainties of Gods Houſe for the Devils ſcraps, Heaven for Earth, and all things for nothing! Was any in Bedlam ever half ſo diſtracted.

3. It will much aggravate their miſery to conſider, that it was their own voluntary act to loſe ſo much for ſo little. They ſhall then think with themſelves, that this woful condition in which they are, was their own choice. All the power and policy of Earth and Hell could not force them to deſtroy themſelves. The Cords that bind them were of their own twiſting, the Rods that ſcourge them were gather'd with their own hands. The Web in which they are caught, and kill'd, was ſpun out of their bowels. God may ſay to them, as once to Iſrael, Ye have deſtroyed your ſelves, Hoſ. 13. Ye are your own Murtherers. I put your Salvation ſo far into your own hands, that ye could not be damned againſt your wills. Your own Iniquities correct you, and ye are holden with cords of your own ſins, Prov. 5.22. Jer. 4.18. Thy way and thy doings have procured theſe things unto thee; this is thy wickedneſs, becauſe it is bitter, becauſe it reacheth unto thine heart. Jer. 2.19. Thine own wickedneſs ſhall correct thee, and thy back-ſlidings ſhall reprove thee: know therefore and ſee that it is an evil thing and bitter, that thou haſt forſaken the Lord thy God.

4. It will exceedingly increaſe their anguiſh, to know perfectly the greatneſs of their loſs. Here they know not the worth of a Chriſt; and thence they are little troubled at the want of Chriſt, but then their eyes ſhall be opened to ſee the Beauty, Excellency, and Amiableneſs of him whom they have loſt, and to ſee the coſtly Delicacies, choice Dainties, pure and perfect Pleaſures which the Godly enjoy in him, and with him; and ſo by the increaſe of their knowledge, will be an increaſe of their ſorrow. They ſhall ſee Abraham, Iſaac, and Jacob, in the Kingdom of Heaven, they ſhall ſee their Neighbours whom they ſcorned and mocked, for their purity and preciſeneſs in the preſence of Chriſt, in the Arms and embraces of Chriſt, in a ſtate of full Happineſs and perfect Satisfaction, while they themſelves are ſhut out, and denied entrance, Luk. 13.25, 28. The fire of Hell will give them light enough to ſee, as well as heat enough to feel themſelves infinitely miſerable.

5. It will greatly add to their torment and anguiſh to conſider, that they were ſometime near the enjoyment of this bliſsful preſence of Chriſt. Pardon, and Peace, and Love, and Life, and the endleſs fruition of the bleſſed Jeſus were tendered to them, were nigh them, were at the very door of their hearts. They were ſolemnly commanded, lovingly invited, ſeverely threatned, ſweetly allured, and pathetically perſwaded to accept of Chriſt and Grace; yea, and Heaven, and Happineſs, and eternal Life; yea, and their hearts began to relent, and to cloſe with the intreaties of the Goſpel; They were almoſt perſwaded to be Chriſtians indeed. There was but a little, a very little between them and Chriſt. The bargain was driven ſo far, that Chriſt was got into their conſciences, they bore witneſs for him, and warn'd them, if they loved their Lives, their Souls, to accept of him while he would accept of them; yea, Chriſt was got into their Judgments, they gave their Verdict on his ſide, as one infinitely more amiable and elegible than the World or Fleſh; nay, he had poſſibly got into their Affections, they delighted to hear of his great Love to poor Sinners, and of the great things he purchaſed for them with his own blood; and yet though they were ſo near, they came ſhort, and like Ephraim, play'd the part of unwiſe Sons, and ſtay'd in the place of the breaking forth of Children.

O how like a Dagger will it pierce the heart of them that live under the Goſpel, and neglect the great Salvation offer'd to them; when they come to be baniſhed the preſence of Chriſt, and to ſee others, who made Religion their buſineſs on Earth, bathing their Souls in Rivers of Pleaſures, drawing water with joy out of the Well of Salvation, eating of the Tree of Life that groweth in the midſt of Paradiſe, and hous'd in the Arms of their deareſt Saviour, and ſhall reflect and conſider with themſelves, all thoſe Joys and Pleaſures, all thoſe Dainties and Delicacies, all thoſe Robes, and Riches, and Glories, and Felicities, which they enjoy in the preſence of Chriſt, might have been mine; they were freely, and frequently, and affectionately offered to me, I had the refuſal of them; nay, I had a good mind to them, I was not far from the Kingdom of Heaven. There was but a little between me and them, they were at the very door of my heart, and ſtood knocking there for admiſſion, and deſired only hearty acceptance; but like a Fool I dallied with them, and defer'd them, as if hereafter had been time enough, and ſo have loſt them for ever.

6. It will much augment their anguiſh and miſery to conſider, who it is that paſſeth ſo ſevere a doom upon them. This dreadful Sentence is pronounced by Love, and Grace, and Goodneſs it ſelf. He that ſometimes call'd them to him ſo ſweetly, ſo affectionately, now caſts them from him ſo ſharply, ſo furiouſly. He who ſometimes cry'd to them, Come to me all ye that labour, and are heavy laden; and wept over them, O that thou hadſt known, even thou in this thy day, the things of thy peace. He that formerly invited, intreated, beſought them to be reconciled, 2 Cor. 5.20. and ſhew'd them his heart-blood, the price of their Pardon and Life, and ſtretch'd out his Arms to imbrace their returning Souls, will now in wrath, and rage, and flames, and fury, bid them be gone from him, and his Curſe go along with them. And if Love prove their Enemy, ſurely Wrath will not be their Friend. And if Mercy be thus againſt them, ſurely Juſtice will not be for them. Ah how ſorely will it gall the Sinner to conſider, This dreadful doom is denounced againſt me not by an Enemy, or one that hated me, but by a Friend and Father, by one that loved me, and took my nature on him, and ſuffered therein the Laws Curſe, to render me capable of eſcaping theſe Torments which I now ſuffer, and partaking of thoſe Pleaſures which yonder bleſſed Souls enjoy.

CHAP. VII. Containing the folly of Sinners, and the vaſt difference between them and the Godly at the Great day.

3. IT informeth us that every wicked man is out of his wits; ſurely the man is mad, who exchangeth his Soul, and Saviour, and God, and all for a little worldly profit, or fleſhly pleaſure; yea, that parts with true and durable Riches, for ſhadowy and fading Treaſure, that loſeth heavenly and eternal Joys, for earthly and tranſitory Pleaſures.

No man can love ſin, but he hates himſelf; nor part with his Duty, but he parts with his Felicity. And ſurely ſuch a man who hates himſelf, and forſakes his Happineſs, is a mad man. Well might the Holy Ghoſt ſpeak the Prodigal out of his wits, when he was out of his way, and wandring from his Father's houſe. How mad was he to forſake Bread for Husks? (all the world is but Huſks, dry, coorſe, empty Fare, to the Dainties of the Goſpel.) Bread in a Fathers houſe, for Huſks among Swine; yea, and plenty of Bread, enough and to ſpare, for a few Huſks that could not fill their Bellies.

If one Soul be more worth than a whole World, ſurely one Saviour, one God is more worth than a thouſand Souls, than a million of Worlds. How mad then is he that parts with this Soul, this Saviour, this God, for a little, a very little of this World; yea, for this little of the World for a very little time.

If all the delights of the Fleſh, and all the Pleaſures of Sin, and all the profits of the World, cannot ballance the partial enjoyment of God in his Ordinances for one hour; How unable will they be to compenſate the loſs of full Communion with God for ever? O how infinitely doth Chriſt out-weigh what ever the fleſh or world can offer in exchange for him!

4. It informeth how contrary the portion of the Godly and the Wicked is at the day of Judgment. At this day they fare often alike, they fall under the ſame favourable and frowning Providences, they have the ſame Comforts, and the ſame Croſſes. If any difference for the better, 'tis uſually on the Sinners ſide. The vileſt men are exalted, and the proud proſper. But at that day there will be a difference indeed for the better on the Saints ſide. That day will be terrible to the Wicked, a day of wrath, a day of the perdition of ungodly men, Rom. 2.4. 2 Pet. 3.7. To the Godly a day of Redemption, a time of refreſhing, a day of Light and Gladneſs, and a good day, Luk. 21.28. Act. 3.19. Repent ye therefore, and be converted, that your ſins may be blotted out, when the time of refreſhment ſhall come from the preſence of the Lord.

The difference between the Godly and the Wicked at that day will be vaſt.

1. In regard of their ſtation. Then ſhall he ſeparate them one from another, as a Shepheard divideth his Sheep from the Goats. And he ſhall ſet the Sheep at his right hand, (in token of honour and favour) and the Goats on his left, (as a ſign of ſhame and contempt) Matth. 25. 32, 33. Thoſe who are now uppermoſt, will then be undermoſt. The filth of the World will then appear to be God's Jewels; and the darlings of the World will then appear to be the Children of the Devil. The Righteous ſhall have dominion over them in the morning, Pſal. 49. In the night of this world, the Wicked ſit in high Places, and have dominion over the Godly; but in the morning of the World, the Godly ſhall ſit at the right hand of Chriſt, and have dominion over the Wicked.

2. In regard of the Sentence. And indeed herein is the principal difference. God and the Devil, Light and Darkneſs, Heaven and Hell, are not more contrary than the doom of the Godly and Wicked at the great day.

1. His Voice to the Wicked, is, Depart from me. And thoſe words will wound to purpoſe: Ah whither do they go that go from Chriſt. His Voice to the Godly, Come, Come. No Honey to the Taſt, no Muſick to the Ears, no Cordial to the Heart, was ever ſo ſweet as this word of Chriſt. His Voice in the Goſpel, when he called out, Come unto me all ye that labour and are heavy laden, and I will give you reſt, was ſweet and refreſhing to them; but that was but as water to this Wine: Come, O come and welcome into my Arms and embraces. When they who had long'd for his coming, and look'd for his coming, Titus 2.13. and loved dearly his coming, 2 Tim. 4.8. and ſigh'd and ſob'd ſo often for his coming. Why are his Chariots ſo long a coming? why tarry the wheels of his Chariot? Make haſte my Beloved, and be thou like the Hart and Roe upon the Mountain of Spices. And pray'd ſo earneſtly for his coming. The Spirit and the Bride ſay, Come, Rev, 22.17. Come Lord Jeſus come quickly, verſ. 20. For theſe to ſee him coming in the Clouds, with all his train of Angels, and to hear him calling to them, Come to me; O who can imagine the joy that will fill their hearts! If when they ſaw him coming with the proſpective of Faith, they rejoyced with joy unſpeakable; how will they rejoyce when they ſhall ſee him coming with the eye of ſenſe, and hear him call to them to come to him.

2. His Voice to the Wicked will be, Depart from me ye curſed. Be gone as a curſed Brood, and my curſe ſhall follow you where-ever you go. His Voice to the Godly will be, Come ye bleſſed of my Father. O come dear Souls, whom my Father bleſſed in his eternal Choice, to bleſs whom he ſent me into the world, as a token of whoſe bleſſing, he hath provided an everlaſting Inheritance for you. Come ye bleſſed in your Souls, bleſſed in your Bodies, bleſſed in your Names, bleſſed in your Conditions, and thrice bleſſed in your eternal poſſeſſions.

3. His Voice to the Wicked will be, Depart from me ye curſed, into everlaſting fire. Be gone from me to extremity of Torments, Fire; and eternity of Torments, Everlasting fire. His Voice to the Godly will be, Come ye bleſſed of my Father, inherit the Kingdom. Ye have been Heirs a long while under Age, and Kings in the lower World in diſguiſe, the time is now come for you to enjoy your Inheritance. O come ye bleſſed Ones, and inherit the Kingdom as Kings thereof. Enjoy your full Glory, 2 Cor. 7.17. Perfect Pleaſure, Pſal. 18. ult. And vaſt Dominion, 1 Cor. 6.3. And Rev. 2.26, 27. And he that overcometh, and keepeth my words unto the end, to him will I give power over the Nations, and he ſhall Rule them with a Rod of Iron, &c. I, and enjoy this Kingdom for ever; Inherit the Kingdom: Inheritances are for ever. The Lord knoweth the days of the Ʋpright, and their Inheritance ſhall be for ever, Pſal. 37.18.

4. His Voice to the Wicked will be, Depart ye curſed into everlaſting fire, prepared for the Devil and his Angels. Be gone to that place of Torments, which infinite Wiſdom and Wrath contrived, and infinite Power and Juſtice provideth for the Devil, and his curſed Crew. Depart from me, and be their Partners and Companions in Torments for ever. His Voice to the Godly will be, Come ye bleſſed of my Father, inherit the Kingdom prepared for you from the foundation of the World. Come take poſſeſſion of a Crown, to which your Heads were deſtin'd before ye were born. O come and partake of thoſe Pleaſures and Joys, of that Glory and Dignity to which infinite Love elected you, and which infinite Wiſdom, and Goodneſs, and Grace hath prepared for you.

O how vaſt will the difference be at that day between the Servants of God, and the Servants of Sin, when thoſe ſhall weep, and howl, and wail, and gnaſh their teeth for envy and vexation; and ſhall call to the Rocks to fall upon them, and the Mountains to cover them from the Wrath of the Lamb; the Servants of God ſhall ſing and rejoyce, and lift up their Heads with joy, becauſe the day of their Redemption is come, Rev. 6.16. Luke 21.28. And when theſe things begin to come to paſs, then look up, and lift up your Heads, for your Redemption draweth nigh.

CHAP. VIII. An uſe of Trial, with the marks of thoſe that ſhall be baniſhed Christs preſence.

Secondly, THis Doctrine may be uſeful by way of Exhortation, and that two ways:

1. To try whether thou, Reader, art one of them that art like to be baniſhed the preſence of Chriſt. It's a woful doom, as thou haſt heard at large; therefore examine thy ſelf, whether it ſhall be thy part and portion or no? To help thee herein, that thou mayſt not deceive and delude thy own Soul, I ſhall give thee out of the Word of Truth, the Characters of them, to whom Chriſt will ſay, Depart from me.

1. The evil Liver and prophane Perſon ſhall be baniſhed Chriſts preſence. The black Sinner ſhall not ſtand before the white Throne. Then ſhall he ſay unto them, Depart from me ye Workers of Iniquity, I know you not, Matth. 7.23, Luk. 13.27. Thoſe who lived in the breach of his Commands, muſt not live in the enjoyment of his company. The Workers of Iniquity muſt aſſociate with the wicked One, not with the holy One. Heaven can by no means admit the unholy; Into it can in no wiſe enter any thing that defileth, neither whatſoever worketh abomination, Rev. 21. ult. Scandalous Sinners proclaim to the World, That the Devil, not Chriſt, is their Maſter, and that Hell where the Devil is with his Angels, not Heaven where Chriſt is with his Angels ſhall be their eternal home. They who never liked or loved his preſence on the Earth, but baniſhed him their Hearts and Houſes, muſt think and expect that he will not like or love their preſence, but ſentence them to an everlaſting baniſhment from him.

2. The groſly ignorant Creature ſhall be baniſhed the preſence of Chriſt. He will not know them who do not know him. Wilful Ignorance doth certainly exclude the undefiled Inheritance. A blind eye cannot ſee the bleſſed Jeſus in all his Glory; neither can a dark Heart enjoy the Kingdom of Light. The Lord Jeſus ſhall be revealed from Heaven with his mighty Angels, to render Vengeance on them that know not God, (2 Theſſ. 1.7, 8.) Who ſhall be puniſhed with everlasting deſtruction from the preſence of the Lord. The portion of ſuch will be everlaſting deſtruction from his preſence. They are deſtroyed for lack of knowledge, becauſe they reject knowledge; Chriſt will reject them, Hoſ. 4.6. They are loſt Souls, whoſe eyes the God of this World hath blinded, 2 Cor. 4.4. Inner darkneſs is the direct way to utter darkneſs.

3. The hypocritical Profeſſor ſhall be excluded the preſence of Chriſt. He that hath but the ſhadow of Holineſs, muſt expect a real Hell. If thou beareſt the Name of Chriſt, and art not partaker of the Divine Nature, thy Profeſſion (as Ʋriahs Letter to Joab) will but haſten thy Execution, Job 13.16. He (i. e. God) alſo ſhall be my Salvation, but an Hypocrite ſhall not come before him. God will be the godly upright Souls Salvation, but not the Hypocrites. He ſhall not dwell with God, Pſal. 5.4. No, not ſtand in his ſight, Pſal. 5.5. Nay, not ſo much as come before him with any Comfort. He may come before good men with acceptance, as the fooliſh Virgins before the wiſe, who were ignorant of their Hypocriſie, but he ſhall not come before the Omniſcient God. When thoſe Virgins came which wanted Oil, the door was ſhut, Matth. 25. There was no entrance, no admiſſion for them. They had not received God into their Hearts (though he was often in their Lips) and he would not receive them into his Houſe; The door was ſhut.

CHAP. IX. An Exhortation to flie from this wrath to come; with ſome helps thereunto.

2. IT may exhort us to take heed, that this ſeparation from Chriſt be not our portion. O, Reader, how much doth it concern thee, what-ever thou loſeſt, to make ſure of the preſence of Chriſt in the other World! Believe it, though thou canſt bear the loſs of an Eſtate, or Friends, or Relations; yea, and the partial abſence of Chriſt in this World, yet the total loſs of Chriſt in the other World will be an intollerable loſs. They who live here chearfully without him, cannot do ſo there. When thou ſhalt be baniſhed from all thy Poſſeſſions, and all thy Relations, and all thy worldly Comforts, then alſo to be baniſhed from Chriſt, the Prince of Life, and Lord of Glory, and Conſolation of Iſrael, will be a woe with a witneſs.

Canſt thou read and hear the miſery of the wicked, in their total, eternal ſeparation from Chriſt, and not tremble, for fear it ſhould be thy portion, leſt thou ſhouldſt be of the number of them that ſhall hear that dreadful Voice, Depart from me ye curſed into everlaſting fire.

To this end, that thou mayſt eſcape this woful Condition of the Ungodly, obey theſe few Directions.

1. Believe and bewail your enmity againſt Chriſt. He loves you, yet by nature thou hateſt him, Prov. 8. Rom. 1.31. Rom. 8.7. Indeed he may ſay of thee, and all others in thy Condition, They hated me without a cauſe. But thou doſt hate him, and thereby art wholly uncapable of his preſence. Can two walk together unleſs they be agreed?

This enmity of thine againſt Chriſt (which diſcovers it ſelf in thy daily Rebellions againſt his Laws, and Oppoſition to his Authority,) muſt be felt and lamented. There is little hope of their recovery, who are ſick unto death, and inſenſible thereof, Matth. 9.12. —They that be whole need not the Phyſician, but they that are ſick. Thy firſt work muſt be to know this plague of thine own heart; and to know it not notionally, as a Phyſician, by reading of it, or beholding it in others; but experimentally, as the Patient knoweth a Diſeaſe by feeling it, complaining of it, mourning for it, and longing to be freed from it.

Conſider with thy ſelf how impoſſible it is for thee to delight in the preſence of Chriſt, whom thou abhorreſt; and to take pleaſure in the Company of any, whom thy nature hath a reluctancy againſt.

2. Make Chriſt your Friend through Faith in his blood. There is no getting to Chriſt hereafter, but by coming to him here. Accept him now, and he will accept thee then. He will ſay to thoſe that are now ſtrangers to him, Depart from me, I never knew you. If thou doſt not know him, and him crucified in this World, he will not know thee in the other World. Thou canſt not rationally expect admiſſion into his preſence, if thou haſt no acquaintance with his perſon. Strangers and Enemies are kept out, when Children, and thoſe that are the Friends of the Maſter of the houſe are taken in. It is by Faith in his blood that thou canſt be united to him, and made one with him; as the Wife is united to the Husband, and the Members to the Head, Epheſ. 5.27. That he might preſent it to himſelf a glorious Church. Epheſ. 1. ult. Which is the Body, the fulneſs of him that filleth all in all. Epheſ. 3.17. And being ſo made one with him, Huſband and Wife, Head and Members ſhall be together for ever. Where I am, there ſhall ye be alſo, Joh. 14.2, 3. The great ground of Chriſts paſſion was, to bring thoſe that believe to God, and that they might abide with him eternally.

3. Follow after holineſs. The holy Soul can only ſuit an holy Saviour, and therefore the holy Soul can only enjoy the holy Saviour. Two cannot walk comfortably together, unleſs there be an agreement in their diſpoſitions. Into the new Jeruſalem can in no wiſe enter any thing that defileth, or is unclean, Rev. 21. ult.

Heaven is an holy Hill, Pſal. 15.1. An undefiled Inheritance, 1 Pet. 1.3. The holieſt or moſt holy place, Heb. 9.8, 12. And therefore will admit of none but holy perſons. Dogs muſt be without, when Children ſhall be taken within doors.

CHAP. X. The poſitive part of the Sinners miſery, expreſt by Fire; and why.

I Come now to the ſecond part of the Puniſhment of the Wicked, and that is Poena ſenſus, the poſitive part of their miſery, or that anguiſh which God will inflict on their Souls and Bodies. Which puniſhment is ſet forth: 1. By its extremity. 2. Eternity.

〈 in non-Latin alphabet 〉 .I ſhall ſpeak firſt to its extremity, Fire. The Greek word 〈 in non-Latin alphabet 〉 comes from the Hebrew Ʋr, and ſo the Latin Ʋro, to burn. From the Greek 〈 in non-Latin alphabet 〉 comes Pyrauſta, a flie that lives in the fire, and dies out of it. Fire is uſed to deſcribe the pains of Hell, becauſe of the violent pain, and extream torture which it cauſeth. Whether it be a material fire, as Austin and Bullinger think; Or Metaphorical, as Gregory and Calvin, i. e. a pain equivalent thereunto; nay, much more grievous, as others imagine. But this is certain, no Racks or Engines of pain or miſery here below are ſufficient to ſet forth thoſe Inſtruments of eternal death, which God hath prepared for the wicked in the other world. The wrath of God, which is the very dregs of the Cup that the damned ſhall drink, is called Fire, Pſal. 18.8. Nay, God himſelf in this reſpect is called a conſuming Fire, Heb. 12. ult. For our God is a conſuming fire.

The Doctrine which I ſhall draw from this poſitive part of the Wickeds puniſhment ſhall be this.

Doct. 2. That the Wicked ſhall in the other world depart from Chriſt, into fire; Depart from me into everlasting fire. They ſhall not only be ſtript of all good, Depart from me; but alſo be filled with all evil, Into everlasting fire. Our Saviour in Matth. 18.9. calls it Hell fire. And the Holy Ghoſt terms it, The vengeance of the eternal Fire, Jude, verſ. 7.

In the Explication of this Doctrine, I ſhall ſhew: 1. Why the poſitive puniſhment of the wicked is ſet out by Fire? 2. Wherein it exceeds our Fire?

For the former, the puniſhment of the damned reſembleth Fire.

1. In regard of its intenſion, and the extream pain and anguiſh it cauſeth. Fire is the moſt out-ragious and tormenting of all the Elements. Nebuchadnezzar thought to fright and fear men to purpoſe, with the threatning of a fiery Furnace. The fire in the Valley of Hinnon, wherein Children were offered as a Burnt-Offering to the Devil, was exquiſitely tormenting. But who can tell the pains of Hell? Thoſe fires are but dark ſhadows and repreſentations of this Fire. VVhat elementary or culinary fire is comparable to that Fire. Phaleris Bull, Low-country Racks, Forreign Strapadoes, are nothing; not ſo much as Flea-bites to the the fire of Hell.

The woful effect of it ſpeaks it terrible. It cauſeth weeping, wailing, and gnaſhing of teeth. The ſtouteſt heart will then be forced to weep like a Child for pain; the moſt reſolute ſturdy Spirit will wail and moan for anguiſh, and all will bite their fleſh, and gnaſh their teeth with envy. There Cain may cry out indeed, My puniſhment is greater than I can bear. For alas, Who can dwell in everlasting burnings?

The infinite VViſdom that prepared it, ſpeaks it intollerable; Prepared for the Devil and his Angels, 〈 in non-Latin alphabet 〉 , the word ſignifieth Divinam deſtinationem; 1 Cor. 2.9. Heaven is prepared for the godly. Matth. 25.35. And they for Heaven, Rom. 9.23. Col. 1.12. So wicked men are prepared for Hell, Rom. 9.22. And Hell for them. As if God had from eternity conſulted and contrived the moſt exquiſite way and means of afflicting the Creature. As if his VVrath had ſet his infinite VViſdom and Power on work to deviſe the fitteſt materials for the puniſhment of the wicked, and the moſt cutting, killing Inſtruments of eternal death.

The Company in this place of Torment, will render it the more miſerable. The Devil and his Angels, thoſe frightful Fiends, and bitter Foes of Mankind, ſhall be his eternal Aſſociates. That curſed Crew which drew men to ſin, and tempted them ſo diligently, ſhall be tormented with them, and a torment to them for ever. 〈 in non-Latin alphabet 〉 , becauſe he ſtrikes through with his darts: 〈 in non-Latin alphabet 〉 , as his Agents and Emiſſaries. The word for Devil properly ſignifieth a Calumniator or Slanderer. He firſt ſlandred God to man, and then man to God; He is therefore call'd the Accuſer of his Brethren, Rom. 12.11. Thoſe evil Angels have their Names either from their Natures, as Spirits; or Office, as Angels; or Dignity, as Principalities and Powers; or malice againſt God, as Satan, Devil; or their Fall and Fruits, as unclean Spirit, evil One, Father of Lyes, Murtherer, Deaf and Dumb Spirit. The Devil is mention'd ſingularly, becauſe there is one chief, The Prince of Devils, Matth. 12. And the reſt under him, or becauſe they are all one in Counſel, as if but one in Being. The chief Devil hath many other under him, at his call and command. This fire is ſaid to be prepared for the Devil and his Angels, becauſe they are the greateſt and chiefeſt of Sinners, others are but their Scholars. Now how hot is that Hell, that Fire which God from all eternity deviſed for the Devils, his moſt malicious Enemies? And how ill will they ſpeed, who have millions of ſuch dreadful Devils for their everlaſting Companions.

2. In regard of the univerſality of the pains it will cauſe. Fire hath all manner of Torments in it, and afflicts the whole man. If any be troubled extreamly with the Gout, or the Stone, or the Colick, or the Toothach, or any one racking Diſtemper, how dolefully doth he cry out and complain? But if all manner of Diſeaſes ſhould in extremity ſeiſe a man, and that in every part of him, how dreadfully would he weep and wail? The truth is, Colick, Stone, Cancer, Gout, Toothach, Pleuriſie, St. Anthonys Fire, and all other, are included in this Fire. It hath not only extremity, but alſo univerſality of Torments; thick darkneſs for the Eyes, hideous yellowing for the Ears, loathſome brimſtone for the Smell; and every ſenſe moleſted and offended in the higheſt degree, every part tormented in flames.

CHAP. XI. The difference between our fires and Hell fire.

BUt the great pain of the wicked will more fully appear, if we conſider the difference between our fires on Earth, and that in Hell.

1. They differ in the cauſe of their kindling. Our fires are kindled with cold Air, a puff of Wind; thus the ſpark is blown up into a flame. But Tophet is prepared of old: for the King it is prepared: the pile thereof is fire and much wood, and the breath of the Lord, like a ſtream of brimſtone, doth kindle it, Iſa. 30.33. O what a flame is that which is blown up by the breath of an Almighty God. What a vaſt difference is there between the breath of man, or of a pair of Bellows, and the breath of a God? This breath is like a ſtream of brimſtone; and if the breath that kindleth the fire be like a ſtream, or rather a Sea of brimſtone, what is the fire it ſelf? What a vaſt difference is there between the breath of a pair of Bellows, and the fire kindled by them.

2. They differ in their nature. Our fires are by Philoſophers deſcribed to be a ſtream of ſulphurous particles, or ſwarm of motes of brimſtone, violently agitated, and forcibly breaking forth from thoſe reſpective Bodies to which they did formerly belong. And this is apparent, becauſe when any body is throughly burnt, the ſulphurious parts are almoſt gone; and when thoſe parts are gone, what remains will burn no longer. But the fire of Hell, whether it be material or metaphorical, is quite another thing. It is a deep impreſſion of infinite wrath and fury on every member of the Body, and faculty of the Soul. And O what a fearful thing is it to fall into the hands of the living God, for our God is a conſuming fire, Heb. 12.2. ult. The wrath of God is ſometimes compared to that of a Lion roaring after her prey, which tears, and rents, and kills, and ſlays, without the leaſt pity. And to a Bear robbed of her Whelps, which claws, and wounds, and deſtroys whatſoever comes near her. But alas, the wrath of a God is infinitely more cutting, more killing. The Mountains are moved, the Rocks are rent in pieces, the ſtouteſt Oaks are rooted up, the Foundations of the Earth tremble, the great Luminaries are darkned, the courſe of Nature is over-turned, when he is wroth. Thou, even thou art to be feared, for who may ſtand when thou art angry.

If his wrath be kindled but a little, how wofully do his own Children cry out, Job 6.4. The Arrows of the Almighty are within me, Job 13.24. Wherefore hidest thou thy face, and holdeſt me for thine enemy? Pſal. 88. Their Spirits are drunk up, while they ſuffer his terrors, they are diſtracted. What then will be the condition of them on whom he will pour out all his wrath? If a ſmall degree of God's anger be ſo terrible, when it is mingled with Love; what will a full Cup of pure wrath be?

3. They differ in the ends of their Creation. Our fires were created for our Service and Comfort. God made theſe for the uſe and benefit of man, to fence us againſt the cold; to melt and mould metals, and form them into ſeveral moulds, &c. But the fire of Hell is created for the torment of Men and Devils. God makes it of ſuch a nature, as may beſt ſuit his end. For every wiſe Agent fitteth his means to his end; and the more wiſe the Agent is, the more proper means he findeth out for his end. Now when the only wiſe God, to whom Angels themſelves are Fools, ſhall ſet his infinite Wiſdom awork about the moſt proper means of racking and torturing the poor Creature; ſurely it will be done to purpoſe. As when his Love ſets his Wiſdom awork, to find out a way to comfort his Children, what Rivers of Pleaſures, VVeights of Glory, Crowns of Life, fulneſs of Joy doth he provide. So when his wrath ſets VViſdom awork, to find out a way for the afflicting his Enemies, what ſtinging Adders, and gnawing VVorms, and Chains of Darkneſs, and Lakes of Brimſtone doth he provide.

4. They differ in the Fewel that feeds them. Our fires are maintain'd and preſerv'd in burning by wood or coals, or ſomewhat that is combuſtible; and the fire muſt be ſuitable to the meanneſs and limitedneſs of the fewel. But the fire of Hell is fed with the Curſe of a righteous Law, and the wrath of an infinite God, and the luſts of the damned. Ah what work will ſin, back'd with the Curſe and wrath of God, make in the Souls and Bodies of men. If David beloved of God under the weight of ſin, and ſenſe of Divine diſpleaſures, went mourning all the day, and cryeth out ſo mounfully, Thine Arrows ſtick faſt in me, and thy hand preſſeth me ſore. There is no ſoundneſs, in my fleſh, becauſe of thine Anger, nor reſt in my bones becauſe of my Sin. Mine Iniquities are gone over mine head, as an heavy burden they are too heavy for me, Pſal. 38.2, 3, 4. O what will they ſuffer! and how will they roar and howl, whoſe Sins are as a Mountain of Lead, ſhall preſs and oppreſs their Conſciences! all whoſe luſts ſhall gnaw their Spirits, ſet home and cloſe to their Souls by the fury and malediction of God.

5. They differ in this, that our fires are accompanied with Light; but the fire of Hell, though it hath heat to torment, hath no light to comfort. It is a ſtate of darkneſs, of utter darkneſs, Matth. 25. Of Blackneſs of Darkneſs, Jude, verſ. 13. They have only light enough to ſee themſelves endleſly and eaſeleſly wretched and miſerable. Darkneſs is dreadful, but what darkneſs like utter darkneſs, or blackneſs of darkneſs? The Egyptians did not move out of their places in the time of their darkneſs, but what will men do in the dark, in the midſt of ravenous VVolves, and roaring Lions, and ſtinging Adders, and fiery Serpents, and frightful Devils?

6. They differ in their Operations:

1. Our fires work only on the Body, they cannot pierce the Soul; but Hell fire pierceth the Soul. Spirits burn in it as well as Bodies, Go into everlaſting fire, prepared for the Devil and his Angels. If it ſeiſe on Devils, it will alſo on the Souls of men. The Spirit whoſe ſenſes are moſt acute, will feel the greateſt pain in the unquenchable fire.

2. Our fires deſtroy and conſume their fewel; they turn their wood and coals into duſt and aſhes; the bodies of men are by them turn'd into aſhes, and hereby the pain ceaſeth with the life of the Creature. But the fire of Hell will never conſume, though it be ever conſuming, it will always be deſtroying, but never deſtroy the Sinner. The damned will be always dying, but never die. The Almighty hand of God will preſerve them, to undergo that wrath that is intollerable, and thoſe flames that are unquenchable.

CHAP. XII. The fulneſs of wicked mens miſery, in that it's poſitive and privative, with ſome Cautions againſt it.

Ʋſe. LEarn hence the full miſery of the wicked in the other World. They ſhall not only be deprived of all good, in their baniſhment from the preſence of God, but alſo be afflicted with all evil, in their ſuffering the pains of Hell fire. The godly in the other World ſhall be perfectly bleſſed, in their freedom from all poenal and all moral evil, and their fruition of all that is truly good, for they ſhall ever be with the Lord, who is an univerſal good. So the Wicked in the World to come ſhall be perfectly curſed, in the abſence of what ever is comfortable, and in the preſence of whatſoever is dreadful, and may render them miſerable; Snares, Fire, Brimſtone, an horrible Tempeſt, ſhall be rained on them as their portion; woful are the fruits of Sin oftentimes in this World. It keeps good from men here, ſtrips them of their Eſtates, Relations, Liberties, Limbs, Health, Names; nay, of the Goſpel, Ordinances, and ſeaſons of Grace, and brings on them much evil here, Aches, Pains, Diſeaſes in their Bodies, Horrors and Terrors in their Souls. But theſe are nothing to the effects of Sin in the other World. Here in the midſt of Judgment, Mercy is remembred; there is no ſtate on Earth of mear or pure wrath. All good things are not removed, nor all evil things inflicted on any. In the worſt Eſtate there is Life, and that cloathed with ſome Favours. The pained have ſome intermiſſion, or at leaſt remiſſion of their pains. In the loweſt eſtate there is hope of better, and that is no ſmall Cordial to a poor Creature; there is no Condition ſo bad, but might have been worſe, both for its intention and duration. But now in the other World, the wicked have Judgment without a mite of Mercy, and Miſery without any Eaſe; either in regard of degree or intermiſſion: All good baniſhed from them, and all evil inflicted on them.

Ex. If the wicked ſhall be thus puniſhed with the loſs of Chriſt, and the pains of Hell fire; it exhorts us to flee from the wrath to come. Ah who would fry one hour in flames for a Kingdom! How dreadful is the hearing of fire; fire, in the night? How doth the very ſound of it fright men and women? Ah then what will the feeling of it be in utter darkneſs, in that black long night of eternity! Sinner, when thou art tempted to ſin, conſider whether the ſatisfaction of thy Luſt will make thee amends for, and ballance the loſs of God, and thy ſuffering the flames of Hell.

Alas, how little is the pleaſure of Sin, but how terrible, how intollerable is the pain of it! What wiſe man would be rack'd a day for a moments delight? much leſs ſuffer the wrath of an infinite God, for the dreggy pleaſures of a Beaſt. Doſt thou think thou canſt bear it? art thou able to endure it? Canſt thou ſuffer the pain of our fire? if not, how wilt thou endure the pain of that fire which the breath of a God kindleth, and keepeth burning? which tortures the Soul as well as the Body, and which was prepared of God for the afflicting and puniſhing his Creatures. O Friend, flie to Chriſt, if thou wouldſt flee from the wrath to come, 1 Theſſ. 1. ult. He is the only ſkreen between thee and the fire of Hell. Flie from ſin, if thou wouldſt flie from Hell fire. Flie the Cauſe, and thou flieſt the Effect: Take away Sin, and you take away Hell. Whatſoever thou ſoweſt now, thou ſhalt reap hereafter; Gal. 6.7. Sow Luſt, and reap the Lake that burns with fire and brimſtone for ever. Sow Holineſs, and reap Happineſs; They who ſow to the fleſh, ſhall of the fleſh reap Corruption: but they who ſow to the Spirit, ſhall of the Spirit reap life everlaſting, Gal. 6.8.

CHAP. XIII. The eternity of the Sinners miſery in the other World, with the grand Reaſon of it.

I Come now to the eternity of the Sinners puniſhment, in that word Everlaſting.

〈 in non-Latin alphabet 〉 , The word is refer'd to God, and then is uſed for that which is eternal, à parte ante, or that never had a beginning. Sometimes it's refer'd to the rational Creature, and then ſignifieth an eternity, a parte poſt, or that which never hath an end. The word comes from 〈 in non-Latin alphabet 〉 , an Age, becauſe what is everlaſting, endureth through all Ages and Generations, and infinitely beyond them.

The Doctrine which I ſhall draw from this property of ungodly mens puniſhment ſhall be this.

Doct. 3. That the puniſhment of the wicked in the other World will be everlaſting. It will not only be extream, in regard of its intention; but alſo eternal, in regard of its duration. Their privative puniſhment will be eternal: They ſhall be puniſhed with everlaſting deſtruction, from the preſence of the Lord, 2 Theſſ. 1.7, 8. And ſo will their poſitive puniſhment be, Jude, verſ. 7. Sodom and Gomorrah, and the Cities about them are ſet forth, ſuffering the vengeance of the eternal fire. And Chriſt tells us, There the worm never dieth, and the fire never goeth out, Matth. 18. And again, it's called the Lake that burns with fire and brimstone for ever.

It were no ſmall eaſe to the damned, if they had hopes of any end of their miſery; though after as many millions of millions of years as have been moments ſince the Creation, and as are Creatures ſmall and great in both worlds; but it may not be, it cannot be; after all theſe years they are not to remain one moment the leſs in Hell.

I ſhall only give the Reaſons of it, and proceed to the Uſe.

There are ſeveral Reaſons given why the Sinners temporal fault ſhould have an eternal puniſhment.

1. Some tell us, He refuſed eternal Life, and therefore it's but reaſon he ſhould be puniſhed with eternal death. They had eternal pains and eternal pleaſures ſet before them, and they choſe eternal pains. In chooſing the way, they choſe the end; they choſe the way of the Fleſh, the way of their own Hearts, and ſo conſequentially they choſe Hell, to which that way led. Now if a man hath but his own choice, whom can he blame but himſelf? If a man have what he deſireth and loveth, if it be ill with him, he muſt thank himſelf. He that ſinneth againſt me, wrongeth his own Soul: all that hate me, love death, Prov. 8. ult, Jer. 4.17, 18.

2. Others tell us, That if they ſhould live here for ever, they would ſin for ever; therefore God taking the will for the deed, puniſheth them for ever. They die eternally for ſin, who would have lived eternally in ſin. Vellet ſine fine vivere ut poſſet ſine fine peccare, Greg. Man would live here for ever, if he had his will, that he might ſin for ever. Scotus and Aquinas tell us, Peccant in aeterno ſuo & puniuntur in aeterno Dei: They ſin in their eternity, and God puniſheth them in his eternity. If God would give them an eternal abode on Earth, they would imploy it in diſobeying and diſhonouring him eternally. And becauſe they would ſin for ever, therefore they ſhall ſuffer for ever; Jer. 8.5. The Children of Iſrael are ſlidden back with a perpetual back-ſliding; they hold faſt deceit, and refuſe to return. How loath are they to forſake their Luſts: 1. They hold them faſt. As a Fountain ſendeth forth water, ſo doth the Sinner ſend forth wickedneſs, Jer. 6.7. Now a Fountain ſendeth forth water freely without conſtraint, and conſtantly without ceſſation. What any thing doth naturally, it doth eaſily and unweariedly. The Sun ſhines naturally, and he ſhines without any pains or tireſomeneſs. The Fountain ſends forth water naturally, and doth it with eaſe and conſtancy. So the Sinner ſins naturally, and doth it delightfully and unweariedly. When the Body and its members, the inſtruments of ſin, are tired and worn out, and unable to execute the luſts of the fleſh, the body of ſin is ſtill freſh and vigorous in plotting and conſpiring evil, and in embracing and cheriſhing evil motions: whence it appears, that man ſinning naturally would (if he lived) ſin eternally, and thence ſay they, He is tormented for ever. But,

3. The principal Reaſon of the eternity of the Sinners miſery, and indeed the only reaſon in my Judgment (with due reſpect to others) is the infinite demerit of ſin, as committed againſt an infinite Majeſty. Becauſe the Sinner is not capable of bearing a puniſhment infinite in intenſion, therefore he muſt have it infinite in duration. I doubt not, but if the Sinner were able to bear the infinite ſtroak of Divine Juſtice (notwithſtanding his will to ſin for ever, and his choice of eternal death, and all the other reaſons that are uſually brought for the eternity of their pains,) he ſhould not ſtay long in that priſon of Hell, but quickly be releaſed: But becauſe a poor finite Creature hath not a back ſtrong enough to bear an infinite blow, therefore he muſt be always ſuffering.

The notoriety and malignity of ſin proceeds from the dignity of the Perſon againſt whom its committed, as I have largely ſhewn elſe-where. Becauſe the Authority of an infinite God is diſpiſed, the Law of an infinite God diſobeyed, the Love of an infinite God undervalued, and the Image of an infinite God defaced by ſin, therefore there is an infinite demerit in ſin. In a Treatiſe called The Incomparableneſs of God. And becauſe man cannot give ſatisfaction infinite in value, therefore he muſt give that ſatisfaction which is infinite in time, or rather in its eternity, Pſal. 49.7, 8. Pſal. 51.4. Job 7.20. And conſidering that God was reſolved to have full ſatisfaction for ſin, I conceive Chriſt himſelf could not have ſatisfied for the ſins of any, if he could not have offered a Sacrifice of infinite merit to anſwer the infinite demerit of ſin. But herein the Wiſdom and Goodneſs of God did ſuperabound, in providing an Antidote ſtronger than the Poyſon; for whereas ſin is infinite, only Objective, as committed againſt an infinite God: The Sacrifie of Chriſt is infinite, both Objective and Subjective, as offer'd up to an infinite Majeſty, and offer'd by one that was an infinite Majeſty; whoſe Perſon being infinite, rendred his Sacrifice of ſuch boundleſs value and merit.

CHAP. XIV. How little cauſe to envy Sinners, and how careful we ſhould be to avoid their eternal miſery.

Ʋſe 1. WE may learn hence what little cauſe any have to envy Sinners their fat and ſweet in this World. Alas, for their poor ſhort pleaſures of ſin, they muſt have extream and eternal torments. Who would grudge them their portion, or eat of their Dainties, or buy their Bargains, that is not mad, and quite bereaft of his wits, Prov. 23.17, 18. My Son, envy not Sinners: for ſurely there is an end. I, and a ſad end for poor Sinners. An end of Woe, and Wrath, and Death, and Miſery, without any end or eaſe. Ah what ſad Objects are they of Pity, who laugh a minute, and muſt weep for ever! who for a little gigling mirth, and poor droſſy pleaſures, muſt fry eternally in Hell flames among Devils and damned Spirits.

Ex. Reader, Believe and conſider this miſery of the Wicked, and be reſtleſs, till thou art ſecured againſt it. Ponder it well, to be among Devils, thoſe ſtinging Serpents, roaring Lions, frightful Monſters, would make thy hair ſtand an end, and thy heart to ake; but to be amongſt them in extremity of Torments, in fire, in fire kindled by the infinite wrath of God, and in univerſality of Torments, to have all kind of Judgments and Plagues inflicted on thee; I, and on every part of thy Body, and all the powers of thy Soul; and to ſuffer all this for ever, ever, ever. Canſt thou bear the company of Lions, and Bears, and Wolves, and Adders, and Serpents, & the deformed Monſters here for ever? How then wilt thou bear the Company of Devils, hideous, monſtrous, frightful Hell-hounds for ever? Thou canſt not bear the pain of our fire for one day, no not for one quarter of an hour; how then wilt thou bear the pain of Hell fire for ever? Ah who can dwell in everlaſting burnings! who can endure abiding flames? The Patient in a violent fit of the Stone, or Colick, or Gout, ſupports himſelf with this Cordial, This will not laſt long. The Woman in labour, in the extremity of her pains, hath this to revive her, All this, through the kindneſs of God, will ſoon be over. The Primitive Chriſtians comforted themſelves under their dreadful Sufferings from their Perſecutors, with this, Our light Afflictions are but for a moment. They are black Clouds, but will ſoon paſs over, and vaniſh away. But, Reader, if once thou art turn'd into Hell, into thoſe unconceivable intollerable flames, amongſt thoſe frightful Devils, thou canſt have nothing to bear up thy Spirit, not the leaſt hope of any ceſſation, or intermiſſion, or remiſſion of thy pains. Ah how will diſpair, like a dagger, ſtab thee to the heart! what a cutting coroſive will it be to think, I am here amongſt horrid, hideous, helliſh Devils, (who have been my Tempters, and are now my Tormentors,) baniſhed the bliſsful preſence of God and Jeſus Chriſt, ſuffering thoſe torments, and pains, and miſery, to which all the fires and racks on Earth are but as the raſing of ſkin to Nebuchadnezzars fiery Furnace. Ah what Tongue can tell what this poor Body ſuffereth in every part of it! Ah what Underſtanding can apprehend the anguiſh and remorſe of this Soul, its cutting Reflections on what it hath been and done, and its killing praeviſion of what it muſt undergo, and I muſt endure all this for ever! Though my pains are ſo extream in their intention, yet if they were ſhort in their duration, I had ſome ground of comfort; nay, if they were to laſt no more millions of years, than there are Stars in Heaven, and drops of water in the Ocean, I ſhould have ſome crevis of light, ſome hope to bear up my heart: But alas, alas, I am here in the midſt of this curſed Crew, under theſe extream ineffable pains, and muſt be here for ever. The wrath upon me is abiding wrath, Joh. 3. ult. It is wrath to come, and ever will be wrath to come. After Ages, and Generations, and millions of them; I, and millions of millions of them, my pain would not be a moment the nearer a period. My night of darkneſs and horrour will be along night indeed, the Clock will never ſtrike, the time will never paſs, the morn will never dawn, and the Sun will never riſe. O what ſhall I do, thouſands, and thouſands of thouſands, millions, and millions, of millions, of millions, ſignifie not a moment to my wretched and curſed eternity. Ah ſuch company, ſuch miſery, and that for ever, ever, ever! Reader, doth not thy Soul tremble to think of this, which will be the portion (probably) of moſt in the Chriſtian World; and wilt thou give thy ſelf a moments reſt, in a ſtate liable and obnoxious to it: For the ſake of thy precious Soul, if thou haſt any true ſelf-love, Break off thy ſins by Repentance, and thine Iniquities by accepting of thy Redeemer. Hell hath not yet ſhut its mouth upon thee, nor is the gate of Mercy yet ſhut againſt thee. O bleſs the Divine Patience, and know the things that concern thine own peace.

Thy life is ſhort and uncertain; when once death ſeiſeth thee, thou art immediately fixed, there can be no change, no alteration of thy ſtate. Tears, Prayers, Groans, Sighs, Sobs, will work nothing, prevail nothing with the Judge to alter his Sentence, or thy Condition. Now is the accepted time, now is the day of Salvation. Therefore, O Sinner, Agree with thine Adverſary quickly, while thou art in the way with him; leſt at any time the Adverſary deliver thee to the Judge, and the Judge deliver thee to the Officer, and thou be cast into Priſon. Verily I ſay unto thee, thou ſhalt by no means come out thence, till thou haſt paid the uttermoſt farthing, Matth. 5.25, 26. But having written largely of this in another Treatiſe, and intending to ſpeak of it here only by way of Preface, to what I mainly intend, and now come to diſcourſe of, and that is the Nature, Danger, Cauſe, and Curſe of Sins of Omiſſion, in the reaſons of this ſevere Sentence, I ſhall ſpeak no more thereof, but proceed to the third general part of the Text, and that is the reaſon.

CHAP. XV. The reaſon of Chriſts ſevere Sentence, and a question reſolved, whether the Righteous, by their Acts of Charity, do not deſerve Heaven as well, as the Wicked, by their Omiſſion thereof, deſerve Hell.

Thirdly, THe reaſon of Chriſt's ſevere Sentence againſt them, verſ. 40, 43. For I was an hungred, and ye gave me no meat: I was thirſty, and ye gave me no drink. I was a ſtranger, and ye took me not in; naked, and ye clothed me not: ſick and in priſon, and ye viſited me not.

The words have nothing of difficulty in them, and therefore I ſhall not waſt time in the explication of them. Every one knows what it is not to give meat to the Hungry, or drink to the Thirſty, or Raiment to the Naked, &c. That it is the omiſſion of a Duty, viz. Charity, which God commands, and alſo that Believers are the Members of Chriſt, Epheſ. 1. ult. Chriſt myſtical, 1 Cor. 12.12. And therefore what injuries are done to them, are done to Chriſt, Acts 9. Only it may be needful to ſpeak to theſe two particulars, before I raiſe the Doctrine.

1. Whether there be not the like ground of the Salvation of the bleſſed that there is of the damnation of the wicked; namely, the merit of their works. Both ſeem to ſpeak it, Come ye bleſſed, &c. For I was hungry, and ye gave me meat. Again, Go ye curſed, &c. For I was hungry, and ye gave me no meat? &c.

2. Why Chriſt will try men at the great day by the performance or neglect of this Duty of Charity, and not rather by their performance or neglect of Prayer, Hearing, Watchfulneſs, or ſome other Duty, or by their Humility, Heavenly-mindedneſs, Patience, Temperance? &c.

In anſwer to the firſt, though Bellarmine affirms, There is the ſame reaſon in each, and Cornel. A Lapide, with the reſt of the Papiſts, concur therein, yet if they were not wilfully blind, they might ſee enough in the Text to diſprove them.

1. In that Chriſt calls to the bleſſed to inherit the Kingdom, 〈 in non-Latin alphabet 〉 , which word ſignifieth Haereditatis jure poſſidere, to enjoy a thing by right of Inheritance, from Parents and Anceſtors, and not by right of Purchaſe, or deſerving; therefore Heaven is often called 〈 in non-Latin alphabet 〉 , an Inheritance, Col. 1.12. Epheſ. 1.14. 1 Pet. 1.3. So the Type of it, the Land of Canaan is often called by the 70, probably from the diviſion or diſtribution of the Land by lot to them,A 〈 in non-Latin alphabet 〉 ſors & 〈 in non-Latin alphabet 〉 Lexceu 〈 in non-Latin alphabet 〉 , Diſtribuo quia hereditates olim per ſortem diſtribul ſolebant. Joſh. 14.2. which to a word is the import of the word. Now they who enjoy an Eſtate by right of Sonſhip, do not poſſeſs it by Merit. What can a Child who may inherit his deceaſed Fathers Eſtate in his Child-hood or Infancy do to deſerve that Eſtate.

2. In that Chriſt tells them, That this Kingdom was prepared for them before the foundation of the World. Now what could they do before they had a Being to deſerve this Inheritance. And the Apoſtle is poſitive, that all is to be referred to the Purpoſe of God, not to the piety of any men. For (ſaith he) the Children being not yet born, neither having done any good or evil, that the Purpoſe of God according to Election might ſtand, (mark) not of works, but of him that calleth. It was ſaid unto her, The Elder ſhall ſerve the younger, Rom. 9.11, 12. Eph. 1.4. Rev. 13.8.

If it be Objected, That God foreſaw that they would improve their Free will unto the performance of ſuch good Works, whereby they would deſerve Heaven, and therefore choſe them to Heaven, which the Papiſts ſtand much upon. I anſwer,

1. The fore-ſight of their Faith and good Works cannot be the cauſe of their Election, becauſe their Election is by God himſelf declared to be the cauſe of their Faith and good Works. If their Faith and Obedience be the effect of Election, they cannot be the cauſe of it; but ſo they are, Joh. 6.37. All that the Father hath given me ſhall come to me, i. e. believe on me. Again, As many as were ordained to eternal life believed, Act. 13.48. So for good Works, Joh. 15.13. Eph. 1.4. Rom. 8.30.

2. Then mans will muſt be the ground of God's Actions, not his own Will. The Scripture tells us, That God worketh all things after the Counſel of his own will, Epheſ. 1.11. But ſay the Papiſts in Election, God worketh according to the imp •• vement of mans will.

3. Then the accompliſhment of Go •… Decree depends upon the mutable and uncertain will of man, ſo that there is a poſſibility that God may be diſappointed of his Choice, and his Elect of that Happineſs to which they are choſen, if both depend on a changeable Creature. But the word of God ſpeaks the contrary, that God cannot be fruſtrated of his Choice, Pſal. 33.10. The Counſel of the Lord ſtandeth for ever, the thoughts of his heart to all Generations. His Decrees are ſure, 2 Tim. 2.19. though his ſentence may be alter'd, Jer. 18.7, 8, 9, 10. Nor can the Elect be diſappointed, Matth. 24.24. If it were poſſible, they would deceive the very Elect. Here the impoſſibility of their ſeduction is grounded on the ſtability of their Election.

4. Then there can be no Election of Infants to everlaſting life. I mean, of ſuch as God fore-ſeeth or ordaineth to die in their infancy, becauſe God cannot fore-ſee that theſe will improve the liberty of their wills unto Faith and Repentance. That Infants may be ſaved, is clear, Matth. 19.14. Suffer little Children to come unto me, and forbid them not, for of ſuch is the Kingdom of Heaven. Matthew calls them 〈 in non-Latin alphabet 〉 , Luke 〈 in non-Latin alphabet 〉 , the firſt word ſignifieth Puerulus, a little Child, one, ſay the Criticks, that is in the firſt ſeven years of his Age. But the latter, Luke 18.15. ſignifieth Infants newly born, or ſucking Babes. Now if of ſuch is the Kingdom of Heaven, then they may be ſaved. But none are ſaved, ſave ſuch as are elected; therefore without any fore-ſight of Faith or good Works, rational Creatures may be elected, Rom. 8.30. Rom. 11.7.

5. If fore-ſight of mens Works be the cauſe of their Election, then man hath whereof to glory. He is then the cauſe of his own Salvation. Election is the Original of all, a ſpring that runneth under ground for a time; firſt bubleth up and diſcovers it ſelf in effectual Calling, ſo glideth along in a life of Faith & Holineſs, and at laſt emptieth it ſelf in the Ocean of Peace, and Joy, and Happineſs: So that if man be the Cauſe of his Election, then he may thank himſelf for his Salvation. John is no more beholden to God than Judas, for 'tis the improvement of the freedom of his Will which brings him to Heaven. God did as much for Judas (ſay they) as for John. But how contrary is this to the word of Truth? Rom. 4.2. But if Abraham were justified by Works, he had whereof to glory. The Scripture ſpeaks in another Dialect, By Grace ye are ſaved, through Faith, not of Works, leſt any man ſhould boaſt, Eph. 2.4, 5. The Knife with which Adam cut his own Throat, and wherewith he murther'd his Poſterity, was Pride. He would hold of himſelf, and not of God. The wiſe and gracious God, in the way he hath taken for our Recovery, is pleaſed to lay this Knife as far as may be out of our way, leſt we be ruin'd by it a ſecond time: Though this Pride, the Popiſh Doctrine of Merits, and fore-ſight of good Works maintains; but God tells us, Man is nothing, and God all in all; that no fleſh might glory in his preſence, 1 Cor. 1.27, 28, 29.

6. The Holy Ghoſt gives us the true ground or motive of Election, far differing from this of the Papiſts, and that is the Will and Pleaſure; Having predeſtinated us according to the good Pleaſure of his Will, Epheſ. 1.5. Being predeſtinated according to the purpoſe of him, verſ. 11.

Rom. 9.18. Therefore hath he mercy on whom he will have mercy, and whom he will he hardneth.

Matth. 11.26. Even ſo Father, for ſo it ſeemed good in thy ſight.

2 Tim. 1.9. Who hath ſaved us, and called us with a holy Calling; not according to our work, but according to his own Purpoſe and Grace which was given us in Chriſt before the world begun. Again, the Particle For, enim, 〈 in non-Latin alphabet 〉 is counted cauſal,Piſcat. in Loc. not that always it noteth the Cauſe, but ſometimes a Reaſon or Argument, whether taken from the Cauſe or Effect, Matth. 1.18. Matth. 15.14. 2 Tim. 2.7. Beſides this is ſufficient for parity of reaſon, or the reſemblance, that as ſome go by the way of good Works to Heaven, ſo others by the way of evil Works to Hell. Good Works are not 〈 in non-Latin alphabet 〉 , ceu cauſa ſalutis ſed 〈 in non-Latin alphabet 〉 , reſpectu fidei & finis ejus, vitae aeternae, Glaſſ. not the cauſe of reigning, but the way to the Kingdom. Once more, Let the Papiſts ſhew the ſame proportion between a few imperfect defective good Works, which men are enabled to do by the help of God, and the unconceivable eternal Joys and Glory of Heaven that is between the evil works of men, and the endleſs pains of Hell, and then let them plead their merits. They may, if they pleaſe, obſerve, that the Saints themſelves are ſo far from pleading their Merits, or boaſting their deſerts, that they hardly remember that they ever did thoſe Works which Chriſt proclaims to their praiſe, and rewards through his own blood with a Kingdom. Lord, when ſaw we thee hungry or thirſty? &c. O what a vaſt difference is there between an upright humble Chriſtian, who acknowledgeth himſelf leſs than the leaſt of all Gods mercies, and a proud Papiſt that dares ſay, Coelum gratis non accipiam.

CHAP. XVI. Why Chriſt will try men at the Great Day by acts of Charity.

THe ſecond queſtion to be diſcuſſed before I proceed to the Doctrine, is, why Chriſt tryeth men at that day by the neglect or performance of Charity, and not of ſome other Duty, as hearing, praying, watching, &c. Or by their Patience, Humility, Temperance, or Heavenly-mindedneſs? &c. To this I anſwer,

Theſe Works of Charity are by a Synechdoche put for new Obedience, and all the good works of a Chriſtians life. Though Chriſt mention thoſe as the teſt of men at that day, yet he doth not hereby exclude others. The Scripture abundantly proveth, that other Graces and Duties ſhall be rewarded at that day, 1 Pet. 1.6, 7. Matth. 10.18. Heb. 6.10, &c. and that men ſhall be condemned for other ſins beſide the neglect of Charity. The want of the Wedding-Garment, Matth. 22.12, 13. Unprofitableneſs in the improvement of Talents, Matth. 25.30. We have a Bed-Roll of other ſins condemning, 1 Cor. 6.9, 10. Rev. 21.8. Indeed every ſin, any ſin that men have lived in, and loved, who have died impenitent, will be found damnable at that day.

It cannot rationally be ſuppoſed, that the performance or neglect of thoſe outward acts of Charity ſhould be the general teſt, (I mean of all) for how then ſhall thoſe that die in their Infancy and Childhood, or ſuch as are extreamly poor be tried, who are rendred wholly uncapable of feeding the Hungry, or cloathing the Naked. Neither do I judge it ſhall be the ſole teſt, for it's poſſible for a man in theſe outward acts to be bountiful to men, who hath no regard or fear of God in him. The Apoſtle ſuppoſeth a man may give all his Goods to the poor, and yet be void of true love to the poor, 1 Cor. 13.3. It's unqueſtionable, that the Worſhip of the bleſſed God is much more excellent than our kindneſs to the Children of men (as Calvin well obſerveth on the Text) yet Chriſt who knoweth the hearts of all men, and from what principles they act, will mention the Saints acts of Charity at that day, and reward them accordingly, and will mention the Sinners omiſſion of Charity at that day, and condemn him for it.

1. Becauſe acts of Charity are more obvious and apparent to the World. Though the Chriſtian uſually is cloſe therein, and will not let his left hand know what his right hand doth; yet Charity, like Muſk, will diſcover it ſelf. The Objects thereof will publiſh their Benefactors; and he himſelf thinks it needful ſometimes to be open and publick in his liberality (though not for ſelf-oſtentation, yet) for others imitation. Luther tells us, That Chriſt will try men this way, becauſe the World ſhall juſtifie his Sentence both of reward and puniſhment. If a man be charitable, all his Neighbours take notice of it; yea, commonly love him for it; the vileſt of them will commend him, though by his holy Converſation he condemns them. I ſuppoſe this is the good man of whom the Apoſtle ſpeaks, when he tells us, That for ſuch a one a man will even dare to die, Rom. 5. Therefore when Chriſt ſhall acknowledge the Charity of his people, and then reward them with himſelf; the wicked Neighbours of theſe men will confeſs the truth thereof, and their Conſciences will force them to conſent thereto. Again, there is hardly a Muckworm, whoſe Motto is, To have, and to hold, to heap, and to hoard up, who will as ſoon part with his blood, as any thing conſiderable to the poor; but all his Neighbours, good and bad, obſerve him, ſpeak of him, and generally condemn him for his earthly-mindedneſs. So that when Chriſt at the Great Day ſhall accuſe him, they will be forced to atteſt the truth of that Accuſation, and when Chriſt at that day ſhall condemn him, they cannot but agree to the Sentence; Pſal. 52.6, 7. The Righteous alſo ſhall ſee, and fear, and ſhall laugh at him. Lo, this is the man that made not God his ſtrength: but truſted in the abundance of his riches, and ſtrengthned himſelf in his wickedneſs.

2. Becauſe theſe acts of Charity are ſignes of Faith and Love, to which Graces Heaven is promiſed, James 1.12. James 2.5. Joh. 3.16, 17, ult. Chriſt who knoweth the Heart, underſtandeth •• om what inward root our outward • ruit ſpringeth; and therefore Faith and Love, which are the Fountain of true Charity, James 2.15, 16, 17. being inward and ſecret, he mentions what is more open and known, as a ſign and teſtimony of that faith in him, and love to him, which are inviſible and unknown to the World. Faith is a Grace ſeated in the heart, With the heart man believeth unto righteouſneſs; (where, by heart, I ſuppoſe is underſtood the Ʋnderstanding and Will; for Faith, in habitu, is in each; and in exercitio, an act of both.) And the heart is called an hidden man, 1 Pet. 3. But it diſcovers it ſelf to the Believer by love. For when once the Soul applieth Chriſt for Pardon and Life, and begins to hope for thoſe great and good things which Chriſt hath purchaſed for him, and promiſed to him; this Faith kindleth an holy flame of Love in the affections to Chriſt, and hereby the Soul underſtands that he is a true Believer beloved of God; for our Love is but the reverberation of God's Love back again to himſelf, 1 Joh. 4.19. And then Faith diſcovers it ſelf to others, by theſe fruits and effects of love to God, i. e. feeding the Hungry, and cloathing the Naked. St. Paul tells us, That Faith works by love, as its Tool or Inſtrument, Gal. 5.6. Love to God produceth love to his Saints, and love to the Saints will draw out the hand, and heart, and purſe to relieve them in their wants, 1 Joh. 3.17. Love is coſtly and expenſive, thinks nothing too much or too good for its Beloved. Mary's Box of Oyntment is very precious, but not too precious for her Lord. Life is worth all the World, yet laid down for a Chriſtian at the command of Love, 1 Joh. 3.16. Hereby perceive we the love of God, becauſe he laid down his life for us.

3. Becauſe practical godlineſs, of which Charity is a part, will be that by which men ſhall be tried at the Great Day; our Lord Jeſus doth hereby declare, That it is not the Profeſſion, but the practice of Religion, that will be enquired into by the Judge of quick and dead. It is not ſaying, Be thou fed, and be thou cloathed; without giving wherewith to be fed and cloathed: But it is feeding the Hungry, and cloathing the Naked, that ſhall be rewarded. Good words may pleaſe our ſelves, but good works only pleaſe God, and profit our own Souls. Not every one that ſaith, Lord, Lord, ſhall enter into the Kingdom of Heaven, but he that doth the will of my Father which is in Heaven. It's the doing, not the talking Chriſtian that hath the promiſe of Heaven, Matth. 7. It's the practical, not the verbal Chriſtian, that hath a right to Heaven through the precious blood of Chriſt, and the gracious promiſe of God; Rev. 22.14. Bleſſed are they that do his Commandments, that they may have right to the Tree of Life, and may enter in through the gates into the City. It is the real, not the nominal Chriſtian, that is prepared for heaven. None are fit to do the will of God in heaven, but thoſe who have been accuſtomed to do the Will of God on Earth. There is a making meet for the Inheritance of the Saints in light, Col. 1.12. A young man by the School, is made meet for the Univerſity; and a Chriſtian by practical Holineſs, is fitted for eternal Happineſs.

Our Redeemer would hereby declare, That all ſhews and ſhadows of Godlineſs, all gaudy Profeſſions, and curious flouriſhes of Religion, if void of good Works, though as Gloworms, they ſhine ſomewhat in the dark night of this World, yet in the long day of eternity they will all vaniſh and diſappear. God will not then examine who hath been the greateſt Talker of his Will, but the greateſt Walker in his Way; nor who hath been the beſt Speaker, but who hath been the beſt Doer. For whoſo looketh into the perfect Law of Liberty, and continueth therein, he being not a forgetful Hearer, but a doer of the Work; this man ſhall be bleſſed in his deed, Jam. 1.25. Hearing the Word, without doing the Work it commands, brings no bleſſing. The life and ſubſtance of Religion conſiſts in practiſing what is good, and not in praiſing what is good. It conſiſts in Scripture-Duties, not in Scripture Phraſes.

4. Becauſe Chriſt would hereby publiſh to the World, the great reſpect he hath for Charity; therefore he tells us, He will take ſpecial notice of his Saints Charity at that day. Charity, whether in relieving the Oppreſſed, or comforting the Sorrowful, or counſelling the Doubtful, or ſupporting the Feeble, or feeding the Hungry, or viſiting the Sick, or cloathing the Naked, is highly eſteemed of Chriſt. To what Duty hath he annexed more or larger Promiſes, Matth. 5.7. Pſal. 18.25. Eccleſ. 11.1, 2. Pſal. 41.1. Pſal. 112.1. Iſa. 58.12. He ſpeaks of it, as if very much of Religion did conſiſt in it, and almoſt all of it. Pure Religion, and undefiled before God and the Father, is to viſit the Fatherleſs and the Afflicted, James 1. ult. He ſlights our moſt ſevere Duties, (thoſe which are moſt irkſome to the fleſh) if this be wanting, Pſal. 58.7, 8, 9, 10. He limits his own Mercy to the merciful, 2 Sam. 22.25. James 2.13. He is himſelf a merciful High Priest, Heb. 5. He had compaſſion on the ignorant, and thoſe that were out of the way, Heb. 5.2. On thoſe that had nothing to eat, Matth. 15.32. On thoſe that were ſcattered as ſheep without a Shepheard, Matth. 9.36. Therefore he cannot but value exceedingly, and love tenderly thoſe that are like him. That which lieth ſo near his heart, muſt needs be enquired after, as much, if not more than any thing elſe. And there is ſcarce any thing that ſpeaks our reſpect of perſons or things, more than our enquiry after them. Joſeph loved his Father Jacob dearly, I ſuppoſe far above all his Kindred, and therefore he firſt enquires after him. •… s your Father well, the old man of whom ye ſpake? Gen. 43.27. David's heart was ſet on Abſolom, therefore when the Meſſenger return'd from the Battel, he doth in the firſt place, and in a ſpecial manner enquire after him. Is the young man Abſolom ſafe? 2 Sam. 18. Thus Chriſt being ſo infinitely taken with Charity, cannot but make a great enquiry after it at the Great Day. It is fruit that will then abound to the Saints account, Phil. 4.17. And ſuch Seed, that they who ſow it liberally, ſhall reap it liberally, 2 Cor. 9.6.

CHAP. XVII. Three particulars about the Text.

I Come now ſomewhat cloſer to the Reaſon of the Sentence; For I was hungry, and ye gave me no meat, &c. Here we muſt underſtand:

1. Obſerv. That the omiſſion of inward Charity is included in this of outward, and will be as dangerous, if not more at the Great Day. The ſubject of it, the Soul is much more noble than the Body; therefore to ſuffer a Soul to periſh through our neglect of giving it ſpiritual Alms is a greater ſin, than to ſuffer the outward man to periſh for want of bodily Alms. Again, the end of ſpiritual Alms is higher, (than of bodily) the eternal Salvation of the Soul, 1 Pet. 1.9. Receiving the end of your Faith, the eternal ſalvation of your Souls. Both ſorts of Charity are comprehended into theſe two verſes.

Viſito, Poto, Cibo Redimo, Tego, Colligo, Condo; Conſule, Caſtiga, Solare, Remitte, Fer, Ora.

2. Obſerv. That other Works, beſide Works of Charity, and other Omiſſions, beſide the Omiſſion of this Duty, will be mentioned at that Day, and men ſhall be judged according to them. Indeed all our Works will be then accounted for. But you will ſay, What time will this take up. I anſwer, It ſeems probable, that the day of Judgment may laſt longer than moſt imagine. The Holy Ghoſt tells us, That God will bring every Work into Judgment, with every ſecret thing, whether it be good? or whether it be evil? Eccleſ. 12. ult. If every Work, then more than acts of Charity; and if every Work good or bad, open or ſecret, then the day of Judgment muſt be a long day. The Apoſtle ſpeaks the ſame as to the matter of Judgment, with the wiſe man, We muſt all appear before the Judgment Seat of Chriſt, 2 Cor. 5.10.

There are two of our eminent Engliſh Divines now with God, who have left their Judgment herein upon Record. One tells us, I humbly conceive, That the day of Judgment ſhall not be paſt over in an inſtant, but ſhall be of long continuance.Mr. Strong in a Serm. on 2 Cor. 5.10. p. 26. For if Chriſt ſhould judge only as God, he could diſpatch it in an inſtant; but his judging us men will be after the manner of men, that the Creature may underſtand, admire, and approve what is done. The other ſaith,Mr. Shepherds ſound Convert, p. 88. It muſt take up ſome large quantity of time to manifeſt all the ſecret ſins of men; and therefore it may be made evident both from Scripture and Reaſon, that this Day of Chriſts Kingly Office, in judging the world, ſhall laſt happily longer than the day of Chriſts private Adminiſtration now in governing the World.

Auſtin tells us,Auſtin, De Civit. Dei, lib. 20. cap. 1. Per quot dies hoc judicium extendatur incertum est, Scripturarum more diem poni ſolere pro tempore nemo neſcit.

3. Obſerv. Chriſt doth not ſay, Ye took my Meat from me, or wrong'd me of my Raiment, or perſecuted me, and caſt me into Priſon; But I was hungry, and ye gave me no meat; naked, and ye cloathed me not; in priſon, and ye viſited me not. He doth not ſay, I was hungry, and naked, and ſick, and inſtead of relieving, ye derided me, and by your taunts and jears, added Affliction to the afflicted, or ye deſpiſed and condemned me, as they, James 2.6. But I was hungry, and ye gave me no meat, &c. It was a bare omiſſion of a neceſſary Duty for which they are ſentenced to Hell. It's not robbing, but not relieving; not oppreſſing them with violence, but not ſupplying their neceſſities which Chriſt here condemneth them for.

Theſe words conſider'd thus relatively, as the reaſon of Chriſts ſevere Sentence, will afford us this Doctrine which I chiefly intend.

CHAP. XVIII. That ſins of Omiſſion are dangerous and damnable.

Doctrine. THat ſins of Omiſſion are dangerous and damnable, or Chriſt will ſentence men at the Great Day to eternal puniſhment of loſs and ſenſe, for not feeding the Hungry, and cloathing the Naked. Obſerve how naturally the Doctrine floweth from the Text, Depart ye curſed into everlaſting fire, prepared for the Devil and his Angels: For I was hungry, and ye gave me no meat; thirſty, and ye gave me no drink, &c. The ſin mentioned is a bare omiſſion, and the Sentence clearly ſpeaks the puniſhment: Hence I gather, That ſins of Omiſſion are damnable. Chriſt will ſentence men to Hell for them. Saul's not ſlaying Agag, (an omiſſion) loſt him the Kingdom, 1 Sam. 15.20, 26. The Moabites and Ammonites were excluded the Sanctuary of God (an high and ſpecial Priviledge) to the tenth Generation, for an omiſſion, for not meeting Iſrael with bread and water in the Wilderneſs, Deut. 33.4.

But it's as clear, theſe ſins bring eternal as well as temporal pains and puniſhment. The ſlothful Servant is ſentenced, and ſent into utter darkneſs, where is weeping and gnaſhing of teeth, for a bare omiſſion, for not improving his Talent, Matth. 25.24, to 31. The Servant did not waſte his Talent by Riotouſneſs, as the Prodigal did, (for he tells his Lord, v. 25. Lo, here is thine,) only omit to improve it through idleneſs. But he who wanted hands to work, had fetters provided for hands and feet. And he who would not work by the light, is rewarded with utter darkneſs.

Again, we have a clear and full proof of the Doctrine, in Matth. 3.10. And now alſo the Ax is laid to the root of the Trees: therefore every Tree that bringeth not forth good fruit, is hewn down and caſt into the fire. In the verſe we have three parts conſiderable:

1. the Sin, and that is a bare omiſſion, the not bringing forth good fruit. Our Saviour ſpeaks the ſame in Matth. 7.19. He doth not ſay, Every Tree that bringeth forth evil fruit is hewn down, that bringeth forth Drunkenneſs, or Robbery, or Uncleanneſs, or unſavory Communication, &c. is caſt into the fire; But every Tree that bringeth not forth good fruit. The ſin is only a neglect of poſitive holineſs.

2. The ſeverity of the puniſhment is, hewn down, and caſt into the fire. The hewing down, is the fitting and preparing the Sinner for the fire; as the Tree cut down, is prepared for burning. This is done by their provoking God to leave them to impenitency, under the miniſtry of the Word. The Word is compared to a Sword, Epheſ. 6.17. A two-edged Sword, Rev. 1.16. And it will cut, and hack, and hew to purpoſe, Hoſ. 6.5. God heweth them by his Prophets, and ſlays them by the word of his mouth. It cuts to the heart, Act. 4.54. Act. 5.33. And hath dreadful effects on them, Iſa. 6.9, 10. And he ſaid, go and tell this people, Hear ye indeed, but underſtand not; ſee ye indeed, but perceive not. Make the hearts of this people fat, and make their Ears heavy, and ſhut their Eyes; leſt they ſee with their Eyes, and hear with their Ears, and underſtand with their Hearts, and convert, and be healed.

And this hewing them down is alſo by death. The Ax of death fells the Tree for the fire of Hell. The rotten Tree, or the barren Tree, is not good for fruit, therefore for the fire.

He is hewn down, and caſt into the fire. Abſciſſion is the way to perdition, to eternal burning. This is the Cataſtrophe of the barren Trees Tragedy.

3. The certainty of it. Both Chriſt and the Baptiſt ſpeak of the puniſhment in the preſent Tenſe, not the Future, Is hewn down, and cast into the fire; not, ſhall be hewn down, &c. The fruitleſs perſon ſhall as certainly be in Hell, as if he were there already; therefore promiſes and threatnings, though future, are delivered to us as preſent. As, to us a Son is born, Iſa. 9.6. Iſa. 21.9. Babylon is fallen.

4. The univerſality of the Perſons, Every Tree that bringeth not forth good fruit. Every man, what ever his Profeſſion may be, or his Hopes are, or his Priviledges have been, if he bring not forth good fruit, he is hewn down, and caſt into the fire. The Doctrine being thus proved by Scripture, I ſhall proceed to the Explication of it in ſeveral particulars.

1. I ſhall ſpeak to the nature of them, and ſhew what ſins of Omiſſion are.

2. To the danger of them.

3. To the Reaſons why they are ſo damnable.

CHAP. XIX. The nature of ſins of Omiſſion in general.

Firſt, COncerning the firſt, i. e. the nature of them. I ſhall ſpeak to one more generally, and two more particularly.

1. By the ſeveral diſtinctions of theſe Sins.

2. By their agreement with, and difference from ſins of Omiſſion.

1. More generally, a ſin of Omiſſion is a neglect of ſome Duty commanded us in the Word of God.

In every Command, there is a Precept and a Prohibition. A Precept enjoyning, and a Prohibition forbidding. A Precept enjoyning ſome Duty, and a Prohibition forbidding the contrary. The neglect of doing what the Precept enjoyns, is a ſin of Omiſſion, and the doing what the Precept forbids is a ſin of commiſſion.

The truth is, in every Commiſſion there is an Omiſſion; as in every deadly Diſeaſe ſomewhat of a Feavor. For in every Commiſſion, as in Drunkenneſs, or Oppreſſion, or Uncleanneſs, there is a neglect or omiſſion of the Duty commanded, as Temperance, Charity, and Chaſtity. But thoſe we moſt properly call ſins of Omiſſion, which are extrinſicate from ſins of Commiſſion; as not praying, not reading the Word, not believing, not feeding the hungry, &c. But to ſpeak ſtrictly, there is no ſin but ſins of Omiſſion; for all ſin conſiſts in privation of due rectitude or deficiency, and coming ſhort of the rule. Though the Commands are generally deliver'd by way of negation, partly becauſe of the proneneſs of men to commit thoſe ſins that are forbidden, and God would by his Negative command, curb, and keep them in. Thou ſhalt not, &c. thou ſhalt not, &c. partly becauſe Negative Commands bind more ſtrongly than the Affirmative. The Affirmative obligant ſemper, but not ad ſemper; but the Negative bind ſemper & ad ſemper, as the School-men ſpeak. The Affirmative bind us always, (i. e. there is no time wherein it can be ſaid that they are of no force,) but not to all times. I am always bound to pray, but I am not bound to pray at all times; I am bound always to ſpeak truth, but I am not bound to ſpeak all truth at all times. But Negative Commands bind always, and at all times; as, Thou ſhalt not kill, Thou ſhalt not commit Adultery. Theſe bind every moment of a mans life, I mean every moment of his life theſe ſins are to be forborn; they are at no time lawful: Though, I ſay, the Commands are deliver'd Negative for the moſt part, (viz. eight of them,) yet we muſt underſtand, that all the Negative Commands of God include their Affirmative; as, Thou ſhalt have no other gods before me; this includes, thou ſhalt have me for thy God, thou ſhalt know me, love me, fear me, truſt me, and worſhip me as thy God. And when God ſaith, Thou ſhalt not make to thy ſelf any graven Image, &c. this includes, thou ſhalt Worſhip me according to my Will, revealed in my Word. When God ſaith, Thou ſhalt not take the Name of the Lord thy God in vain; this includes, thou ſhalt uſe reverently all my Names, Titles, Attributes, Ordinances, Word and Works. VVhen God ſaith, Thou ſhalt not kill; this includes, thou ſhalt uſe all lawful means for the preſervation of thine own and thy Neighbours life. When God ſaith, Thou ſhalt not commit Adultery; this includes, thou ſhalt by all juſt ways maintain thine own and thy Neighbours Chaſtity, in thought, word, and deed. When God ſaith, Thou ſhalt not ſteal; this includes, thou ſhalt be true, faithful, and juſt in all thy Contracts and Dealings with others, reſtore what is ill gotten, be diligent in thy Calling, and endeavour the furtherance of thy own and thy Neighbours eſtate by all juſt ways. When God ſaith, Thou ſhalt not bear falſe witneſs againſt thy Neighbour; this includes, thou ſhalt to thy power promote truth in thy ſelf and others, maintain thine own and thy Neighbours good Name. When God ſaith, Thou ſhalt not covet, &c. this includes, thou ſhall be fully ſatisfied with thine own Condition, and deſire and delight in thy Neighbours proſperity. Thus the Negative Commands of God include their Affirmative, ſo that to depart from the evil forbidden, is not to keep theſe Laws, unleſs alſo we practiſe the Duties commanded. The neglect of any of them is a ſin of Omiſſion.

CHAP. XX. Three diſtinctions about ſins of Omiſſion.

2. I Shall ſpeak more particularly, and explain theſe ſins: 1. By theſe diſtinctions. 2. By their agreement with, and difference from ſins of Commiſſion.

Firſt, Theſe ſins of Omiſſion are to be diſtinguiſhed in regard of ſubſtance, manner or meaſure.

1. When a duty is omitted in regard of the matter of it, as when men pray not, give not to the Poor, hear not the VVord, &c. theſe omit the ſubſtance of the Duty. Of ſuch as thoſe God complains, There is none that looketh after God, Rom. 3.11. And again, They will will not hear the Law of the Lord, Iſa. 30.9. And he that turneth away his Ears from the cry of the poor, he alſo ſhall cry himſelf, but ſhall not be heard, Prov. 21.13. Theſe are moſt deeply guilty before God. They ſhew their utter contempt of him, and openly manifeſt it to others; when they omit to relieve the Poor, to pray in their Families, or to attend publick praying and preaching; hereby they are ſcandalous and offenſive. They grieve the godly, Rivers of tears run down mine eyes, becauſe the wicked forſake thy Laws, Pſal. 119. and they harden the wicked. VVhen ungodly men ſee others neglect all Religion, they are encouraged in their Atheiſm and Irreligion; and preſuming others are wiſe, and that themſelves ſhall fare as well as others. As it was ſaid of thoſe, Ezek. 13.21. ſo it may be ſaid of theſe; They ſtrengthen the hands of the wicked. Again, theſe are guilty in all reſpects; they who offend in the matter of a Command, by neglecting the Duty it ſelf in the ſubſtance thereof, offend in the manner and meaſure alſo; but they who offend in the manner and meaſure, may not offend in the matter.

2. VVhen the omiſſion is in regard of the manner of the duties performance; As when men do pray, but they pray not uprightly, with the heart, Jer. 12.2. Thou art nigh their mouths, but far from their reins. Nor earneſtly, with their whole heart, and with all their heart, and all the powers of their Souls, as the Precept is, Jer. 29.13. and that Prayer to which the Promiſe is annexed, James 5.16. But pray (as if they pray'd not) formally, and cuſtomarily, and careleſly; ſcarce hearing themſelves, and no wonder then if God hear them not; they pray not reverently, with the aw of God upon their Spirits, but are raſh in their words, and irreverent in their hearts, Eccleſ. 5.1, 2. So when men give Alms, but do not give chearfully, with a free, willing, ready heart; For God loves a chearful giver, 2 Cor. 9.17. Nor ſeaſonably, when it may do moſt good, Prov. 3.18. Say not to thy Neighbour, Go and come again to morrow, when thou haſt it by thee. So when men hear the Word, but hear not awfully, in the fear of God, as in the preſence of God, Acts 10.33. We are all here preſent before God, to hear all things commanded thee of God: Neither hear believingly, giving their aſſent to what they hear, and applying it to their own Souls. The Word preached did not profit them, not being mixed with faith in them that heard it, Heb. 4.2. Theſe, and ſuch like, though they are not guilty of omiſſion, in regard of the matter of a Duty; yet they are guilty of omiſſion, in regard of the manner of it; though they do the thing commanded, yet they do it not as it is commanded, and ſo are guilty of the breach of a poſitive Law and Command.

3. When the omiſſion is in regard of the meaſure of the Duty; As when a man gives Alms, but not anſwerable to his Eſtate; though God hath filled his Belly with hidden treaſures, and waters of a full Cup are wrung out to him, and he is able to give pounds to poor indigent Families, he puts them off with a few pence, or at moſt ſhillings, this is an omiſſion in regard of the meaſure. God expects charitable Contributions from men anſwerable to his Bounty to them, 1 Cor. 16.2. Ʋpon the firſt day of the week let every one of you lay by him in ſtore, as God hath proſpered him, that there be no gatherings when I come. According to the meaſure of the Divine Mercy to us, ſuch ſhould be the meaſure of our Charity to others. According to the ſeed thrown into the Earth, is the Crop return'd by the good ground. Therefore to make ſcanty Returns, when we have large Receipts, is a ſin of omiſſion: So when men pray, but not with that frequency which they might and ought. The Command is, To pray contiuually, to pray without ceaſing, to pray evermore.

Which muſt include at leſt frequent, i. e. daily prayer, each Morning and Evening; but ſome men pray, but it's only at certain ſeaſons, now and then, by fits and ſtarts: Some pray only upon the Lords-Days, as if they had liberty all the working-days to be Atheiſts, and neglect the owning of the great God. Others pray only under ſome Affliction; and as Patients to their Phyſitian, never go to God, but when they cannot tell what to do without him. So the Jews, In their Affliction, they will ſeek me early, Hoſ. 5.15. When he ſmote them, then they ſought him, but their heart was not right with him, neither were they ſtedfaſt in his Covenant, Pſal. 78.34, 37. Unevenneſs of Pulſe argues a diſtemper'd Body, ſo doth unevenneſs in Duties a diſtemper'd Soul. In their trouble they will pour out a prayer. When troubles are on them, they will make bold to trouble God, and call him up for their help. God expects frequency of Application to him every day, and greater frequency of thoſe that have more time, and fewer Obſtacles and Impediments than others. Now the putting God off with Applications to him, and Acknowledgments of him once a week, inſtead of every day, and much under Affliction, inſtead of doing it in all conditions, and at all ſeaſons; or putting him off with Morning-Prayer only, inſtead of Morning and Evening-Prayer, or with Family-Prayer only, when we ſhould alſo pray in our Cloſets daily; theſe are ſins of Omiſſion, in regard of the meaſure of the Duty.

Secondly, Theſe ſins of omiſſion are either partial or total.

Total omiſſions are, when men wholly neglect the Duties commanded, as when they altogether caſt off Praying, and Hearing, and giving Alms, and examining their own hearts; Pſal. 14.3, 4. They are all gone aſide, there is none that doth good: They call not upon God. A man may read the Word Atheiſt in the fore-heads of theſe men. They carry about them where-ever they go the ſign and mark of Condemnation. They pleaſe themſelves poſſibly that they do not abound in ſcandalous ſins of Commiſſion, not conſidering that they may be guilty of ſelf-murther, as well by ſtarving or not feeding their Souls, as by ſtabbing or poiſoning their Souls.

2. Partial Omiſſions are, when men do ſometimes perform the Duties commanded, but not with that conſtancy which they ought, Job 15.4. Thou caſteſt off fear, and restraineſt prayer before God; i. e. Thou impriſoneſt Prayer, and doſt not afford it the liberty it formerly had: It was wont to appear every day openly, but now it is kept in, and ſhews it ſelf but ſeldom.

Thirdly, Sins of omiſſion are diſtinguiſhed into external or internal omiſſions.

1. External Omiſſions are a neglect of the outſide (as I may call it) of the Command.

2. Internal Omiſſions are the neglect of the inſide of the Command: We muſt know, that in every Command there is an Extra and an Intra, an Out-ſide and an Inſide, ſomewhat that concerns the Hands & Converſation, ſomewhat that concerns the Heart and Affections. As for example, In the Fourth Command of ſanctifying the Sabbath, there God commands us to ſpend the whole time of his day (except ſo much as the works of Neceſſity and Mercy call for) in religious Exerciſes, and the Duties of his own worſhip, as Praying, Reading, Hearing, Singing, &c. Now the bare performance of theſe Duties is the out-ſide of the Command, and he who doth them (though cuſtomarily) obeys the Command literally,; but the ſanctifying the Name of God in theſe Duties, and the performance of them with Reverence, Humility, Faith, Love, Joy, according to the ſeveral duties, and ſeveral parts of them, is the inſide of the Command; and he alone that performeth theſe Duties in ſuch a manner, obeyeth the Law ſpiritually. The neglect of the former is an external Omiſſion, for which God threatens Families and Nations: Pour out thy wrath upon the Heathen that know thee not, and upon the Families that call not upon thy Name, Jer. 10.25. They who will not deprecate the wrath of God, muſt feel it; and they who will not intreat his Favour, muſt go without it. So the not caſting the inceſtuous Perſon out of the Church, was an external omiſſion, 1 Cor. 5.2. The neglect of the latter, i. e. of performing Sabbath-Duties in the forementioned manner, is an internal omiſſion. Thus God complains of his people, that though they pray'd, and poſſibly made long Prayers, yet God counts their prayers as no prayers, for their internal Omiſſions: There is none that calleth upon thy Name, that ſtirreth up himſelf to take hold of thee. They put up (it may be) ſome lazy Petitions, but they pour out no hearty Deſires: Nay, God curſeth men for doing his work negligently, Jer. 48.10. Curſed be he that doth the work of the Lord deceitfully.

CHAP. XXI. The agreement and difference between ſins of Omiſſion and ſins of Commiſsion.

2. IT will further explain theſe ſins of Omiſſion, to conſider the difference between Omiſſions and Commiſſions, as alſo their agreement.

1. They agree in the Authority forbidding them. The ſame God forbids each ſin; He that ſaith, Thou ſhalt not kill: The ſame ſaith, Thou ſhalt ſerve me diligently, Exod. 20. Jer. 48.10. Matth. 22.37. With all thy heart, Matth. 7.13.

2. They are both againſt the ſame particular Command. In the ſame Command wherein he forbids theft, he commands diligence in our Callings, and the uſe of all lawful means for the increaſe of our own Eſtates. In the ſame Law wherein he forbids Ʋncleanneſs, He commands Care and endeavour to preſerve our own and our Neighbours Chaſtity.

3. They are both a privation of that Rectitude which is required by the Law to the goodneſs of every action. For if malitia moralis, non eſt quid poſitivum, If there be nothing poſitive in the formal nature of ſin, according to the Schoolmen, (as there can be nothing poſitive in it, unleſs we will make God the Author of it,) but a want of a conformity to the Law; then every Commiſſion is an Omiſſion in this reſpect, and ſo they agree in their formal nature.

4. They agree in their fruit and effect; ſins of Commiſſion exclude Heaven, and condem to Hell. Know ye not that the unrighteous ſhall not inherit the Kingdom of Heaven? Be not deceived, neither Fornicators, nor Adulterers, nor Drunkards, nor Covetous, ſhall inherit the Kingdom of God, 1 Cor. 6.9, 10. Epheſ. 5.9. and ſo do ſins of Omiſſion, as the Text doth abundantly prove.

The difference between ſins of Omiſſion and ſins of Commiſſion conſiſteth,

1. In that ſins of Commiſſion are againſt a Negative Law, and ſins of Omiſſion are againſt an Affirmative Law, Oppreſſion is againſt a Negative Law, Thou ſhalt not oppreſs thy Neighbour, Thou ſhalt not oppreſs a Stranger. Neglect of Charity is againſt an Affirmative Law; 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 Give to him that asketh of thee, and from him that would borrow, turn not thou away, Matth. 5.42.

2. They differ in this; Every Commiſſion proceeds originally from a ſin of Omiſſion, but ſins of Omiſsion do not proceed originally from ſins of Commiſſion. All ſin ſpringeth from this, The departure of the heart from God, Jer. 2.5, Heb. 3.12. and the want of true love to, and fear of his Majeſty, 1 Joh. 5.3. Joh. 15. which are ſins of Omiſsion. Where there is no love to God, there is no care to forbear what he forbids, Joh. 14.24. He that loveth me not, keepeth not my ſayings. And where there is no fear of God, all manner of wickedneſs will abound, Pſal. 36.1.2. David concludes a wicked mans Omiſsion from his ſins of Commiſsion. The tranſgreſsion of the wicked ſaith within my heart, That there is no fear of God before his eyes; i. e. His ſcandalous Practices, and ſins of Commiſsion, tell me, That he is guilty of inward Omiſsions, That there is no fear of God before his eyes. He who caſteth off fear, will ſoon let the Reins looſe to all Licentiouſneſs. They who called not on God will devour Jacob, and make waste his dwelling-place, Jer. 10. ult. No ſin comes amiſs to them, Rom. 3.9, to 14. The monſtrous, horrid, unnatural ſins of the Heathen had their beginning in ſins of Omiſsion. When they knew God, (i. e. by the light of nature, which plainly ſpeaks a Deity) they glorified him not as God; (e. i. did not love him, fear him, truſt in him, honour him as God,) neither were thankful, (did not acknowledge their Ingagements to him, for their noble Beings, and manifold Mercies): Theſe were ſins of Omiſsion; but what followeth upon them? Truly unnatural beſtiality, unrighteouſneſs, fornication, wickedneſs, covetouſneſs, maliciouſneſs, envy, murther, pride, &c. Rom. 21.21, to the end. Men leave the fountain of living Waters, and then hew themſelves broken Ciſterns which will hold no water, Jer. 2.13.

The firſt and great ſin of Mankind proceeded from an omiſsion. Adam's heart was turned from God by Unbelief, (I humbly conceive) before ever his Hand touched, or Tongue taſted the forbidden fruit. But now ſins of Omiſſion do not proceed originally from ſins of Commiſsion; James 1.14, 15. But every man is tempted, when he is drawn away of his own luſt, and enticed. Then when luſt hath conceived, it bringeth forth ſin: and ſin when it is finiſhed, bringeth forth death.

Barlow exercit.3. They differ in this, that ſins of Commiſsion are founded in ſome act or habit: Sins of Omiſsion only in the Soul, without acts or habits. 1. There is ſomewhat poſitive about ſins of Commiſsion, but nothing about ſins of Omiſſion, and that is the reaſon. 2. As Drunkenneſs is an immoderate uſe of Beer or Wine: Here is an act of the Creature, and much poſitive about this ſin, though nothing poſitive in the ſin it ſelf. So in theft another ſin of Commiſsion, there is ſomewhat poſitive about the taking away our Neighbours goods, and keeping them as our own; but in ſins of Omiſsion there is nothing poſitive; as in not praying, not hearing, not believing, not giving to the Poor; there is nothing poſitive, no acts, but a neglect of acts required. Sins of Omiſsion are wholly privative, and have nothing of poſitivity in them.

4. They differ in this, that ſins of Commiſsion are more ſcandalous in the eyes of men than ſins of Omiſsion. I do not ſay ſins of Omiſsion are always leſs hainous than ſins of Commiſsion, (I ſhall prove by and by they may be more hainous) but that they are leſs ſcandalous. Sins of Commiſsion, as Drunkenneſs, Uncleanneſs, Theft, Swearing, Murther; theſe make a great noiſe in the World, are taken notice of by all, and with the Snail, leave a ſlime and filth behind them whereſoever they are; But ſins of Omiſsion, as not praying in our Cloſets, not examining our own Hearts, not relieving the Poor and Needy, not bringing up our Children in the Nurture and Admonition of the Lord, &c. Theſe are more ſtill and quiet, obſerved by few or none.

5. They differ in this, that ſins of Omiſsion are the averſion of the heart from God, and ſins of Commiſsion are the converſion of the heart to the Creature, or ſomewhat below God. Omiſſion turns the heart from God: Hence we read of mans going far from God, Jer. 2.5. and of their departing away from the living God, Heb. 3.12. Which is not meant in regard of local motion, (for ſo none can depart from God, Pſal. 139.2, 3, 4, 5.) but in regard of their inward carnal Affections, and diſobedient Converſations, Jer. 17.5. Whoſe heart departeth from the Lord. Commiſſions are a turning to the Creature, Whoſe heart is after covetouſneſs. They imagine miſchief in their hearts, Pſal. 140.2. Eccleſ. 9.3. The heart of the Sons of men is full of evil.

Having ſpoken to the nature of ſins of Omiſsion in general, and more particularly by their ſeveral diſtinctions, and their agreement with, and difference from ſins of Commiſsion; I come to the ſecond thing promiſed in the explication of the Doctrine, and that is the danger of them.

CHAP. XXII. The danger of ſins of Omiſsion, in the hainous nature of them, and their offenſiveneſs to God.

Secondly, THe danger of ſins of Omiſſion; though men are ready to conceive that ſins of Omiſſion, becauſe they make no great cry in the World, are but infirmities, are venial ſins, and are not much to be regarded, as having little of danger to the Soul in them; yet the contrary will appear plainly, if we conſider theſe particulars.

1. The malignity and ſinfulneſs of them ſpeaks their danger. The more venome and poyſon there is in any Cup or Diſh, the more dangerous it muſt needs be; the more ſinfulneſs there is in any ſin, the more hazardous it is to the Soul. Now I ſhall ſhew the ſinfulneſs of omiſſions.

1. They are moſt againſt the mind and will of God. Thoſe ſins are the greateſt, which moſt croſs the Will of the Law-giver; For ſin is a tranſgreſſion of the Law, or Mind, of God. And every one knoweth that the Mind of God is more in the Precept, or Affirmative part of the Law, than in the Prohibition, or Negative part of it. The Precept or performance of the Duty commanded is the main thing, the Prohibition is, as it were, accidental, in order to our Obedience to the Precept;Mens legis eſt lex. therefore ſins of Omiſsion being againſt the ſubſtance and principal part of the Command, and ſo moſt directly againſt that which is the ſpecial Mind of the Law-giver, muſt needs be the greateſt Sins. It is more good to do good, than not to do evil. Omiſsions are not to be eſteemed bare Negations or Privations, but as breaches of a poſitive Law, wherein the mind of God is moſt diſcover'd. Now how great a Sin, and how dangerous is it to croſs the Mind of God? ſurely it's bad thwarting him that can caſt Body and Soul into Hell; Vide ante, The ſecond difference between ſins of omiſſion & commiſſion. I ſay unto you, ſaith Chriſt, fear him, Matth. 10.28.

2. Sins of Omiſsion are the ground of, and make way for Sins of Commiſsion. The want of love to God and our not believing his Word, which are Sins of Omiſsion, are the ground of all abominations. When a man once caſteth off daily reading the Word, and ſeeking God by Prayer, or performs thoſe Duties coldly and careleſly; he throws himſelf out of God's Protection, and ſo becomes a Lacquey to the Devil, and a tame Slave to every Luſt to trample on, and tyranize over at pleaſure; Pſal. 14.3, 4. They are all gone aſide, they are altogether filthy: there is none that doth good, no not one. Negligentiam in orando ſemper aliqua notabilis tranſgreſsio ſequitur, ſaith One; always ſome notable Sin followeth upon ſlothfulneſs in prayer.

David's not watching his Eyes and Heart, and his not imploying his time better at that hour of the day, brought forth Drunkenneſs, Murder, Adultery, Lying, &c. Some Sins of Omiſsion are like great men, that never go without many Followers; admit their Perſons, you muſt admit their long train which they bring with them. So a Gad, a whole troop of ugly luſts will throng in upon our neglect of one Duty.

Not doing good, fits the heart for doing evil: The ground not ſown with good Corn, doth naturally of its own accord bring forth evil weeds. Indeed, it's impoſsible for him that doth no good, not to do evil. He that doth not gather with Chriſt, ſcattereth; and he that is not with me is againſt me, Matth. 12.30. He that fights not for his Prince in a day of Battel, is his Enemy; and that Servant who helps not his Maſter in Harveſt, hinders him. Not to ſave a life when we may, is to deſtroy and murther it. The Negative Chriſtian will quickly fall to be a poſitive Atheiſt and Heathen. If the Heart be empty of good, and ſwept clean of Grace, the unclean Spirit will quickly take up his logding in it. Beſides, God doth often judicially give up them to commit Evil, who refuſe to do good. Becauſe they received not the truth in the love of it, (here is a Sin of Omiſsion) God gave them up to ſtrong deluſions, that they might believe a lye, &c. 2 Theſſ. 2.10, 11. Now how great and dangerous is this Sin, that uſhers in ſo many Sins? Alas, one Sin is too weighty for thy Soul to bear; how heavy then will that whole rabble and regiment of ſins be, that one ſin of Omiſſion may bring along with it? If I live in Sins of Omiſsion, Sins of Commiſsion will follow both naturally and judicially.

3. Sins of Commiſsion do exceedingly grieve the Spirit of God: Indeed every Sin is offenſive to the Holy Ghoſt, or Spirit of Holineſs, as directly contrary to its nature; but the Spirit of God ſets a particular, ſpecial brand and mark upon theſe Sins, as grievous to him; Follow that which is good, rejoyce evermore, pray without ceaſing. In every thing give thanks, quench not the Spirit, deſpiſe not Propheſying, 1 Theſſ. 5.15, 16, 17, 18, 19. Obſerve, the Duties are all poſitive, (the neglect whereof is a Sin of Omiſſion) to which he exhorts them, if they would not quench the Spirit. The Spirit is not only grieved, but alſo quenched by Sins of Omiſsion. Fire may be quenched by with-drawing fewel from it, as well as by throwing water on it. By ſcandalous Sins of Commiſsion, we throw water on this heavenly Flame • quench it; but by neglecting to p ••••… d to attend on Propheſying, and ſuch Sins of Omiſsion, we withdraw fewel from it, and thereby put it out. When the Iſraelites would not hear the Voice of God, they are ſaid to grieve his holy Spirit, Pſal. 95. And when they believed not his Word, the Wonders that he wrought, they are ſaid to vex his holy Spirit, Iſa. 63.10. with Numb. 14.11. Numb. 20.12. Then they rebelled, and vexed his holy Spirit. Not to obey God, is to diſobey him. Not to be loyal to him, is to be rebellious; now hereby they vexed his holy Spirit. Now how great a Sin, and how dangerous is it to grieve the Spirit of God; the ſize or meaſure of Sin, is to be taken from the Majeſty ſlighted, diſobeyed, and offended by it. The Spirit is God, an infinite boundleſs Being, whom theſe Sins of Omiſsion grieve and vex. Again, how dangerous is it to grieve and drive the Spirit from us: It's the Spirit that muſt enable us to our Duties, Rom. 8.26. Direct us in our walkings, Pſal. 143.10. Comfort us in our Sorrows, Joh. 14.16. Iſa. 65.1, 2, 3. It is the Spirit, that is, the Spirit of Grace and Holineſs, Zach. 12.10 〈◊〉 1.4. and muſt work them in our hearts, if ever we be gracious and holy, 1 Pet. 1.2. It is the Spirit muſt ſtrengthen us with might in our inward man, to keep the Commandments of God, Epheſ. 3.16. Ezez. 36.27. It is the Spirit that is the earneſt of our Inheritance, the Firſt-fruits of our eternal bleſſed Harveſt, and that muſt ſeal us up unto the day of Redemption, Epheſ. 1.13, 14. Rom. 8. Epheſ. 4.30. How great a Sin, and how dangerous therefore is it to grieve this Spirit, and by Sins of Omiſsion to incenſe him to with-draw from us, without whom we are unable unto any good, and indeed expoſed to all evil.

2. The danger of theſe Sins will appear, by their offenſiveneſs to God. Since our Felicity depends on the Favour of God, and our Miſery on his Anger, (Hell it ſelf being but his wrath ever to come, 1 Theſſ. 1. ult.) thoſe Sins which are highly provoking to God, muſt be very dangerous. If in his Favour be Life, Pſal. 30.5. and his Wrath be worſe than Death, Pſal. 90.11. I had need to beware how I provoke him to jealouſie. Now the not believing God, which is a ſin of Omiſſion, is called the Provocation, Pſal. 95.8, 9. Harden not your hearts, as in the Provocation, as in the day of temptation in the Wilderneſs: When your Fathers tempted me, proved me, and ſaw my Works. This Provocation was their not believing his Word, for all the Wonders he had wrought for them. They ſaid, Can God furniſh a Table in the Wilderneſs? Behold he ſmote the Rock, that waters guſhed out: Can he give Bread alſo? Can he provide Fleſh for his people? Therefore the Lord heard this, and was wroth: So a fire was kindled againſt Jacob, and anger alſo came up againſt Iſrael: becauſe they believed not in God, and truſted not in his Salvation, Pſal. 78.19. to 23.

It will appear how provoking ſins of Omiſſion are to God by theſe three particulars:

1. By his frequent Reprehenſions, and complaints of men for them. He blames men for not ſacrificing, Mal. 3.18. for not mourning, 1 Cor. 5. And ſharply reproves for not receiving Correction, Jer. 2.30. In vain have I ſmitten your Children, they received no Correction; For not grieving when ſmitten, Jer. 5.3. For not ſeeking God, Iſa. 9.13. Nay, obſerve what ſpecial notice he takes of, and how ſadly he aggravates their Omiſſions, Jer. 3.7. I ſaid after ſhe had done all theſe things, (i. e. gone up upon every high Mountain, and upon every green Tree,) Turn thou unto me, but ſhe turned not. Here he complains of Iſraels Omiſſion, in not turning to him; but mark how he accents Judahs Omiſſion, who knew what Iſrael had done, and how God had put her away, verſ. 8. Yet her treacherous Siſter Judah feared not, (the dreadful doom of Iſrael ſtruck no aw into the heart of Judah.) And verſ. 10. And yet for all this (that Iſrael hath committed, and been ſeverely puniſhed for,) her treacherous Siſter Judah hath not turned unto me with the whole heart, but feignedly, ſaith the Lord. Here was an Omiſſion internal, or in the manner of her Converſation; it was not ſincere, but with diſſimulation.

2. By his ſevere Comminations and Threatnings denounced againſt thoſe that are guilty of Omiſſions. He curſeth thoſe that deny him their help in a day of Battel, and that come not forth to help the Lord againſt the mighty, Judg. 5.23. He curſeth thoſe that are not diligent about his Work, Jer. 48.10. And believe it, his Curſe is effectual, not like the diſcharge of a piece with powder only, which doth no execution. Thoſe whom he curſeth, are curſed indeed: His curſe, like Lightning, blaſteth and withereth where-ever it cometh. I curſed his habitation, (ſaith Eliphaz, not as a private Malediction of his own Spirit, but as a pious Praediction of Gods Spirit.) Now mark what followeth upon God's curſing the wicked mans Habitation, Job 5.2, 3, 4. His houſe is by this breath of God tumbling to the ground preſently. His Children (that ſhould be the honour and ſupport of it) are far from ſafety, verſ. 3. they are cruſhed in the Gate, and there is none to deliver them, verſ. 4. Whoſe harvest the hungry eateth up, and taketh out of the thorns, and the Robber ſwalloweth up his ſubſtance. His Eſtate, which is a ſecond thing requiſite to the outward glory of a Family, that is ſeiſed on, and ſnatched from him. So God threatneth multitudes with his wrath (which is ſo terrible, ſo intollerable, that none can ſtand before it, Pſal. 147.8. that Mountains are moved, Rocks are rent in pieces, the Foundations of the Earth tremble at it; yea, that God's own people are ready to be diſtracted at it, Pſal. 88.3, 4, 5.) for a Sin of Omiſsion, For not calling on his Name, Jer. 10. ult.

God threatneth to cut a man off from his people (which includes either a cutting off from the ſociety of Gods people here and hereafter, as Gen. 17.14. or of being cut off out of the Land of the living by the Sword of the Magiſtrate, Exod. 30.33. or both, as ſome think,) for a meer omiſſion. But a man that is clean, and is not in a journey, and forbeareth to keep the Paſsover; even the ſame Soul ſhall be cut off from his people, Numb. 9.13.

3. It appears, that Sins of Omiſsion are highly provoking to God, by the execution of his Judgments on them that are guilty of them. His Works as well as his Word ſpeak his great indignation againſt theſe ſins. Saul loſt his Kindgom, for not killing Agag and the beſt of the Flock, Becauſe thou haſt rejected the Word of the Lord, the Lord hath alſo rejected thee from being King, ſaith Samuel to him, 1 Sam. 15.23, 26, 28. Ahab omitted to kill Benhadad, and loſt his life for it, 1 King. 20.42. Becauſe thou haſt let go a man out of thy hand, whom I appointed to utter destruction, thy life ſhall go for his life. Eli was a good man, and as much in Gods Favour, but by not reproving his Sons, he ſo far incurred Gods anger, that he loſt his two wicked Fondlings in a day, and the Prieſt-hood for ever, 1 Sam. 3.12, 13, &c. Moſes was God's ſpecial Friend and Favorite: And the Lord ſpake to Moſes face to face, as a man ſpeaketh to his Friend, Exod. 33.11. And the Lord ſaid to Moſes, thou haſt found grace in my ſight, and I know thee by Name.

Yet when this Moſes is guilty of an Omiſsion, that he doth not believe God, nor ſanctifie his Name in the eyes of the Children of Iſrael, he is excluded the temporal Canaan, Numb. 20.12. Though Moſes was taken up to the Mount, to converſe with God forty days together, when Aaron and all the people muſt ſtay below; though Moſes was honour'd to ſee the Commands written with God's own Hand; though Moſes was taken into a Rock, while God paſſed before him, that he might hear his Name, The Lord, the Lord God gracious, &c. proclaimed, and ſee his back parts; though God was pleaſed to confer with Moſes, as one Friend with another; yet when this Moſes comes to be guilty of ſuch an Omiſsion, he is denied liberty to enter into the Land flowing with Milk and Honey. Nay, though this Moſes begs ſo hard, I pray thee let me go over, and ſee the good Land beyond Jordan, that goodly Mountain and Lebanon; Yet God was ſo provoked by his Omiſsion, that though he had heard him once and again for greater things on the behalf of others, Exod. 33.11. to 15. Numb. 14.10. He would not hear him in this ſmall Requeſt for himſelf; But his wrath was kindled, and he would not hear me, and ſaid, let it ſuffice thee, ſpeak no more unto me of this matter, Deut. 3.25, 26.

Nay, how angry was Chriſt with the man who had not a Wedding-Garment at his Supper; how ſevere is his Sentence? how dreadful his Doom? And when the King came in to ſee the Gueſts, he ſaw there a man which had not a Wedding-Garment. Though but one in a Crowd, Chriſt ſpied him.

1. Here is his Tranſgreſſion: We do not read, that the man ſlighted the Invitation, and denied to come, as they in verſ. 5. nor that he intreated his Servants ſpitefully, and ſlew them, as thoſe, verſ. 6. We do not read, that the man came to the Feaſt in a drunken-fit, or reproached and abuſed either the Maſter or Gueſts, but only omitted to bring with him a Wedding-Garment, which ſome ſay is Charity; others Obedience; he was a Profeſſor, but without godly practices; but I ſuppoſe is meant Chriſt, and the Graces of the Spirit, which are compared to a Garment, Rom. 13. Col. 3. Epheſ. 4.23, 24. And that ye be renewed in the Spirit of your Minds. And that ye put on the new man.

2. Here is the mans ſelf-conviction, verſ. 12. 〈 in non-Latin alphabet 〉 , he was muzled: The ſame word is uſed of muzling the mouth of a Beaſt, whereby its unable to open it to eat, 1 Cor. 9.9. His conſcience was that which put a muzle on his mouth, being convinced that he might and ought to have procured a Garment, before he had gone to the Feaſt. They who have a form, and no power of Godlineſs, who make a ſhew without any ſubſtance of Religion, will be ſpeechleſs when Chriſt ſhall come to reckon with them.

3. Here is his Condemnation, verſ. 13. Bind him hand and foot. When Malefactors are caſt in Law, either by their own Confeſſion, or the Evidence of others; the Gaoler puts new Fetters and Shackles on them to ſecure their Perſons againſt Sentence and Execution, leſt they ſhould make an eſcape. Bind him hand and foot: Make ſure of him. The Sinner ſhall have no power of reſiſting, or poſſibility of flying from Divine ſeverity. And 〈 in non-Latin alphabet 〉 , ejicite, caſt him forth. Caſt him out as a vile, loathſome, abominable wretch, unfit for company, whom I hate to behold; Into utter darkneſs, 〈 in non-Latin alphabet 〉 , a Priſon, a Dungeon, where there is no light, a condition moſt remote from joy and comfort; ſuch darkneſs as hath a blackneſs joyn'd to it, Jude, verſ. 13. There ſhall be weeping and gnaſhing of teeth, weeping for the extremity of their own pain, and gnaſhing of teeth out of envy at others happineſs.

CHAP. XXIII. The danger of ſins of Omiſſion, in their deſtructiveneſs to man, and our proneneſs to over-look them.

3. THe danger of Sins of Omiſſion will appear by their deſtructiveneſs to men. The more wrong and injury any Sin doth us, the more danger is in it. Now what hath been already ſpoken, doth abundantly evince this. If Omiſſions are ſo great ſins, that they moſt directly croſs the mind of the Law, and make way for all Sins of Commiſſion, and exceedingly grieve the Spirit of God, they muſt needs be dangerous and deſtructive to men. If God himſelf blame them ſo ſharply, threaten them ſo ſeverely, and puniſh them ſo grievouſly, who are guilty of ſuch ſins; then theſe Sins muſt be very injurious to us. But it will further appear, if you conſider that they cauſe,

1. The Judgments of God on men, in regard of their Bodies, or external Comforts. He puniſheth many with extream penury, for not being diligent in their particular Callings. Their idleneſs (which is a ſin of Omiſsion) cloaths them with rags, Prov. 23.21. Again, The idle Soul ſhall ſuffer hunger, Prov. 19.15. How doth experience prove the truth of this. Many begin the World (as we ſay) with conſiderable Eſtates, who, in a few years, for lack of care and induſtry in their Imploys, have waſted all. The idle man may call the Prodigal Brother. Beſides, theſe Sins of Omiſsion are puniſhed with a temporal deſtruction. The Lord having ſaved the people out of the Land of Egypt, afterwards deſtroyed them that believed not, Jude, verſ. 5. Iſrael was God's own people, his peculiar treaſure, Exod. 19.5. a people nigh unto him, Pſal. 148. ult. incomparable for this, Deut. 4.7. and other Priviledges, Rom. 9.4. Yet when guitly of this Omiſsion, God would not ſpare them, but deſtroy'd them. No Priviledges can exempt from puniſhment. God may forſake his Tabernacle at Shiloth; deliver his ſtrength into captivity, and his glory into the enemies hand, if they will not believe him, if they will not obey him, Pſal. 78.60, 61.

2. A judicial tradition to ſpiritual Judgments. Of all Judgments, none in this World are ſo dreadful as thoſe that are ſpiritual; bodily Judgments touch the Fleſh, but theſe the Spirit. When God would ſpeak and wreak his anger againſt a perſon or people to the utmoſt; he doth it this way, by giving them up to their own wickedneſs. When he would ſtrike Ephraim under the fifth Rib, and kill him at a blow, it is by this Judgment. Ephraim is joyned to Idols, let him alone, Hoſ. 4.17. He is given to Idolatry, let him take his fill of it, and ſee what the end will be. He is fond of lyes and vanities, and delights in proſtituting himſelf to their embraces; Let him alone. Let none diſturb him, or recall him; let no Mercy, no Miſery, no Means, no Miniſtry ever hinder him in the proſecution of his Luſts, or ſtop him in his courſe, much leſs be effectual for his Repentance and Amendment. In temporal Judgments, God acts the part of a Father, to whip his Child, that he may reclaim him for his Errors, and be fit to inherit his Eſtate. But in ſpiritual, God acts the part of a Judge, to deliver the Malefactor over to Execution. In the former, he prunes the Tree, that it may bring forth fruit, and ſo continue in his Garden to his joy and delight; but in the latter, he leaves the Tree as unſound and barren, to be cut down for the fire. Now ſins of Omiſſion cauſe God to deliver men up to theſe Judgments. God calls upon Iſrael to hear and obey him, they will not. But my People would not hearken to my Voice, Iſrael would none of me. What was the reſult of their refuſal? So I gave them up to their own hearts luſts, and they walked in their own counſels, Pſal. 81.11, 12. God doth not teſtifie his anger for their contempt of him, by ſending Plague, or Flames, or wild Beaſts among them. He doth not ſay, Well, ſince they thus ſlight my Authority, I will be avenged on them to purpoſe, I will give them up to the Sword, or Famine, or racking Diſeaſes, or greedy devouring Lions, which would have been ſad and grievous; but he executes on them a far more ſad and grievous Judgment, when he ſaith, So I gave them up to their own hearts luſts, and they walked in their own counſels. God's leaving one Soul to one luſt, is far worſe than leaving him to all the Lions in the World. Alas, it will tear the Soul worſe than a Lion can do the Body, and rent it in pieces, when there is none to deliver it. God's giving them up to their own wills, that they walked in their own counſels, is in effect a giving them up to eternal wrath and woe.

3. The deſtructiveneſs of Sins of Omiſſion to the Souls of men appears, in that they render the Condition of men deſperate, and without remedy. Sins of Commiſſion wound the Soul dangerouſly, but ſins of Omiſſion make the ſtate of the Patient hopeleſs and deſperate. Sins of Commiſſion are directly againſt the Law, and ſo bind the Sinner over to its Curſe; but Sins of Omiſſion are directly againſt the Goſpel, and thereby hinder the Patients Cure, Gal. 3.20. Joh. 3. ult. He that hath broken the Precepts of the Law, is liable to its puniſhment; but yet this Sinner may flie to the Goſpel, as his City of Refuge, and lay hold on Chriſt there tendered for Pardon and Life. But by ſome ſins of Omiſſion, he rendereth the Goſpel ineffectual for his good, and himſelf uncapable of the good things promiſed in it. Faith and Repentance are the two Conditions upon which all the exceeding rich and precious Promiſes depend; ſo that by not believing, and not repenting, which are Sins of Omiſſion, men deny themſelves all the benefit and advantage of the Goſpel. He that believeth ſhall be ſaved, he that believeth not ſhall be damned, Mark 16.16. He upbraided the Cities wherein moſt of his mighty works were done, becauſe they repented not. Woe to thee Corazin, woe to thee Bethſaida, &c. Matth. 11.21, 22, 23. Sins of Commiſſion make the wound, and Sins of Omiſſion keep off that Plaiſter, which alone can heal it. Sins of Commiſſion plunge us into a bottomleſs gulph of Miſery, and Sins of Omiſſion ſtop the current of that Mercy that alone can relieve and ſuccour us. Theſe Sinners are like men in ſwoons, gaſping for breath, and ready to expire; yet ſhut their mouths, and faſten their teeth together, to keep out thoſe Cordials that alone can recall them to life.

4. The danger of Sins of Omiſſion will appear, by our proneneſs to ſlight and neglect them. If Sins of Omiſſion are of ſo deadly a nature, as moſt to contradict the Will of God, and ſo highly provoking to him, and ſo mortally deſtructive to us; then the more we ſlight this great Enemy, the more dangerous it is to us: A weak enemy, and an enemy that can do us little harm, may be ſlighted without great danger. But when an enemy is ſo powerful, ſo deadly, ſo damnable, our contempt of him is a great advantage to him, and a great diſadvantage to us; for by this means he falls upon us diſarmed and unprepared for him. Pompey ſlighted Caeſar, when News firſt came to Rome of his marching into Italy with his Army, and ſaid, That if did but ſtamp with his foot, he ſhould therewith fetch Souldiers enough out of all parts to ſubdue Caeſar. And ſo made ſmall preparation to reſiſt him, which was his own and the Commonwealths deſtruction. Truly, thus men are apt to ſlight ſins of Omiſſion, and thereby to undo themſelves. As it's ſaid of Joab, He ſpake kindly to Amaſa, and made as if he would kiſs him: But Amaſa took no heed to the Sword that was in Joabs hand: ſo he ſmote him therewith in the fifth rib, and ſhed out his bowels to the ground, that he died, 2 Sam. 20.9, 10. Thus ſin of Omiſsion is familiar with us, and pretends rather love and kindneſs, than any hurt to us (for in all ſin there is a deceitfulneſs) and we taking no heed to the Sword in its hand,Heb. 3.13. to its malignant killing-nature, but ſlighting it, as if it were venial, are deſtroy'd by it.

And there are three Reaſons why we are ſo apt to over-look ſins of Omiſſion:

1. Becauſe Conſcience doth not ſo ſoon cheek us for them, as for ſins of Commiſsion. If a man commit Murther, or Adultery, or Theft, his Conſcience is ready to flie in his face, and thunder in his ears, as it did with Cain, after the ſlaughter of his Brother, that he cried out, My puniſhment is greater than I can bear; and he went up and down trembling (as ſome think) all his days, Gen. 4.13, 14. But men may neglect Praying, or Reading, or Charity, eſpecially in regard of the manner of doing them, and Conſcience will take little notice of it. Such Omiſſions may paſs with little or no regard. Cain in the Offering he brought to God, neglected (probably) to bring the beſt of the fruit of the ground, however to offer it with an upright believing heart; but we read not that he took notice of theſe Omiſſions, though he did of God's manifeſt diſreſpecting his Offering, Gen. 4.3, 4, 5. It's ordinary with ſome moral men, if they fall into ill Company ſometime by accident, and are made drunk, to be aſhamed of it, and much troubled for it; but theſe men can live in their Families without Prayer and Scripture, and neglect to teach their Children and Servants the ways of God; and yet theſe Omiſſions do not at all diſturb them, they go up and down, and eat, and drink, and ſleep, as merrily as if they obeyed the whole Will of God. Job tells you of thoſe that bid God depart from them, that deſire not, nor endeavour to know him; that caſt off Prayer to him, and all his Service as fruitleſs; and yet theſe men, guilty of ſuch great and groſs Omiſſions, could take the Timbrel and Harp, and rejoyce at the ſound of the Organ, and ſpend their days in wealth and mirth, Job 21.12, 13, 14, 15. Theſe Negative Sins are ſtill and ſilent, and make none or little noiſe in the ears of Conſcience. But poſitive ſins are more clamorous. We read of thoſe that were guilty of Bribery and Oppreſſion under their guiſe and maſk of Religion; and how they are ſtab'd and frighted? A dreadful ſound is in their Ears, trouble and anguiſh make them afraid. They believe not that they ſhall come out of darkneſs, Job 15.21, 22, 24, compared with 34. & 35. verſes. How many do we know in places where we live, who if they ſhould rob or wrong their Neighbours, would hardly enjoy any peace or quietneſs in their Spirits, who can live chearfully and contentedly day after day, nay year after year, while all this while they rob God of that Love, and Fear, and Truſt which they ow him in their hearts, and of that open Homage and Allegiance which they ow him in their Houſes.

The reaſon hereof is, becauſe ſins of Commiſſion are moſt againſt natural light. In ſins of Omiſſion there is no ſuch actual diſturbance, by which the free contemplation of the mind is hindered, as in ſins of Commiſſion. Beſide foul acts of Sin, as Uncleanneſs and Murther, &c. bring more ſhame, and cauſe more horrour, than bare neglects of our Duty. Conſcience is not wont to take any great notice of external neglects, or of ſpiritual defects.

2. We are the more prone to overlook, and take no notice of ſins of Omiſſion; (as Conſcience is leſs troubled for them, ſo) our Chriſtian Friends are not ſo apt to warn and admoniſh us of them, as of ſins of Commiſſion. If a Profeſſor fall into ſome groſs ſin of Commiſsion; as if he be over-taken with intemperance, or lying, or going beyond his Neighbour: All the Town or Neighbourhood rings of it, his Chriſtian Friends hear and take notice of it, and out of love to his, and faithfulneſs to their own Souls, admoniſh him of it, and endeavour with the Spirit of meekneſs to bring him to repentance for it. But this Profeſſor may neglect prayer in his Cloſet, reading and meditating on the Word of God, examining his own heart; nay, poſſibly prayer in his Family, and the inſtruction of thoſe committed to his Charge in the Principles of Religion, and his Friends be wholly ignorant hereof, and ſo be all their days wanting to acquaint him with his ſin herein. When David had been guilty of ſeveral ſins of Commiſsion in the matter of Ʋriah, Nathan hears of it, (for it ſeems to be the Town-talk, in that it's ſaid, That he cauſed the Enemies of God to blaſpheme, verſ. 14. And I ſuppoſe Gods Narration of it to him was rather a Command, or Commiſſion, for the manner of his reprehenſion of David, than of certifying him of that he was ignorant before,) he goeth to him, and tells him thereof, and calls him to Repentance for them, 2 Sam. 12. 1, to 10. But though David in all this time (likely nine moneths, for the Child was born, verſ. 14.) had been guilty of many Omiſſions, in not confeſſing his ſin with ſorrow and ſhame, in not begging pardon with Faith and Hope, and in ſeveral other particulars; yet Nathan takes no notice thereof in his Speech to him, neither makes any mention of them.

3. We are the more prone to overlook ſins of Omiſſion, becauſe they are ſo near akin to Intermiſſions, which are lawful and neceſſary. Affirmative Precepts (as was ſaid before) do not bind ad ſemper; I am bound to pray in my Cloſet and Family every day, but I am not bound to pray in either all the day. God commands me to mind the nouriſhing and refreſhing my Body, and to follow my particular Calling, and as occaſion is to viſit the Fatherleſs and Afflicted; now becauſe theſe Intermiſſions, or Omiſsions, for a time are allowed and commanded, men are apt to turn them, or to fall from them, into total Omiſsions, and when they do ſo, to be little troubled for them. Becauſe men may be excuſed from ſolemn religious Duties three parts or more of the weekday, therefore they will neglect them altogether, and are inſenſible of their neglect. Commiſsions being never lawful, for the Negative Commands bind ad ſemper; therefore if men be guilty of them, they take the more notice of them, and lay them more to heart; but poſitive Precepts being ſometimes unſeaſonable, and binding but at ſometimes, (i. e. the Duties of them are to be performed but at ſome time) when inſtead of our intermiſſion there be an omiſsion, we are ready to wink at it, and regard it at moſt but as an Infirmity, which may require a pardon of courſe. If I may omit Prayer and Scripture ten hours of the day, ſaith the ſubtle wicked heart of man, why not eleven hours? and if eleven hours, what great hurt if it be omitted twelve hours? i. e. the whole day, and the Duty be not performed at all.

CHAP. XXIV. The Reaſons why ſins of Omiſſion are damnable.

I Come now to the third thing to be ſpoken to in the explication of this Doctrine, and that is to give the Reaſons why Chriſt will condemn men at the Great Day to eternal Torments for Sins of Omiſſion.

Thirdly, The Reaſons of the Doctrine, Why ſins of Omiſſion are damnable:

Reaſon. 1 1. The great and grand Reaſon is, becauſe they are Sins. Every ſin is damnable: The wages of ſin (as ſin) is death, Temporal, Spiritual, and Eternal, Rom. 6. ult. Therefore theſe Omiſſions being ſins as well as Commiſſions, muſt of neceſsity be damnable to our Souls. As there is bitterneſs in every Sprig or Branch of Wormwood, and ſaltneſs in every drop or ſpoonful of Sea-water; ſo there is Death and Hell, and Wrath and Damnation in every Sin. The wicked Papiſts diſtinguiſh Sins into Venial and Mortal, but they got that diſtinction from the Devil, not from God; they have their ſeven deadly ſins; But the Holy Ghoſt tells us, All ſins are deadly, without any diſtinction, Gal. 3.10. Though one Sin may be greater and more hainous than another, yet every ſin is mortal. A Piſtol is leſs than a Muſket, and a Muſket than a Canon; but they are all of them killing; Ezek. 18. The Soul that ſins ſhall die. Under the word death is comprehended all the miſery of this and the other World. Sin being a contempt of the Authority, a violation of the Law, and a ſlighting the Love of an infinite God, deſerves all that privation of Good, and infliction of Evil which this Sentence of Chriſt includes, Go ye curſed into everlaſting fire, prepared for the Devil and his Angels. God cannot inflict a greater puniſhment, nor can a finite limited Creature bear greater Torments than Sin (being of infinite demerit) requires and calls for.

Now I have largely proved, that Omiſsions are ſins as well as Commiſſions; and to ſpeak properly and exactly, there is no ſin but the ſin of 〈…〉 ion. For even in Commiſsions, their ſinfulneſs conſiſteth in their want of that goodneſs which the Law requireth. Were there not a deficiency in them of ſomewhat which they ought to have, or a want of conformity to the Law, there would be no ſin in them. Yea, I have proved ſins of Omiſsion in ſome reſpect greater ſins, as more againſt the Mind of the Law-giver, (whoſe Will conſiſts rather in the Affirmative than Negative part of the Command) and as the ground of ſins of Commiſsion, and as more directly againſt the Goſpel than ſins of Commiſsion. They are much miſtaken, who judge Omiſſions pure Privations, or meer Negations little other than non-entities; for Omiſsions are tranſgreſſions of an Affirmative Command, and violations of a poſitive Precept, and the greateſt Contradictions to the Mind of the Law, and therefore moſt juſtly liable to its Curſe. The Apoſtle tells us what Obedience the Law requireth, and what the Condition of ſuch as fail therein is, Gal. 3.10. 1. It requireth practical Obedience, not hearing, or knowing, or ſpeaking only of what is written in the Book of the Law, but doing it; To do them. It's doing that the Law requireth, Do this and live, &c. And it's doers that the Law juſtifieth, Rom. 2.13. Not the hearers of the Law, but the doers thereof ſhall be justified. Now under this doing, ſins of Omiſsion are expreſly forbidden, and thoſe Duties (the neglect of which are ſins of Omiſſion) are commanded.

2. It requireth perſonal Obedience, Every one. It takes no notice of Obedience by a Proxy, or a Surety, but requires it in our own perſons. The Law admits not a Mediator.

3. Perfect Obedience; In every thing written in the Book of the Law. It will not admit of the leaſt deviation, of any one ſtep awry, but preſently curſeth and condemneth for them. If any thought, word or deed, be never ſo little too light, it will not grant the leaſt grain of allowance, but damneth for them.

4. It muſt be perpetual; That continueth not. If in one day, one hour, one moment of his life he fail, he is undone. If a man could be obedient to the whole Law all the time of his life, and ſhould in his dying-hour diſobey it; the Law would take no notice of all his former Obedience, but ſent him to Hell for his latter Diſobedience. For mark the ſtate of thoſe that yield not this perfect, perſonal, perpetual, practical Obedience. Their Condition is curſed; Curſed is every one that continueth not in all things written in the Book of the Law to do them. In the word curſed, all evil is included. So that Omiſſions, or the neglect of thoſe Duties which the Law requireth, being ſins, they render the Creature liable to the Curſe, which is indeed all manner of miſery here and hereafter.

Death and Hell are the end of every Sin, though they are not the end of every Sinner; they are the reward of every evil Work, though not the reward of every evil Worker. Free Grace in the blood of Chriſt doth ſometimes interpoſe, and put in an Exception to this general Rule. The Goſpel accepted and pleaded, is a bar to thoſe rigorous proceedings of the Law. Therefore though this Reaſon will juſtifie Chriſt, and condemn the Sinner in the judgment of his own Conſcience, (eſpecially this Sinner being under a Covenant of Works) yet I ſhall give farther Reaſons from the Sinners non-intereſt in the Priviledges of the Goſpel.

2. Chriſt will condemn men at the Reaſon. 2 laſt day to eternal Torments, for ſins of Omiſſion, becauſe they ſpeak a man in a carnal, natural eſtate. The Goſpel, that is the only Ark for a Chriſtian to ſhelter his Soul in, againſt the Flood of the Laws Curſes, requireth a change of the nature and diſpoſition, as abſolutely neceſſary to Salvation. Chriſt, the great Preacher and Purchaſer of the Goſpel, affirmeth ſolemnly, Verily, Verily, I ſay unto thee, Except a man be born again, he ſhall never ſee the Kingdom of God, Joh. 3.3. This is indiſpenſably requiſite, not only as a condition without which Heaven may not be had in regard of Gods pleaſure, but alſo as a diſpoſition without which Heaven or Happineſs cannot be enjoy'd in regard of the ſubject. For 'tis this that is meant by our being made meet to be partakers of the Inheritance of the Saints in light, Col. 1.12. Again, the Holy Ghoſt tells us, That without holineſs no man ſhall ſee God, Heb. 12.14. This holineſs as a due qualification of the Agent in relation to the beatifical Viſion or ſight of God, the bleſſed-making Object, is neceſſary by the Goſpel. How often are the Unregenerate and unſanctified by the Spirit of God doomed to Hell, and excluded Heaven, Joh. 3.18. Rev. 19. Into it can in no wiſe enter any thing that is defiled or unclean. Again, Turn ye, turn ye, why will ye die? Ezek. 33.11. Implying, that Death and Deſtruction are the portion of the Unconverted.

Now theſe Sins of Omiſsion are evidences of a mans want of Regeneration. Nay, there is much more evil in a ſtate of Sin, than in an act of Sin; which ſtate of Sin conſiſteth moſt in Sins of Omiſsion. For this was the great evil and miſery of the Epheſians by nature, Eph. 2.12. That they were without God, i. e. were without any inward regard of him, or outward Obedience to him. Sound Converſion and ſaving Repentance make clear work, as the Flood drown'd all out of the Ark, Noahs Friends as well as others. So Repentance deſtroys all ſins, even ſins of Omiſſion as well as Commiſſion. It loves none, it allows of none. Reſtraining Grace will probably refuſe the way of Diſobedience, but renewing Grace will cloſe the way of Obedience. Thoſe that are in a wicked and unregenerate ſtate, are characterized in Scripture from their ſins of Omiſſion. The wicked through the pride of his heart will not ſeek after God: God is not in all his thoughts, Pſal. 10.4. The Lord hath a controverſie with the Land, becauſe there is no Mercy, nor Truth, nor Knowledge of God in the Land, Hoſ. 4.1. Nay, the reign of Sin (which ever ſpeaks an unconverted and unregerate eſtate) is as viſible, if not more in Omiſſions than in Commiſſions. As there is as high an act of Authority, and Soveraignty, and Princely Power in a Negative Voice, or denying ſuch and ſuch things to be done as in a poſitive Law, enjoyning ſuch and ſuch things to be done. So the omiſſion of what is good, or refuſing to do what God commands, may ſpeak Sin reigning in the Soul, as well as doing, or commanding to be done what God hath forbidden. It is indeed the judgment of many, that a Princes Negative Voice is a greater part and mark of his Royalty, than any Affirmative Command of his; for a King may have Power to Command, that which he hath no Power to forbid. As he may and ſhould enjoyn his Subjects to Worſhip the true God, according to his revealed Will; but he hath no Power to forbid them. Thus in Sins of Omiſſion, for a man to live without Prayer, without the love and fear of God, without delight in him, and communion with him, without care of, and watchfulneſs over his own heart and life, may be a greater ſign of the reign of Sin, and thereby of an unregenerate ſtate, than the commiſſion of ſome groſs actual Tranſgreſſions.

It is apparent, that this man is under the power of Luſt, as a Servant to it, Tit. 3.3. And under the dominion of the Devil, carried captive by him at his will, 2 Tim. 2.26. And an unregenerate, unſanctified perſon, becauſe he lives in Diſobedience to theſe poſitive Laws of God. Whereas he that is born of God ſinneth not, 1 Joh. 3.9. with his whole will; there is not a free, voluntary, chearful ſubmiſſion of his Will to the quiet, undiſturbed dominion of Sin. And he that is born of God hath a tender regard to the whole Law. I have eſteemed thy Precepts concerning all things to be right; therefore I hate every falſe way, Pſal. 119.128. He hath reſpect to Affirmative as well as Negative Precepts: He hath an equal uniform regard to all the Law, to that part which commands the doing good, as well as that part which forbids the doing evil. Therefore the man that lives in Sins of Omiſsion, is not born of God, and therefore uncapable by the Goſpel of Heaven; and ſo juſtly for this cauſe ſentenced to Hell.

CHAP. XXV. Farther Reaſons why Chriſt at the Great Day will condemn men for ſins of Omiſſion.

3. CHriſt will condemn men at the Reaſon. 3 Great Day for ſins of Omiſſion, becauſe thoſe that live in ſuch Sins have no intereſt in himſelf. There is no way to eſcape Hell, but by the Lord Jeſus Chriſt, 1 Theſſ. 1. ult. Jeſus that delivereth from the wrath to come. There is no way to attain Heaven, but by Chriſt: I give to them eternal life, and they ſhall never periſh, Joh. 10.28.

As Salvation is God's Gift, Rom. 6. ult. ſo it's Chriſts Purchaſe. There is no Name under Heaven whereby men may be ſaved, but by the Name of Chriſt, Act. 4.12. So that all who are without Chriſt, not intereſted in him, muſt of neceſſity periſh. He that hath the Son hath life, he that hath not the Son hath not life, 1 Joh. 5.12. Thoſe that are without Chriſt are unpardoned; All their ſins are imputed to them, Epheſ. 4. ult. Rom. 3.25. And where-ever ſin is imputed, it condemneth, Ezek. 18.3. Thoſe that are not intereſted in Chriſt, are Children of the Devil, Joh. 8.44. and Children of wrath, Epheſ. 2.2, 3. And ſuch Children muſt be with their Father the Devil, and under wrath for ever.

Now thoſe that live in Sins of Omiſsion have no intereſt in Chriſt. Our intereſt in Chriſt, and ſo in Life, is by Faith. That Chriſt may dwell in your hearts by Faith, Epheſ. 3.17. Gal. 2.20. I live by Faith in the Son of God. It is Faith that cauſeth the Union between Chriſt and the Soul, and joyns them together; by virtue of which Union, the Chriſtian hath communion with Chriſt in his Merits and Righteouſneſs, that his Life, and Death, and Burial are the Chriſtians, are by God imputed to him, as if performed in his own perſon: Hence it's ſaid, That the Chriſtian lives with Chriſt, is crucified with Chriſt, and buried with Chriſt, Rom. 6.4. And the Chriſtian is ſaid to be the righteouſneſs of God in him, 2 Cor. 5. ult. By this Union with Chriſt, which is the fruit of Faith, the Chriſtian is made a Son of God, Gal. 3.26. and ſo an Heir of God, and Joynt-Heir with Christ, Rom. 8.17. As a Woman by marriage being united and made one with a Man, hath communion with him in his Relations, Honours, and Eſtate So the Chriſtian by Faith made one with Chriſt, hath communion with him in his Relations. Go tell my Brethren, I go to my Father, and your Father, to my God, and your God, Joh. 20.17. In his Eſtate, Chriſt is Heir of all things, Heb. 1.2. and the Believer is a Joynt-Heir with him, as is before proved. Chriſt was the Firſt-born among many Brethren, and ſo the Inheritance did belong to him, Col. 1.18. Believers are a Congregation of firſt-born, and ſo the right of the Inheritance is theirs, Heb. 12.23. But ſuch as live in ſins of Omiſsion are without Faith, and therefore without Chriſt, and therefore muſt be without Heaven for ever. Faith is a ſanctifying as well as a juſtifying Grace, Act. 26.18. And to give them an Inheritance among them that are ſanctified through Faith in Chriſt, and therefore will not ſuffer the Soul to live in any ſin.

Faith will not ſuffer a man to live in the want of love to God, in ſo great an Omiſsion; for when Faith certifieth the Soul of Gods love to it, this kindleth in the Soul flames of love to God, 1 Joh. 4.19. When Faith brings much fewel, the fire of love will be great. Faith will not ſuffer a man to live without Repentance. The eye of Faith which beholds a Chriſt crucified for ſin, affects the heart with ſorrow for, and indignation againſt thoſe ſins that crucified him, Zach. 12.10. They ſhall ſee him whom they have pierced, and mourn. Faith will not ſuffer a man to live without delight in Chriſt, and rejoycing in the God of all Conſolation. Faith ſeeth ſo much good certainly laid up in the Covenant and Promiſes for the Soul, that it fills the Soul with joy in the hope and expectation of the enjoyment of them. Whom having not ſeen, we love: and in whom believing, though now we ſee him not, we rejoyce with joy unſpeakable and full of glory, 1 Pet. 1.7, 8. Faith will not ſuffer a man to live without waiting quietly on God. Faith will not limit the Holy One of Iſrael, but patiently ſtay Gods time for the mercies the Soul wanteth. Faith knoweth his Bonds are good, his Debts are in ſure Hands: The God that cannot lye hath promiſed, Tit. 1.2. and therefore is not haſty to call them in. He that believeth will not make haſte, Iſa. 28.16. Faith will not ſuffer a man to live without prayer. He that knows his own wants and neceſſities, how great and urgent they are, and alſo where he may quickly have liberal Supplies, and bountiful Relief will not long be kept from that Door. You may ſooner and eaſier put off a Beggar ready to ſtarve, (who muſt needs periſh, if Charity do not help him,) and perſwade him never to aſk Alms more, as keep a Believer from his daily waiting at Heavens Temple, to aſk ſpiritual Alms. An Unbeliever hath little hope to ſpeed, and therefore little heart to ſpeak. But a Believer hath taſted God to be gracious, and received many a bleſſing upon his knees, and therefore cannot but know that Door again, at which he hath received ſo good, ſo large Doles. He knoweth that whatſoever he aſketh, according to the Will of God, in the Name of Chriſt, ſhall be granted him, 1 Joh. 5.14. Joh. 14.14. Hereby he is encouraged to beg and aſk. I believed, therefore have I ſpoken, ſaith David, Pſal. 116.10. I believed, ſaith the Soul, therefore have I wept, and pray'd, and made ſupplication, and have prevailed.

Faith will not ſuffer a man to live without Scripture. The Word of God is the Food of Faith, and a man can as well live without Bread, as Faith without the Word, 1 Pet. 2.2. It's Scripture that breeds Faith; Faith cometh by hearing, and hearing by the Word of God, Rom. 10.17. And it's Scripture that feeds Faith, and helps it to thrive; I hope in thy Word, Pſal. 119.114. Hope is a degree of Faith. So Pſal. 119. Eſtabliſh thy Word unto thy Servant, upon which thou haſt cauſed me to truſt. Thus I might ſhew how inconſiſtent other Sins of Omiſsion are with Faith; and therefore they who live in ſuch ſins, muſt be Unbelievers, and ſo obnoxious to the wrath of God, Joh. 3. ult. But I ſhall conclude this Head with this Note, that Faith is obediential, and therefore it's impoſſible for a Believer to live in Diſobedience to God's poſitive Laws. We read in Scripture of the Obedience of Faith.

Faith in the Promiſes works Obedience to the Precepts. As 'tis impoſſible without Faith to pleaſe God, Heb. 11. So 'tis impoſſible with Faith not to deſire to pleaſe him. The Diſobedient and Unbelievers are joyn'd together.

Abraham was called to an hard piece of Service; To leave his Country, this was hard to forſake his Native ſoil.Jer. 2.10. Neſcio qua natale ſolum; therefore God commands us to pity and relieve Strangers,Jer. 2 • .3. becauſe they are comfortleſs, being out of their own Country. To leave his Kindred, this was harder; there is a tender affection between near Relations. If he had gone into a ſtrange Country with his Kindred, their company might have ſweetned the bitterneſs of his baniſhment; but he muſt leave his Country as well as Kindred behind him. Nay, he muſt leave theſe, and go into a place where he muſt not have a foot of Land for himſelf, (Gen. 12, 1, 2, 3, 4.) yet Abraham obeys. But what was the weight which ſet the wheels in ſuch quick ready motion, truly his Faith was the ſpring of his Obedience. Mark, Heb. 11.8. By Faith Abraham when he was called to go out into a place, which he ſhould after receive for an Inheritance, obeyed and went out, not knowing whither he went.

Reaſon. 4 4. Chriſt will at the Great Day condemn men to Hell, who live in ſins of Omiſſion, becauſe ſuch perſons are Hypocrites. Hell is prepared for Hypocrites and Unbelievers, ſaith Chriſt, Matth. 24.51. Others, as younger Brethren, receive their part of wrath under them as the Heirs. They are the great Owners of Hell, the chief Landlords of the Valley of Death; others do as it were hold from and under them. So the Hypocrite in heart heaps up wrath. The Hypocrite in heart. Hypocriſie lies cloſe in the heart, as the Juglers tools, out of ſight. As in the Cellar, under the Parliament, there was nothing to be ſeen but what was lawful and allowable, Coals and Wood, fit Proviſion for Winter: But when theſe were taken away, and the Cellar was ſearched to the bottom, then the Barrels of Powder appeared, and the Coals and Wood were diſcover'd to be fewel laid in for the Devils Kitchin. So, many perſons who are unblamable (as we ſay) in their lives, walk without offence, are negatively holy, theſe ſeem to be good men, & approved; but if we ſearch them further to the bottom, their Hypocriſie appears, that all this was for vain-glory, or ſome carnal intereſt; they heap up wrath, and ſhall have that wrath which is ſo dreadful, that Hell is called by that Name, in great meaſure; or he himſelf by his Hypocriſie is daily filling up that Cup of Wrath which he muſt drink of eternally. An hypocritical Nation are the people of Gods wrath, Iſa. 10.5, 6. whom he appoints to ruine. They go about to mock God, as they do men; but they deceive themſelves, God is not mocked. They do as thoſe who uſe much art to hide the wrinkles and defects of Nature, but God can ſee Jezabel under all her paint, and find out the Wife of Jeroboam, notwithſtanding her diſguiſe, and will puniſh the Diſſembler with the Lake of Fire; and then what ſhall become of the Profeſſor? All that love and make a lye are doomed to that Dungeon of Darkneſs. Hypocriſie is the loudeſt lye that ever was told, becauſe it is given to God himſelf. It may be ſaid to every Hypocrite as Peter to Ananias, Thou haſt lyed not to man, but to God, Act. 5.4. For he tells God, and would make him believe he forbears groſs Sins, and is negatively holy, becauſe it's his Will, when he neglects his poſitive Precepts, wherein he hath diſcover'd moſt of his Will. Now ſuch as live in Omiſſions, notwithſtanding all their Profeſſion, and all their negative Piety, are but Juglers and Diſſemblers. They who are partial in their holineſs, are not ſound at heart. Whoever obeys any Command out of Conſcience, will endeavour Obedience to every Command. David is approved for his Integrity, from the univerſality of his Obedience, 1 King. 14.8. So Zachary and Elizabeth are declared righteous before God, i. e. upright, walking in all the Statutes and Commandments of the Lord blameleſs, Luk. 1.6. Uprightneſs makes no baulks in the field of Divine Precepts. Were not this man who lives in Omiſſions unſound, he would fear Omiſsions as much as Commiſſions; for ſincerity hates every evil way, Pſal. 119.104. and he would be careful to obey Affirmative as well as Negative Commands; for uprightneſs, as Moſes, hath the whole Law in its hands; nay, written in its heart, and expounded in its life. But this man, who like a Globons body, toucheth the Law of God in ſome one point, but meets not in the reſt, ſheweth plainly that he is hollow within, as your Globes are. For obſerve it, if this man were ſincere, and acted upon conſcientious grounds, then thoſe pious Reaſons upon which he forbears ſins of Commiſsion, would incline him to take heed of ſins of Omiſſion. If he forbear Commiſsions, becauſe they are againſt the Will of God, (which ſhould be the main ground of all Obedience, Pſal. 119.5, 6.) then he would alſo take heed of Omiſſions, becauſe they are as much againſt the Will of God as Commiſsions. If the Authority of God were that which ſway'd him in his Negative, the ſame would move him to poſitive holineſs; for there is the ſame authority in Negative and in Poſitive Precepts, Exod. 20. The ſame God that ſaith, Thou ſhalt not ſteal, ſaith, Thou ſhalt be diligent to know the ſtate of thy flock; And thou ſhalt give to him that asketh.

Again, if this man abſtains from Commiſsions, becauſe they diſhonour God; he would alſo take heed of Omiſſions, for they diſhonour God alſo. Every breach of the Law is a diſhonour to the Law-giver, Rom. 2.23, 24. Further, if he forbear Commiſsions, becauſe he is redeemed from them with the blood, 1 Pet. 1.17, 18, 19. of Chriſt, he would take heed of Omiſsions; for Chriſt did not only redeem from Sin, but alſo unto Service, Tit. 2.14. He gave himſelf for us, that he might redeem us from all Iniquity, and purifie unto himſelf a peculiar people, zealous of good works. Once more, if he did forbear Commiſſions, becauſe they are injurious to his own Soul, and deprive him of Heaven and Happineſs; then he would take heed of Omiſsions, for they are as deſtructive to his Soul, and will as certainly hinder it of Heaven, as the Text aſſureth us. So that upon whatſoever conſcientious grounds he forbears Commiſſions, he would upon the ſame grounds take heed of Omiſſions, which he not doing, proclaims himſelf an Hypocrite, and as ſuch, is moſt juſtly condemned to die eternally. He that forbears ſin from a Principle of Grace, will be as careful to do good, as to abſtain from evil. Reſtraining Grace matters not much the omiſſion of good, but renewing Grace or Holineſs in Truth cannot allow it. Such a man chooſeth the things that pleaſe God, Iſa. 56.4.

CHAP. XXVI. 1. Uſe. Of the Doctrine by way of Informamation: How dreadful will be the Condition of thoſe that live in ſins of Commiſſion.

HAving explained the Doctrine, by deſcribing the nature and danger of ſins of Omiſſion, as alſo the Reaſons why Chriſt will ſentence thoſe that are guilty of them to an eternal baniſhment from his preſence, and to eternal torments with the Devil and his Angels; I now proceed to the Application of the Point. This Doctrine may be uſeful, 1. By way of Information. 2. By way of Examination. 3. By way of Exhortation.

1. The Doctrine is uſeful by way of Information.

Firſt Uſe of Information.1. If Chriſt will condemn men for ſins of Omiſsion at the Great Day, what will become of them that are guilty of groſs Crimes, and who live in ſins of Commiſſion? Theſe muſt be doubly puniſhed, for they are guilty of Omiſſions and Commiſſions too. If they who feed not the Hungry, and cloath not the Naked, ſhall be damned; ſurely they who take meat out of the mouths of the Poor, and rob the Needy of their Raiment, by fraud or force, ſhall be doubly damned. If they be ſent to Hell, who viſit not the ſick and impriſoned; how doleful will their Judgment be who wound the Servants of Chriſt, and caſt them into Priſon. If the meer civil man be excluded the higheſt Heaven, ſurely the ſcandalous Sinner ſhall be caſt into the loweſt Hell, Jer. 22.13. Woe to him that buildeth his Houſe by unrighteouſneſs, and his Chambers by wrong.

If the Tree that is void of good fruit be hewn down, and caſt into the fire, (Matth. 3.10.) what will become of the Tree that aboundeth in evil fruit? If barrenneſs of good expoſe to Divine Vengeance, what will fruitfulneſs in evil do? If the Fig-Tree that had leaves and no Figs was curſed, and wither'd away, what curſe ſhall befal thoſe Trees that bear Gall and Wormwood? Whoſe Grapes are the Grapes of Sodom, and whoſe Cluſters are the Cluſters of Gomorrah. If men ſhall periſh who call not on the Name of God, what ſhall become of them who blaſpheme the Name of God? If they who hear not the Word of God ſhall be deſtroy'd, what deſtruction ſhall befal them who deride it, and mock at it? If thoſe whoſe feet run not the ways of Gods Commandments, who lift not up their 〈…〉 to Heaven and pray, whoſe 〈…〉 are folded in their Boſoms, and whoſe tongues talk not of Judgment, ſhall be caſt into the Lake that burneth with fire and brimſtone for ever; where ſhall they be caſt whoſe Feet are ſwift to ſhed blood, whoſe Eyes are full of Adultery, and cannot ceaſe from ſin; whoſe Hands are full of Bribery and Extortion, and whoſe Tongues are full of curſing and lying, and whoſe Throat is an open Sepulchre.

What Tongue can tell the miſery that will befal ſuch Sinners at the Great Day? If not relieving the Poor, and not ſupplying the Needy, and not viſiting the Fatherleſs and Widow, the Sick and Impriſoned, cauſe ſuch a ſevere Sentence to be denounced againſt them, as, Go ye curſed into everlaſting fire, prepared for the Devil and his Angels for ever; what Sentence ſhall be denounced againſt thoſe that grind the faces of the Poor, that make Muſick of their Moans, Iſa. 3.15. That ſell them for a pair of ſhooes, Amos 2.6. Who oppreſs the Poor, and cruſh the Needy, Amos 4.1. And who ſlay the Widow and Fatherleſs?

Go to you rich men, weep and howl, for the miſeries that ſhall come upon you. Your Riches are corrupted, and your Garments moth-eaten. Your Gold and Silver is cankered, and the ruſt of them ſhall be a witneſs againſt you, and ſhall eat your fleſh as it were fire. Behold, the hire of the Labourers, which have reaped down your Fields, which is of you kept back by fraud, crieth: and the cries of them that have reaped, are entred into the Ears of the Lord of the Sabbath. Ye have condemned and killed the Juſt, and he doth not reſist you, James 5.1, 2, 3, 4, 6. Thoſe ſins that are crying, and do more eſpecially require Vengeance at the hands of God, and provoked Divine Juſtice to take notice of them, are ſins of Commiſſion. As Murder, Gen 4.10. The Voice of thy Brothers blood crieth to me from the ground. Sodomy, The cry of Sodom and Gomorrah is great, becauſe their ſin is grievous, Gen. 18.20. Oppreſſion of Gods Servants, Exod. 3.7. or of any Widows or Fatherleſs. If thou afflict the Widow and the Fatherleſs, and they cry unto me: I will ſurely hear their cry, for I am gracious, Exod. 22.23. Or of any Poor and Needy, as in the Text of James 5.4. The cry of the Labourers are entred into the Ears of the Lord.

1. Theſe Sinners who are guilty of theſe groſs Commiſſions, are guilty of Omiſſions alſo: They have the weight of both ſorts of ſins to preſs them to Hell. A man may be guilty of Omiſsions, as not to believe, not to pray, not to examine his own Soul, &c. and yet be free from groſs Commiſsions; he may be no Lyar, no Thief, no Oppreſſor, no Murtherer, no Adulterer, at leaſt in regard of the outward acts which I intend here: But a man cannot live in groſs Commiſſions, but he muſt alſo live in Omiſſions; the Oppreſſor muſt omit to relieve the poor. He that deſtroys life, muſt neglect to ſave it. Beſides, they who live in ſuch Commiſſions muſt omit Faith and Repentance, which are inconſiſtent with them; they muſt neglect daily to call on God, for prayer would make them leave ſuch ſinning; but indeed ſuch ſinning makes them leave of (though poſſibly they did ſometimes begin to ſeek God in a formal way,) praying. Thoſe in the 5. of James, who oppreſſed the Labourers, who condemned and killed the juſt, (groſs Commiſſions) had their Riches corrupted, and Garments moth-eaten, i. e. were guilty of Omiſſions, would rather their wealth ſhould waſte with ruſt, and their Rayments with moths, than beſtow any on the Poor. Thoſe in the 4. of Hoſ. 1, 2. who were guilty of Swearing and Lying, and Killing, and Stealing, and Adultery, omitted Truth, and Mercy, and the Knowledge of God.

2. Sins of Commiſſion (I mean thoſe groſs Crimes) do more openly dare God than Omiſſions do. By Omiſſions we deny him, but by ſuch Commiſſions we dare him, and defie him. Such Sinners, as it were, bid God do his worſt, they fear him not. They do (at leaſt implicitly) mock at his Threatnings, and deride his Reproofs, and ſlight his Judgments that are executed on their Fellows before their own faces. They ſpeak in the Language of the Jews, Iſa. 5.19. That ſay, Let him make ſpeed and haſten his work, that we may ſee it, and let the Counſel of the holy One of Iſrael draw nigh and come, that we may know it. Theſe jear at Gods Judgments, and mock at his Menaces; they credit not his Comminations, nor expect their Execution. They look on the words of their Prophets as meer wind, and the matter of their Propheſie as a meer mockery. Let him make ſpeed, &c. and the Counſel of the holy One of Iſrael draw nigh, i. e. you have much and long told us, that your holy One, forſooth, who cannot abide ſin, and who is of purer eyes then to behold Iniquity, will execute his Judgments on us for our ſins, and that this is by Counſel eſtabliſhed, and cannot be reverſed; we would willingly ſee theſe Judgments ſo much talked of, and do wiſh that they may haſten, and not linger as they do; for we neither believe you, nor fear them. But who were theſe who ſpake at this deſperate rate? truly thoſe that lived in Commiſſions, who brought forth wild Grapes, Iſa. 5.4. who brought forth filthy, naughty, abominable fruit; in ſtead of Grapes, the Vineyard brought forth Thorns and Briars: Theſe were they who dared the Divine Juſtice, as if they had been incarnate Devils.

3. Groſs ſins of Commiſſion are more directly contrary to the very light of Nature. Indeed it is againſt the light of Nature not to feed the Hungry, and cloath the Naked, and help the Diſtreſſed; but it's much more againſt the light of Nature to oppreſs the Poor and Needy, and ſlay the Widow and Fatherleſs. Becauſe natural light is much more diſturbed by groſs Commiſsions than by bare Neglects; it appears, that thoſe are more againſt a natural Conſcience than theſe. We read, that the natural light of the Heathen did diſcover the ſinfulneſs of their Commiſsion, and condemn them for them, Rom, 1. 〈…〉 lt. And that the Barbarians, by the lig •• of Nature, could diſcover the evil of Murder, and how Vengeance, like a Blood-Hound, did purſue the violent man, to take and ſlay him, Act. 28.4. Now that which ſo directly oppoſeth not only Scripture, but Nature, and that which a man will do (as it were) violence to his own Conſcience that he may commit, muſt unqueſtionably be dreadful, and out of meaſure ſinful. As the Apoſtle ſaith, To him that knoweth to do good, and doth it not, to him it is ſin, James 4.17. ult. So ſay I to him that knoweth he ſhould not do theſe evils, and doth them, to him they are ſins, i. e. a wickedneſs with a witneſs. They have more of enmity againſt God, and contempt of his Mind, and have ſadder marks of Divine Vengeance. But what ſins are more againſt knowledge, than thoſe that are not only committed in ſpight of Scripture, but alſo of Nature it ſelf. No Vinegar ſo ſharp, as that which is made of the ſharpeſt Wine. He that knoweth his Maſters Will, and doth it not, ſhall be beaten with many ſtripes. He that knoweth his Maſters Will, is, that he ſhould forbear ſuch ſins, and yet commits them, ſhall be beaten with many ſtripes, Luke 12.

4. Groſs ſins of Commiſsion are more ſcandalous to men, and bring more diſhonour to God. They give greater offence to men, good men are grieved by them. Lots righteous Soul was vexed with the unclean converſation of the Sodomites, 2 Pet. 2.7. David tells us, Rivers of Tears ran down his eyes, becauſe the wicked broke Gods Law, Pſal. 119.136. Jeremiah wept in ſecret for the ſins of Iſrael, Jer. 13.17. Wicked mens ſins cauſe godly mens ſorrow. They need not diſturb the Righteous by their Perſecutions of them, they do it ſufficiently by their Tranſgreſsions againſt God. As theſe groſs ſins grieve the good, ſo they harden the bad: Others are encouraged to dreſs themſelves by ſuch foul and falſe Glaſſes.Jer. 23.14. Vile Sinners preſume their ſtates good though their lives be bad, becauſe they are no worſe than ſuch and ſuch, (poſsibly who are learned, and rich, and therefore counted wiſe men,) and therefore whatever befals them, they ſhall fare as well as others. Alas how many walk more by Patterns than by Commands, and ſo are led by following others to Hell! And how deep will they be damned, who draw others after them to Sin and Hell? They who forſake the Law, praiſe the wicked, Prov. 28.4. i. e. commend them for their wickedneſs, as they who keep the Law condemn them. Groſs Commiſsion diſhonour God moſt; they cauſe others to ſpeak ill of God, and diſgracefully of Religion. Nathan tells David, That by his Uncleanneſs and Murder, He had cauſed the Enemies of God to blaſpheme, 2 Sam. 12. If a Child of God commit one ſuch noiſome act, the wicked quickly take the ſcent, and a Cry is raiſed among the whole Pack, who with open mouth upon this purſue and blaſpheme God and godlineſs. By theſe particulars it appears, that groſs Commiſsions are ſins of the greateſt ſize, and therefore muſt have the greateſt ſeverity. If they are uſed as Baſtards who met not Iſrael with bread and water, how will God uſe them at laſt who meet his people with Bonds and Fetters, with Fire and Fagot? If Chriſt pronounce ſuch a dreadful Sentence in the Text againſt the (Comparative) green Tree, what ſhall become of the dry?

CHAP. XXVII. Negative godlineſs is not enough. Christs impartiality in Judgment.

IN the ſecond place,Second uſe of Information. If Chriſt will condemn men at the Great Day for ſins of Omiſſion, it may inform us, that a negative Religion, or negative Chriſtianity, is not enough. Many pleaſe themſelves that they are Gracious, becauſe they are not openly Vicious; and that they are Pious, becauſe they are not ſcandalouſly Prophane; but they miſtake and deceive themſelves. It is good not to do evil, but it is evil not to do good. Negative Chriſtians are as it was ſaid of Galba, Potius extra vitia quam cum virtute: Rather ſeemingly free from Vice, than really filled with Virtue. Or at beſt, as was reported of Cato, That he was homo virtuti ſimillimus, A man that looked like a virtuous perſon.

How many civil men preſume their perſons holy, becauſe they are not ſo filthy as thoſe who rake in Ditches and Kennels, and defile themſelves daily with ſcandalous Abominations; and they preſume their ſtates to be good, and themſelves in the way to Heaven, becauſe they are no Drunkards, no Swearers, no Adulterers, no Theeves, no Murderers; when for all this they ſhall be caſt to Hell, becauſe they are no Believers, no Penitents, no obedient Subjects to the King of Saints, Becauſe they know not God, and obey not the Goſpel, 2 Theſſ. 1.7, 8. Such men are farther diſtant from good than from evil. Ceaſing from evil is not enough, it's but one ſtep Heaven-ward; doing of good muſt accompany it, or it will be of ſmall moment.

I confeſs, when I behold a civil man, who is harmleſs in his Carriage, unblamable (in regard of ſcandal) in his publick Converſation, and courteous in his Behaviour to all; I cannot but reſpect him, and am ready to wiſh (as Athanaſius, that all the World of Atheiſts and prophane Wretches would turn Hypocrites) that all ſcandalous Sinners would turn Civilians, and come ſo far towards Holineſs; but yet I muſt ſay, that this is ſcarce half way to Chriſtianity. He is not half a Saint, who is but a negative Saint. The forbearance of groſs Corruptions is the eaſieſt and leaſt part of Religion, and therefore will not ſpeak any man in a ſtate of Salvation. The Tree that is barren, and without good fruit, is for the fire, as well as the Tree that brings forth evil fruit.

For men to think to excuſe themſelves that they do no hurt, wrong neither Man, Woman, or Child, and are not (as the Phariſee ſaid) as the Publicans, who generally were Oppreſſors, is but a vain fooliſh thing. The idle Servant might have ſaid, Lord, I did no harm with my Talent, I did not lay it out in Rioting and Drunkenneſs, or any way to thy diſhonour; I only hid it, and did not improve it, Matth. 25. yet this was enough to condemn him. Can we call ground good ground, for bearing no weeds, if it never bring forth good Corn? Or do we count that Servant a good Servant, who doth not wrong his Maſter in his Eſtate, by purloining or waſting it, if he live idle all day, and neglect the buſineſs his Maſter appoints him. Believe it, Reader, thou mayſt not be morally evil to the abomination of men, and yet not ſpiritually good to the acceptation of God. He keeps no Law of God, who minds only the negative part of it. A life free from enormity is too often accompanied with an heart full of iniquity. And that this negative Holineſs is inſufficient, will appear if we conſider,

1. That the Holy Ghoſt characterizeth a godly man both negatively and poſitively. The Scripture tells us, That a true Chriſtan minds both parts of the Law, its commanding part as well as its forbidding part. When the Holy Ghoſt ſpeaks of Davids goodneſs, he tells us, That he ſerved the Wills of God in his Generation, not only his forbidding-will, but alſo his commanding-will, Act. 13.36. When Job is commended as a godly man, he is ſaid to eſchew evil, there was his negative Holineſs; and to fear God, there was his poſitive Holineſs, Job 1.1. & 8. The Pſalmiſt deſcribes the happy man by his holineſs both ways.

1. By way of Negation, Bleſſed is the man that walketh not in the Counſel of the Ʋngodly, (i. e. that committeth not wickedneſs, which is the conſultation of the Ungodly,) nor ſtandeth in the way of Sinners, (i. e. that goeth not on with pleaſure in any courſe of prophaneneſs,) nor ſitteth in the Seat of the ſcornful, (i. e. that hardneth not not his heart againſt advice and admonition, &c.)

2. By way of Poſition, But his delight is in the Law of the Lord, and in that Law doth he meditate day and night. His affection to the Law, and his meditation in it are both poſitive; and without theſe the man could neither be holy nor happy. He might have been able to ſay, I have not walked in the Counſel of the Ʋngodly, nor ſtood in the way of Sinners, not ſate in the Seat of the ſcornful; and yet been a wicked and curſed man; for Negatives neither ſpeak nor make any man holy. It is a poſitive quality, that gives being, perfection, and denomination to Piety. Therefore Jehu is branded for a wicked man, notwithſtanding all his zeal againſt Baal, becauſe he took no heed to walk in the Law of the Lord God of Iſrael, 1 King. 10.29, 30, 31. Philoſophers tell us, That motions are imperfect, and but in fieri, whilſt they are paſſing from the Terminus a quo, and are not perfect, or in facto eſſe, till the Terminus ad quem be attained. Whilſt a man is departing from evil, he is but an imperfect Chriſtian; when he comes to the doing of good, which is the end of the former, then he is a Chriſtian indeed.

2. The Law, which is the Rule of Religion, is Affirmative as well as Negative. Every man is ſo far perfect in his Calling, or in any Art, as he agrees with his Rule. And every man is ſo far religious (and no farther) as he agreeth with the Will of God revealed in his Word, which is the Rule of Religion; Gal. 6.16. As many as walk according to this Rule, peace be to them, &c. Now this Rule hath Poſitive as well as Negative Commands. Nay, all its Negative Commands have (as hath been ſhewn before) ſomewhat poſitive in them, and therefore negative holineſs cannot be ſufficient. He that makes not Conſcience of every part of Gods Will, makes Conſcience of no part of Gods Will. He that denieth ungodlineſs and worldly luſts, becauſe the Law, his Rule, forbids them, will alſo live righteouſly, ſoberly, and godly, becauſe the ſame Rule commands them, Tit. 2.11, 12. Indeed all true eſchewing of evil doth proceed out of love to good; ſo that he who doth not delight in good, and do it, cannot eſchew evil out of any good Principle. Obſerve the Rule, Epheſ. 4.23, 24. And be renewed in the Spirit of your mind. And that ye put on the new man, which after God is created in righteouſneſs and true holineſs. Iſa. 1.15. But men love to be compleat in every thing, but that which deſerves exactneſs.

3. An Heathen may be negatively religious. A Cato, a Seneca, an Aristides, may be free from Intemperance, Bribery, Injuſtice, Uncleanneſs, and all groſs ſins; and can we think that Religion ſufficient for us which Heathens may attain to. Is there nothing revealed by the Sun-light of Scripture for us to do, which they were unable to ſee by the dim Ruſh-candle of Nature. The Holy Ghoſt acquaints us with the condition of the Heathen, Epheſ. 2.12. That they were without God, without Chriſt, ſtrangers to the Covenant of Promiſe, and aliens from the Commonwealth of Iſrael, and without hope in the World. In which words we have their dreadful eſtate, how far they are from any Saviour, and ſo from any hope of Salvation; which would not be, if their negative holineſs were ſufficient to make them happy.

Third Uſe of Information.3. If Chriſt will condemn men for ſins of Omiſſion at the Great Day, then it may inform us of the Juſtice and Righteouſneſs of Chriſt. It's ſaid of Chriſt, That he loveth Righteouſneſs, and hateth Iniquity, Pſal. 45. And again, That he ſhall judge the world in Righteouſneſs, Act. 17.31. Herein it appears:

1. Becauſe he ſpares no Sins. He condemneth thoſe that live in Omiſſions (little light ſins in the imaginations of men) as well as thoſe that live in Commiſſions. He ſends to Hell thoſe that do not relieve, as well as thoſe that rob his people. He poureth out his wrath upon them that do not viſit his Members in Priſon, as well as thoſe that caſt them into Priſon. Thoſe ſins that are Peccadilloes in the Worlds eye, have felt the heavy weight of his hand. The man that gather'd a few ſticks, was deſtroy'd with ſtones. Ʋzzah touch'd the Ark out of kindneſs, but God ſmote him with death for it. Moſes for omitting the Circumciſion of his Child, was like to have loſt his life. Aarons two Sons, Nadab and Abihu neglected (as is ſuppoſed by Expoſitors) to fetch fire from the Altar to burn their Sacrifices, and were deſtroy'd with fire from Heaven, Levit. 10. The impartiality of Chriſt is evident herein, that at the Great Day he will bid the Civil as well as the Scandalous Sinner depart from him into everlaſting fire.

2. Becauſe he ſpareth no Sinners. He ſaith to all thoſe on his left hand, whether Rich or Poor, Great or Small, High or Low, if guilty of theſe Omiſſions, Depart from me into everlaſting fire. He is no reſpecter of perſons, he ſpareth none for their greatneſs and ſtrength. His hand reacheth the talleſt Cedars, and plucks up the ſtrongeſt Oaks. Neither Power nor Majeſty can free or exempt perſons from his ſeverity. If Princes and Potentates will omit their Duty, they muſt expect to feel his Fury. Pharaoh, Jeroboam, Ahab, Ahaz, Rev. 6.15, Nebuchadnezzar, Herod, might neglect their Duties to men, and eſcape puniſhment from men, but could not neglect their Duties to God at ſo eaſie a rate. As all their ſins were within the view of his Omniſcience, ſo all their perſons were within the reach of his Vengeance, and that found them out to their coſt.

He ſpareth none for their nearneſs to him. He beholdeth them afar off that are very near to him, when they make bold with him. Judges on Earth may ſometimes (though ſinfully always) favour their Kindred in an unrighteous cauſe, but he judgeth otherwiſe. Though Coniah be to be as the ſignet on my right hand, I will pluck him thence, Jer. 22.24. Iſrael was the neareſt people to God of any people in the world, Pſal. 148. ult. with Deut. 4.7. and Moſes was the neareſt to God of any of the people of Iſrael, yet they were excluded his Reſt, for not believing his Word; and he was denied entrance into Canaan, for not ſanctifying Gods Name.

3. He judgeth all according to Law. This is another requiſite to ſuffice: He will not condemn any for their Omiſſions or Commiſſions, but according to Law. We count that Judge juſt indeed that keeps the Law, and will not upon any account ſwerve from that. Our Lord Jeſus, when he ſentenceth thoſe that neglect to feed the Hungry, and cloath the Naked, &c. to everlasting fire, proceedeth according to Law exactly. Theſe perſons (as hath been before proved) are under the Law of Works, and ſo muſt ſtand or fall for ever, as they obey or diſobey that Law. Now that Law condemneth for Omiſſions, and not doing our Duties, as well as for Commiſſions, and abounding in enormities. It ſaith, Curſed is every one that continueth not in all things written in the Book of the Law, to do them, Gal. 3.13. Obſerve, the Law curſeth thoſe that omit, that continue not to do their Duties, as well as thoſe that do the contrary.

4. He will render to every man according to his Works. He may puniſh, and doth in this World leſs; but neither in the other nor in this more than our Inquities deſerve. All mens ſins are not equal, therefore all mens ſufferings ſhall not be equal. According to the degree of mens defilements, ſuch ſhall be the degree of their puniſhment. He diſtinguiſheth between ſins and ſins, between them that afflict his Children, and thoſe that relieve them not in their Afflictions; between thoſe that hale them to Priſons, and put them to death, and thoſe that viſit them not in priſon. He exacteth not of men more than is meet.

He will put a difference between Heathens, who have little means to know and worſhip him aright, and Jews, To whom were committed the Oracles of God, to whom pertained the Adoption, and the Covenant, and the giving of the Law, and the Promiſes. Theſe have greater Means and Mercies, and therefore greater Wrath and Severity. Tribulation and Anguiſh, Indignation and Wrath on the ſoul of every man that doth evil, on the Jew firſt, and alſo on the Gentiles, Rom. 3.2. Rom. 9.4. Rom. 2.7. You only have I known, therefore you will I puniſh of all the Families of the Earth for your Iniquities, Amos 3.2. He will diſtinguiſh between Jews and Chriſtians that live under the Goſpel. Omiſſions are more tollerable, and leſs puniſhable among Heathens than Jews, and among Jews before Chriſts coming, than thoſe Jews that lived under the Goſpel, and ſaw Chriſt's Miracles, and heard his Sermons, with thoſe Chriſtians that enjoy the Goſpel, Matth. 11.21, 22, 23. It will be more tollerable for Tyre and Sidon than for Corazin and Bethſaida, and for Sodom and Gomorrah than for Capernaum, becauſe theſe lived under greater Light and Helps, and yet continued in the neglect of Faith and Repentance.

He will not puniſh thoſe that omit their Duties ignorantly (when they are diligent to improve what advantages they have for knowledge) ſo ſeverely as he will thoſe who neglect their Duties knowingly. God expects a life anſwerable to that Light which he hath given us; and if we impriſon his Truth in unrighteouſneſs, we provoke him in the higheſt degree. He that knoweth his Maſters Will, and doth it not, ſhall be beaten with many ſtripes. He that knoweth not his Maſters will, and doth it not, ſhall be beaten with few ſtripes. Both ſhall be beaten, but the former ſuffer more ſtripes than the latter. It's cold comfort, yet herein the Righteouſneſs of the Judge appeareth, that ſome who are guilty of Omiſſions ſhall have a cooler Hell than others; For he rendreth to every man according to his Works, Rom. 2.

CHAP. XXVIII. Practical godlineſs neceſſary.

Fourth Uſe of Information.4. IF Chriſt will condemn men at the Great Day for Sins of Omiſſion, for not viſiting the Sick and Impriſoned, and not relieving the Hungry and Naked: Then it may inform us, That nothing ſhort of practical godlineſs will ſpeak a mans eſtate ſafe at this Day, or fore-ſpeak his eſtate to be comfortable at that day. The want of this is the cauſe of theſe mens condemnation: They might forbear injuring the Saints, they might ſpeak them fair, bid them, Be ye fed, Be ye cloathed. They might wiſh them well, they might honour and reſpect them (as Herod did the Baptiſt) for their ſanctity and righteouſneſs, yet becauſe they were void of this practical godlineſs, they gave them not wherewith to be fed and cloathed; they are baniſhed the preſence of Chriſt, and adjudged to the Curſes and Company of Devils.

1. A great Profeſſion will not do without this practical godlineſs. Some ſoar high in their Profeſſions of, and pretences to greater ſtrictneſs, and degrees of Grace and Holineſs than others, who alas fall foully often on Earth, and always into Hell, for lack of this practical godlineſs. As ſome great Tradeſmen, who living wholly upon their Credit with others, without any ſtock of their own, quickly break and miſcarry. A Profeſſion is but as the leaves of a Tree (a ſign of fruit) not the fruit it ſelf. There is a vaſt difference between leaves and fruit. Some think that Chriſt had not curſed the Fig-Tree, if it had been without leaves as well as without fruit: But when by its leaves it profeſſed to have fruit, Vide Robinſon, 1. part, 132 and invited him to it in expectation thereof, and diſappointed him, he preſently claps a Curſe on it, that withers it at the very roots. The Phariſees were great Profeſſors, made broad their Philacteries, where-ever they went, would be known for perſons extraordinarily pious and religious, yet how wicked was their ſtate, Matth. 5.20. Except your Righteouſneſs exceed the Righteouſneſs of the Scribes and Phariſees, ye ſhall never enter into the Kingdom of God; and how woful is their Condition? Woe to you Scribes, Phariſees, Hypocrites, (ye live in Omiſſions) ye neglect the great things of the Law, Judgment, Mercy, and Faith, Matth. 23.23.

2. Great Gifts and Parts will not do without this. A man may have choice natural Abilities, rare acquired Accompliſhments; yea, common Gifts of the Spirit of God, and yet for want of this practical godlineſs be damned. What amiable words come out of Balaams mouth, he ſpeaks like a Saint; yea like an Angel? how often have I heard his Propheſies, with great admiration and affection? his Tongue hath melted my heart; and yet he had no good works, for all his many good words; and his lack of practical godlineſs ruin'd him. What ſpecial endowments had they who preached in the Name of Chriſt, and in his Name caſt out Devils, and in his Name did many marvailous works; and yet were caſt to Devils for being Workers of Iniquity, as all are who are void of this practical godlineſs, Matth. 7.21, 23. What excellent Gifts doth the Apoſtle ſuppoſe a man to have the gift of Propheſing, of underſtanding all Mysteries, and all Knowledge, and of all Faith, ſo as to remove Mountains, and yet if he have not Charity, he is nothing, &c. 1 Cor. 13.2, 3. If he love not his Brother, and expreſs it not to his power, by ſpiritual and bodily Charity, (which is part of practical godlineſs) he is nothing in Gods Eye, what ever he may be in the eyes of men.

3. Great Priviledges, with ſeeming performances, without this practical godlineſs, will not do. They who had Tabernacle, Temple, Ark, Covenant, Promiſes, for want of this were deſtoy'd; The Ark could not preſerve them. Afterwards, when they nelected practical godlineſs, the Temple could not protect them. He bids the Jews go and ſee what he did to his place at Shiloh for their Iniquities. He made them monuments of his Fury, who had been patterns of his Pity, when they neglected this practical godlineſs.

How meanly doth God diſcourſe of ſeeming Obedience to his own Inſtitutions, when this is neglected. Though they had his own Divine ſtamp on them, and were ſigns of the ſweeteſt Sacrifice, and the moſt acceptable Service imaginable, and he had often taken delight in them; yet when they left off to do well, obſerve his Language about them. To what purpoſe is the multitude of your Sacrifice to me, ſaith the Lord, bring no more vain Oblations, Incenſe is an abomination to me: Your new Moons and your appointed Feaſts my Soul hateth, I cannot bear them. What ſtrange expreſſions are here of his own Inſtitutions? But what's the reaſon? Truly, the lack of this, verſ. 17. Learn to do well, ſeek Judgment, relieve the Oppreſſed, Judge the Fatherleſs, Plead for the Widow, Iſa. 1.11, to 18. And how peremptorily doth he beat men off from truſting in their Priviledges, as of no advantage without this practical godlineſs. Think not, ſaith the Baptiſt, to ſay within your ſelves, We have Abraham to our Father, (this was a great Priviledge, for with him and his Seed was the Covenant made, and to them were Circumciſion, and the Paſs-over, the Seals of it given,) but what counſel doth he give them? truly, to mind practical godlineſs. Bring forth fruit meet for Repentance, i. e. for all the great priviledge in which you take ſo much pride, and upon which you lay ſo much ſtreſs; yet you can never flee from the wrath to come, unleſs you bring forth good fruit, fruit meet for repentance; ſuch fruit as will ſpeak your hearts to be changed, ſuch fruit as is ſuitable to a renewed nature. This, and this alone is practical godlineſs. The Coherence in that, Matth. 3.8, 9, 10. deſerves our Obſervation. And John ſaith unto the Phariſees, O Generation of Vipers, who hath warned you to flee from the wrath to come: bring forth therefore fruit meet for repentance. And think not to ſay within your ſelves, We have Abraham to our Father: For I ſay unto you, that God is able of theſe ſtones to raiſe up Children to Abraham. Do not think that God is bound to, and muſt ſave you, becauſe ye are Abrahams Seed, for God can of ſtones make Sons of Abraham. And now alſo the Ax is laid to the root of the Tree, therefore every Tree that bringeth not forth good fruit is hewn down and caſt into the fire.

CHAP. XXIX. The Condition of men only Civil is unſafe and ſad.

5. IF Chriſt will condemn men at the Great Day for ſins of Omiſſion, for not relieving the Poor and Afflicted: It may inform us, That the condition of men meerly civil, and negatively religious, will be woful at that day. Why? Becauſe Chriſt will command them to depart from him into everlaſting fire. Ah how dreadful will it be to take an eternal Farewel of the Lord of Life, the God of all Grace, the Well of Salvation; and to enter into a ſtate of Death and Wrath, and that for ever. If the righteous ſcarcely be ſaved, where ſhall the Sinner and Ʋngodly appear? 1 Pet. 3. By Sinner, I ſuppoſe, is meant the ſcandalous man, who liveth in Commiſſion. It's ſaid of Mary Magdalen, who had been guilty of notorious Enormities, Luke 7. For ſhe is a Sinner. And it's ſaid of the Publican, (whoſe whole Tribe was infamous for Extortion and Bribery) That he was a Sinner. He is gone to be a Gueſt to one that is a Sinner. By Ungodly, as the very word 〈 in non-Latin alphabet 〉 ſignifieth, is meant one that liveth in Omiſſions, one that liveth without the Worſhip of God; i. e. without the Love and Fear, the Acknowledgment and Adoration of this God. Worſhip is that high Honour and Solemn Reſpect that the Creature owes to God: Not to give him this, is ungodlineſs. An ungodly man is one that doth not ſeek God, nor truſt God, nor obey God; that doth not own him in his Mercies as his Father and Benefactor, nor in his Judgments as a wiſe Maſter, that would by Chaſtiſements make him partaker of his Holineſs. Now if the righteous ſcarcely be ſaved, where ſhall the ſinner and ungodly appear? If there be a difficulty in the Salvation of the Righteous, there is a neceſſity of the damnation of the Sinner and ungodly. If the Righteous get ſo hardly to Heaven, the Sinner and Ungodly muſt ſurely be caſt into Hell. Where ſhall the Sinner and Ungodly, thoſe that are guilty of theſe Omiſſions and Commiſſions, appear? They muſt appear ſomewhere, but they can appear no where with comfort, or without unſpeakable horrour. Where ſhall they appear? before God? why, they hate his Being, deſpiſe his Dominions, ſlight his Love, diſobey his Laws, and indeed ſeek his Life; and can they appear before him? Can they look for a ſmile from his Face, who loath him perfectly? or can they ſtand before his Frowns and Fury? Do they know the weight of his Hand, the killing-darts of his Eye, and the Power of his Anger? No ſurely, they cannot appear before him. Thou, even thou art to be feared, and who may ſtand when thou art angry? Where ſhall they appear? Shall they appear before Chriſt the Judge of Quick and Dead? Before him, who ſometimes invited them earneſtly to come to him, and intreated them affectionately to accept of him, and life with him. Shall they appear before him? It's his Call which they have deſpiſed, and his Commands which they have violated. It's his Blood which they have trampled on, and his Spirit whom they have grieved. They are his Members whom the Sinners have oppreſſed and wronged, and his Children, and Spouſe, and Body, which the Ungodly have neglected, and not relieved. O how glad would they be if the Rocks would cruſh them to pieces, that they might be deliver'd from the wrath of the Lamb, Rev. 6.15. Their ſevere Sentence which may make every Ear to tingle, and Heart to tremble, that hears it, will proceed from his mouth; Then ſhall he ſay unto them on his left hand, Depart from me ye curſed into everlasting fire. But where ſhall theſe Sinners and Ungodly appear? Shall they appear before the Saints? Alas, with what face can they behold them, whoſe Perſons they have impriſon'd, whoſe Eſtates they have plundered, whoſe Profeſſion they have derided, whoſe Names they have abuſed, and whom they have often wiſhed out of the way, and thought the Troublers of the Family, and Town, and Country where they lived? If the Saints plead it muſt be againſt them, for they cannot but as Juſtices agree and concur with the Sentence of the Judge as righteous and juſt.

But where ſhall they appear? Shall they appear before the Law? No, that condemneth them for the leaſt Omiſſion, for the ſmalleſt Commiſſion to Hell fire; they are the Prohibitions of the Law that the Sinner hath tranſgreſſed, and they are the Precepts of the Law that the Ungodly hath not obeyed; and therefore the Law curſeth them both to the uttermoſt. The Law enableth Sin to bind over the Tranſgreſſor of it to the Wrath and Curſe of God: Hence it's ſaid, The ſtrength of Sin is the Law.

But where ſhall they appear? Shall they appear before the Goſpel? No, their Omiſſions have moſt relation to the Goſpel. They have not believed the truth of it. They have not embraced the goodneſs of it. They have not obeyed the Precepts of it. They rejected the tenders of Pardon and Life made to them in the Goſpel, with frequency and fervency. They would not come to their Phyſitian to be healed of their mortal Diſeaſes. Though he came to them and offer'd his help freely, and aſſured them of effectual and ſpeedy recovery, if they would be directed by him; yet they rejected the Counſel of God againſt themſelves; therefore the Goſpel will condemn as ſurely and more ſorely than the Law.Heb. 2.2, 3 Joh. 3.19. If the word ſpoken by Angels was ſtedfast, and every Diſobedience received a juſt recompence of Reward: How ſhall we eſcape, if we neglect ſo great Salvation.

And again, Of how much ſorer puniſhment ſhall he be thought worthy?

But where ſhall they appear? Shall they appear on Earth? Surely there will be no Earth then for them to appear in. That Earth which they ſported ſo much in, as Leviathan in the waters, and which they were fond of, and delighted in, will be burnt up with fire, and conſumed with fervent heat.

But where ſhall they appear? Shall they appear in Heaven? Can an unſanctified heart enter into the Holy of Holies? No. Without holineſs no man ſhall ſee the Lord, Heb. 12.14. An impure Eye cannot behold ſuch an infinitely pure Object. When Angels (ſeated in Heaven as their Habitation) once loſt their purity, they ſoon loſt that place. Heaven could not bear them; 'tis not as Noahs Ark, to take in all ſorts, Clean or Unclean. Into it can in no wiſe enter any thing that is Ʋnclean, Rev. 21.27. Neither could they bear Heaven. Thee ſpiritual delights of that Coeleſtial Court became unſuitable to their polluted Natures. The rareſt Dainties and moſt curious Delicates are altogether unſavoury and unpleaſant to an aguiſh and diſtemper'd Palat.

But where ſhall they appear? If they cannot appear before God their Maker, before the Lord Jeſus Chriſt, before the Saints. Before whom ſhall they appear? If they cannot appear before the Law, before the Goſpel, before what ſhall they appear? It muſt be in Hell, before Devils and damned Spirits, with them to lodge and dwell for ever. Ah, the Great Day is called The terrible Day of the Lord Jeſus; and it will be a terrible Day indeed to theſe meer Civilians.

It is called the Day of Perdition of ungodly men. It's to others a Day of Conſolation. Lift up your Heads with joy, for the Day of your Redemption draweth nigh. A Day of Promotion, It's your Fathers pleaſure to give you a Kingdom, Luke 12.32. Joh. 17.24. A Day of Reſt from all their Labours, and Sorrows, and Sufferings, bodily or ſpiritually, Rev. 14.13. But it's the Day of Perdition of Ungodly men. They who live without God here, muſt live without him for ever; and this fartheſt, utmoſt, endleſs departure of the Creature from God, who is the only Life and Heaven of him, will be a Death and Hell with a witneſs. God will be God at that Day in the account of the worſt of men, though he be their laughing-ſtock and ſinning-ſtock at this day.

Though theſe ungodly ones ſit aloft here in the Courts of men, and who but they; Yet the Ʋngodly ſhall not ſtand in the Judgment, Pſal. 1.5. At the Great Day when they ſhall be judged, 1. They ſhall be aſhamed, they ſhall not ſtand, i. e. not hold up their heads with joy, but hang down their heads with ſhame, Dan. 12. Some ſhall ariſe to ſhame and confuſion of face. 2. The Ʋngodly ſhall not ſtand in the Judgment, i. e. they ſhall not be juſtified. When they ſhall be tried for their Lives and Deaths, for their endleſs unchangeable ſtates, they ſhall be caſt and condemned. When all Adams Poſterity ſhall make their perſonal appearance before the God of the Spirits of all Fleſh, to receive their eternal doom; and when the Judge of Quick and Dead cloathed with his Majeſtick Robes of Glory, accompanied with an illuſtrious train of Angels, ſhall ſit down on the Judgment Seat, he ſhall pronounce a Sentence of Condemnation on all ungodly Ones. If thou Lord ſhouldst mark Iniquity, O Lord, who ſhould ſtand, Pſal. 130.3. i. e. If thou Lord ſhould obſerve exactly the beſt mans heart and life, and accordingly deal with him, not one man could be juſtified. Who ſhall ſtand; i. e. righteous at thy Bar. 3. The Ʋngodly ſhall not ſtand in the Judgment; i. e. they ſhall not conquer, when they ſhall be impleaded and accuſed by the Devil and the Law at that day. An Army foil'd, is ſaid not to ſtand before their Enemies. And again, An Army beaten is ſaid to fall before their Adverſaries, Dan. 11.25. And the Conquerors are ſaid to ſtand, Epheſ. 6.13 The Devil will bring his large Bills of Indictments into the Court againſt the Ungodly, for he is 〈 in non-Latin alphabet 〉 , 1 Pet. 5.8. A Court-Adverſary and the Law will ſecond the Devil, and joyn with him in his Accuſations; the Sinners Conſcience will joyn with both, and aſſent to the truth of their Indictments. The Ungodly will have no Advocate to plead for him. Chriſt that ſometimes offer'd him that kindneſs, will now plead againſt him, and ſo he muſt needs fall and be conquer'd by his Enemies.

CHAP. XXX. Sinners Conviction at the Day of Judgment. The purity of Chriſts Religion above all others.

Sixth Uſe of Information.6. IF Chriſt will ſay to them on the left hand, Depart from me. For I was Hungry and ye gave me no meat. Or if Chriſt will condemn men for ſins of Omiſſion at the Great Dy: It informs us, That Chriſt will be rational in his moſt ſevere proceedings, even to the Conviction of the Sinners own Conſcience. I draw this from the Coherence of the verſes, Chriſt firſt pronounceth the Sentence, verſ. 41. Depart from me ye curſed into everlaſting fire. And then verſ. 42. he gives the reaſon, For I was hungry, and ye gave me no meat, &c. which (though at firſt they ſeem to queſtion, yet) at laſt they are muzled and put to ſilence. Jude tells us of ſolemn Condemnation and ſolemn Conviction of theſe ungodly Ones, as the chief buſineſſe of that Day. Behold he cometh with ten thouſand of his Saints to execute Judgment on all, and to convince all that are ungodly amongſt them of all their ungodly deeds which they have ungodlily committed, and of all their hard ſpeeches which ungodly Sinners have ſpoken againſt him, Jude, 14, 15. Execution, by an Hyſteron Proteron, is put before Conviction; yet one great work of that Great Day is to convince theſe ungodly Ones, and the ſeverity of the Proceſs is againſt the Ungodly.

This Conviction implyeth:

1. A reflection of Conſcience upon all their paſt and former ſins. Conſcience, as a Glaſs, ſhall repreſent to the Sinner all his luſts (which he hath loved above his Soul and Saviour) in all their ugly features, and loathſome colours: The Books at that day will be opened, Rev. 20.12. i. e. The Book of Gods Remembrance, Mal. 3. and the Book of Conſcience. Sins are not gone as ſoon as done; God records them in his Book of Remembrance, and Conſcience will review them all in that Day of Vengeance. Though it could not be heard by the Sinner in this World, for the noiſe of his carnal delights, and cry of his worldly delights; yet when it ſets his ſins in order before his eyes in their monſtrous frightful ſhapes, it will thunder in his Ears as Reuben to his Brethren, Did not I tell you of this, and ſay, Do not ſin, and thou wouldſt not hear; therefore all this Wrath, and Fury, and Flames, and Darkneſs, and Chains, are come upon thee.

2. This Conviction implyeth a ſilencing the Sinner, that he will have nothing to ſay either againſt God, or for himſelf. A man that is convinced, hath his mouth ſtop'd. When the Spirit convinceth the World of ſin, the World hath not a word to ſay againſt the Sin and Guilt, which the Law chargeth on it. Every mouth is ſtoped, and all the World is guilty before God. How often is the poor Creature ſelf-convinced and ſelf-condemned here; but ſoon after the ſick qualms go off his ſtomach, and he is revived with the Cordials of ſinful ſhifts and excuſes, wherewith he deludes himſelf, and preſumes he may alſo deceive God; but at the Great Day, as his Convictions will be more killing, ſo they will be more laſting. The man will be dumb and ſpeechleſs when Chriſt ſhall ſay, Why didſt thou deny to relieve my Servants in their wants? Why didſt thou ſlight my Blood, neglect my Worſhip, grieve my Spirit, and omit to obey my poſitive Laws? Matth. 22.3, 4, 5. The very Heathen who ſhall be impriſon'd in the dark dungeon of Hell, for impriſoning the Truth, and holding it in unrighteouſneſs, will not have a motion in their Breaſts of accuſing God for falſe Impriſonment. How certainly then and how fully will the Conſciences of Chriſtians, who lived under the Goſpel, juſtifie God, when he ſhall condemn them for not believing, and not repenting, upon the Meſſages he ſent to them of pardon and life.

7. If Chriſt will condemn men at the Great Day for ſins of Omiſſion, It may inform us of the excellency of the Chriſtian Religion above all other Religions. The excellency of any Religion conſiſteth in the purity of its Precepts, and ſtrictneſs of its Commands; now no Religion is ſo holy in its Commands, and ſo exact in its Laws as the Chriſtian Religion. Moral Duties are advanced by it to their higheſt perfection, and moral Vices are debaſed by it to their loweſt degradation. The Commandment of the Lord is pure, Pſal. 19. Thy Word is very pure. Chriſt will condemn men to Hell at the laſt Day for Omiſſions as well as Commiſſions, for neglect of known Duties, as well as for the perpetration of groſs Enormities.

1. If we conſider the Religion of the Heathen, we ſhall find that it is vaſtly inferior in purity to the Chriſtian Religion. Among the Gentiles (who lived without the Goſpel) it can ſcarce be ſaid there was any Religion at all, for their Gods were Stocks, and Stones, and Trees, and Fire, and Water, and Beaſts, and dead Men; nay, their Precepts were ſo far from purity, that they commended and commanded impurity. As among the ancient Babylonians, in the Worſhip of Venus, the Women proſtituted themſelves to all Strangers; nay, the very Gods of the Heathen did, according to their own fictitious Writers, patronize all their Impieties, even by their own Patterns. Jupiter, the chief forſooth of their Gods, who hath his Name from being an helping Father, commits Inceſt with his own Siſter Juno, and his Daughter Minerva, Sodomy with Ganymedes, raviſheth Europa, baniſheth his Father Saturn out of his Kingdom. Venus was a Whore, Mercury a Thief, Bacchus a Drunkard, &c. But to leave theſe, and ſpeak to them that were more ſober in their Underſtandings, and not ſo vain in their Imaginations, who had 〈 in non-Latin alphabet 〉 , the work of the Law written in their hearts, Rom. 2.14. and improved it to more purpoſe than others; yet theſe pleaſed themſelves with a little outward civility, without any inward or outward practical godlineſs. Their chief devotion conſiſted in abſtaining from groſs ſins, which might expoſe them to the ſhame of men, and the doing ſome external acts of Piety, as ſacrificing and mumbling over a few Prayers that were little ſignificant. O how vaſtly doth the Chriſtian Religion excel this! This Religion of the Heathen doth rather hide ſin then heal it. It doth not root the love of ſin out of the heart, only reſtrain it in the life. But the Chriſtian Religion doth forbid ſin in the Affections as well as in the Converſation, it doth abſcindere as well as abſcondere, cure ſin as well as cover it. In the beſt Heathen the fire of their Luſts was only raked up, and cover'd with aſhes, from the eyes of the World: But now in the Chriſtian it is quenched, at leaſt in part, and ſhall by degrees be wholly quenched. The Chriſtian Religion doth not only forbid all Sins, or outward Commiſſions, but alſo all Luſts and inward Inclinations. I beſeech you brethren to abſtain as Pilgrims and Strangers, from all fleſhly Luſts, that war against the Soul, 1 Pet. 2.11. And a religions Chriſtian doth not only forbear groſs Commiſſions, but alſo abhor ſecret ſinful motions. I hate vain thoughts, but thy Law do I love, Pſal. 119.

Thoſe among the Heathen who were the wiſeſt, made nothing of neglecting to give God their love, and fear, and truſt, their higheſt Honour, and ſuperlative Eſteem, and exacteſt Obedience, which are the chief of Religion. They allowed Revenge, in caſe of ſuffering Injury; and ſome of their greateſt Law-givers ordained Theft to be unpuniſhable, if it could be done cleanly and cleaverly, ſo as not to be found out. They put away their Wives upon any ſmall diſtaſt, and took others during their pleaſure only. Their whole Religion hath not one Prohibition againſt inward Corruptions, nor one Precept for inward heart Duties; and therefore muſt of neceſſity come ſhort of the Chriſtian Religion for Purity.

2. If we conſider the Turkiſh Religion, what a bundle of fooleries is Mahomets Alcoran, and what a dunghil of filthineſs is the Religion of his Followers. They allow a man as many Wives as he can maintain, and encourage men to murder, with a promiſe of a (Poetical, carnal) Paradiſe to all that ſhall die in the Wars againſt the Chriſtians. They obey the Luſts of their Tyrant in all things, even to the murder of their Soveraigns neareſt Relations, or chiefeſt Miniſters of State, againſt the very light and law of Nature. They do not ſo much as profeſs to mind thoſe heart Prohibitions and Precepts, without which all external Holineſs is but as a rotten Carkaſs, noiſome and unſavoury to Gods Noſtrils, and without any lovelineſs or life in his Eyes. Nay, the Popiſh Religion, ſo far as it differs from the true Chriſtian Religion, is impure. They have ſins that are Venial, allow publickly of Uncleanneſs. The Pope hath a Revenue out of the Stews; they diſpenſe with Sodomy, inceſt, any Sin for money: They place all their Holineſs in ſome external Mortifications, which God never required at their hands. But what doth the Chriſtian Religion do? It reacheth the Heart, and teacheth the Soul: The Law of the Lord is perfect, Pſal. 19.

1. It directs the whole Man, and gives Laws to all the powers of the Soul, and parts of the Body. It directs us about our Bodies and outward Converſation: It commands to preſent our Bodies a living Sacrifice to God, Rom. 12.1. and the members of our Bodies as Inſtruments of Righteouſneſs unto Holineſs. It binds the Eyes, Ears, Tongue, Hands, Feet, all the members to their good behaviour: It allows not any part to be abuſed to prophaneneſs, Job 31.1. Pſal. 119. Pſal. 37.30, 31. Pſal. 34.13, 14. Rom. 6.13, 14, 15, 16, 17. It directs us about our Souls: The Law of the Lord is perfect, converting the Soul, Pſal. 19.7. It changeth the nature of the Soul, and opens the eye of it, and turns it from Darkneſs to Light, and from the Power of Satan to God, Act. 26.18. It directeth the mind to learn the Knowledge of God, as the richeſt Treaſure, and choiceſt Portion, and only Happineſs of the Creature; 1 Chron. 28.9. And thou Solomon, my Son, know the God of thy Fathers. It directs the Will to chooſe this God for its ſuitable, and ſatisfying, and everlaſting felicity, Pſal. 73.25. It limits the Affections as to their Objects, and their motion towards thoſe Objects. It forbids inordinate deſires after, or delight in ſublumary Vanities; and commands moderation in our love to all created Comforts. Let your moderation be known to all men. The time is ſhort, let them that have Wives, be as though they had none, &c. 1 Cor. 7.29. It enjoyns our love in the greateſt degree to be placed on the worthieſt Object. Thou ſhalt love the Lord thy God with all thy Heart, and all thy Soul, and all thy Strength, Matth. 22.37. And ſo our fear; Fear him that can caſt Body and Soul into Hell, I ſay unto you fear him. It keeps all the unruly paſſions within their proper banks and bounds, and preſerves the ſuperior and inferior faculties in their proper places. Now what Religion either of Moraliſts or Mahometans doth do?

2. As it directs about the whole man, ſo it directs as to every part and paſſage of this mans Converſation. We need never be at a loſs for a Rule, or at a ſtand what to do, if we will but uſe diligence to know and underſtand the revealed Will of God. The Chriſtian Religion directs us in our Callings, whether Magiſtrates, Miniſters, Tradeſmen, Souldiers, Luk. 3. It directs us in our Relations, as Huſbands, Wives, Parents, Children, Maſters, Servants, Epheſ. 5. Epheſ. 6. Col. 3. Col. 4. It directs us in all Conditions how to demean our ſelves, in Proſperity to be joyful, in Adverſity to conſider how God hath ſet the one againſt the other. In Afflictions to be patient and prayerful, and more ſtudious of a right improvement of them, than of deliverance out of them. Under Mercies it directs us to be thankful to God, the more chearful in his Service, and faithful in the uſe of our Talents, for the honour of our Maſter. It directs us in all our Thoughts, Jer. 4.14. Words, Pſal. 39.2. Works, Prov. 4.23, 24, 26. It directs us in all our natural Actions, as Eating, Drinking, Sleeping, 1 Cor. 10.31 Tit. 2.12. In our civil Converſes, Micah 6.8. In our religious Duties, how to pray, James 5. James 1. How to hear, how to receive, 1 Cor. 11.

3. Its purity above and beyond all other Religions, appears in this, That it forbids Evil, all Evil, nothing but Evil; it commands Good, whatſoever is Good, and nothing but Good, Iſa. 1. Pſal. 32.14 The Laws of Lycurgus among the Grecians, and Numa among the Romans, had ſomewhat of good in them, but not all prohibited, ſomewhat that was evil, but not all that was evil: But the Chriſtian Religion is of a larger extent both in its Precepts and Prohibitions. I have ſeen an end of all Perfections, but thy Commandments are exceeding broad, Pſal. 119.96. A man with the eye of his Body may behold an end of many worldly Perfections, of many fair Eſtates, great Beauties, large Parts, hopeful Families; but a man with the eye of his Soul (for by Faith) may ſee an end of all earthly Perfections. He may ſee the World in a flame, and all its Pomp, and Pride, and Glory, and Gallantry, and Crowns, and Scepters, and Riches, and Treaſures, turn'd into aſhes; he may ſee the Heavens paſſing away like a ſcroll, and the Elements melting with fervent heat, and the Earth with the things thereon conſumed; and all its Perſections which men doted ſo much on vaniſhed into ſmoke and nothing. It's eaſie to ſee to the end of all terrene Perfections, but its difficult, yea impoſſible to ſee to the end of Divine Precepts: But thy Commandments are exceeding broad. Of a vaſt Latitude, beyond our apprehenſion. They are ſo deep, that none can fadom them, Pſal. 36.6. So high, that they are eſtabliſhed in Heaven, Pſal. 119.48. So long, that they endure for ever, 2 Pet. 1. And ſo broad, that none can meaſure them. They are not only broad, but exceeding broad. Higher than Heaven, longer than the Earth, broader than the Sea. The Commands of God reach the inward parts, the moſt ſecret motions and retired receſſes of the Soul: They reach all the privy thoughts. They pierce even to the dividing aſunder of Soul and Spirit, and of the Joynts and Marrow, and diſcern the thoughts and intents of the heart, Heb. 4.12. They reach to all our Actions, to thoſe that ſeem ſmalleſt and of leſs concernment, as well as to thoſe that are greater, and of more concernment.

They reach to the manner, nay circumſtance of Actions. The Divine Law takes notice of all the circumſtances of ſins, as aggravations of ſin. As, 1. From the time of Gods patience towards the Sinner; Theſe three years I came ſeeking fruit, Luke 13. 2. The place where the ſin was committed; The Sons of Eli lay with the Women that aſſembled at the door of the Tabernacle of the Congregation, 1 Sam. 2.22. 3. From the ſeaſon of committing the Sin, Iſa. 58.3, 4. Behold in the day of your Faſt, ye find pleaſure, and exact all your labour, &c. 4. From the Condition of the perſon that ſins; He that eats bread with me, lifts up his heels againſt mee, Joh. 13.18. A familiar Friend proves a treacherous Enemy. So Joh. 3.10. Art thou a Maſter in Iſrael, and knoweſt not theſe things? 5. From the means the perſon enjoys; You only have I known, therefore you will I puniſh for your Iniquities, Amos 4. Rom. 2.7. 6. From the manner of committing the Sin; So they ſpread Abſalom a Tent on the top of the houſe, and Abſalom went in to his Fathers Concubins in the ſight of all Iſrael, 2 Sam. 16.22. Impudency in ſin doth highly increaſe it. Were they aſhamed when they committed all theſe Abominations? No, they were not aſhamed. But how far are other Religions from obſerving, much more from condemning men for ſuch ſinful circumſtances?

CHAP. XXXI. The holiest have cauſe of humiliation.

8. IF Chriſt will condemn men at the Great Day for ſins of Omiſſion; I was hungry, and ye gave me no meat, &c. Then it may inform us, That the beſt have abundant cauſe of humiliation; for the beſt have in them abundant matter of Condemnation. O how many are our Omiſſions every day, every hour, and by reaſon of them we are obnoxious to Hell flames? Good Biſhop Ʋſher, who for Piety and Learning, was honoured through the Chriſtian World; though he was early converted, and feared the Lord in his Youth; though he was eminently induſtrious in private, in his Family, in chatechiſing, and inſtructing, and praying often every day with, and for them that were committed to his Charge. Though he was a conſtant Preacher, and that with Judgment and Affection; Though he was ſingularly famous for his many worthy pieces which he wrote in Latin and Engliſh, yet after all this diligence and labour, when he came to die, Uſher's Life. the laſt words almoſt which he was heard to ſpeak, were, Lord, in ſpecial forgive my Sins of Omiſſion. Sins of Omiſſion will at death lie heavier on our hearts than we think for in life. If ſuch a laborious perſon found cauſe of bewailing his Omiſſions, ſurely much more cauſe have Loyterers as we are.

Omiſſions are fruits of Original Corruption as well as Commiſſions: It's from that dead ſtock that we are ſo defective in bringing forth good fruit. Paul layeth his Omiſſions at this door, Rom. 7.17, to 23. In my fleſh is no good. When I would do good, evil is preſent with me, &c. Now whatſoever is the Child of ſuch a monſtrous Parent is loathſome, and calls on us for ſorrow and ſelf-abhorrency. Holy Job did but ſuſpect his Children to be guilty of Omiſſions, of not ſanctifying the Name of God in their Hearts, according to their Duties, at their Feaſts and Meetings; And he riſeth early and offereth Sacrifice, according to the number of them all, Job 1.4, 5. He goeth to God and begs Pardon for them, and the bleſſing of God upon every one of them. It may be, ſaith he, my Sons have ſinned, and curſed (and not bleſſed God, ſo Calvin reads it,) God in their hearts: Thus did Job continually. Now if Job upon a ſuppoſition that his Sons might be guilty of Omiſſions, was ſo conſtant in his addreſſes to God on their behalf, by way of humiliation, acknowledging their Iniquity, and beſeeching his Mercy: What cauſe have we on the behalf of our own Souls, who know that we often offend God by Omiſſions, and know not how often we offend him by them? God may ſay to thee and me, Reader, Is not thy Wickedneſs great, and Iniquities infinite, as he to Job, Job 20.5. Where by Wickedneſs, Expoſitors underſtand Commiſſions, or thoſe Sins by which we prejudice or injure others, and by Iniquities, Omiſſions, by which we neglect, according to our Duties, to relieve others. And Eliphaz calls his Wickedneſs great, becauſe, as I have ſhew'd in the firſt Information, they are in ſome reſpects greater, more hainous than ſins of Omiſſion; and his Iniquities infinite, becauſe ſins of Omiſſion are more numerous than ſins of Commiſſion. Corrupt Nature can much better forbear what it hath an inclination and propenſity to, than do that which it hath a diſlike of, and an enmity againſt.

For their nature I have proved, that they are very ponderous, that they are breaches of a poſitive Law, grieve the Holy Ghoſt, provoke God, defile the Conſcience; yea, and deſtroy the Soul for ever, (how light ſoever ſome make of them,) and for their number they are infinite, beyond all account or reckonings. If they were ſmall ſins, their number would compenſate their lightneſs; grains of ſand are little, but an heap of them together is weighty, Prov. 27.3. The ſand is weighty. In many things we offend all, James 3.2. Now how ſhould the nature and number of theſe ſins humble us every day before the the Lord? What hour is there when we are awake, wherein we may not do more good than we do? When did we in viſiting a Friend, or conferring with a Neighbour, advantage their Souls as we might and ought? Can we ſay that we have been as diligent in our Callings, as watchful and exemplary in our Converſations, as thankful for our Mercies, as fruitful under the Ordinances of God, and as faithful in the improvement of our Talents as we are commanded to be? Do we every day pray and read Scripture in our Cloſets and Families with that holy reverence, humility, faith, ſeriouſneſs and integrity which God requireth? Do not worldly concerns now and then contend with, and juſtle out the Worſhip of the Great God, at leaſt cauſe us to ſlip our Prayers, and adjourn the Scriptures reading till a more convenient ſeaſon? Are we every week-day laborious in our Callings out of Conſcience to Gods Precept, and not out of a principle of Covetouſneſs? Do we ſpend the greateſt part of the day therein, without diverſions, by vain Companions, or needleſs Recreations? Are our Affections in Heaven, and our Hearts above, while our Actions are earthly, and our Hands are buſie here below. And do we deal in all things with others, as we would in the Judgment of ſound reaſon that others ſhould deal with us, Matth. 5.12. Is our daily carriage towards our Relations ſober, pious, affectionate, exemplary, and in all things as becomes the Goſpel of Chriſt? O how many are our Omiſſions, and what millions of them are we guilty of, and therefore they call aloud upon us to mourn for them? Others are in Hell, and muſt weep for ever for them; where their Sighs and Sobs, and Prayers and Tears, will no way advantage them. Bleſſed be God it is not ſo with us; though their Tears will prove their Hell, our Tears, through the blood of Chriſt, may prove our Heaven. Nehemiah, in the day of his ſolemn Humiliation with the Jews, acknowledgeth and bewaileth their Omiſſions, their not hearkening to his Commands, and their not minding the Wonders that he wrought for them, Neh. 9.16, 17. So Daniel, when he faſted and pray'd, and confeſſed his ſins, and the ſins of his people, bewails their Omiſſions, Dan. 9.6. We have not hearkened unto thy Servants the Prophets which ſpake in thy Name, to our Kings, and Princes, and Fathers, and to all the people of the Land, verſ. 10. We have not obeyed the Voice of the Lord our God, to walk in the Laws which he ſet before us, by his Servants the Prophets, verſ. 13. All this evil is come upon us, yet made we not our prayer before the Lord our God. What then? why, he judgeth himſelf and his people for theſe ſins, and juſtifieth God in all his ſeverity. O Lord, Righteouſneſs belongs to thee, but to us confuſion of face, as at this day, to the men of Juda and Inhabitants of Jeruſalem, verſ. 7. So again, O Lord, to us belongeth confuſion of face: to our Kings, to our Princes, to our Fathers, becauſe we have ſinned againſt thee, verſ. 8. Omiſſions muſt be lamented in this or the other World; we muſt all be aſhamed of them here or hereafter; and is it not much better to bewail them here, than to bewail them in Hell; to judge and condemn our ſelves for them, than to be judged and condemned by God for them at the Great Day. Ah, at what a cheap rate may a Chriſtian, by Repentance, prevent that blow that will ſeparate him and all his happineſs, and bring him to that Repentance which will ever be repented of, but all to no purpoſe! Oh it's good to be wiſe on this ſide another World.

CHAP. XXXII. Ʋſe of Trial, whether we be guilty of theſe Omiſſions or no.

Ʋſe 2. THis Doctrine may be uſeful in the ſecond place by way of Examination or Trial. If Chriſt will condemn men at the Great Day for ſins of Omiſſion, then it concerns us to examine our ſelves, whether or no we are of the number of them that ſhall be condemned for them at that day. Reader, it will not be amiſs for thee to retire out of the crowd of the World into thy Chamber, and there to commune with thine own heart concerning thy preſent Condition, and how thou art like to fare for the future; nay, it is of infinite weight and concernment, and may be as much worth as thy Soul and eternal Salvation. How many prove Bankrupts, and are quite undone for this World, for want of a timely caſting up their accounts. If they had caſt up their accounts before, and perceived how far they had ran behind-hand, they might have retrenched their Expences, and adviſed and conſulted ſome way to have prevented their utter deſtruction; but they neglected to caſt up their accounts, till their accounts caſt them up, and it was too late to think of recalling what was paſt, or remedying what was amiſs. Thus many that are Profeſſors, or Chriſtians in title, deal with their own Souls, and defer the trial of their eſtates till it be too late to amend any thing amiſs. If they would now in their health and ſtrength ſearch and try their hearts and ways, if they found things ill, they would have advantages and opportunities through the help of Chriſt to make them better: They might ſeek the Lord while he would be found, and call upon him while he is near. They might ſue and ſeek to Chriſt for Eyeſalve, that they might ſee the things of their Peace; for Raiment to hide their Nakedneſs, that it might not appear to their everlaſting ſhame; and for Gold to enrich them for ever, to make them more worth than both Worlds: If upon a faithful trial, they found things well, it would rejoyce their hearts, encourage them in ways of holineſs, and confirm them againſt Satans Temptations to diſpair. But men generally neglect their Examinations, till God comes to examine them (as the Rulers commanded Paul to be examined) with ſcourgings and ſcorpions. They preſume all is well, hope the beſt, and would be ſorry any ſhould queſtion their eſtates, and thus perſiſt in their ſelf-deceits, till they come to appear before God, that the gate of Mercy be ſhut, and the golden Scepter of Grace be wholly withdrawn, and their eſtates become as deſperate as the eſtates of the Devils.

To urge this Uſe a little, Reader, conſider theſe two particulars:

1. Conſider of what weight it is, and how much depends upon this queſtion. Am I of the number of them that ſhall be condemned for ſins of Omiſſion or not? Or am I guilty of Omiſſions, ſo as to be baniſhed the preſence of Chriſt for them or not? I tell thee, thy eternal Joy or Sorrow, Happineſs or Miſery, Pleaſure or Pain depends on it. Do but read and conſider, and then ſay whether it be not of infinite weight; Come ye bleſſed of my Father, inherit the Kingdom prepared for you before the foundation of the World. For I was hungry, and ye gave me meat; thirſty, and ye gave me drink, &c. On the other ſide, Go ye curſed into everlaſting fire, prepared for the Devil and his Angels: For I was hungry, and ye gave me no meat; thirſty, and ye gave me no drink, &c. Friend, are not theſe weighty things that depend on the performance or neglect of theſe poſitive Precepts? Come ye bleſſed of my Father. Is not a coming (cloſe, near, intimate, familiar, into his very boſom and deareſt embraces,) to Chriſt a weighty thing? To come to Chriſt here is ſo weighty, that he came to men into this World to call them to him, Matth. 11.28. Matth. 9.13. But to come to Chriſt there in all his Robes, and Riches, and Royalty, in all his Beauty, and Glory, and Magnificence, will queſtionleſs be of more concern to the Soul. On the contrary, Depart from me ye curſed into everlaſting fire, prepared for the Devil and his Angels. Is there not weight, Reader, in theſe words? Doſt thou know what it is to bid Chriſt farewel, farewel for ever, to take an eternal leave of all good? Canſt thou bear the extremity of our Culinary fires for a day? Canſt thou dwell in everlaſting burnings, or abide unquenchable flames? Thou ſeeſt all this depends upon thy performing or neglect of the Divine poſitive Precepts. Doth it not concern thee in a matter of ſuch weight to be faithful in the trial of thy ſelf? Friend, are Life and Death? are eternal Life and eternal Death indifferent things, or things of ſmall moment? Are an eternal enjoyment of God, or an endleſs ſeparation from God mean or trivial things? Oh how infinitely do they exceed and over-ballance thy underſtanding! How ſhort muſt thou of neceſſity come of conceiving of theſe things according to their weight? Alas, Friend, what pitiful toys and trifles are Houſes, and Lands, and Friends, and Relations, and Honors, and Preferments, I, and Liberty, and this temporal Life, to an eternal happy Life.

2. Conſider all are guilty of Omiſſions, even the Good as well as the Bad, and therefore the more faithfulneſs, and prudence, and caution is requiſite, leſt we miſtake. If Saints and Sinners are both guilty of Omiſſions, how ſhall I know whether my Omiſſions are ſuch as will conſiſt with Salvation, unleſs I try and examine my ſelf. The good man being guilty of Omiſſions, may fear the dreadful Sentence of, Go ye curſed, &c. And the wicked man knowing that the beſt are guilty of many Omiſſions, as well as he may preſume upon the joyful Sentence, Come thou bleſſed of my Father, &c. How ſhall each be rectified in his miſtake, and ſatisfied in the truth, but by an impartial and through examination of himſelf? God hath given us a Teſt, which is the word of Truth, Eph. 1.13. whereby we may try our ſelves, and prevent all miſtakes. Where there is a poſſibility of a miſtake in a buſineſs of ſuch infinite weight, there is ſufficient ground for a ſerious trial; but where there is ſo great a probability of miſtaking, as a thing that is ſo eaſie and ordinary (becauſe all men are guilty too much of Omiſſions) there is a neceſſity of a faithful and impartial trial. There is that maketh himſelf rich, (in Temporals he is worth thouſands, in Spirituals he is rich towards God, and worth millions,) yet hath nothing, (Orig. yet nothing, in him or to him he is nothing, he hath nothing for all his brags,) there is that makes himſelf poor, (ſpeaks himſelf poor, would have others think him poor,) yet hath great riches, (Hebr. yet much ſubſtance; the man hath a great Eſtate, but is willing to conceal it. Merchants, who are worth thouſands, do not publiſh or boaſt of their Wares or Wealth about the City; thoſe poor Creatures do it, who carry all their worth on their Heads, or in their Arms.) Junius reads the words well, Est qui divitem ſe jactat quum deſint omnia, item qui pauperem ſe fingit cui ſubstantia ampla. There is that boaſts himſelf rich, to whom all things are wanting; and that feigns himſelf poor, yet hath large ſubſtance. There is that boaſts and brags himſelf rich in the fear and favour of God, and will tell you of his communion and converſes with the Divine Majeſty, of his love to, and delight in the Ways, and People, and Ordinances of God; when all theſe things are wanting to him, he hath nothing at all in reality of any of them. There is that fains himſelf poor, that diſſembles (as it were) his eſtate, that is a Beggar (as ſome read the word Poor here) in his own account, and would have all others judge him ſo too; he is ſo covetous after more, that he over-looks what he hath; and ſo greedy of further attainments, that he takes little notice of his preſent ſpiritual enjoyments. If you will believe him, he is a meer Beggar, hath not one bit of bread to eat, and if his Father (in whoſe houſe there is bread enough and to ſpare) do not pity and relieve his prodigal Child, he ſhall periſh for hunger; yet this man hath much ſubſtance, is a man of worth and wealth indeed. He is like a branch mightily laden with fruit, and an ear fully laden with corn, which the heavier they are laden, the more they bow down to the ground. A meer titular Chriſtian, like an empty Veſſel, may make a great ſound, but the full Veſſel, that contains the precious Liquor, is ſilent.

I come now to the marks whereby men may know their eſtates. And for that end I ſhall lay down ſeveral Propoſitions.

1. Propoſition. Thoſe that live in Commiſſions as well as Omiſſions, muſt certainly be condemned at the Great Day. Theſe bid open defiance to the Prohibitions, Precepts, and Penalty of the Law, and dare the Law to do its worſt. Either theſe muſt be condemned, or all ſhall be ſaved. But God is of an holier Nature than to dwell with ſuch Sinners. They may read their doom written under his own hand, and like the Law of the Medes and Perſians, That cannot be alter'd; 1 Cor. 6.9, 10. Epheſ. 5.5. Rom. 8.5. To be carnally minded is death, verſ. 13. If ye live after the fleſh ye ſhall die.

2. Propoſition. They who are guilty of total external Omiſſions, are in a damnable Condition. This is written in broad Letters, that he who runs may read it. They who pray not are under wrath, and the effuſions of wrath, Jer. 10. ult. They who neglect to pay their external Allegiance to the true God, and deny him his outward Homage and Acknowledgment, ſhall be denied and diſowned by Chriſt, before his Father, and before his holy Angels. The Holy God doth all along ſpeak of theſe as Heathens, Pſal. 79.6. and Sinners with a witneſs, Pſal. 36.1, 2, 3. and threatneth that Chriſt ſhall come in flaming fire, to render Vengeance on them, 2 Theſſ. 2.7, 8, 9, 10. Thoſe who are guilty of theſe total Omiſſions, in regard of the matter of the Duties commanded them, are ungodly in the higheſt degree, (for ungodlineſs ſtrictly and properly ſpeaks the neglect of our Duties to God, and ſins againſt the firſt Table, as unrighteouſneſs the neglect of our Duties to our Neighbour, and our Tranſgreſſions againſt the Second Table,) and ſo none in the whole Scripture more obnoxious to wrath and ruine, Pſal. 73.12. Theſe are the Ungodly who proſper in the World, but mark how ſoon they periſh, verſ. 18. Thou casteſt them down to deſtruction, and utterly conſumeſt them with terrours; 2 Pet. 3.7. Jude, verſ. 4. & 15.

3. Propoſition. Thoſe who perform external Duties, and wholly neglect internal, or pleaſe themſelves in total inward Omiſſions, cannot be in a ſtate of Salvation. God will not be put off with the Body, without the Soul of Religion. Indeed, external Duties are but the Garments or Cloaths of Religion, wherein it appears, and whereby it is known to the World; the life and power of it conſiſts in internal Performances, or thoſe that are the motions and actions of the Underſtanding, and Will, and Affections, as in the Knowledg of God, his Being and Excellency, and the kindneſs he hath for, and the love he hath to Mankind in Jeſus Chriſt; as alſo in the chooſing him for our richeſt Treaſure, and ſupream Lord and Law-giver, and in loving him with all the heart, and Soul, and ſtrength, and deſiring his love above all the World, and delighting in his Favour, as the Souls felicity, and ſeeking to pleaſe him, rather than to command the Creation. A man without theſe is but the Picture of a Saint; he hath ſomewhat of the reſemblance, but nothing of the reality of a Chriſtian: He hath a form, but nothing of the power of godlineſs, (2 Tim. 3.1, 2, 3, 4, 5, to 7.) and therefore is in a ſtate of perdition. The neglect of believing, repenting, loving the Lord Jeſus Chriſt, are all inward Omiſſions, (for theſe are acts proper and peculiar to the Soul) and condemned in Scripture with the moſt dreadful damnation, Mark 16.16. John 3. ult. Luke 13.3. 1 Cor. 16.22. If a man pray, and pray wholly without Faith, and without fervency, Jam. 1. Jam. 5. this is no way acceptable to God. All ſuch prayers are howlings and bablings, and of no ſweet ſound in Gods Ears, Hoſ. 7. Iſa. 1.15, 16, 17. Whatſoever a man doth either by way of hearing, or ſinging, or praying, or receiving, if there be not that dread of God, and love to his Name, and Faith in Chriſt, which are the eſſentials of theſe Duties, all is as nothing.

4. Propoſition. Thoſe who allow themſelves in partial Omiſſions, whether external or internal, are in no good Condition. By partial Omiſſions, I mean at ſometimes, as for prayer; a man, it may be, prays in his Cloſet or Family uſually, but if any worldly buſineſs intervene and calls for his company, he will as uſually attend on that, and wholly omit his Cloſet and Family-Duties for that Morning or Evening. Or for a man to pray, as ſome do only at the Evening, and not in the Morning; as if God were the God of the Night, and not of the Day; or as ſome others, who will pray only upon the Lords-Day, as if God had a right to them then, but not all the week after. Or when men perform ſome religious Duties, and not others, will pray, but not read Scripture daily; or pray, and read the Word, but not take notice of thoſe under their Roofs, to inſtruct, and admoniſh, and ſupport them, as occaſion is. Or ſome will perform their Duties which immediately concern God, but will not be charitable to the Poor, at leaſt not in ſuch a degree and meaſure as their Eſtates will bear, and as God expects. Theſe, and ſuch like, I underſtand by partial and external Omiſſions. What is meant by internal partial Omiſſion is next to be conſider'd. Partial internal Omiſſions, are, when men oftentimes, though not conſtantly, are negligent in the manner of performing their Duties; and though they be formal, and ſuperficial, and lazy, and ſlothful in the Worſhip of God; yet they take little or no notice thereof. Indeed, ſometimes they find ſome heat and warmth, and this pleaſeth them, but at other times they are cold and liveleſs in their Duties, and this doth not much diſpleaſe them. They can commonly pray as if they pray'd not, and read as if they read not, and wait on God without any ſuitable and conſiderable affections towards him, and not be diſturbed at it. Theſe ſudden heats at one time, and colds at another time, ſpeak (the Body out of order, and) the Soul not healthy. The next thing to be explain'd, is, what is meant by allowing themſelves in partial Omiſſions, and indeed the ſtreſs of the Propoſition depends on that. To allow themſelves in theſe partial Omiſſions notes theſe two things: To know theſe partial Omiſſions to be ſins, and yet to continue in them without any great diſturbance or trouble of Spirit. They muſt know that they are ſins, otherwiſe continuance in them will not argue a total want of Grace, or the predominant power of ſenſuality in the Soul. I doubt not, but in many dark places of this Nation, there may be thoſe who live in a total Omiſſion of ſome Duties, as praying with their Families, and a ſtrict ſanctification of the Sabbath; or who yet fear God in truth, and make great Conſcience of their Converſations. Theſe men neglect prayer, and devoting the Sabbath wholly to God, &c. becauſe they do not know them to be their Duties. And where a man deſires and endeavours to know his Maſters Will, and lives up to that Light God hath given him, he may upon a general repentance expect pardon through the blood of Chriſt for ſins of Ignorance. But thoſe who live under the clear and plain, and full diſcovery of the Goſpel, muſt know that theſe Omiſſions are ſins. Their Miniſters are not ſo ignorant, or unfaithful, as to leave them in the dark about ſuch neceſſary Duties. Therefore to him that knoweth to do good, and doth it not, to him it is ſin, James 4. ult. The ſecond thing in this allowance, is, to continue in theſe Omiſſions, though we know them to be Sins, and to be little or nothing troubled for them. And, I ſay, thoſe who do ſo, are in no good Condition, they ſhall be condemned at the Great Day. And my reaſons are partly becauſe its proper to a wicked man to continue in ſins. A ſheep may fall into the Ditch and defile himſelf, but he haſtens out of it as ſoon as he can; but the Swine chooſeth a dirty place, walloweth all the day long in the mud and mire. A Saint may fall into ſin, but he haſteneth to recover himſelf by repentance. A Sinner lives in it day and night, Prov. 4.17. It's their Food in the day, and their refreſhment in the night: Their ſleep departeth from them, unleſs they cauſe ſome to fall. Hence we read, That ſin is their Way, or Work, or Converſation, Iſa. 55.7. Partly becauſe allowance of any ſin is inconſiſtent with Grace. Sin and Grace are contrary each to other; and therefore though they may be, and are in the ſame Subject, yet they are not, they cannot be there together, but as Enemies ſeeking the deſtruction one of another. The Fleſh luſteth againſt the Spirit, and the Spirit againſt Fleſh; for theſe are contrary the one to the other. Fire and Water are not more contrary than Vice and Grace, ſo that he who ſuffers Vice without oppoſition, declares plainly that he hath no Grace, for theſe Enemies never meet but they fight. Therefore, Reader, examine thy ſelf, thou haſt laid down the Commiſſion of Evil, but haſt thou taken up every known Duty? Thy Reaſon will tell thee he is a bad Huſband who drains his ground, and then neither ſoweth nor planteth it. It's all one as if it had continued under water; as good be undrain'd, as unimproved when drain'd.

CHAP. XXXIII. A Caution againſt ſins of Omiſſion, in regard of the matter of Duties.

Ex. IF Chriſt will condemn men at the Great Day for ſins of Omiſſion: It may exhort us to mind the doing of Good, as well as the forbearing of Evil, to be as watchful againſt ſins of Omiſſion as well as againſt ſins of Commiſſion, and make Conſcience of Affirmative as well as Negative Commands. Do not think it ſufficient to forbear what is Evil, unleſs alſo thou doſt what is Good. It's good not to be evil in doing what the Law forbids, but it's evil alſo not to be good in doing what the Law enjoyns. The Miniſter is not a good Miniſter, becauſe he doth not ſeduce, or miſlead, or deceive his people, by falſe Doctrine, or ſcandalous living, if he do not teach them the right ways of the Lord, and be not inſtant with them in ſeaſon and out of ſeaſon, to Know, and Adore, and Honour their Maker and Redeemer. A good Shepheard muſt look to good Paſtures for his Sheep, as well as defend them from Lions and Wolves. Paul proves his Integrity by this, That he kept nothing back that was profitable for his people, but taught them publickly, and from houſe to houſe, and that he declared unto them the whole Counſel of God, Act. 20.21, 22, 27. The Magiſtrate is not a good Magiſtrate, who can only ſay that he never oppreſſed or perſecuted the Innocent. He muſt be able to ſay with Job, that he relieved them in their Neceſſities, and redreſſed them in their Grievances: I delivered the Poor that cryed, and the Fatherleſs, and him that had none to help. I was eyes to the Blind, and feet to the Lame. I brake the jaws of the Wicked, and pluckt the ſpoil out of his Teeth, Job 29.12, 15, 17. The Chriſtian is not a good Chriſtian, that can only tell us that he is an harmleſs man, he doth no miſchief, he wrongs none in thought, word, or deed. The barren Tree brings forth no bad fruit, yet it's cut down for the fire. He is an evil man that neglects what is good, as well as he that follows what is evil.

Ezek. 18.31.Therefore, Reader, Ceaſe to do evil, (but let not that ſuffice) learn to do well, Iſa. 1. Remember to watch againſt what is evil; But alſo to do good, and to diſtribute, forget not: for with ſuch Sacrifice God is well pleaſed, Heb. 13.16. To do good, and to pray in thy Cloſet and Family, and to read the Scriptures, and to inſtruct thy Children and Servants, and to ſanctifie the Lords-Day, and to viſit the Fatherleſs and Widows in their Afflictions;2 Cor. 7.1. forget not, for with ſuch Sacrifice God is well pleaſed. Forſake the fooliſh, (this is well, but not enough, and) walk in the way of Ʋnderſtanding.

The Law of God muſt be kept tenderly, as the very apple of our eyes, Prov. 7.2. The ſmalleſt duſt will offend the eye, and the ſmalleſt Omiſſion will offend the Law. If thy Conſcience be diſpenſatory, it is unholy. Friend, thou haſt largely heard how far ſhort a Negative Religion will bring thee of Heaven, and canſt thou content thy ſelf a moment therewith? Nay, thou haſt heard that for all that thou ſhalt be ſent to Hell, and wilt thou reſt one day or night therein? O Friend, be wiſe in time, and mind poſitive godlineſs, whilſt thou haſt opportunity.

In theſe days of the Goſpel, God is quick and ſpeedy, ſharp and ſevere with men that are barren and unfruitful. Behold now, ſaith the Baptiſt, the Ax is laid to the root of the Tree. Behold, Conſider, now at this time, when the Redeemer is coming, whoſe way I am preparing; Now the Ax is laid to the root of the Tree, Matth. 3.10. He is now laying aſide his Basket, and taking up the Ax; yea, he lays his Ax at the root of the Tree, as one taking aim where to ſtrike, and how to fell the Tree with the greateſt advantage; therefore it concerns thee to be fruitful. Again, the Apoſtle tells us, That former times of groſs darkneſs were over-lookt by God, but now ſaith he, Now his Son is come into the World, and he reveals his Mercy and our Duty ſo fully and clearly; Now he commands men every where to repent, Act. 17.29, 30. Now he exhorts fruits meet for Repentance, or he will not wink at your Diſobedience, but judge you to Hell flames. And believe it, the Valley of Viſion will prove the heavieſt burden, and the higheſt means will caſt thy Soul into the loweſt miſery. Opportunities of doing good to our own and others Souls, are choice Mercies. They are Talents that muſt one day be reckoned for: Therefore ſaith the bleſſed Redeemer in the juſtification of Mary about the Oyntment; Me ye have not always; the poor ye have always, and may do them good when ye will; but me ye have not always. Mary did well to improve the ſeaſon ſhe had in her hand, as knowing if once loſt, it was loſt for ever.

The Apoſtle Paul upon this account adviſeth the Galathians, While ye have time, do good to all, Gal. 6.10. Nothing more ſads and dulls the heart, when one comes to die, ſaith a Divine now with God, than his neglect of ſuch opportunities which God's Providence, Eſſex herſe, p. 19. or his own Place, have put into his hands of doing or receiving good. Nor is there a ſharper Corroſive than the reflection upon thoſe days and times that have paſſed over him, Male aliud nihil agentem. Ah how ſad and uncomfortable will it be for thy time to be gone, when thy work is not done! when thy Sun is ſetting, and the ſhadows of the Evening are ſtretching themſelves upon thee, for Conſcience to give thee this ſalute, Thy day is paſſed, thy time is waſted, the buſineſs of life is neglected, and now thine Errors can never, never be amended. Ah what a dreadful hour will a dying-hour be to thee, when Conſcience ſhall plead againſt thee with Whips, and Scorpions, and Flames, and not the deareſt Friend or Relation thou haſt be admitted to plead for thee, or be able to comfort thee! But if the day of death will be ſo uncomfortable, how terrible will the Day of Judgment be? Then it is that the Saint ſhall reap the benefit of all the good he hath done, and the Sinner ſhall reap the miſchief of all the good he hath omitted, or left undone. Then the idle Servant that did not trade with his Talent, will be found an evil Servant, and as ſuch condemned to the Worm that never dieth, and the Fire that never goeth out, Mat. 25. Then the unfruitful Factor will be found an unfaithful Factor, and as ſuch diſown'd and condemned by his Lord.

Reader, believe it, though thou mayſt live by a Negative Religion, yet thou canſt not die by it, much leſs ſtand before the Judgment-Seat of Chriſt with it. It's true, even ſuch a Religion is of high price with men, but if alone it's abomination in the ſight of God. Reader, let me reaſon the caſe with thee; In other things all are for fruitfulneſs in what is good: The Huſbandman would have his ground fruitful in good Corn, as well as empty of weeds. He would have his Cattel labour, and do him ſervice, and thinks it not enough that they are in the ſtable or fields and do him no hurt. The Maſter would have his Servant induſtrious in his Shop or Field, or ſome way or other about his buſineſs, and is not pleaſed to ſee him ſit ſtill all day, and forbear to purloin his Goods, or fight with his fellow Servants. The Father who ſends his Child to School, would have him learn the Languages, and profit daily therein, and without this will not be ſatisfied to hear that his Child ſits ſtill all day at School, learns no Oaths or Blaſphemies, calls no Names, abuſes none of his Companions. And, Reader, why ſhould God be contented with thy harmleſneſs, when thou art barren and unprofitable? Hath not God as much right to thee as thou haſt to thy Ground or Cattel? and art not thou as much bound to God as thy Servant or Child is bound to thee? and why then ſhouldſt thou think to put God off with that in thy ſelf, which thou wilt not be put off with in thy ground, or Cattel, or Servant, or Child? Beſides, I muſt tell thee thou art not harmleſs, if thou doſt no good, though thou liveſt not in the Commiſſion of groſs Evils. The Tree in the Garden that brings not forth good fruit is hurtful, though it bring not forth evil fruit, partly becauſe it cumbers the ground, and takes up room to no purpoſe; partly becauſe it draws the moiſture of the earth to it, and ſo hinders the thriving of thoſe Trees that are near it, who, but for them, would be more fruitful. So if thou neglecteſt what is good, though thou doſt no open ſcandalous evil, thou art miſchievous and hurtful in the place where thou liveſt. Thou takeſt up the room of a Member that might be ſerviceable to God and his Country. If thou wert gone, there might be one in thy Houſe, Place, Lodging, kept and maintain'd by the Great Houſe-keeper of the World, with the ſame Mercies with which thou liveſt, that ſhould adorn the Goſpel, glorifie the Name of God, and edifie the Souls of others; and doſt thou no harm then by hindring ſuch a one? Is not the Drone hurtful, which idleth all the day, and lives upon the Bees labour, and forceth them ſometimes to want, becauſe of her Theft? Is not the Wem in the Body hurtful, when it ſerves to no uſe; yet ſucks away the nouriſhment from other parts of the Body. Doth not that Factor wrong the Maſter who imploys him, if he let his ſtock lie ſtill, though he do not waſte it in Riotouſneſs, and Drunkenneſs, and Filthineſs, when the Maſter might have had one in his place who would have traded with it; and (probably) have improved it to his great advantage? Did ever any Merchant truſt a Servant with a ſtock to lie by him? Nay, is Nature it ſelf content with the removal of what is oppreſſive? doth it not long and breath after what is perfective? Is not the preſence of malum, what is evil, a burden? So the abſence of bonum, what is good, occaſion of complaint? There is ingrafted within us not only Bados, a depth of diſtaſt againſt feared Evils; but alſo Hiatus, large deſires after known Good. As Nature, much more doth Religion call men off what is bad, and provoke men to what is right, and juſt, and good.

Reader, let me come up a little cloſer to thee; What is it that I am adviſing thee to? Is it any thing that is evil? If it be, reject and renounce it. Is it not to be good, and to do good? I will tell thee what I would deſire of thee, and then do thou judge whether I adviſe thee as a Friend, or whether my Counſel be worth hearkning to or no?

1. Take heed of external Omiſſions. If thou haſt been faulty herein, I would adviſe thee every day to mind Prayer, Scripture, watchfulneſs over thy Heart, Tongue, and Actions, diligence in thy Calling, faithfulneſs in thy Relations, and to do good to others as thou haſt opportunity. Hereby thou wilt acknowledge thy dependance on, and ſubſiſtance by the bleſſed God, to whom thou art bound by millions of Obligations: Hereby thou wilt procure his Protection of thy Perſon, Proviſion for thy Family, and Benediction on thy Calling, and all thine Undertakings. And is this ill Counſel, to direct thee to the way how to procure his Favour which can ſweeten the bittereſt Condition, and turn the moſt loathſome Priſon into a lovely Palace, and an Hell of miſery into an Heaven of Mercy? Friend, do I adviſe thee for thy hurt, when I adviſe thee daily to walk and converſe with the bleſſed and glorious God? Is not his Law worth obſerving, his Glory worth advancing, and his Service worth minding, and his Love worth accepting, when he can make thee miſerable or happy with a word, in an inſtant; when thou and all thou haſt are in his hand every moment, to be diſpoſed of for Good or Evil, altogether at his Pleaſure, when he can with the breath of his Noſtrils, with the blaſt of his Lips, with a glance of his Eye, ſend thee to Hell, where the Worm never dieth, and the Fire never goeth out? Friend, conſider it, Is it not good advice to wiſh thee to ſue and ſeek to him, to pray to and pleaſe him, upon whom thine unchangeable Felicity or Miſery dependeth, and who ſhall judge thee to thine everlaſting ſtate of Life or Death? Is it not good to have the King thy Friend? how many Pleaſures may he do thee? and how many Favours may he beſtow on thee? But how much better is it to have the King of Kings thy Friend? What Pleaſure is there which he cannot do thee? what Favour which he cannot beſtow on thee? He can give thee Earth, Heaven, Riches, Honours, Pleaſures, Life, Health, Food, Raiment, Friends, Relations, his Day, his Word, his Ordinances, his Love, his Image, his Peace, his Joy, his Spirit, his Son, Himſelf, every Good, any Good, all Good. O how bleſſed is he that hath this God! But, Reader, wouldſt thou have all theſe without ſo much as aſking for them? We ſay, they are poor Favours that are not worth aſking. Sure I am, theſe Mercies are of more value than thine Underſtanding can conceive; and therefore muſt deſerve more Prayers, and Tears, and Groans for them than thou art capable of giving. Do not any day, upon any pretence, omit to offer up thy Morning and Evening Sacrifices. Remember, ſo often as thou neglecteſt Morning-Prayer, ſo often thou art all the day naked, deſtitute of thy ſpiritual Guard, and expoſed to all manner of Evils and Enemies, and doſt fore-ſpeak thy ſelf an evil Day; and ſo often as thou omitteſt Evening-Prayer, thou preſumeſt upon ſleep, and reſt, and ſafety, without God's leave, and fore-ſpeakeſt thy ſelf an evil Night? What did Thomas loſe by one Omiſſion. Jeſus appeared the firſt day of the week to his Diſciples, but Thomas, ſaith the Text, was not there, Joh. 20.24. But what is the iſſue of this Omiſſion? truly, by his neglecting this opportunity of confirming his Faith, he falls into a deſperate fit of Unbelief. When the Apoſtles told him, That they had ſeen the Lord, He preſently anſwers, Except I ſhall ſee in his hands the print of the Nails, and put my finger into the print of the Nails, and thruſt my hand into his ſide, I will not believe, Joh. 20.24, 25. Ah what had become of Thomas, if infinite Majeſty had not ſtooped to recover him!

2. Take heed of internal Omiſſions. In the next place I adviſe thee to look ſeriouſly to the manner of thy performances, to be ſure that thou worſhip God with thy Heart and Affections. This is the chief, and ſubſtance, and heart of thy Performances, according to which they ſhall be accepted or not. In all thy Addreſſes draw nigh to God with an humble Faith and Confidence, as to a Father, ready, able, and willing to ſupply all thy wants, and anſwer all thy Doubts, and to grant all thy Prayers and Deſires; as alſo with a chearful reverence and awfulneſs, as to a God infinite in his Being, and in all his Perfections, between whom and thee a poor worm there is an infinite diſtance. In every Duty, Let thy Faith in Chriſt, thy Love to God, and thy Repentance from dead Works be exerciſed. Hereby thy Duties will be more comfortable to thy ſelf. Men that perform Duties in a round, out of cuſtom, or for faſhionſake, have no pleaſure therein, are backward to them, untoward at them, and careleſs after them. They come to them with trouble, as to that to which their hearts have a reluctancy, and go from them with joy, as from that which was burdenſome and tedious to them. But when men pray with a ſenſe of their wants, and beg mercy, with hope in the blood of Chriſt, and have their love and joy acted in their Duties, how ſweetly do they come off? nay, how pleaſant are they in the very performance of them? Communion with God in them brings peace and comfort indeed. Now, Reader, do I adviſe thee to thy hurt, when I adviſe thee to the life of a Saint, to the life of an Angel; to a life of love, and joy, and delight in the Father of Mercies, and God of all Conſolations? Is not this Life the Suburbs, the Earneſt, the Firſt-fruits of the life of the Bleſſed, of the life of thoſe heavenly Courtiers, who bathe themſelves without intermiſſion in Springs of Joy, and in Rivers of Pleaſures? And by this care of thine about the manner of performing thy Duties, they will be the more acceptable to God. He commands the Heart, Prov. 23.26. delights in truth in the inward parts, Pſal. 51. and is nigh to them that call upon him in truth, Pſal. 34. How pleaſing would it be to thee to know thy prayers and readings to be pleaſing to God; Jer. 30.21. And I will cauſe him to draw near and to approach unto me: (i. e. with welcome and acceptance,) for who is this that engageth his heart to approach unto me? If thou bring thy Heart to a Duty, God will bring his Ear to hear thee.

In the proſecution of this Uſe, I ſhall, firſt, lay down ſome Arguments or Motives to inforce it.

2. Lay down the cauſe of theſe Omiſſions, which are ſo frequent among us.

3. Preſcribe ſomewhat for the Cure and Remedy thereof.

CHAP. XXXIV. Arguments againſt Omiſſions. The poſitiveneſs of our Rule, and of Gods Mercies.

I Begin with the firſt, viz. The Arguments to move us to mind poſitive Duties.

1. Conſider the Law which God hath given us for the Rule of our Lives, is both poſitive and negative; and therefore our Obedience muſt be ſuch. What need poſitive Precepts, but to require poſitive Practices? Single Prohibitions would have ſufficed for a negative Religion. The Law is holy, (in its Commands that immediately concern God) just, (in what it commands concerning our Neighbours) and good, (in what it commands concerning our ſelves) Rom. 7.12. Look to the Moral Law, every negative command hath a poſitive Precept. Take the Prophets all along that ſpeak in the Name of the Lord, and we ſhall find that they ſtill enjoyn Duty, as well as forbid Sin, Deut. 12.29. to the end. Take heed that thou be not ſnared by following the Nations that are destroyed before thee; and that thou inquire not after their gods, ſaying, How did theſe Nations ſerve their gods? even ſo will I do likewiſe. Here is Sin forbidden: But mark alſo Duty is commanded, What thing ſoever I command you, obſerve to do it: thou ſhalt not add thereto, nor diminiſh from it. Nay, a Copy of this Law both poſitive and negative muſt be written out by the Magiſtrate, that we might obſerve it; and it was alſo written in a Book by Moſes, and put into the Ark, as a witneſs againſt the Iſraelites, if they ſhould not obſerve it, Deut. 31.24, 25, 26. Joſhua ſucceeds Moſes in his Charge over the Jews, and in his Commands to them both affirmatively and negatively, Joſhua 23.7. Samuel follows after and ſpeaks the ſame Language, Serve the Lord with all your heart, fear him, and ſerve him in truth: And turn ye not aſide, for then ye ſhould go after vain things, which cannot profit or deliver, for they are vain, 1 Sam. 12.20, 21, 24. David doth the like, Depart from evil, and do good, Pſal. 34.14. Solomon writes after his Fathers Copy in the very qualifications of thoſe whom he intreats Mercy for. If they ſin, and afterwards bethink themſelves, and turn, (i. e. from their ſins,) and return unto thee with all the Heart, and with all the Soul, then hear thou from Heaven, from thy Dwelling-place, 2 Chron. 6.36, to 40. Iſaiah calls on men not only to forſake their evil ways and evil thoughts, but alſo to return unto the Lord, Iſa. 55.7. Jeremiah crieth to his people, Not to oppreſs the Stranger, the Fatherleſs, and the Widows; and alſo throughly to execute Judgment between a man and his Neighbour, Jer. 7.5, 6. So Ezekiel and the reſt of the Prophets, Ezek. 18.21. Our Saviour in his Expoſition of the Law, doth forbid what is Evil, and command what is Good, Matth. 5.43, 44. So Matth. 7. per tot. The Apoſtle St. Paul commands Not to be conformed to the World, there is the Prohibition; but to be transformed, by the renewing of our mind, proving what is the good, and perfect, and acceptable will of God, there is the Precept, Rom. 12.1, 2. Again, Put off the works of Darkneſs, put on the armour of Light. Put off the old man, which is corrupt according to his deceitful lusts. And put on the new man, which after God is created in righteouſneſs, and true holineſs, Epheſ. 4.23, 24. Lye not one to another, but ſpeak the truth. The Apoſtle St. James tells us, Religion conſiſteth in Negatives and Poſitives alſo, James 1.21, 22, 26, 27. So St. Peter, 1 Pet. 1.14, 15. 1 Pet. 2.11, 12. St. Joh. 3.9, 10. Jude, verſ. 21, 22, 23. Thus we ſee through the whole Bible the Mind of God, by his Meſſengers, to be Poſitive as well as Negative, and this Mind of his he hath ordained to be the rule of our Hearts and Lives; and what ſhall we anſwer when we ſhall be called to an account for our Diſobedience? To what purpoſe is a Rule, if it be not followed? and to what end is the Penalty denounced againſt the Ungodly, if it be not executed?

This is the Voice of the Law of God, and therefore, Reader, either thou muſt betake thy ſelf to practical godlineſs, or elſe diſown the Scriptures for thy rule and ſquare. Thy Duty muſt (at leaſt in thy deſires and endeavours) carry ſome proportion to thy ſtandard and rule, or elſe thy Religion is a meer cypher, and ſignifieth nothing.

So far as the beſt come ſhort of the Law they ſin, 1 Joh. 5.3. Sin is a tranſgreſſion of the Law. And that becauſe the Law is given to him as a rule of Life, God hath therefore qualified it with the porperties of a Rule: 1. A Rule muſt be perfect, and not defective, not redundant; The Law of the Lord is perfect, Pſal. 19.7. 2. A Rule muſt be plain, not dark; All her ways are plain to him that underſtandeth. 3. A Rule muſt be publiſhed and known, otherwiſe it's a ſnare to intrap men. God hath proclaimed his Law; The Command is not hidden from thee, nor far off, Deut. 30.11. It's not in Heaven, that thou ſhouldst ſay, Who ſhall go up for us thither, and fetch it thence, that we may hear it, and do it? Nor beyond the Seas. But the Word is very nigh unto thee, in thy mouth, and in thy heart, (12, 13, 14, verſes,) that thou mayſt do them. 4. A Rule is that by which men ſhall be judged, ſo is this Law, Joh. 12. 48. The Word that I have ſpoken, the ſame ſhall judge you at the last day.

2. The Mercies of God to thee are poſitive as well as privative; and why ſhould not thy Duty be ſuitable to the Divine Bounty. God is not only a Shield to defend thee from evil in thy Body, in thy Soul, in thy Perſon, in thy Relations; in thine Out-goings and in thine Incomings, by Night and by Day, at all times, and in all places; but he is alſo a Sun to refreſh thee with good, with temporal good, Food, Raiment, Friends, Relations, Sleep, Liberty, Wealth, eſteem in the World, &c. With ſpiritual good, with Sabbaths, Scriptures, Sacraments, ſeaſons of Grace, with the tenders of Pardon, and Peace, and Adoption, and eternal Salvation, upon excellent and equitable terms. And what reaſon can we give why our Obedience ſhould not bear a proportion to his Beneficence. He is a Sun and a Shield, and gives Grace and Glory, and with-holdeth no good things from them that walk uprightly, Pſal. 84.

Shall God with-hold no good thing from thee, and canſt thou find in thy heart to deny the doing of any good thing for him? Is his Bounty of ſo large an extent, as to comprehend protection from all Evil, and the fruition of all good? and muſt thy Duty be ſo narrow and ſcanty, as if he did not deſerve ſo much as he requireth? Is it honeſt to receive or buy in by one Meaſure, and to return and ſell out by another? Divers Weights and divers Meaſures, both of them are abomination to the Lord.

A Weight and a Weight, a Meaſure and a Meaſure, one to buy with that's large, another to ſell with that is leſs; I only allude to it. It's abominable for thee to receive of God by the largeſt meaſure, and to return to him by the leaſt. Reader, if thou art born of God, and guilty of theſe partial temporary Omiſſions, conſider it ſeriouſly, let ingenuity plead for God. When he firſt wrought upon thy Soul, he did not only tranſlate thee out of the Kingdom of Darkneſs, but alſo bring thee into the Kingdom of his dear Son. He did not only turn thee from Satan, but alſo cauſe thee to return to himſelf. He brought thee out of a ſtate of Wrath, and brought thee into a ſtate of Love and Favour, 1 Pet. 2.9. He redeemed thee from thoſe Enemies which had carried thee Captive, Sin, Satan, Death, Hell, Rom. 6.11. Epheſ. 2.3, 4. Heb. 2. 2 Tim. 1.9, 10. 1 Theſſ. 1. ult. But this is not all, he hath alſo brought thee into the glorious liberty of the Children of God, 1 Joh. 12. 1 Joh. 3.1. He hath delivered thee from this preſent evil World, (that its affrightments, its allurements, that all its power and policy ſhall not be able to deſtroy thee,) but this is not all, he hath made thee an Heir of a better World. Of a Child of the Devil, thou art made a Child of God, of a Slave to ſin, a Citizen of Sion; nay, he doth not only free thee from damnation, and the curſe of the Law; but alſo give thee the bleſſing of eternal life in and with himſelf among his innumerable Company of Angels, and the Congregation of the Firſt-born. Now, Reader, judge whether it be not very diſingenious to receive from God all ſorts of Mercies, and to give to God not half the Duties we owe to him. How canſt thou mete to God one meaſure, and expect from him another? Friend, God doth not put thee off with half-Happineſs; and why ſhouldſt thou put him off with half-Holineſs?

CHAP. XXXV. Arguments againſt Omiſſions. Chriſt purchaſed poſitive as well as negative Holineſs, and our Priviledges oblige to both.

3. COnſider Chriſt died to purchaſe poſitive as well as negative godlineſs for men; and wilt thou diſappoint him of the Fruits of his Death? Indeed, if it had been poſſible for him to have bought mans deliverance from ſin, without the re-impreſſion of Gods Image on the Soul, he had been but half a Saviour, and made us at the moſt but half happy: But according to the Apoſtles phraſe, he ſaves perfectly, or to the utmoſt, upon all accounts, and in all reſpects, Heb. 7.25. and in order thereunto, bought man off from ſin, and unto the Service of God. He redeems us from ſin: We are redeemed, ſaith the Apoſtle, from our vain Converſation received by tradition from our Fathers. Not with corruptible things, as Silver and Gold, but with the precious blood of Chriſt, as of a Lamb without ſpot and blemiſh, 1 Pet. 1.17, 18, 19. He redeems alſo unto his own Service, Chap. 3. verſ. 18. of the ſame Epiſtle, He ſuffered, the Juſt for the Ʋnjuſt, to bring us to God. He died, that we might die to ſin; and he died, that we might live to God. He ſuffered, to bring us off from our curſed loathſome Luſts; and he ſuffered, to bring us to the Fear, and Love, and Service of the bleſſed and glorious Lord. We have both theſe ends of our Saviours Sufferings mention'd in Tit. 2.14. Who gave himſelf (his Death is called a giving himſelf, becauſe it was voluntary, and a freewill Offering) for us, (here is his Paſſion; but what ends had he in his eye? truly both theſe,) that he might redeem us from all Iniquity, (make us negatively religious, in freeing us from the bondage of ſin) and purifie unto himſelf a peculiar people zealous of good works; i. e. make them poſitively holy. None are purified without poſitive qualifications, and gracious habits in the Soul. To be purified unto himſelf, is to be thus qualified for the honour and ſervice of Chriſt. And to make it more plain, the Apoſtle tells us, To purifie unto himſelf a peculiar people, (a people that ſhall diſown all other Lords, and all other Work, and ſhall be his Servants, and do his Work only,) zealous of good works. He did not die only to make men good, and to enable men to do good; but alſo to cauſe them to do good with heat, and heart, and fervency of Spirit. Nay, it is evident, that to make men poſitively pious, was the main and principal end of his Paſſion; and that his delivering us from ſin, was only in order to this, to his adorning us with Sanctity. As a man cannot put on new Robes till he hath firſt put off his old Rags, ſo a man cannot put on the new man, the beautiful Image of the heavenly, till he hath put off the old man, the abominable Image of the earthly Adam, Luke 1.74, 75. We are delivered out of the hands of our Enemies, that we ſhould ſerve him in holineſs and righteouſneſs all the days of our lives. He plougheth up the fallow ground of the Heart, and kills the weeds of ſin, in order to the caſting in the ſeed of Grace into the Soul.

Now, Reader, conſider, if Chriſt died to purchaſe poſitive Holineſs for thee; what hope canſt thou have of an intereſt in his Death without it? Canſt thou think he bought one for thee without the other, or that thou mayſt be a partial ſharer in his Death? And what wilt thou do without an intereſt in his Sufferings? Except he waſh thee in his blood, thou haſt no part in him; and if thou haſt no part in him, thy part muſt be among Devils and damned Spirits. Again, wilt thou by thy Omiſſions deny and deprive Chriſt of that Service, which he hath bought ſo dearly? Alas, how little is it that thou art able to do for him, when thou doſt all thou canſt! And how much did that coſt him? what pangs and throws did he bear? what rage from men? what wrath from God? how did he wraſtle with the Frowns and Fury, with the Power and Policy of the World and Hell? And after all this, doſt thou grudge him that poor Service, for which he was hungry, and thirſty, and weary, and tempted, and betrayed, and crucified? Whether we live, ſaith the Apoſtle, we live to the Lord; whether we die, we die to the Lord: whether we live or die, we are the Lords. To this end Jeſus died and roſe again, that he might be Lord both of the Dead and Living, Rom. 14.7, 8. Thou wouldſt take it ill thy ſelf to be denied the Service of that, for which thou haſt ſo dearly paid. O think of it, when thou art guilty of Omiſſions in the matter or manner of Duties, I now rob Jeſus Chriſt of that which he bought with his moſt precious blood, and let him ſee the travail of his Soul upon thee, and be ſatisfied.

4. Conſider the Priviledges thou enjoyeſt call aloud upon thee to mind poſitive Holineſs, and to do good as well as to forbear evil. I am ſure thy Priviledges are poſitive, and ſo ſhould thy Piety be. What is the Goſpel but a Cabinet of precious Jewels, a River of living water, a Caſe of the richeſt and coſtlieſt Cordials, a Counterpart of Heavens eternal Court-Rolls, concerning the Philanthropy, or kindneſs of God to Mankind, wherein are all ſorts of bleſſings for Body and Soul in every condition treaſur'd up. The enjoyment of it is a ſpecial ſingular Priviledge, the Miniſtration of the Spirit, 2 Cor. 3.8, 9. The Miniſtration of Righteouſneſs far above the Legal Miniſtration. The Pſalmiſt tells us, The Laws God gave to the Iſraelites were a ſpecial diſtinguiſhing Mercy; He ſheweth his Word unto Jacob, his Statutes and his Judgments unto Iſrael: He hath not dealt ſo with every Nation; as for his Judgments they have not known them, Pſal. 147.19, 20. But his Goſpel-Diſpenſation is an higher and greater Favour. But what doth this Goſpel-Priviledge call for? ſurely poſitive as well as negative godlineſs. The Grace of God (the Goſpel is ſo called, becauſe it declares it to us, 2 Tim. 1.10. and intereſts us in it as an Inſtrument thereof, Rom. 1.16.) which bringeth Salvation, (which proclaimeth Life upon holy Conditions) teacheth us, that denying all ungodlineſs, and worldly luſts, (Commiſſions againſt the firſt and ſecond Table, but that is not all,) we ſhould live righteouſly, ſoberly, and godly (righteouſly towards men, ſoberly in relation to our ſelves, godly in the Duties that concern God,) in this preſent evil world. The Goſpel allows of Omiſſions no more than the Law, and is ſo far from indulging men in ſin, becauſe it hath mercy for the penitent Sinner, that it addeth ſtronger Obligations to Obedience, and threatneth more ſevere condemnation to the Diſobedient, 2 Cor. 5.15, 16. Heb. 10. Again, the Promiſes which have in their bowels all the good of Heaven and Earth, all the bleſſings of this Life and a better, which are as much worth as both worlds, 1 Tim. 4.8. which are exceeding great (in their quantity) and precious, (in their quality) 2 Pet. 1.4. and the peculiar portion of Gods own Children, Heb. 6.17. who are the only Heirs of them, and all others ſtrangers to them; and therefore miſerable, and in an hopeleſs and deſperate Condition. Theſe Promiſes are ſo far from excuſing or exempting from theſe poſitive Duties, that they engage us the more firmly to them, 2 Cor. 7.1. Having therefore, dearly beloved, theſe Promiſes, (that God will be our Father, and we ſhall be his Children, &c. Chap. 6. verſ. 18.) let us cleanſe our ſelves from all pollutions of Fleſh and Spirit, (but this is not all) and perfect holineſs in the fear of God. The Promiſes do not only bind to Purity, but alſo to Proficiency therein, till we come to perfection; And perfect holineſs in the fear of God. The Covenant of Grace, which is a Mine of unſearchable Riches, a Book wherein every leaf, nay every line ſpeaks Love and Life; which contains more mercy in it (even the boundleſs God) than Heaven and Earth are able to contain; this requires poſitive as well as negative holineſs, Deut. 26.17. nay it engageth for both, Ezek. 36.25. From all your Idols and from all your filthineſs will I cleanſe you: But more than this, 26, 27, verſes, I will take away your heart of ſtone, and give you a heart of fleſh. I will put my Spirit into you, and ye ſhall keep my Commandments, and do them. So that all theſe Priviledges are to no purpoſe, if we be not provoked by them to do good, and perform the Duties which are the Conditions of them. Reader, think of it, why ſhould God give thee Precepts, to direct thee about the matter and manner of performing thy Duties and Promiſes, to encourage thee to diligence and faithfulneſs therein, if thou mayſt live in the Omiſſion of them? Surely ſuch infinite coſt calls for ſome great care and conſcienciouſneſs in thy Converſation. Might not God by virtue of his Dominion over thee, as grand Proprietor of the Univerſe, have required this at thine hands? but when he is ſo gracious as to ſue to thee, and to allure thee, and ſeek to draw thee by ſuch Cords of love, wilt thou ſtand out and deny him? O bluſh for ſhame, that thou haſt neglected ſo long the wooings, and beſeechings, and intreaties of ſuch a glorious Goſpel, and ſuch precious Promiſes, and ſuch an ineſtimable Covenant! The greater the Charge God is at with thee, the greater ſhould be the Service thou doſt him. Where the ground is well dunged, and dreſſed, and watered, and manured, a greater Crop is expected by the Huſbandman. I muſt tell thee, Friend, that thou wilt one day find, That to whom much is given, of him much will be required, (Luke 12.48.) and that God expects Returns anſwerable to thy Receipts. Do not imagine, as ſome vainly have done, that the bare enjoyment of theſe Priviledges will ſave thee; I muſt tell thee, and that from Gods own mouth, they will be ſo far from it, that they will make Hell fire the hotter for thee, and much deepen thine eternal condemnation, Matth. 11.21, 22, 23. Jer. 7.3, 4. Amend your ways and yours doings, and truſt not in lying words, ſaying the Temple of the Lord, the Temple of the Lord, the Temple of the Lord are theſe. Such Priviledges without poſitive holineſs do but uſher men to an hotter Hell.

CHAP. XXXVI. Arguments againſt Omiſſions. We profeſs our ſelves Gods Servants, and all our Religion will come to nothing without poſitive holineſs.

5. COnſider you are the profeſſed Servants of God, and will you not do your Maſters buſineſs? You are baptized in the Name of the Father, Son, and Holy Ghoſt; you own your Baptiſm, by your attendance on God (though but ſometimes) in publick Ordinances. You wear the Livery of Chriſt before the World, and if any aſk you, what you are? you ſay a Chriſtian; or whoſe you are? you ſay you belong to Jeſus Chriſt. And, Friend, will you pretend to be Gods Servant, and neglect his buſineſs? This is but to put a mock and cheat upon him; like him in the Goſpel, who when he was bid go work in the Vineyard, ſaid, I go, but went not. If I be a Maſter, where is your fear, Mal. 1.7. If God be your Maſter, where is your fear of diſpleaſing him, either by neglecting what he enjoyns, or doing what he forbids. True, Servants are not at their own, but at their Maſters pleaſure and diſpoſal, as the Centurions Souldiers, when the Maſter ſaith, Go, they go, when he ſaith, Come, they come; when he ſaith, Do this, they do it, Matth. 8.9. The Redeemer himſelf, when he took upon him the form of a Servant, and became ſo to his Father, Phil. 2.7. Iſa. 53.10. did not what he himſelf would: I came not to do mine own will, but the will of him that ſent me, Joh. 6.38. And as the Father gave me Commandment, ſo do I, Joh. 14.31. And to ſhew his faithfulneſs in that relation, when he came to die, he tells his Father, I have glorified thee on the Earth, and finiſhed the work thou haſt given me to do, Joh. 17. Nay, the very irrational and inanimate Creatures are the Servants of God, and as ſuch do him poſitive ſervice. The Pſalmiſt ſpeaks of the Heavens and the Earth, with the Creatures therein. All are thy Servants, at thy beck and bidding, at thy call and command, Pſal. 119.91, If thou ſpeak to the Sun, it riſeth not; if thou ſpeak again, it will ſtand ſtill; if thou ſpeak a third time, it will move faſter or ſlower, which thou pleaſeſt.

If thou commandeſt the Stars, they will fight in their courſes againſt thine Enemies, and ſerve thee faithfully after their manner, as their Lord of Hoſts.

Nay, thoſe Creatures which ſeem moſt ſtubborn and rebellious, being Gods Servants, are pliable to his pleaſure. Fire, and Hail, and ſtormy Winds, fulfil his Word, Pſal. 148.8. Reader, what doſt thou think of theſe examples, thou ſeeſt the Higheſt, the Heir of all things, when he became his Servant, did his Will and Work, for thee fulfil'd all righteouſnes, and went about doing good, Act. 10. And thou ſeeſt the loweſt Beings, Gods Servants, do not only forbear doing evil, but after their manner, analogically they do good, and poſitively, ſerve God; and wilt thou content thy ſelf with a bare forbearance of what is evil, and be ſhamed by inanimate Creatures, who according to their natures in their places do good. Why doſt thou call thy ſelf a Chriſtian, if thou wilt not follow the pattern of Chriſt? and how canſt thou profeſs thy ſelf Gods Servant, if thou wilt not do him Service? Know ye not, ſaith the Apoſtle, that to whom ye yield your ſelves Servants to obey, his Servants ye are to whom ye obey, Rom. 6.16. Either obey God as a Servant ought, or diſown him to be thy Maſter. Can he be ſaid to be thy Servant, who neglects thy work, though he do thee no miſchief? Another mans Servant in this reſpect may as properly be ſaid to be thine; for as he minds not thy buſineſs, ſo he doth thee no prejudice. I muſt ſpeak plainly to thee; if thou alloweſt thy ſelf in theſe Omiſſions, thy practices give the lye to thy profeſſion, and thou art the Devils Servant, though thou weareſt Gods Livery. I ſhall end this Head, with commending to thee the counſel of Chriſt; You call me Lord and Maſter, and thou ſayeſt well, for ſo I am. If I then your Lord and Maſter have waſhed your feet, and gone about doing good, how much more ſhould you my Servant.

6. Conſider all your Religion is nothing, and will come to nothing, if you live in the neglect of Gods poſitive Will. And will you deny your ſelf once and again in forbearing many things that would delight and gratifie your Fleſh, and poſſibly incur the anger of your prophane Neighbors, for not running with them to the ſame exceſs of riot, and then loſe all for want of doing what is commanded thee. Wouldſt not thou think him a fooliſh Huſbandman, that ſhould take care for the caſting out the ſtones, and plucking up the weeds out of his ground, and then loſe all his coſt and pains for want of ſowing it with good ſeed? Would it not vex a Scrivener, after he had taken much pains, and ſpent much time about a large Deed, or Conveyance, after he had taken great care to write it fair, without any blots, to be forced to write all over again, for his omiſſion of ſome material paſſage in it? The Apoſtle writes to the Elect Lady, 2 Joh. 1.8. Look to your ſelves that we loſe not thoſe things which we have wrought, but that we receive a full reward. If he that doth not perſevere in well-doing, may deprive himſelf of all the benefit of his good deeds which he hath already done; what benefit can they expect, who never began to do good? How can their good works follow them to their comfort into the other World, who never did any? Or how can God Regiſter their Prayers, and Watchings, and Faſtings, and Weepings for Sin, and acts of Devotion in his Book of Remembrance, who never minded them, Rev. 14.13. Mal. 3.7. Chriſt tells us, Behold I come quickly, and my reward is with me, to give to every man according to his Works, Rev. 22.12. Now, Reader, if thou contenteſt thy ſelf in thine Omiſſions, what Works haſt thou for Chriſt to reward? all the reward of a negative Holineſs is but a cooler Hell, and, God knoweth, that is ſmall comfort. Thou haſt no work of Faith, or labour of Love, or patience of Hope, or fervency in Prayer, or breathings and longings after conformity to, and communion with the bleſſed God for Chriſt to Record and Reward. The Holy Ghoſt when he tells us, That God will render to every man according to his deeds, preſently ſubjoyns, To them who by patient continuance in well-doing (i. e. poſitive Holineſs,) ſeek for Glory, and Honour, and Immortality, everlaſting life, Rom. 2.6, 7. Virtutis eſt magis honeſta agere quam non turpia, as he ſaid well. It's rather the property of Virtue to do things laudable, than not to do things loathſome.

A negative Chriſtian in Gods account is no Chriſtian; and though he may ſtand for ſomewhat among men (that are no better than himſelf) yet he is a meer Cypher in the account of God. God ſeeth that as he is not outwardly bad, ſo he is not inwardly good; and that he is at a greater diſtance from Piety than from Prophaneneſs, and he looking moſt to the heart and bent thereof, Pſal. 51.7. 1 Sam. 15. muſt needs loath a filthy unclean Conſcience under a fair civil Converſation.

A Tree may be full of Vermine, when the green leaves may hide them from the eyes of men. So the vermine of Pride, and Unbelief, and Hypocriſie, may crawl in thy Heart, though thy civility may hide them from the ſight or ſuſpicion of thy fellow Creatures. We ſay, All is not Gold that gliſters, much leſs is ſhining-civility ſincere ſanctity. The Jews who obeyed ſome of Gods Laws, becauſe they lived in the wilful breach of others, are ſaid to have done nothing of all his Commands, Jer. 32.23. And they came in, and poſſeſſed it (i. e. the Land of Canaan) but they obeyed not thy Voice, nor walked in thy Law: They have done nothing of all that thou commandedſt them to do. It ſeems ſtrange that the Indictment ſhould run ſo high, as to accuſe them of the breach of every Law, and the neglect of every poſitive Precept? ſurely the Jews offer'd Sacrifice, circumciſed their Children, kept the Paſsover, obſerved their new Moons and Sabbaths, and did many things which God commanded them to do; and yet here they are charged to do nothing that God commanded them to do. Truly, becauſe they had not a conſciencious eye to every known Duty, but allowed themſelves in the Omiſſion of ſome, God reckons that they obey'd him in none, and deals with them as if they had done nothing of all that he commanded them. Now, Reader, if they who perform ſome poſitive Duties, are counted by God as performing none, if they wilfully neglect any, what a pitiful nothing will God reckon thy Religion, if it be wholly negative, without any poſitive Obedience at all. Though braſs Coin be not ſo bad as Leathern, yet not being ſo good as Silver, it's little accounted. Though thou art not as bad as the ſcandalous, yet if thou art not as good as the truly pious God will not eſteem thee. For what is highly eſteemed of men, may be an abomination in the ſight of God.

Reader, weigh this Argument; wouldſt thou loſe all the pains thou takeſt to forbear what is evil? art thou contented to work all thy days at the Labour-invain? Canſt thou be ſatisfied that thy negative Religion ſhould be counted at the Great Day a Nullity, or no Religion at all? Little doſt thou think how deep it will cut thy heart to find thy civility judged by God himſelf to be but varniſhed Heatheniſm, or gliſtering Impiety. The young man who was more than a meer negative Chriſtian, thought his condition ſafe and ſound; but when Chriſt diſcover'd him inſincere, he went away as heavily as he came to him haſtily. Probably thy hopes are great; but I muſt tell thee, thy diſappointment will be the more grievous; when thou ſhalt find thy ſelf deceived, and that thou haſt all thy life long been a labourious Loyterer, and done nothing. The greater riſe thine expectation had, and the higher thy hope was, the more bruiſing will thy fall be, and the heavier thy heart for ever.

CHAP. XXXVII. Arguments againſt Omiſſions. God deſerves our poſitive Obedience before all others; and true Sanctification cannot be without it.

7. COnſider God deſerves your poſitive Obedience as well as your Negative. Friend, if God hath thy negative Obedience, ſome other hath thy poſitive, (for I cannot ſuppoſe thee idle all the time of thy life) either the Devil, or the World, or the Fleſh: Man cannot live without a Maſter, whoſe work and buſineſs he will do. Now let thy Conſcience judge which of theſe deſerves thy Service beſt. If as Alexander ſaid (when asked of his Kingdoms, who ſhould inherit them after his death,) Let them be given to the moſt worthy. Thou wilt for the future give thy Affections and Converſation to the moſt worthy, I doubt not but thou wilt quickly give them to God. For the Devil, ſurely thou wilt not for ſhame put him in compoſition with God. Is not he an old Serpent, ſolicitous night and day with his wiles, and ſnares, and devices, to deceive thee? And is not he a roaring Lion, ſeeking continually how he may devour thee? 2 Cor. 11.3. Eph. 6.11. Rev. 12.9. 1 Pet. 5.8. Is not his emnity ſuch againſt God, that he hates thee for his ſake, and improves all his power and policy to bring thee to be a partaker of the ſame miſery and wretchedneſs with himſelf? and is he fit to be thy Maſter? Art thou willing to be his Servant? yet I muſt tell thee, if thou wilfully neglecteſt the work of God, thou art of thy Father the Devil, if the Devil and his works thou doſt, Joh. 8.44. And remember, the Redeemer had not died to ſubdue the Devil to us, if it had not been cruel bondage for man to be enſlaved to him, Heb. 2.

For the world, what is in it that ſhould deſerve thy ſervice? I am ſure God made the World for thee, and not thee for the World; and the end is more excellent than the means: God made the World to ſerve thee, and not thee to ſerve the World. Is it Riches that thou payeſt thy Homage to? Ah how infinitely inferior are they to thy ſpiritual Soul! Is it not a rare lovely ſight to ſee a noble Heaven-born immortal Spirit truckle, and bow, and ſubmit, and be a drudge and ſlave to white and yellow duſt, to the guts and garbage of the Earth? Is not this a fine ſight thinkſt thou, for thy Love and Deſires, and Joys and Delights, like Moles to be grovelling in the Earth, when high and noble Objects worthy of them are always before thee expecting them?

Or is it the Honour of the World which thou adoreſt? Doſt thou know what an Idol thou haſt ſet up in thine heart? A Vapor, a Wind, the ſtinking breath of a company of ignorant vile people, who underſtand nothing of true worth or excellency. Where is this? or what is this God whom thou worſhippeſt? a faſhion, 〈 in non-Latin alphabet 〉 , 1 Cor. 7.31. a mathematical Figure, ſomewhat in ſhew, nothing in ſubſtance, 〈 in non-Latin alphabet 〉 , a fancy, Act. 25.23. that hath an exiſtence in the brain, but no where elſe. It's as an eccho to the Ear, which is a voice, a buz, a hum, and no more. It's as a Picture to the Eye, which hath ſome ſhape, but no life. In brief, honour of the World is ſo poor, ſo pitiful, ſo inconſiderable a thing, that a wiſe man would not give a farthing for it.

Or is it Pleaſure, that bewitching Bait, that ſugred Poiſon, which hath caught and kill'd many? Thou knoweſt not what thou doſt, when as the Apoſtle ſaith, Thou ſervest divers lusts and pleaſures, (Tit. 3.2, 3.) reckoning it as the miſery of man by nature. What is this pleaſure, but the ſatisfaction of thy ſenſes, and the delight thou haſt therein, which the Beaſts may enjoy above thee. Let Conſcience judge, are brutiſh Pleaſures worthy to domineer and bear ſway over a mind that is large enough to graſp both Worlds, and an heart capable of the Joys and Pleaſures of glorious and bleſſed Angels? Reader, if the World were worthy to be thy Maſter, or its Treaſures, or Honours, or Pleaſures, did deſerve thy Service, the Redeemer might have ſpared his pains and paſſion, when he gave himſelf to this preſent evil World, Gal. 1.4.

Or is it the Fleſh thou art ſo fond of? why, that's but a poor piece; it's deceitful, and will cozen thee, Jer. 17.9. It hath ſuch a depth of deceit in it, that neither thou nor any other Creature can fadom it. And is it good to be a Servant to ſo treacherous a Maſter? it's dying, and will forſake thee, Pſal. 73.25. It muſt ſhortly be laid in the duſt, become food for Worms; nay, be turn'd into duſt. And canſt thou think this clod of Clay, this lump of Earth, this ſink of Filthineſs, this receptacle of crawling Vermine, a fit Maſter to rule over a Soul that is of Coeleſtial extraction, of a ſpiritual angelical Nature, and of an eternal duration. Surely, Reader, thou art no debtor to the Fleſh, to live after the Fleſh, Rom. 8.12. Thou oweſt thy Fleſh nothing, but care and watchfulneſs to keep it under, and to ſubdue it, that it lord it not over thy Spirit. If thou ſerveſt the Fleſh once, thou ſerveſt it too much by once; for thou art no debtor to it, and doſt not ow it the leaſt Service imaginable, but in ſubordination to thy Soul and Saviour: Surely then, if neither the Devil, nor the World, nor the Fleſh deſerve thy poſitive Obedience, God muſt. Reader, let me come up a little cloſer to thee; I pray who hath laid moſt Obligations on thee, God or they? To whom art thou moſt indebted to God or to them? Did they give thee thy Being, when thou waſt nothing? Did they form thee and faſhion thee in thy Mothers Womb? Was it by them that thou waſt born? Did they look after thee in thine Infancy, and cauſe Mercy all along to grow up with thee? Have any of them protected thee in thy Dangers, ſupported thee in thy Difficulties, ſupplied thee in thy Wants, or deliver'd thee out of thy Diſtreſſes? Who ſpreads thy Table, and bleſſeth thy Food to thee every day? Who makes thy Bed, and commandeth ſleep for thee every night? Whoſe mercy is it thou liveſt, Gods or theirs? and through whoſe compaſſion is it that thou art not conſumed? Whoſe viſitation is it that preſerveth thy Spirit? Who defendeth thee night and day from Devils and damned Spirits, who watch continually to drag thee to their own Den and Dungeon of Darkneſs, and who hath relieved thee with all the Mercies which ever thou haſt enjoyed? and is all this nothing to ingage thee to his Service? Doth all this care of thee deſerve nothing from thee again to God? But, Friend, to come up one ſtep nearer to thee; Did God, or any of them, ſend his only begotten Son to redeem thee out of the hands of the Law and Divine Juſtice, and to purchaſe for thee a ſtate of Peace, and Love, and Adoption, and everlaſting Life? Did they, or any of them, bear the Curſe of the Law, and the Wrath of an infinite Majeſty, and the Rage of the Fiends of Darkneſs, to deliver thee from them, and to make thee bleſſed? O Reader, where are thy Wits? what is become of thine Underſtanding? If he that ſends thee in all the good thou enjoyeſt, and freeth thee from all the evil thou eſcapeſt, doth not deſerve all thou haſt and art; who doth I know not. Haſt thou laid the thouſandth part of thoſe Obligations on any Child or Servant thou haſt, which God hath on thee? Didſt thou make them? doſt thou preſerve them? canſt thou redeem them? Alas, thou art but a poor Inſtrument in the hand of God, to convey ſome ſmall matters to them; yet thou expecteſt poſitive as well as negative Obedience from them; and why ſhould not God, who hath laid ſuch millions of Obligations on thee, look for the like from thee? Once more, to whom wilt thou call in thy day of Diſtreſs? To whom wilt thou cry in thy time of trouble, to God, or any of thoſe three fore-mentioned? Maſters, is it to them, or to God that thou wilt lift up thy Hands, and Eyes, and Heart on thy ſick, on thy dying Bed, when all thy Friends and Kindred will be inſignificant and helpleſs to thee, and Devils will wait on thee to devour thee? Who is it that offereth thee an unchangeable ſtate of Pleaſure and Happineſs upon excellent and equitable terms, that intreats, and invites, and wooeth, and courteth thee to accept of freedom from miſery, and Hell flames, and eternal damnation; and alſo to embrace his tenders of fulneſs of joy, and a Crown of Life, and a Kingdom of Glory for ever and ever? Ah Friend, little doſt thou know how much thou oweſt the bleſſed God. I am ſure thou canſt not deny him any part of thy Heart or Life, if thou wilt give him what he deſerves, thy Conſcience muſt tell thee that it is his due. And then if thou wilt give every one his due, why ſhouldſt thou put by the glorious Lord? If thy Friends, thy Neighbours, thine Enemies, all muſt have their due: I beſeech thee do not deny God, but let him have thy poſitive Obedience, which is unqueſtionably his due.

8. Conſider Sanctification, Repentance, or ſound-ſaving Converſion, conſiſteth in poſitive as well as negative Holineſs; nay, more eſpecially and principally in poſitive Holineſs, as that which conſummateth and perfecteth the work. And how then canſt thou have any grounded hope that thy condition is ſafe without it? When the Prophet mentions that Repentance which is never to be repented of, that Repentance which ſhall find Mercy, and obtain Pardon; he enjoyneth both, Iſaiah 55.7. An averſion from Sin, and a Converſion to God, as their ſupream and chiefeſt good. When the Apoſtle mentions that Sanctification, which is the inſeparable concomitant of Juſtification, and the conſtant effect of our Union with Chriſt, he mentions both. Reckon ye alſo your ſelves to be dead unto ſin, (freed from it Laws, as a dead Wife from the Laws of her Huſband, and diſabled unto its Service, as a dead man is unto the actions of life; here is negative Holineſs,) but alive unto God, (obliged unto his Laws, as a living Subject is unto the Laws of his Soveraign, and enabled unto his Service, as a living man is unto actions that are ſuitable to life; here is poſitive Holineſs,) through Chriſt. This is the root upon which Sanctification groweth as the fruit, Rom. 6.11. So verſ. 18. Being then made free from Sin, ye became the Servants of Righteouſneſs. Being deliver'd from the former Uſurper, they became obedient to their rightful Lord, and ſerved him.

Now, Friend, what wilt thou do for an evidence of Repentance and Sanctification, which are of ſuch abſolute neceſſity, that thou canſt not be ſaved without them, Luke 13.3. Heb. 12.14. If thou neglecteſt poſitive godlineſs, indeed thou mayſt flatter thy ſelf with an hypocritical Repentance, but a ſincere one reſpects both parts of the Law. An Hebrician obſerves that in the word Tamim, which ſignifieth upright or perfect; there is a great Tau, to note that an upright man obſerveth, the whole Law, from the firſt to the laſt letter thereof. He may be too critical, but this is certain, the true Penitent chooſeth the way of Obedience, as well as refuſeth the way of Diſobedience. He is deſcribed by this Character, He chooſeth the things that pleaſe God, Iſa. 56.4. He doth not only refuſe the things that diſpleaſe God, but alſo chooſe the things that pleaſe him; yea, and becauſe they pleaſe him. The natural Votary is, what he is, from the good temperament of his body, which makes him more gentle and pliable than otherwiſe he would be. The moral Religioniſt is, what he is, from the improvement, or rather miſimprovement of his natural Reaſon. The Civilian is, what he is, from fear of man, or out of reſpect to man; He is ſtill in the bond of Iniquity; but he is ſo careful to line his Fetters, that they do not clink to the diſturbance of others, or to his own ſhame. But the true Chriſtian is what he is from Conſcience of, and love to the Will of God; and as he at his firſt implantation into Chriſt brings forth this good fruit, ſo he continueth in it to the end of his life. He that abideth in me, and I in him, the ſame bringeth forth much fruit, Joh. 15.5.

As Naturaliſts obſerve of the Bees, that they are laborious in their youth, and do not diſpenſe with themſelves to be idle in their age; but as they increaſe in dextrouſneſs, ſo alſo in laboriouſneſs, being more early at work than the younger; nay, when their Bodies are over-ſpent, and their wings ragged, they will venture abroad to work, though they often prove too weak to return home. Thus the right Convert flouriſheth as the Palm-Tree in his youth, and is fat and flouriſhing, and brings forth fruit in his old age, Pſal. 92.12, 13, 14.

CHAP. XXXVIII. If God ſhould omit his care of us a moment, we are undone. And if Chriſt had omitted the leaſt in our Work of Redemption, we had been loſt irrecoverably.

9. COnſider, if God ſhould omit his care of thee, and neglect thee as often as thou omitteſt his Service, and neglecteſt him; nay, if he ſhould withdraw his poſitive Providence from thee one moment, what would become of thee? thy Body would be turn'd into a dead loathſome Carkaſs, and thy Soul would be haled by Devils to Hell fire. Is it not more juſt that God ſhould neglect thee, than that thou ſhouldſt neglect him? and hath he not much more reaſon to neglect thee a moment, than thou haſt to neglect him days, and moneths, and years? He hath no Obligation to thee, thou haſt thouſands to him. All he doth for thee is mercy, meer mercy; not only beyond but contrary to merit: All he requireth of thee, and all thou canſt do for him, is Duty, and that which the greateſt Juſtice calls upon thee for. Now if thou art unwilling to be neglected by God, why ſhouldſt thou not be as unwilling to neglect God? Is thy ſafety of greater concern than his Glory? or muſt thy Pleaſure be prefer'd before his? Wilt thou not make that golden Rule of Chriſt the rule of thy actions with men, to deal with them as thou wouldſt have them to deal with thee; and wilt thou deal otherwiſe with the bleſſed God? Muſt he remember thee at all times, in all conditions; keep thee night and day, leſt any hurt thee, ſupport and ſupply thee every moment, and thou forget him days without number? Is this fair or honeſt dealing?

Reader, Let me tell thee, upon him thou liveſt, by him thou moveſt, and from him thou haſt thy Being. Thou canſt not think, or ſpeak, or act in the leaſt, if he ſhould ſuſpend his care of thee; thine Eyes could not ſee, nor thine Ears hear, nor thy Mouth taſt, nor thy Hands or Feet move, if his Providence doth not concur to them. If he ſhould but with-draw his manutenency, and the hold he hath of thee for the ſmalleſt pittance of time, thou wouldſt drop into the bottomleſs Pit. The flames do not depend more on the Fire, nor the ſtreams on the Spring of water, than thy Life, and all thy Comforts for this and the other World do upon God; and wilt thou provoke him to leave thee? He hath ſaid, with the froward he will ſhew himſelf froward, Pſal. 18.26. That he will walk contrary to them that walk contrary to him,Lev. 26.24. and that he will forſake them that forſake him, and pay men in their own Coin;2 Chron. 15.2. and wilt thou venture him any longer? Others have felt the truth of thoſe threatnings, and doſt thou think to go unpuniſhed? Surely if common ingenuity will not move thee to remember him night and day, who remembreth thee with Loving-kindneſs every minute; yet the Divine Severity may fright thee from forgetting him, leſt he forget thee for ever. Believe it, if he leave thee, Wrath, and Death, and Hell, and Damnation, and Devils will ſoon find thee. Thou canſt now depart from him, by thy neglect of his Worſhip, and be merry and chearful notwithſtanding; but if once he depart from thee, though but for a moment, thou art undone eternally. Woe be to thee, when I depart from you, Hoſ. 9.12. Thy Friends, and Relations, and Creature-Comforts may depart from thee, and it may be well with thee; but if the Fountain of thy Life, the God of thy Health, the Father of all Mercies depart from thee, woe will be to thee. Heaven and Earth cannot make him bleſſed, or hinder him from being extreamly curſed, whom God leaves and forſakes. Alas, if the Heavens omit to give us its ſhowers, or the Sun omit to diſpenſe its influences, or the Earth omit to yield its increaſe; where are we? what can we do? how lamentable is our condition? Thoſe Perſons that were purer than Snow, that were whiter than Milk, that were more ruddy than Rubies, or than poliſhed Saphires, their Viſage is blacker than a coal: They are not known in the ſtreets, their Skin cleaveth to their Bones, it is withered, it is become like a ſtick, Lament. 4.7, 8. The Children and the Sucklings ſwoon in the ſtreets, Lam. 2.11, 12. But if our caſe be ſo woful, when Creatures omit their accuſtomed kindneſs to us, what will it be if God ſhould omit his care of us?

10. Conſider, If the Lord Jeſus Chriſt ſhould omit the leaſt in the Work of thy Redemption, thou wouldſt be undone for ever. Had Chriſt been as unwilling to ſave thee to the uttermoſt, as thou art to ſerve him to the uttermoſt, what would have become of thee? Friend, Jeſus Chriſt trod the whole Wine-preſs of his Fathers Wrath alone; had he left but one drop of that bitter Cup of Divine Wrath for thee to drink, it would have cauſed thy Belly to ſwell, and Bowels to be troubled, and Bones to ake, and whole Body and Soul to ſuffer extremity of Torments for ever. When Chriſt undertook to interpoſe between thee and his Father, to ſtand as a ſkreen between thy poor Soul and a conſuming Fire, he omitted not the leaſt that was requiſite for thy good. Though it was hard work, painful work, amazing work, ſuch work as neither Men nor Angels durſt undertake; yet when thy Miſeries and Neceſſities required it, he did it. He did not omit to contend with Earth, and Heaven, and Hell for thee: He did not omit to drink of the Brook in the way, of the Cup of his Fathers Wrath, and to tread the Wine-preſs of his Anger alone, that he might obtain Favour and Life for thee. He omitted not the leaſt in point of ſatisfaction to his Fathers Juſtice, he deſired not the ſmalleſt abatement of thoſe vaſt ſums which thou thou didſt ow to the Divine Majeſty, but paid the utmoſt farthing for thee. He never gave over till all was finiſhed, till all the Tipes were verified, all the Promiſes accompliſhed, and all the Demands of his Father fully anſwered, Joh. 19.28. He omitted nothing in point of application of the Purchaſe which he had bought for Sinners. As he died to make ſatisfaction for us, ſo he ever liveth to make interceſſion for us. As he died to make his Will good, (for a Will is not of force as long as the Teſtator liveth, Heb. 9.17.) wherein he gives Pardon, and Love, and Life to his people; ſo he liveth to ſee his Will made good, that his choſen might enjoy whatſoever his boundleſs Love and Grace had bequeathed to them. He died, that he might be a legal Teſtator; and he liveth, that he might be his own Executor.

Now, Reader, did Chriſt omit nothing which related to thy Salvation, and wilt thou omit any thing that relates to his Service? Did he not ſhrink back when thy Miſeries call'd him to bear that burden which made the Earth to quake, the whole Creation to groan, and would have broke the backs of Angels and Arch-Angels, and all the heavenly Hoſt, if they had put their ſhoulders under it; and wilt thou ſhrink back from that eaſie Yoke and light Burden, which he calls thee to take upon thee? Is this thy kindneſs to thy Friend? Why doſt thou uſe him thus, as Abſalom ſaid to Huſhai. Is this thy gratitude to the Lord Jeſus Chriſt, why doſt thou ſerve him ſo? 2 Sam. 16.17.

When the moſt righteous God demanded full ſatifaction for the breach of his Law, by the Nature that had tranſgreſſed it, and reſolved, that if he had it not, the whole Poſterity of Adam ſhould periſh; when his Wrath was breaking in like a Flood to overwhelm the whole World of Mankind, and neither Man nor Angel durſt ſtand in the breach to divert this deluge of Fury, when the Knife of the Laws Curſe was even at the Creatures throat, as Abraham's at the throat of Iſaac. Thy Redeemer call'd to his Father, O Father, Father, hold thine hand, ſlay not thoſe poor Creatures; I have provided a Sacrifice, ſuch as thou wilt accept. I know that Beeves, and Goats, and Lambs are not the Sacrifices for Sin which thou wouldſt have, (what proportion hath the blood of Beaſts to the infinite demerit of Sin) but I know what Sacrifice thou wouldſt have; thou wouldſt have me to offer my ſelf upon the Croſs as a Sacrifice to thy Juſtice, (that the whole World might know the Holineſs of thy Nature, the Righteouſneſs of thy Law, and thine infinite kindneſs to thine Elect,) Well, I come to do thy Will, O God. Though the Taſk be ſo great, and the Work ſo grievous, that no other dares ſo much as touch it; and though I am wholly free, and none can oblige or compel me to it, yet I will undertake it. Now, Reader, was Chriſt ſo forward, ſo willing to obey ſuch a Command of dying a curſed, painful, ſhameful death, that he tells his Father, I delight to do thy Will, O God; and art thou ſo backward to obey his Commands, and to walk in his ways, When his ways are ways of pleaſantneſs, and all his paths are peace, Pſal. 40.6. Heb. 10.5. Prov. 3.17. Was Chriſt ſo careful and tender of thee, that he would not omit any thing needful for thy good; and art thou ſo careleſs and forgetful of him, as to omit that which is of ſuch concernment to his Glory? Friend, bethink thy ſelf, doth not thy Redeemer deſerve fairer dealings at thy hands? Heathens and Publicans would not be ſo baſe and unworthy to their Friends and Benefactors.

CHAP. XXXIX. Arguments againſt ſins of Omſſion. The new Nature in Believers inclines them to poſitive as well as negative Holineſs, and the profit will anſwer the pains.

11. COnſider if thou art a Believer, thy predominant new Nature inclines thee to poſitive as well as negative Holineſs. And ſhall this be given thee in vain? ſhall God be at ſuch coſt and charge, as to infuſe a principle of life into thee to no purpoſe? Pray obſerve what end God hath in this regenerating Work. Of his own Will begat he us again, by the Word of Truth, that we ſhould be a kind of Firſt-Fruits of his Creatures, Jam. 1.18. Where we have the cauſes of Regeneration: 1. The efficient Principal, He. 2. The moving, His alone Will. 3. The formal, Begat us again. 4. The inſtrumental, The Word of Truth. 5. The final, That we ſhould be a kind of Firſt-Fruits. God begets us again, that we ſhould be devoted to him; as the Firſt-Fruits of all the ſheaves were conſecrated to God, and that out of thankfulneſs to him, for his innumerable bleſſings, Prov. 3.9. Rom. 12.1. The Firſt-Fruits were holy to the Lord, and ſo ſhould all Chriſtians be. Again, he tells us his deſign in giving a new Spirit, and putting his Spirit into them, That they may walk in his Statutes, and do them, Ezek. 36.26, 27. So that 'tis Sacriledge, and God-robbery for a Chriſtian to imploy himſelf to the uſe of any but God, becauſe he is devoted to God; and it's alſo below a Chriſtian, as for a man to live as doth 〈◊〉 Beaſt; for him that hath a noble Di • ine Principle to live as other men. As all the Children of the firſt Adam derive from him a depraved Nature, which inclines them not only to omit what is good, but alſo to do what is evil; therefore his Seed 〈◊〉 known by both thoſe ſigns, Pſal. 36.3, 4. Hoſ. 4.1, 2, 3. So all the Children of the ſecond Adam derive from him a renewed Nature, (For they are made partakers of the Divine Nature, 2 Pet. 1.4.) which doth not only take them off from what is evil, but alſo put them forward to that which is good, Rom. 6.11. As the Branches derive from the Root that ſap and moiſture which enableth them to fruitfulneſs; ſo the Chriſtian draweth that Virtue from Chriſt, even in his firſt Converſion, that inclines him whilſt he lives to bring forth fruit to God, Epheſ. 2.10. We are his Workmanſhip, created in Jeſus Chriſt unto good Works, which God hath ordained that we ſhould walk in them. Mark, this new piece that is indeed Gods Maſter-piece (for the New Creation doth far excel the old Heavens and Earth,) is formed in Chriſt as the efficient Cauſe unto good Works, unto ſuch Works as flow from the Spirit of God as the Principle, as are according to the Will of God, as the Rule, and for the Glory of God as the end, Gal. 5.20. Gal. 6.16. Phil. 1.11.

Each Convert hath ••• munion with Chriſt in his Death, and alſo in his Life; He knoweth Chriſt, and hath fellowſhip with him in his Death, whereby he dieth to Sin: Hence he is ſaid to be dead and buried with Christ, Rom. 6.6. knowing this, that our old man (ſo Sin is called, becauſe it's nigh as old as man, is full of ſubtilty and craft, and ſhould be always decaying and dying,) is crucified with him, (i. e. Chriſt, whom Sin crucified, and whoſe Death crucifieth Sin,) that the body of ſin (ſin is ſaid to have a body, becauſe it conſiſteth of many members, Col. 3.5.) might be deſtroyed, (for as the life of Sin gave Chriſt his deaths-wound, ſo the death of Chriſt gave Sin its deaths wound,) that henceforth we ſhould not (willingly, chearfully, cuſtomarily,) ſerve ſin as our Lord and Maſter. And as the Convert hath fellowſhip with Chriſt in his Death, ſo alſo in his Reſurrection. That I may know him, and the power of his Reſurrection, Phil. 3.10. i. e. Have experience (for 'tis ſuch a knowledge he ſpeaks of) of the power and energy of the Life of Chriſt, to quicken me unto new Obedience.

Beſides, the true Convert hath the Law of God written in his Heart, which cannot but move him to the obſervation of the Law in his Life, Pſal. 37. Heb. 8. According to the predominant principles that are in every mans nature, ſuch are his inclinations, whether to God or evil, and ſuch are ordinarily his practices. As a bowl moves this way or that way, according as the Byaſs inclines.

Now, Reader, Conſider, either thou art a Believer or not: If thou art not, it concerns thee ſpeedily to look about thee, leſt thou die in this eſtate, and be damned for ever, Joh. 3. ult. If thou art a Believer, it would be very ſtrange for thee to continue in any Omiſſion, for all this while thou acteſt againſt thy nature. It's very much eaſier to ſin with thy nature than againſt it. A wicked man that hath knowledge, cannot ſin with ſuch pleaſure and eaſineſs as another, becauſe he doth in ſinning oppoſe and fight with Conſcience within him; but it ſeems harder for thee, for thou doſt not only offer violence to thine enlightned Conſcience, but alſo to the new Nature that is implanted in thee. By thy Omiſſions, thou doſt not only ſin againſt thy natural Light, but alſo againſt thy new ſpiritual Life. It's hard, we ſay, for a man to thwart or croſs nature, Naturam expellas furca, &c. and wilt thou take ſuch pains to diſobey thy Gods Precepts? The Devils Servants do his Will, but it is with their own whole Wills, according to their own inclinations; they do not croſs themſelves to pleaſe him. But thou canſt not neglect the Will of God, but it muſt be in part againſt thine own will, and againſt thine own inclinations; and wilt thou diſpleaſe thy ſelf to diſpleaſe God, and walk contrary to thy ſelf, that thou mayſt walk contrary to God. This is the part and guiſe of the moſt ſpiteful, envious, and malicious Enemies, and I am ſure it's impoſſible for thee (if a Believer) to be ſuch an enemy to God. God did purpoſely endue thee with a new Spirit, that thou mighteſt live to his praiſe, Iſa. 43.21. This people have I formed for my ſelf, and (new made and moulded them) they ſhall ſhew forth my praiſe. Now how is the praiſe of God ſpread in the World, but by good Works, Matth. 5.16. Let your light ſo ſhine before others, that they ſeeing your good works, may glorifie your heavenly Father, ſo Joh. 15.8.

Again, it would be marvailous if thou ſhouldſt not follow thy own natural propenſity and inclinations. For a dead man to lie ſtill, and not ſtir, nor perform any actions of life, is nothing ſtrange, none expecteth any other; but for a living man, one that hath a principle of life to do ſo, would be accounted little leſs than miraculous. For a man dead in Sins and Treſpaſſes, that hath no Spirit of Grace to enliven his poor Soul, to lie ſtill in his idleneſs, and ſlothfulneſs, and carnal ſecurity, and to neglect the performance of the Duties of a ſpiritual Life, is no wonder; but is it not a wonder for one that is quickened in Chriſt, Epheſ. 2.5. created unto good works, fitted and formed for them, Eph. 2.10. that hath Jeſus Chriſt living in him, Gal. 2.20. and a principle of holineſs inclining and inabling him hereunto, ſhould omit thoſe actions that are proper to life. I beſeech thee, Friend, do not diſpleaſe thy ſelf, and croſs thy very Nature, to diſobey thy God; ſurely he is worthy of more dutiful behaviour from thee.

12. The Reward will anſwer the Work, and the profit of poſitive Holineſs will anſwer all thy pains. I confeſs Obedience to the affirmative part of the Command, (to pray, and hear, and give to the Poor, &c. with thoſe qualifications, and in that manner which God commandeth,) is much harder than to the Negative; and to do good is much more difficult than not to do evil; but thy labour ſhall not be in vain. I have told thee already all the reward of a meer negative Holineſs, is a cooler Hell; but I muſt tell thee now, that the reward of poſitive Holineſs will be a glorious, and bleſſed, and endleſs ſtate of happineſs in Heaven. A negative Holineſs ſhall not have ſo much as a full negative Happineſs; it ſhall not aboliſh, only abate the Torments of Hell; and the reaſon is, becauſe ſuch Holineſs is counterfeit and hypocritical: But poſitive Holineſs ſhall have both, a full negative and poſitive Happineſs. God will do him good, that is good, and doth good, Pſal. 125.4. And if God undertake to do good to a perſon, he will do it to good purpoſe. Mans doing good, which is his poſitive Holineſs, is little; yea, nothing to God. My goodneſs extendeth not to thee, ſaith David, Pſal. 16.3. But Gods doing good, which is his poſitive Bounty, is effectual, yea all in all with man; therefore when he would ſpeak in few words the great kindneſs he had in ſtore for his people, he only tells them, Jer. 32.40. I will not turn away from them to do them good. And verſ. 41. I will rejoyce over them to do them good. Nay, though negative godlineſs obtains only at preſent ſome reſpect from men, and hereafter fewer ſtripes from Hells Jaylor; poſitive Holineſs hath a far greater, and another manner of reward, both here and hereafter. In the doing of thy Commands there is great reward, Pſal. 19. In the forbearing thy Prohibitions there is ſome reward, but in the doing thy Commands there is great reward. Poſitive Holineſs hath meat in its mouth, affirmative Obedience is its own recompence. It brings that calmneſs and ſerenity of mind, that nothing elſe can do. Negative Holineſs may do ſomewhat towards a negative quietneſs, i. e. a freedom from thoſe dreadful horrors and terrors which ſometimes ſeize thoſe who commit groſs unnatural ſins; but poſitive Piety brings poſitive Peace. Great peace have they which love thy Law, Pſal. 119. 165. and nothing ſhall offend them. They are not only freed from thoſe gripes of Conſcience with which many others are afflicted, but they have that ſpiritual joy and heart-comfort which the World is a ſtranger to, Gal. 6.16. Faith which is not the leaſt part of this holineſs, fills the Soul with joy; yea, with joy unſpeakable and full of Glory, Rom. 15. 1 Pet. 1.8. I may appeal to the experience of a Chriſtian, whether ever he find more comfort, than when he hath done his God faithful Service, and whether ever their hearts are more heavy, than when they have been negligent of their Duty. David and the Iſraelites were almoſt tranſported, their hearts leaped for joy that they had offered ſo willingly and liberally towards the building of the Temple; then the people rejoyced, for that they offered willingly, becauſe with perfect heart they offered willingly to the Lord; and David the King alſo rejoyced with great joy, and the wine of their joy was ſo ſtrong, that he was forced to give it vent. Wherefore David bleſſed the Lord before all the Congregation, and ſaid, Bleſſed be thou Lord God of Iſrael, our Father for ever and ever, &c. 2 Chron. 29.9, 10, 11, 12, &c. But mark, God is ſo tender of this man that mindeth his Duty, that he will ſuffer no wind, no ill wind to blow upon him. Great peace have they which love thy Law, and nothing ſhall offend them. None muſt knock at their door, to diſturb them of their reſt. All the Creatures muſt be kind to them for his ſake; they muſt have nothing done to them which may be offenſive.

Yet this is not all the profit of Holineſs here, (though I ſhall paſs to the next) much leſs in the other World. As I ſaid before, a poſitive Holineſs ſhall have a poſitive Heaven. The Chriſtians avoiding what is evil, through the blood of Chriſt, ſhall be recompenced with a freedom from Hell; and the Chriſtians doing what is good through the ſame meritorious cauſe, ſhall be rewarded with the fruition of Heaven. The two Servants that had (not hid their Talents in a Napkin, as the negative Chriſtian doth, but) traded according to his truſt, and improved his ſtock faithfully in doing good, as he had opportunity; is commended by his Maſter for a good and faithful Servant, and honoured with his Maſters own happineſs. Enter thou into the joy of thy Lord. No leſs will content his large liberal heart than his own joy for his holy Ones, a joy ſo great that it cannot enter into them; their narrow Veſſels can never hold ſuch an Ocean, therefore they muſt enter into it, and be immerſt and ſwallow'd up as it were in this vaſt Sea of Pleaſure and Solace. But, Reader, conſider in this Chapter before the Text, verſ. 34. What will be the profit of this ſort of Piety, how infinitely the gains will exceed the pains, were they ten thouſand times more than they can be. Come ye bleſſed of my Father, inherit the Kingdom prepared for you from the Foundation of the World; For I was hungry, and ye gave me meat, &c. How doth every word ſpeak Love and Life, every ſyllable drop Myrh and Mercy. In which we may obſerve the welcome thoſe that are fruitful Chriſtians ſhall find from Chriſt in the other World. We have, 1. The eſtate they ſhall be inveſted with, and that is a Kingdom. 2. Their Title to it, and that is by Inhetance from their Father; Ye bleſſed of my Father, inherit the Kingdom. 3. Its preparation for them, Prepared for you from the Foundation of the World. 4. Their formal introduction into it; Come ye bleſſed of my Father. 5. The qualification of the perſons that ſhall inherit this Kingdom, (I was hungry, and ye fed me,) ſuch as feed the Hungry, and cloath the Naked. 1. Obſerve, Reader, for thine encouragement, to mind poſitive Holineſs, the eſtate thy loving and bountiful Father hath provided for thee, when thou comeſt to age. It's no leſs than a Kingdom; thou ſhalt be a King now (and enjoy a Kingdom then, He hath made us Kings and Prieſts unto God, Rev. 1.6.) with Palms in thy hand, Rev. 7.9. (of which the door of the Holy of Holies was made, 1 Kings 6.33. an emblem of perfect Victory over all thine enemies,) and Robes on thy back, Rev. 19.8. (of perfect Purity, ſpotleſs Innocency, and Meridian Glory,) and a Crown on thy Head, James 1.12. (ſuch a Crown as will never wear, never waſte, but endure; and therefore called Incorruptible, 1 Cor. 9.25.) and reign with Chriſt for ever and ever. Reader, hath a Kingdom nothing of amiableneſs in it to allure thee? What fighting, and killing, and ſwearing, and forſwearing is there for an earthly Kingdom? O what ſhouldſt thou not do for an heavenly Kindgom! Where, 1. Is the greateſt Glory, (a far more exceeding Weight of it, 2 Cor. 5.17, 18.) 2. The ſtrongeſt Security, (a Kingdom that cannot be ſhaken, Heb. 11. No Devil or ſubtile Serpent can crawl into the Coeleſtial Paradiſe.) 3. The brighteſt Splendor, (tranſparent as Chriſtal, Rev. 21. Wherein the Inhabitants ſhall ſhine as the Sun, and much more luſtrouſly, Matth. 13.) 4. The higheſt Attendants (Cherubims and Seraphims ſtanding as Servants or Porters at the twelve Gates of the City, Rev. 21.12.) 5. The greateſt Power, (the Saints ſhall inherit all things, Rev. 12.) Judge that World which now cenſureth and judgeth them, 1 Cor. 6.2, 3. & 6. the moſt pure and perfect ſatisfaction, in every power and part of Soul and Body, (There is fulneſs of Joy, and rivers of Pleaſures,) and verſ. 7. eternity to compleat their felicity; 2 Pet. 1.11. So an entrance ſhall be adminiſtred into the everlaſting Kingdom of our Lord and Saviour Jeſus Chriſt.

2. The Title, Inherit the Kingdom. It comes to them not by their Purchaſe, but by Chriſts Purchaſe; therefore called the purchaſed Poſſeſſion, Epheſ. 1.14. Ʋntil the Redemption of the purchaſed Poſſeſſion. It comes not to them by their goodneſs, but by Gods Gift. Fear not little Flock, it is your Fathers good pleaſure to give you a Kingdom, Luk. 12.32. It comes not to them by their Obedience, but by Inheritance from their Father. Chriſt is Gods natural Son and Heir of all things, by him Believers are Gods adopted Children, Gal. 3.26. Ye are all the Children of God through Faith in Jeſus Chriſt: and if Sons, then Heirs, Heirs of God, and Joynt-Heirs with Chriſt, Rom. 8.17.

3. Its preparation for them from the Foundation of the World. When God firſt erected the ſtately Fabrick of Heaven and Earth, probably he made the empirean Heaven the place of the bleſſed; for at firſt, when he laid the Foundations of the World, the Morning-Stars ſang together, and all the Sons of God ſhouted for joy; therefore it's likely the place of their Reſidence was made. Beſides, it was prepared in the Decrees of God; they were deſtinated to a Diadem before they had a being.

4. Their formal admiſſion into it, Come ye bleſſed of my Father. Come from all Sin, from all Sorrow, all Sufferings; Come from Babylon to Sion, from a barren Wilderneſs, where is no water for a thirſty Soul, to a fruitful pleaſant Paradiſe, where are all ſorts of luſcious and heart-chearing Rarities. Come, where have ye been all this while? how could ye bear my abſence ſo long? what have ye done in a Valley of Tears, a Bochim, a place of weeping, ſo many years? When he calls them to die, his Voice need not be unpleaſant to them. He doth but call them as a Father his Child, out of the ſhower into his houſe. Come my people enter into the Chambers, ſhut the door, hide your ſelves for a very little moment, till the Indignation be overpaſt, Iſa. 28.20. Come Child, go to bed, I will cauſe the duſt to be a ſoft Couch of repoſe to thee, and when thou awakeſt in the Morning of the Reſurrection all ſhall be well with thee; but his Voice at the Reſurrection will be ſweet indeed; Come Child, O come dear Child into my Arms and Embraces; come into my Heart, come into my very Soul. Come and take poſſeſſion of my dear bought Purchaſe; Come and inherit the Kingdom prepared for thee. Come Child, and enjoy all that Honour, and Treaſure, and Joy, and Delight, and Happineſs, which thou haſt ſo often pray'd, and wept, and watcht, and ſighed, and ſob'd for. Come Child to thy Fathers Houſe, ſit down at his Table, drink of his new Wine, and eat of his hidden Manna, and feaſt of the Tree of Life, that groweth in the midſt of Paradiſe for ever and ever.

5. The qualification of the Perſons that ſhall partake of this Poſſeſſion, they are ſuch as feed the Hungry, cloath the Naked, &c. For I was hungry, and ye gave me meat; thirsty, and ye gave me drink. Reader, doſt thou not obſerve, that thoſe who mind this poſitive Holineſs, are the bleſſed of the Father, and the Heirs of the Kingdom, and wilt thou neglect? A Kingdom makes the greateſt difference among men. The height of any ones ambition can be but a Kingdom; and will not a glorious joyful eternal Kingdom move thee?

CHAP. XL. Arguments againſt ſins of Omiſſion. God delights chiefly in our doing good; and our opportunities for doing good will quickly be gone.

13. COnſider, God takes moſt pleaſure in our poſitive Holineſs. It's true he is pleaſed to ſee men deny ungodlineſs and worldly luſts; but nothing to that pleaſure which he takes in ſeeing them live righteouſly, ſoberly, and godly in this preſent evil World. He likes ceaſing from evil, becauſe it's agreeable to his Word; but he likes better doing of good, becauſe it's more conformable to his Will, Iſa. 64.5. Thou meeteſt him that rejoyceth and worketh righteouſneſs. Thou meeteſt him with the riches of Mercy, who worketh what is good with alacrity. If he come to thee, thou wilt not caſt him away; nay, thou wilt run to meet him, and embrace him. As the Father of the Prodigal ran to meet his returning Son, Luke 15. And as one at odds, but willing to be reconciled, tells us, He will meet his Oppoſite half-way. And I may ſay of Gods meeting a Soul that worketh Righteouſneſs, as God tells Moſes; Behold, Aaron thy Brother comes to meet thee, and when he ſeeth thee, he will be glad at his heart. Behold, thy God and Father cometh to meet thee, and when he ſeeth thee, working Righteouſneſs, he will be glad at his heart; nay, ſo glad, that the diſadvantage of a mans Country ſhall not hinder him of this kindneſs, Acts 10. And Peter ſaid, I perceive now that God is no Reſpecter of perſons; but in every Nation, he that feareth God, and worketh Righteouſneſs, is accepted of him. God proclaimeth to all the World, That he delighteth in ſuch a mans way, Pſal. 73.23. and therefore his Word which he hath given us for our Rule herein, is called his good and acceptable Will, Rom. 12.2. And the reaſon is, becauſe ſuch perſons are moſt like God, therefore they have moſt of his love and delight. God is a pure Act, and ſo cannot but approve of them that are active. He is ever at work, Joh. 5.17. Hitherto my Father worketh, and I work. And its righteouſneſs he is always working, The Lord is holy in all his Ways, and righteous in all his Works, Pſal. 145. He is good, and doth good; ſo that thoſe who are poſitively holy, do moſt reſemble him, and ſo do moſt delight him. We all take moſt pleaſure in thoſe Children that are our exacteſt Pictures. Reader, art thou negatively holy; Canſt thou ſay, I am no Drunkard, no Glutton, no Adulterer? thou mayſt ſay this, and be like the Devil, for the Devil himſelf may ſay as much. Canſt thou ſay, I am no Thief, no Swearer, no Blaſphemer, no Sabbath-breaker, no Trader with falſe Weights or falſe Meaſures, no Bearer of falſe witneſs againſt my Neighbour? A Beaſt may ſay as much, and thou mayſt be free from theſe ſins, and yet like a Beaſt. But if thou liveſt in the love and delight of the bleſſed Majeſty, doing his pleaſure, this is to be like an Angel, Pſal. 103. And doing good to others, this is to be like God, and this is that which takes his heart. Common humanity is much affected with one that aboundeth in goodneſs, and is rich in good Works; therefore the Apoſtle tells us, That for a good man poſſibly ſome may even dare to die, Rom. 5. The reaſon of which is, becauſe the people of the Jews were divided into three ſorts of Perſons; there were Reſhagnim, or 〈 in non-Latin alphabet 〉 , the wicked or ungodly, thoſe who lived without the Worſhip of God, and walked in prophane courſes; there were alſo Tſidikim, or 〈 in non-Latin alphabet 〉 , the juſt or righteous, men of rigid righteouſneſs, or ſevere innocency; and Chaſidim, or 〈 in non-Latin alphabet 〉 , the good and liberal, men of large Hearts and open Hands, to do good to others; who as publick Conduits, are of publick advantage in the places where they live. Now ſaith the Apoſtle, Scarcely for a righteous man; that is, for a man of auſtere Juſtice will one die; but for a good man, a man full of good works, one that is bountiful to others, and uſeful in his Generation, a man would even dare to die. Humanity is ſo taken with doing good, that a man can be contented almoſt to die for ſuch; much more muſt goodneſs it ſelf, and the Fountain of all Goodneſs be affected therewith. He tells us, That he is a God who executeth Kindneſs, Judgment, and Righteouſneſs: For in theſe things I delight, ſaith the Lord. Both in doing them my ſelf, and ſeeing them done by others, Pſal. 11. ult. Mich. 6.8.

What thinkeſt thou, Reader, of this motive to good Works, wouldſt thou not delight the heart of God? How long haſt thou by thy Omiſſions grieved him, and is it not yet time to rejoyce him? How often haſt thou diſpleaſed him? how many millions of times? and wilt thou not now pleaſe him? Thou daily ſeeſt, that though he hath no Obligations to his Creatures (but the contrary) he doth them good, and gives them food and fruitful ſeaſons, and fills their Hearts with gladneſs. And wilt thou not do thy utmoſt to glad his Heart, who hath above all apprehenſions obliged thee? Truly, he doth not deſerve the name of a rational Creature, who doth not above all things ſeek to pleaſe his Maker; and there is no way hereunto like abounding in well-doing. Therefore the Apoſtle begs for the Coloſſians, That they may be filled with the knowledge of his Will. Why? that they might keep their Light in a dark Lanthorn, or have it as men wear a Glaſs-eye, for ſhew, and not for uſe; or that men might be able to talk the more of Religion, and the things that appertain thereunto? No, That ye might walk worthy of the Lord, unto all pleaſing, 〈 in non-Latin alphabet 〉 , to his whole liking and delight, that ye might pleaſe God. I, but how may this be done, he preſently tells us how, That ye may walk worthy of the Lord, unto all pleaſing, being fruitful in every good work. There is no ſuch way to pleaſe God, as fruitfulneſs in every good Work. It rejoyceth the Huſbandman to ſee his Trees laden with fruit, to ſee his Fields cover'd over (as the Pſalmiſts phraſe is, Pſal. 65. ult.) with Corn, and to ſee his returns anſwer his Coſt. And it rejoyceth the bleſſed God, to ſee an Heart that hath long lain fallow, and been barren, full of faith, and love, and humility, and heavenly-mindedneſs, and all the fruits of Righteouſneſs; and ſo a Life that hath been idle and unprofitable, abundant in acts of Piety, Charity, and the like. David, who ſerved the Wills of God in his Generation, he of all men was the man after Gods own heart.

14. Conſider, thou haſt but a little time to do good in, therefore it concerns thee to ſet ſpeedily upon it, and to be diligent at it. Alas, how ſhort is thy whole Life, from the Womb to the Tomb; It's but a ſhadow that fleeth away, and continueth not; a Vapour that appeareth for a little time, and then vaniſheth away, it's nothing, Job 14.2. James 4.14. Pſal. 39.6. And how much of this time is gone, hath been ſpent as a tale that is told, impertinently, and to no purpoſe, in doing nothing, or in doing that which is worſe than nothing, Pſal. 90.9. How ſhort that time is that remaineth God only knoweth; for thy time is in his hand, not thine own; ſurely then it behoveth thee to redeem the time, to make the moſt of it, and whilſt thou haſt it, to improve it for the doing of good, O Friend, haſt thou loyter'd ſo long; is thy work ſo great, thy day to work in ſo ſhort; and yet is it not time to beſtir thy ſelf? Is death at thy door? art thou within a ſtep of eternity, within the view of the other World, and yet wilt thou not up and be doing? Can any aſſure thee of ſtanding in the Vineyard another year; nay, another moneth; nay, another day; and is it not yet time to be fruitful? Doſt thou not ſee that as Labourers are ſent into the Vineyard at all hours, ſo they go out of the Vineyard at all hours. Thou oweſt a debt to Nature, to the God of Nature; the day of payment is not expreſſed, therefore it may be demanded at any time. Reader, though ſome fruit falls from the Tree by reaſon of its maturity; yet how much more is blown off, or cudgeld off, whilſt it is green? Do not thine eyes ſee Coffins and Graves of all ſorts and ſizes? And wilt thou be as the ſilly Beaſts, who though the Butcher come one day to the Field and fetch away one, another day and fetch away another to the ſlaughter; yet thoſe that remain neither miſs them that are gone, nor dread their own deſtinies. O Friend, what doſt thou think to do, when time is gone, and death comes? wilt thou ſtop the Sun of thy Life in its career? Will it hear thy Voice, and obey thy Command? Or wilt thou call to Time, as Iſraels General did to the Sun; Stand ſtill, that I may be avenged of all my Senſuality, and Idleneſs, and Pride, and Impenitency, and all my ſpiritual Enemies, which have robbed me of God and Heaven? Do you imagine Time will be at your beck? Or are the apprehenſions of the King of Terrors, and of a dreadful Day of Judgment, and of an amazing Eternity, no whit rouſing or awakening to thee?

Canſt thou believe a dark night of Death a fit time to trim, and adorn, and attrire thy Soul in, for the love and embraces of the King of Kings, and Lord of Lords. Now God gives thee a day, but of how many hours, whether longer or ſhorter, thou canſt not tell. Thy life is fleeing away, Time's Chariot moves ſwiftly: Yet a little while the Light is with thee, walk while thou haſt the Light, leſt Darkneſs come upon thee, Joh. 12.35. Two things eſpecially occur in theſe words, 1. Now thou haſt time, yea opportunity, make much of it, improve it to the utmoſt; Walk while thou haſt the Light. God allots thee a due time for bringing forth: Hence it's Obſervable, That God gave the Figg-Tree three years to bear in; other Trees, as the Olive and Nut-Tree required more time, but ſo ſucculent a Plant as the Figg-Tree needed no more; nay, ſaith A Lapide, If the Figg-Tree bear not the third year, it will never bear. God never expected Brick without allowing Straw, nor requires his Rent before Quarter-day, or the time of payment comes. 2. Thy time, or at leaſt thine opportunity is very ſhort; therefore work much in a little time, whilſt thou haſt the Light; Yet a little while the Light is with thee, a little while and the Light will be taken from thee. A little while, and the light of Life; a little while, and the light of means, and helps, and ſeaſons of Grace will be taken from thee. And what then? truly, then darkneſs will come upon thee, (a dark Grave will be the receptacle of thy Body, and a dark Dungeon will be the receptacle of thy Soul, if thou now loytereſt,) and darkneſs is no fit ſtate, nor a dark night a fit time to walk or work in.

Darkneſs is dreadful, and every thing ſeems more frightful in the night. If a mans houſe be on fire in the night, that he hears the noiſe and ratling of the flames, ſeeth no way of eſcape for himſelf, his Wife, and his Children; O in what a plight is he? he ſtands naked in his Chamber, at a loſs what to do, he is full of horrors and terrors, to be conceived by none but himſelf. How pale is his Countenance, and how heavy his Heart, when he ſeeth the flames ſeizing his Chamber, when they come near his Body; he is almoſt drown'd to death with grief and ſorrow before he is burnt to death with the flames. So it is, when the night of death ſurpriſeth the Loyterer, that hath neglected the doing of good, when Conſcience is in a flame about his ears, and frights him with the fore-apprehenſions of the unquenchable burnings, and with cutting reflections upon his former negligence and unprofitableneſs; the man is quaking and trembling, not knowing what to do: Is that a time to put on the Armor of Light, when he is putting off his natural Life? Is a dark night of fear and amazement a time to ſeek God in, or to work out his own Salvation? Ah Friend, it is too great and weighty a work to be done in an inſtant, and the poor Sinner is too much aſtoniſhed to ſet about it. If the fear of a danger gone, and over, kill a Nabal, and make his heart like a ſtone; what will the fear, the certain knowledge of wrath, of the wrath of a God, of the everlaſting wrath of a God to come, do to a poor Sinner? O Friend, make uſe of time while thou haſt it. Work the work of him that ſent thee while it is day, for the night cometh when no man can work, Joh. 9.4.

CHAP. XLI. The grand cauſe of ſins of Omiſſion. An unregenerate heart, with the cure of it; a renewed nature.

I Proceed now to the ſecond and third particulars, viz. The cauſe and cure of ſins of Omiſſion; I ſhall recite one more general and principal Cauſe, others more ſpecial, and leſs principal, and joyn the Cure to the Cauſe.

1. The grand Cauſe of theſe ſins of Omiſſion, is an unregenerate Heart. Where the ground is unplowed, and lieth fallow, no Fruit can be expected; Weeds may grow, good Corn cannot grow there: When the Heart is not broken up by Repentance, but hardned through cuſtom and continuance in ſin, no fruits of Righteouſneſs, no Faith, no Love, or Humility, &c. can be expected there. Can the Leopard change his ſpots, or the Blackamore his skin? no more can he that is accuſtomed to do evil, learn to do well, Jer. 23.13. Natures Fruit will be according to its Root, whether ſweet or ſowr. There muſt of neceſſity be a good Foundation laid, before there can be a good Superſtructure of Holineſs rear'd. An unrenewed Heart hath no tendency towards it, and Nature will work little farther than its own inclination. The Water will run as the Tyde carrieth it. Nay, the unregenerate Heart is contrary to religious Duties, hath an hatred and abhorrency of them, no wonder then if it live in the Omiſſion of them. The Carnal Mind, Lady Reaſon her ſelf, the chief and principal faculty of man, is enmity againſt God, It is not ſubject to the Law of God, neither indeed can be, Rom. 8.7. He who is an enemy to a mans Perſon, will never be a friend to his Precepts; much leſs will he who is enmity againſt Gods Life, be ſubject to his Law. There is an impoſſibility hereof, Neither indeed can be. Till the Heart be changed, it will never like the Divine Commands, that are ſo contrary to its luſts; and till it be brought to love them, it will neglect Obedience to them. When the Will, the great Commander, is ſet againſt the Laws of God, how can any of the other faculties ſubmit to them? As in fleſhly luſts, the titillation is from ſenſe and appetite; but the conſent of the reaſonable Will, is, that which makes it a vice; ſo unto good, the inclination may poſſibly be from example or education, but the royal aſſent of the Will is that which makes it a virtue. The Devil finds it no hard work to part Sin and his Duty, whoſe Will never choſe it, and whoſe Heart never loved it; but it will be much eaſier to part him and his Duty, whoſe Will and Heart have an enmity and reluctancy againſt it. If a Lads calling doth not ſuit his genius, he ſeldom comes to do any thing well, or to be expert at it; much leſs when he hates it. The Scholar who loves not his Book, will hardly proceed from the degree of a Dunce; much leſs he who loatheth his Book. If the nature of a man be contrary to God, and his Ways, the preſence of God is troubleſome to him, Job 21.14. They ſay to God, depart from us; and the Worſhip of God is tedious to them. When will the new Moon be gone, and the Sabbath be over. And the Precepts of God are Fetters and Cords to them, Pſal. 2.3. Let us break their bonds aſunder, and caſt away their cords from us. Common gifts of the Spirit, as Illumination, Convictions, ſudden flaſhes of Affection may do ſomewhat againſt this diſtemper of Nature, but the virtue of that Phyſick is ſoon ſpent, and then it returns to its former illneſs. Colours not laid in Oyl, will ſoon be waſht off.

Indeed, how can it be expected, that a Body ſeparated from a Soul ſhould ſtir or move; and much leſs can it be expected, that a Soul without Chriſt, its life, ſhould pray, or hear, or watch, or do any thing according to the Will of God. Paul tells us, I live, i. e. to God, according to his Will, doing what is good: But how comes this about, at whoſe coſt doth he keep houſe; yet not I, but Chriſt liveth in me. I may thank my Lord Jeſus, I am beholden unto him for all ability unto ſacred actions: And the life that I live in the Fleſh, is by Faith in the Son of God. It's from Chriſt alone that I receive ſupplies of ſtrength and virtue to live to God. What will then become of the Unregenerate perſon, who is without Chriſt, Epheſ. 2.12. He who hath not the Son, hath not life. And he who hath not life, I am ſure cannot live to God. The Apoſtle fitly joyns them together, Trees without fruit, twice dead, i. e. certainly dead, or dead indeed, Jude, verſ. 12. Where the ſtock is dead, the branches muſt needs wither; and if they wither, there is little likelihood of fruit.

Beſides, an unregenerate Soul is neceſſitated (as to internal Omiſſions, in regard of his want of ſpiritual life, ſo) to external Omiſſions, in regard of his engagements to his carnal intereſt. One is poſſibly married to Profit, and when that calls him, he muſt go, though Cloſet or Family, or any other Duties bid him ſtay, Matth. 8. No man can ſerve God and Mammon, but he will love the one, and hate the other; or diſpiſe the one, and cleave to the other. When once there comes a competition between godlineſs and gain in the life, it will quickly appear which hath the greateſt ſway and predominancy in the heart. The young man would not follow Chriſt, becauſe his Eſtate denied to give him leave. Had he been leſs rich, he had been (probably) more religious; but having once eſpouſed the intereſt of his Wealth, he could not leave it, though he left God, and Chriſt, and Heaven for it. Another is ingaged to Pleaſures, and when they require his preſence, it cannot be ſuppoſed that he will deny them for the exerciſes if Religion, which are ſo painful to him. Herod may pretend fair for Religion, and profeſs ſome kindneſs to the Baptiſt, but when his Dalilah commands, his love to her over-comes his fear of John; and inſtead of doing many things, or any thing that was good, he cuts off that Head which had a Tongue in it ſo bold, as to reprove him for his ſin. A third is wedded to Honour, and if that be inconſiſtent with Holineſs; as ſometimes the caſe may be, he will neglect his Duty to God, to pay his Homage to this Diana. Jehu will do one good work, becauſe Gods and his intereſt were both conjoyned. His ſlaughter of Ahabs Sons and Prophets tended to ſettle him the firmer in his Throne, and ſo his ambition call'd for the ſame with Gods Command. But Jehu will omit another good work, he will not deſtroy the Idolatry at Dan and Bethel, becauſe there his intereſt and Gods were divided; for though God enjoyned the deſtruction of Idols in one place as well as another, yet Jehu was fearful as his Predeceſſor Jeroboam, that the Crown would not be faſt on his Head, if the people ſhould have gone up to Jeruſalem to Worſhip; therefore when his carnal intereſt forbids what God commands, he diſobeys God, to ſerve that. There is no unſanctified perſon in the World, but hath ſome worldly intereſt of his own ſuperiour and paramount; nay, in many things oppoſite and contrary to the intereſt of God; and therefore though he may obey God, while both thoſe Intereſts can agree and walk together in the ſame way, yet when there is a neceſſity of their parting, he will cleave to that which hath the predominancy within him. Where God hath ſome reſidence, and is entertain'd but as an underling to the Fleſh, when it comes to this paſs, that one muſt be turn'd out of doors (for they cannot agree long together) you may eaſily gueſs which it ſhall be.

The Cure of this, Reader, muſt be (if thou art not born again) to get a new heart. An old heart will never ſerve for, or enable unto the acts of new Obedience. The water will riſe no higher than the Fountain head a whence it floweth. If you would have a Clock to move regularly, and the hand without to go true, you muſt have the wheels and poizes right within. A good temperament of Body may cauſe a propenſity to ſome things that are honeſt; but that excellency muſt be of little worth, that hath its Original from mans baſeſt part, (as thoſe materials are me •• , which ariſe out of the potentiality of the matter,) and truly that honeſty deſerves not the name of Virtue, being not quickened with the command of Reaſon. An exact Conſtitution may help a man to be mild, meek, courteous, modeſt, ſhame-faced; but theſe cannot be adopted into the Family of goodneſs, becauſe here, as they ſay, in the motion of the Serpent, the tayl leads the way to the Head; the Body rules and governs the Soul, and the mans perfection is from his meaneſt and worſt part. Beſides, the cauſe of all this ſeeming-virtue is mutable and mortal. Age, or Sickneſs, or change of Air, or of Condition, may alter a mans good nature; and then where is his Religion? Truly, as a Comet, it came without giving notice, and goeth away without giving warning. The Cauſe being taken away, the Effect ceaſeth.

Improved Reaſon will do more towards Religion, than a ſound bodily Conſtitution; but yet the Moraliſts, for all their Reaſon, were far enough from being religious. Indeed, reaſon rightly improved, is a ſpecial help, a ſerviceable Hand-Maid to Religion; but as they uſed it, or rather abuſed it, it became an Oppoſite and Enemy to Religion. The Mind or Underſtanding, which is the ſupream faculty of the Soul, they ſet up in defiance of Revelations, and with it they out-face Illumination. 〈 in non-Latin alphabet 〉 , the natural man, animalis homo, he that hath no more than a reaſonable Soul, perceiveth not the things of God, for they are fooliſhneſs unto him; neither can he know them, becauſe they are ſpiritually diſcerned, 1 Cor. 2.14. Natural Light will not help a man to ſee ſpiritual Objects; (becauſe there is no proportion between the Faculty and the Object) and becauſe it cannot apprehend them, therefore it condemneth them as fooliſh and ridiculous. It hath its high thoughts, and carnal reaſonings, and vain imaginations, in which ſtrong holds, Luſt ſhelters it ſelf againſt all the Convictions of our own Spirit. And as the Moraliſt deifieth his Underſtanding in oppoſition to Faith, ſo he idolizeth the liberty of his Will in oppoſition to the ſpecial Energy and Virtue of the Holy Ghoſt. Liberty, ſaith the Philoſopher, I have by Nature; that is, a freedom to chooſe Good or Evil, I have in common with the reſt of Mankind, but goodneſs to that liberty, or an application of it to the choice of good rather than evil; this I have from my ſelf, my Reaſon, and I am beholden to my ſelf for it. So that, as Auſtin ſaith, if this be true, Si nobis poteſt libera voluntas ex deo eſt, quoad hoc poteſt eſſe, vel bona, vel mala, bona vero voluntas ex nobis est; melius eſt id quod a nobis quam quod ab illo eſt, De peccat. merit. lib. 2. cap. 18. If our Will be free from God, it may be good or bad; but if it be good from our ſelves, better is that which we have from our ſelves, than that which we have from God. In ſhort, this moral Votary differs from the natural, that the Original of the latters Religion, is the Conſtitution of his Body, of the formers is the chief faculty of his Soul; but neither of theſe can make a man religious, for where the Vitals are tainted, and the inward parts infected, it's in vain to uſe Plaiſters or outward Medicines. Indeed, here is the great fault of both the former, that they take no notice of the depravation of mans nature, which alone would convince them of the neceſſity of a change. They who have crazed Principles, and crackt Brains, cannot ſee any defects in themſelves, being prepoſſeſt with an Opinion of their own perfection. Both the Naturaliſts and the Moraliſts are ſo far from knowing the plague of their own hearts, that they count every thing of Nature rather lovely than loathſome. And as among the Moors, blackneſs is counted a beauty, becauſe it's common and general, and they ſee no other. So with theſe men, the vitioſity of Nature, which is the ſeed of all evil, is commended for the ſpring of Virtue. Indeed, they are in love with their Diſeaſe, and inſtead of Health, have this unhappineſs, that they feel not their own ſickneſs; ſo that neither the one nor the other can be religious, or perform thoſe Duties which God requireth.

Regeneration is abſolutely requiſite to this; He that layeth not that for his Foundation, can never build a Temple for God, he muſt needs prove a Bankrupt; that is, worſe than naught when he begun. Some tell us, that Trees ſhoot above ground as much and no more than they do under ground. I am ſure there is no more godlineſs outwardly in the Life, than there is inwardly in the Heart. If the fear and love of God be the great ſpring to ſet all the wheels a going in the ways of Religion, then all is right, but till then nothing is right. If there be not the Oyl of ſolid Grace in the Veſſel of the Heart, to feed Profeſſion in the Lamp and Holineſs in the Life, both will quickly ſail.

When God intends that his people ſhould walk in his Statutes, keep his Judgments, and do them; what doth he for them to prepare them and enable them thereunto? truly this, he regenerates them, and changeth them, and putteth a new principle into them: I will give them a new Heart, and a new Spirit, Ezek. 36.26. I will caſt them in the fire of my Word, and though they are old, tough untoward metal, I will melt them, and ſoften them, and they ſhall run into my mould. But how can this be? Nature will ſtill run into its old temper; though it may be a little alter'd in its form, yet it will ſtill continue the ſame in ſubſtance and matter. No, I will put my ſpirit into them, and they ſhall walk in my Commandments, and do them. My Spirit ſhall renew and quite alter their Spirits, it ſhall turn the ſtream of their Hearts from the World and Fleſh unto God, and ſhall be in them a principle of ſpiritual life and motion, ſrengthening them to walk in my Statutes, and to keep my Commandments, and do them. The natural Spirit would have ſerved to done natural actions. The Spirit of the World would have ſerved for a man to have walked according to the courſe of the World; but no leſs than a new Spirit can ſerve for a new life, and nothing below the Spirit of God can help unto a faithful walking with God.

Two things, Reader, I would ſpecially commend to thee, without which thou canſt never rightly obey any poſitive Precept; and they are to make ſure of a change in thy Judgment and thy Heart.

1. Make ſure of a change in thy Judgment concerning Sin and Obedience. By nature thou haſt lookt on Sin, as Achan on the Wedge of Gold, and David on Bathſheba as lovely and deſirable; thou haſt beheld it through the Devils Spectacles, and ſo haſt judged it elegible, if ſtill thou art of the ſame mind; though thou mayſt for ſhame or fear forbear it a while, yet as two Lovers parted by their Parents contrive and conſpire how to meet together, and do find ſome opportunity or other concurring with their deſires; ſo thou wilt find ſome time to give thy old beloved Luſts a viſit, and as cloſe and fond embraces as ever. There is a neceſſity of being renewed in the Spirit of thy Mind, if thou wouldſt not be conformable to the World in ſin and folly, Rom. 12.2. Formerly thou haſt lookt on Holineſs as a mean contemptible thing, as a fooliſh ridiculous thing, as a fruitleſs unprofitable thing, Joh. 7.48, 49. 1 Cor. 2.14. Job 21.15. Mal. 3. and thereupon haſt turn'd thy back upon it: If thou art ſtill of the ſame Opinion, thou will be ſtill of thine old ungodly Converſation. Till thy Mind be enlightned to ſee the beauty of Holineſs, the excellency of Obedience, the equity of the Divine Precepts, the Right and Title that God hath to thy Perſon and Service, thou wilt never perform Duties to any purpoſe.

Till thou art turn'd from Darkneſs to Light, thou canſt never be turned from Satan to God, Acts 26.18. They must be renewed in knowledge after the Image of him that created them, who would put on the new man, which is after God, is created in righteouſneſs and true holineſs, Col. 3.10. Epheſ. 4.24. This illumination is requiſite in order to the ſecond thing; there muſt be a change in the Judgment, before there can be any in Affections.

2. Get thy Heart changed about Sin and Obedience: If there be not a loathing in thee of Sin, and a love in thee to Holineſs, thou wilt not much or long forſake the one, or follow after the other. By nature thou loveſt Sin as thy Meat and Drink, Prov. 4.17. as thy Dainties, Pſal. 141. as thy Members, Col. 3.5. as thy right Hand and right Eye, Matth. 18. as thy ſelf, Matth. 16.24. Now whilſt this love continueth, thou canſt never leave ſin. As the Dog may forbear the meat on the Table whilſt the Servants eye is on him, for fear of the Cudgel. But when he can come at it alone and ſcape, he will fall to it greedily. If from a Conviction of the great evil of Sin, thy Heart be not brought to abhor it; though ſome qualm of Conſcience, or ſharp Providence may make thee deſiſt from it at preſent; yet when theſe Diſtempers (as thou counteſt them) are gone, thy Stomach will come; and as one recovered of an Ague, thou wilt fall too more greedily, and feed on it more largely than ever. By Nature thy heart is ſet againſt Obedience. Thy Voice is, I will not have this man to Rule over me. The Voice of thy Heart, which was the Voice of their Lips; for they ſpoke plain Engliſh. As for the word that thou haſt ſpoken to us in the Name of the Lord, we will not do it, Jer. 44.16. Both the King and his Laws are odious to thee, and how then ſhall they be obey'd? If thy Heart continue thus bent againſt Holineſs, doſt thou think thou canſt mind it? All thy ſhews, and ſhadows, and flouriſhes, and profeſſion, and privilegdes, and purpoſes, and promiſes, will ſignifie nothing for Holineſs, or againſt Sin; till thou canſt ſay with David, I hate every falſe way: but thy Law do I love, Pſal. 119. He is hardly ſeparated from his Maſter, be he God or Satan who is bound and faſtened to him with the heart-ſtrings of love. And the Devil ſhall find it a tough taſk to rob Chriſt of that Servant, who takes pleaſure and delight in his work. Therefore, Reader, thy judgment muſt be alter'd, that thou mayſt judge of Sin and Holineſs aright, and thereby thy heart be brought out of love with Sin, and in love with Holineſs; and then the work of Piety will go on pleaſantly, and thou wilt chearfully obey the Divine Commands. His Statutes will be thy Songs, whilſt thou art in this houſe of thy Pilgrimage, Pſal. 119. O how readily wilt thou ſet about thy buſineſs, when the Laws of God are the joy of thy heart, Pſal. 119.111. And thy delight is in his Law, Pſal. 1. when thou haſt a nature in thee that inclines, and inableth, and ingageth thee to godlineſs, when thou canſt ſavour and reliſh Duties and Ordinances, and taſt them more pleaſant to thy Soul, than ever the greateſt Dainties have been to thy Body.

If thou wouldſt be truly and poſitively holy, thou ſeeſt, Reader, a neceſſity of Converſion; without it thou canſt no more act holily, than a dead man can move, or a ſtone walk, or the Tyde of it ſelf turn backward, when in its full ſtrength and career. What then wilt thou do? For I muſt confeſs withall, that this regenerating Work, which is a reſurrection from the Dead, and a new Creation, is altogether beyond thy power. Thou canſt as ſoon ſtop the Sun in its courſe, and Seal up the influence of the Stars, as convert thy ſelf. But to encourage thee, know that there is help to be had; God hath proclaimed himſelf the Author of it; James 1.18. Of his own will begat he us, (and his Word and Miniſters the Inſtruments of it) by the word of Truth. ſo Acts 26.18. 1 Cor. 4.15. So that thy work muſt be to wait on God in his Word, and to beg hard of him, that he would be found of thee in his own way. Alas, how ſhouldſt thou fill Heaven and Earth night and day with thy Cries, and Groans, and Tears, and Prayers; when thou conſidereſt, except thou liveſt to God, and walkeſt after the Spirit, thou art loſt for ever; and without a new Heart and new Spirit thou canſt not live or walk ſo, and none but God can do this for thee. O Friend, fall down on thy knees before him, acknowledge thy unworthineſs; urge God with his Promiſe, I will give you a new heart, and a new Spirit will I put into you; and I will take away your hearts of ſtone, and give unto you hearts of Fleſh. And I will put my Spirit into you, and cauſe you to walk in my ways, &c. Ezek. 38.26, 27. God cannot deny his own hand-writing, he will make good what he hath ſpoken. Look up to Jeſus Chriſt to plead for thee, who died to purchaſe Holineſs, and delights to ſee that paid which he hath bought; and hath God engaged to him, That he ſhall ſee the travail of his Soul, to his ſatisfaction, Iſa. 53.10. and perſevere in ſo doing, knowing thou ſhalt reap in time, if thou fainteſt not.

CHAP. XLII. Another cauſe of ſins of Omiſſion. Ignorance, with the cure of it; labouring after knowledge.

2. ANother cauſe of ſins of Omiſſion, is Ignorance. They who know not their Maſters Will can never do it. Let Papiſts ſay, That Ignorance is the Mother of Devotion; the Word of God, and our own experience do loudly ſpeak the contrary; Epheſ. 4.18. They are eſtranged from the life of God, (i. e. a life of Holineſs, a life in Heaven,) through the ignorance that is in them, becauſe of the blindneſs of their hearts. A blind man may well miſs his way, and a blind Mind can never do his work. Whatever the World talks of their honeſty and goodneſs, notwithſtanding their ignorance, Without knowledge the mind is not good, Prov. 19.2. They preſume to excuſe their dark Heads with their good Hearts, but theſe two are inconſiſtent. A dark Cellar is not fuller of Vermine, nor a dark hole of duſt, than a dark Heart is of filthineſs, Hoſ. 4.1, 2. They who want the knowledge of God, are under the dominion of the Devil. He is the Ruler of the darkneſs of this World, Epheſ. 6. And I am ſure the unclean Spirit never bears ſway in a clean Heart, nor this evil Spirit in a good Heart. No, as the Eagle, he firſt pecks out the eyes of his prey, and then devours it. How eaſily is a blind Soul conquer'd and kill'd by the enemies of his Salvation? What Error will not an ignorant Creature ſwallow down? he is like water, ready to take the impreſſion and form of what Veſſel you pleaſe to pour him into, Matth. 22.29. Our Saviour tells the Sadduces, That they erred, not knowing the Scriptures. And the Apoſtles told the Corinthians, who doubted at leaſt about the Reſurrection, (as the Sadduces denied it) Some have not the knowledge of God, 1 Cor. 15.32. What crime will not an ignorant man commit? Knowledge to the Mind is as Light to the World, which diſcovers our way, and thereby prevents our wandrings; but it's no wonder at all for men in the night, and darkneſs of ignorance, to go aſtray, or to ſtumble and fall. If a man walk in the night, he ſtumbleth, becauſe he ſeeth not the light of this World, Joh. 11.9. Why do we think Sin is called a work of darkneſs, truly, not only becauſe it's from the Devil, the Prince of Darkneſs; and he that doth evil loveth darkneſs, hates the light, and it's the way to blackneſs of darkneſs; but alſo becauſe it's conceived in the Womb of a dark Heart: The Prince of Darkneſs may beget what Monſters he pleaſeth on ſuch Perſons, 2 Tim. 3.3. Ignorant women were laden with divers luſts. No ſoil fuller of ſuch weeds, than that which is not manured with knowledge. St. Paul's ignorance was the ground of his waſting the Church at ſuch a cruel rate. I was a Blaſphemer, a Perſecutor, injurious, but I did it ignorantly, 1 Tim. 1.13. That Monſter Sin, which the Sun hid his head as aſhamed to behold the Murther of our Lord Jeſus Chriſt, had ignorance for its Mother: Acts 3.15. Ye killed the Prince of Life, verſ. 17. And now Brethren, I wot that through ignorance ye did it, as did alſo your Rulers. So the Apoſtle Paul, Had they known, they would not have crucified the Lord of Glory. Now if ignorance be the cauſe of ſuch grieveous Commiſſions, it muſt much more be the cauſe of Omiſſion; for in all theſe Commiſſions there are great Omiſſions: but I ſhall ſhew particularly that Ignorance is one cauſe of ſins of Omiſſion.

We are bound to love God, and that with all our Hearts, and with all our Souls, and with all our Strength, Matth. 22.37. But is it poſſible to love one whom we are ignorant of? Did ever any fear an unknown Evil, or deſire or delight in an unknown Good? Are not the greateſt Rarities, and richeſt Jewels of the World, that are undiſcovered, undeſired. The Apoſtle ſaith, He that loveth not his Brother whom he hath ſeen, how can he love God whom he hath not ſeen? 1 Joh. 3. I am ſure he that doth not ſo much as ſee God with the eye of his Soul, his Underſtanding can never love him. We ſay, What the eye ſees not, the heart grieves not; it's as true, what the eye ſeeth not, the heart loves not.

Who can obey Divine Precepts, who is ignorant of them? or fear Divine Threatnings, who doth not know them? or be allured by Divine Promiſes, who is altogether a ſtranger to them? God, and Chriſt, and Pardon, and Life, and Promiſes, & Covenant, may ſtand long enough knocking at the door of an Heart faſtened with Ignorance, before they will find admittance. It is our Duty, our great Goſpel-Duty, to believe in Chriſt, Joh. 6. This is his Commandment, that ye believe in him whom he hath ſent, 1 Joh. 3.23. But ignorance hinders this, How ſhall they believe in him of whom they have not heard, Rom. 10.10. Who will truſt a meer ſtranger, eſpecially in a matter of weight? I had need to know him well whom I truſt with my Soul and Salvation, with all I am worth for this and the other World. A wiſe man will not venture his Eſtate, much leſs his Life, leaſt of all his Soul with one of whoſe integrity, and faithfulneſs, and ability, and reſponſibleneſs he hath not good aſſurance. The Pſalmiſts ſaying is, They that know thy Name, will truſt in thee, Pſal. 9.10. They who know thy Grace & Goodneſs, thy Promiſe, and Power, and Truth, they will truſt thee, but others will not. Paul's hope could not have been ſo high, nor the Wine of his joy ſo briſk, when his Death drew near, had it not been for his great acquaintance with him with, whom he had ventured his all; 2 Tim. 1.12. I know whom I have believed, (how willing, how ready, how able to ſave me,) and what I have committed to him, he is able to keep for me againſt that day. Knowledg is ſo requiſite to Faith, that it's once & again put for Faith, Iſa. 53.10. 1 Cor. 2.2. Joh. 17.3. Phil. 3.8, 9. but Ignorance is Faiths great hinderance.

Again, Our Duty is to repent even pain of eternal perdition, Luke 13.3. Matth. 11.22, 23. But ignorance cauſeth men to omit this as well as the other. Where there is a vail upon the Underſtanding, there is ever a caul upon the Heart and Conſcience. As in the night ſeaſon, we have always the hardeſt Froſts and the coldeſt weather. Therefore the Holy Ghoſt tells us, when Iſrael ſhall repent and turn to the Lord, The vail ſhall be taken away, 2 Cor. 3.16, 17. While the vail remains, they are ſtill turning more and more from God, till wrath come upon them to the uttermoſt; but when the Vail ſhall be taken away, that they ſhall ſee the evil, and miſchief, and loathſomeneſs, and folly of thoſe ways they have turned to; and alſo for the beauty, and amiableneſs, and bounty, and kindneſs of that God they have turned from, then they will quickly return unto the Lord. Indeed, men may thank their Ignorance for moſt of their Omiſſions, eſpecially the Heathen, and many Chriſtians who live in dark corners of the Land. I, and many who are as void and empty of Knowledge, as the Heathen who live under the Goſpel. Many of theſe neglect Family-Duties, Cloſet-Prayer, a ſtrict Sanctification of the Lords-Day, edifying others to their power as opportunity is offer'd them, and ſeveral others, becauſe they do not underſtand them to be their Duty.

Reader, the cure of this muſt be for thee, if ignorant, to labour after the Knowledge of God, and thy Duty to him. When David leaves his charge with his Son Solomon, to ſerve and worſhip the bleſſed God, as the great buſineſs of his life; Mark how he begins with the means thereof, and concludes with the motive thereto. And thou Solomon my Son, know the God of thy Fathers, and ſerve him with a perfect heart and willing mind: If thou ſeek him, he will be found of thee; but if thou forſake him, he will caſt thee off for ever, 1 Chron. 28.9. As if he had ſaid, Solomon, thou Son of my Love, thou Son of my Vows, I am now dying, and going to my long home; Nature and Grace, my love to thee, and to God, do both ſtrongly incline me to deſire thy well-fare, and to wiſh thee well eternally; I know not better how to ſpeak and declare it, than by charging and commanding thee, that what-ever thou omitteſt or neglecteſt, thou wouldſt adore and worſhip the God of thy Fathers, and that not formally and cuſtomarily, but ſolemnly and ſincerely, with a perfect Heart and willing Mind; and to this end there is a neceſſity of thy knowing him. Till thou knoweſt his Grace and Goodneſs, thou wilt never love him; till thou knoweſt his Holineſs and Juſtice, thou wilt never fear him; till thou knoweſt his Promiſes, and Power, and Faithfulneſs, thou wilt never truſt him; and till thou knoweſt his boundleſs Soveraignty and Dominion over, his unqueſtionable Right and Propriety in the works of his Hands, thou wilt never obey him; therefore ſtudy the knowledge of this God of thy Fathers, that thou mayſt ſerve him; for be aſſured, he will not be mocked: But with the Ʋpright, he will carry himſelf upright; and with the Froward, he will carry himſelf froward, Pſal. 18. If thou liveſt after the Fleſh, thou ſhalt die; if thou walkeſt after the Spirit, thou ſhalt live. If thou ſeek him in his own way, with all thy Heart, as the great work and buſineſs of thy Life, he will reveal himſelf to thee, and be found of thee in a way of Grace and Favour; but if thou imbrace the World, or the Fleſh, as thy Soveraigns or Portions, and ſo caſt him off; be confident he will forſake and caſt thee off for ever, and then what will Devils do to thee, and what miſery will not ſurprize thee? Friend, God affords thee many helps for knowledge, and wilt thou not labour after it? ſhall men ſtumble, and fall into Hell, for want of doing their Duties; and neglect to do their Duties for want of knowledge, and that in the clear Sun-ſhine of the Goſpel, as thoſe do that live in the night and darkneſs of Heatheniſm and Paganiſm? Reader, wilt thou not ſee at Mid-day, at Noon-day? ſhall neither the Works nor Word of God teach thee the knowledge of him? Wouldſt thou do the Will of God or not? if thou wouldſt not, I have no more to ſay to thee, But the Lord have mercy on thee. If thou wouldſt, as thou muſt, if ever thou be ſaved, Matth. 23. Thou ſeeſt a neceſſity of knowledge, for can thy Child or Servant do thy Will, if they be ignorant of thy Will. Is it rational to expect, that one who knoweth not what thou wouldſt have, ſhould do what thou wouldſt have? Why canſt not thou make thy Beaſt as pliable, and as obedient to thee as thy Son? Is it not becauſe thy Beaſt is not ſo capable of underſtanding thy mind as thy Son is? Nay, if thou ſhouldſt do what God commands, and not know that he commanded it, thou couldſt not obey him in it; for all Obedience conſiſteth in doing what God bids us, becauſe he bids us, Pſal. 119.5, 6. For unleſs his Authority do principally ſway the Conſcience, in our ſubjection to what he enjoyns, it's nothing worth. God hates blind Sacrifices, Mal. 1. Reader, wouldſt thou have high and honourable thoughts of God? wouldſt thou have awful and reverential apprehenſions of God? wouldſt thou have Heart and Life wholly at his Command, then know him, Pſal. 78.1. In Judah is God known, his Name is great in Iſrael. How comes his Name to be ſo much reverenced, and praiſed, and admired in his Church more than in all the World beſide; but becauſe there he is better known. In Judah is God known; thence his Name is ſo great in Iſrael. Father, the World hath not known thee, but theſe have known thee, Joh. 17. So that, Reader, if ever thou wouldſt eſteem, and honour, and love, and obey God, get the knowledge of him. This is ſpiritual life, and the ſeed of eternal, Joh. 17.3. Be not bruitiſh in the ſhape of a man, as the Horſe and Mule which hath no underſtanding, Pſal. 32.9. Pſal. 49. ult. Pſal. 92.6. but take any pains in hearing, and reading, and meditating, and in conferring with others, that thou mayſt get knowledge. They ſhall run to and fro, and knowledge ſhall be increaſed. The Merchant ventures to and fro, from Port to Port, in a wooden bottom, to increaſe his Wealth, and get ſome precious Pearls. Knowledge is a Jewel of much greater value; Let no labour be thought too much for it, eſpecially cry after Knowledge, and lift up thy Voice for Ʋnderſtanding; ſeek her as Silver, and ſearch for her as for hid Treaſure: Then ſhalt thou underſtand the fear of the Lord, and find the knowledge of God, Prov. 2.4, 5, 6.

CHAP. XLIII. Another cauſe of ſins of Omiſsion, Idleneſs, with the cure of it.

3. A Third cauſe of ſins of Omiſſion, is Idleneſs. Negative Holineſs requires no great pains; a man may forbear Drunkenneſs, ſwearing, lying, ſtealing, &c. without any great labour. A man may keep his Bed, or his Chair all day, and ſo do no hurt. Some men, as the Hiſtorian obſerves,Tacitus. are ſola ſocordia innocentes, do no miſchief (not becauſe they dare not, God having forbidden it, but) becauſe it would coſt them ſome pains to do it. Their Heads muſt work to plot and contrive it, and their Hands to manage and execute it. There is a ſluggiſh temper and poorneſs of ſpirit in many men, who prefer a mean quiet before a treaſure with labour. The Sluggard would do evil as other men, only he is unwilling to loſe his ſleep and eaſe, as they do to accompliſh their wicked deſigns; and he would do good as others, (I mean in regard of the matter of Duties) only he is loth to be at the labour. Negative godlineſs requires only a ſiting ſtill, and a forbearing to meddle with ſuch and ſuch things which God hath prohibited; but poſitive Godlineſs (if to any purpoſe) requires induſtry, and zeal, and activity, and the putting forth our ſtrength and ſpirits, which makes the idle Wretch take his leave of it. The ſlothful Servant could let his Talent lie ſtill in the Earth, and not lay it out in gaming and rioting, &c. and continue his ſlothfulneſs; but if he had improved it, in trading for his Maſters profit, he muſt have gone up and down, and taken pains.

It's eaſie to forbear curſing, and ſwearing, and blaſpheming the Name of God; theſe may ſuit well with a torpid idle perſon, but to call on the Name of God, to pray fervently, to pray without ceaſing, to lift up to the Soul in prayer, to pour out the heart, to ſtir up ones ſelf to wraſtle with God, to ſeek him with all the heart, with the whole heart; this will require ſome pains and labour, and this makes him forbear it. Again, it's no great pains for a man to keep himſelf from hearing laſcivious, vain, backbiting, or flattering, or evil Language; a man may but forbear coming into ſuch company, or depart from them, when he underſtandeth them about ſuch wickedneſs; but for a man to hear the Word of God, with reverence, as the Word of God; with meekneſs, as willing to be govern'd by it; with Faith, as believing all the Promiſes and Threatnings of it to be of unqueſtionable certainty, and with a reſolution to practiſe it, as knowing we ſhall be judged by it at the day of Chriſt; this will coſt ſome head and heart work, which the ſleepy Drone is unwilling to come to.

Again, the right performance of Duties in regard of the manner, requires much more pains than in regard of the matter; therefore they who take upon them a Form, deny the power of Godlineſs; and who are not guilty of external, are yet of internal Omiſſions. How many pray or mumble over a few words Morning and Evening to God, (and are pleaſed with it, as if therefore all were well, and think God pleaſed too,) who never trouble themſelves with minding that reverence, humility, uprightneſs, ſenſe of want, Faith in Chriſt, importunity of deſires which God expects in every prevalent Prayer; and the reaſon is, becauſe the former is ſo eaſie, and the latter ſo laborious.

Beſides, for a man to examine his own heart frequently and impartially, and to call himſelf to a ſtrict account what he hath been and done in the World, and what is like to become of him, and to befal him for ever; for him to take the Looking-Glaſs of the Law of God, and therein to behold his Heart and Life, and having compared his practices with the Divine Precepts, which are exceeding broad, to accuſe, and judge, and condemn, and loath, and abhor himſelf; for him to lay himſelf low before the Lord, and to acknowledge and confeſs with ſhame, and anger, and grief, his filthineſs and wickedneſs, and to beg Pardon & Grace, as earneſtly as one that believes, if his requeſts be denied, his poor Soul is damned for ever. Friend, Friend, this is hard and painful work, and the idle man will not meddle. Once more, he that will be poſitively holy, muſt watch himſelf in all his ways, muſt watch for opportunities of Service to God; he muſt catch at them, and improve them, when he hath them put into his hand; he muſt ſtand always upon his guard, to defend himſelf againſt his enemies; and be as a Sparrow upon the houſe-top, to look about and conſider where he may pick up any ſpiritual food for his Soul; he muſt deſign, and ſtudy, and contrive how he may ſpend his time, and parts, and ſtrength, and eſtate to the beſt advantage of his Lord and Maſter; and think nothing too much, no pains, no labour, no not his blood for his Lord's Honour; and will a ſluggard that lieth with his hands in his boſom do this, or any part of this? Ah Friend, the ſleepy World dream of Happineſs upon eaſie terms, as if they could walk to Heaven in a pleaſant Meadow, or be carried to Heaven in a Down-bed; but it muſt not be, it cannot be; Difficilia quae pulchra. Canſt thou obtain any thing that is excellent, unleſs thou art diligent? Doth the Tradeſman get an Eſtate, who is not induſtrious to look after his Cuſtomers, his Books, and whatſoever concerns his Calling? Can he who ſits ſtill in his Chimney-corner, and neither minds buying in, nor ſelling out; nor takes care how things are order'd in his Shop, ever exſpect to be rich? Reader, if ever thou wilt make any thing of it, there is a neceſſity of ſhaking off this ſlothfulneſs. I muſt tell thee, an idle perſon is the Devils Cuſhion, his own burden, unlike and loathſome to God, and a wem in the Body Politick where he lives. To cure this, Reader, I muſt ſay to thee, as the Apoſtle to the Epheſians, Awake thou that ſleepeſt, ariſe from the dead, Epheſ. 5.14. Friend, thy work is not to be done ſleeping; God-work, Soul-work, Eternity-work is not to be done ſleeping. Labouring, wraſtling, fighting, ſtriving, running, are not to be done ſleeping, Joh. 6.27. Gen. 32.24. Matth. 6.13. 1 Cor. 9. Doſt thou think to attain everlaſting Pleaſures, and not to take pains? Doth God value his bliſsful Manſions at ſo low a rate, as to throw them away upon thoſe who ſlight them, and judge them unworthy their utmoſt endeavours? Is the price of Heaven fallen ſince the Redeemers being in the World? then it was, Seek firſt the Kingdom of God, and the Righteouſneſs thereof, Matth. 6.33. And ſtrive to enter in at the ſtrait Gate, Matth. 7.33. And labour for the meat that endureth to everlasting life, Matth. 6.27. And is it now laze and loyter, and be bleſſed for ever. Though God doth not exſpect from thee a natural price for his Son, that is impoſſible for Men or Angels to give; yet he doth exſpect that pactional price which he hath ſet down in his Word, as the condition of thoſe that ſhall have a part in him.

Reader, doſt thou know what pains the Merchant takes for corruptible Treaſures, how he ventures his life in a wooden-bottom, and a tempeſtuous Ocean, and is every moment in danger of death; how he ſails from Haven to Haven, diſpoſing and exchanging Commodities, trading and trafficking with perſons of divers Countries and Languages, and all to get a little wealth; and if worldly Pearls cannot be had without pains, doſt thou think the Pearl of great and ineſtimable price, the Lord Jeſus Chriſt, and the fruits of his precious blood may be had for nothing. I tell thee, as God valued his Son at ſo high a rate, as to accept of his temporary ſufferings as fuller ſatisfaction to his Juſtice on the behalf of millions of Souls; than if they had fryed millions of millions of millions of years in Hell; ſo God will make thee value and prize him, if ever thou partake any benefit by him. And if thou once comeſt to know his worth, and to eſteem him accordingly; thou wilt think no toil, no ſweat; nay, no blood too good or too much for him.

Friend, ponder the work of poſitive Godlineſs, and then judge whether diligence be not requiſite. Cloſet-Duties, as praying, reading, ſelf-examining, and Family-Duties muſt daily be performed, and that with life and vigor, and all the Soul, and all the ſtrength: Thy earthly Calling muſt be followed with heavenly affections; and whilſt thy Occupation is amongſt men, thy Converſation muſt be with God. In all Companies, and at all Seaſons, and in all Conditions, thou art to be in the fear of God, and watchful over thy ſelf, that thou doſt nothing to diſpleaſe him, and ſolicitous how thou mayſt do that which is moſt pleaſing to him. Thou muſt love God with all thy heart, when he ſeems moſt angry with thee; and truſt in his goodneſs, when he inflicts never ſo great or ſo many evils on thee. Thy duty is to believe in a crucified Chriſt, and ſo venture thy Soul on the death of another, upon the bare warrant of Scripture; thou art required to deny, and bemoan, and abhor thy ſelf, as near and dear as thou art to thy ſelf, to mortifie thy earthly members, and to cut off thy right hand, and pluck out thy right eye. Not a Relation, not a Condition, not an Ordinance, not a Providence, but calls for Duties, ſuitable Duties to be performed, and not one of theſe Duties but calls for ſuitable Graces to be exerciſed. Beſides, ere theſe Duties can be performed, and theſe Graces exerciſed, many ſtrong and ſturdy luſts muſt be ſubdued; the allurements on one hand of a flattering, gaudy, giddy, ſkin-deep World, as Babies to pleaſe Children, trampled on; and its afrightments, as Cloths ſtuft with ſtraw, to ſcare Birds, muſt be deſpiſed. I, and all the Powers and Policies of Hell combated with, and conquered. And, Friend, can all this be done with thy hands in thy Pocket, or without pains. It's in vain to think of freedom from Omiſſions, whilſt thou lieſt on the bed of Security. Water corrupteth, and breeds venemous Creatures, whilſt it ſtandeth ſtill; it is preſerved ſweet by motion, as we experience in running-ſtreams. The unuſed Iron ruſteth, whilſt that which is uſed groweth daily more bright. Neither Nature nor Art will afford us any thing that is good without labour. The ground will not yield its fruit, unleſs the Huſbandman dung, and plow, and dreſs, and harrow it. Can any Artiſt make an excellent Clock, or Watch, or curious Veſſel without pains? And wilt thou preſume of Holineſs and Heaven without it? The Heavens are ever in motion for the benefit of this lower World, and never ſtand ſtill but by a Miracle. The Earth is always labouring to bring forth fruit for our profit and delight, and never idle and barren, but as curſed of God for mans ſin. Adam in his eſtate of Innocency, was by God himſelf taught a Leſſon of Induſtry, and commanded to till the ground. Our bleſſed Saviour was not idle; but when he undertook the work of mans Redemption, went up and down doing good, denying himſelf his ſleep. A great while before day he was at prayer, Mark 1. and he prayed all night. He denied himſelf his Food when he was hungry, and diſappointed of Food at the Figg-Tree; he goeth not to an houſe to eat, but to the Synagogue to preach. He denied himſelf his eaſe and pleaſure, and all to follow his buſineſs, Joh. 9.4. As he ſaid, ſo he did; I muſt work the work of him that ſent me whilſt it is day. And did Chriſt contend, and fight, and ſtrive, and wraſtle night and day before he was crown'd, or could enjoy the Joy ſet before him; and doſt thou think to have all for nothing?

Reader, to conclude this Head conſider, Rom. 12.11. Not ſlothful in buſineſs, fervent in Spirit, ſerving the Lord. Where we have the Duty (I am perſwading thee to) commanded by the Apoſtle (in regard of its great weight, extraordinary difficulty, or backwardneſs to it,) both ways: 1. Negatively, not ſlothful in buſineſs; i. e. you will do nothing at it if ye be ſleepy or ſlothful; the buſineſs is not ſuch as may be done in a dream. As idleneſs is the burial of our perſons, ſo ſlothfulneſs is the burial of our actions. It's bad to be ſlow at our buſineſs, but much worſe to be ſlothful. 2. Affirmatively, fervent in Spirit; this is the greateſt diligence poſſible. Fervency is the heat and height of the Affections, and is as contrary to ſlothfulneſs as fire to water. When the powers and faculties of the Soul are wound up to their higheſt pitch in the Service of God; then a man may be ſaid to be fervent in Spirit. The labour of the body is nothing to the labour of the brains, and the ſweating of the outward man is little to the induſtry of the inward man. He that hath the heart of a man, may command his purſe and hands, and what he hath. Fervency of Spirit, or intenſion of Mind about any buſineſs, will call in his time, and wealth, and ſtrength, and all to its aſſiſtance.

2. The Duty is urged by an high and weighty reaſon, ſerving the Lord. It's the Majeſty, Excellency, Purity, and boundleſs Perfection of the Object, which requires ſuch warmth, and life, and heat, and fervency of Spirit in thoſe that adore him. Though we may make bold with our fellow-duſt and aſhes, with thoſe that are of the ſame make and mould with our ſelves; yet the moſt High, he whoſe Name alone is Excellent, the God of the Spirits of all Fleſh, to whom the whole Creation is leſs than nothing; he is not to be made bold with. His immenſe Being and Perfections command the higheſt and the hotteſt affections. The greateſt Prince muſt not be put off with leſs than the greateſt Preſent.

CHAP. XLIV. Another cauſe of Omiſſions, is vain excuſes men have, that Omiſſions are little ſins, with the cure of it.

4. A Fourth cauſe of ſins of Omiſſion, is a Preſumption, or falſe Opinion that men have concerning them, and ſo they think to excuſe them.

1. That they are little ſins, and ſo not much to be minded.

2. That the performance of them would be unſeaſonable at this or that time, and ſo they are put off to another time that never comes.

3. That when they are called to the performance of this or that Duty, they neglect it with this excuſe, that it is but one Duty they live in the neglect of, or it can be no great matter for once to omit it. Reader, I ſhall handle theſe ſeverally, and ſhew firſt, that theſe fooliſh excuſes which men pleaſe themſelves with, do cauſe Omiſſions, and then direct to the cure of each ſeverally.

1. The firſt excuſe is, that Omiſſions are ſmall ſins, and this Opinion is generally rooted in all men. Becauſe they do not fly in the face of Conſcience, diſturb the light of Reaſon, trouble the Societies where, and debauch the perſons amongſt whom we live, as ſome ſins of Commiſſion do; therefore thy fancy (for it is but a fancy) that they are light and little, and no great matter is to be made of them. When once a man hath ſuckt in this poyſonous Opinion, no wonder if his heart ſwell, and his life ſwarm with ſuch ſins. For when his Nature hath a reluctancy againſt the poſitive Precepts, (much more than againſt the negative) and his lazy temper ſets him farther off, and he believes that they are Peccadilloes, and little taken notice of by God; yea, that a pardon in the High Court of Heaven is allowed in courſe for ſuch ſmall offences; what ſhould hinder but he ſhould abound and continue in them to the end of his life, unleſs his judgment of them be alter'd.

In all our converſes and dealings, we are moſt careleſs about matters which we judge to be of ſmall concernment. For 'tis judged a part of folly to be very ſolicitous about toys and trifles. If I have a ſlight cut on my Finger, or my ſkin razed, I poſſibly let it go, and am nothing troubled about it; but if a bone be broken, or a vital part infected, I am not a little perplexed, and quickly apply the beſt means for the cure of it. The leſs I apprehend the danger to be, the leſs care I take to prevent it.

We ſee it by experience about the Laws of men, that thoſe Laws, the breach of which they preſume will be generally winked at, and little taken notice of by the Magiſtrate (as relieving Beggars, and ſeveral others,) are ſeldom obſerved, and men at moſt are indifferent whether they keep them or no; but for thoſe Laws which they believe will be ſeverely reckon'd for, if men break them; as thoſe againſt Thefts, Murthers, Raviſhments, Treaſons, and the like; theſe they will be tender of, and take care leſt they ſhould incur their penalties. Truly, ſo it is about the Laws of God; we do uſually make ſome conſcience of thoſe Laws which we apprehend have Death, and Hell, and Wrath, and Damnation attending the breach of them; but thoſe Laws, the breach of which we preſume is no great matter, and little minded by God, we are careleſs and indifferent about.

To cure this, Reader, conſider theſe three or four particulars.

1. I grant, that there are degrees of Sin: All ſins are not of the ſame ſize, nor every Sinner of the ſame ſtature. All ordinary Births which Satan begets upon the hearts of men are not of the ſame bigneſs; yet ſometimes we find Monſters born. Some ſins are compared to Camels, others to Gnats, Matth. 23.24. Some to Motes, others to Beams, Matth. 7.3. Some to Talents, others to Farthings or Pence. Our Saviour tells us of a Creditor who had two Debtors, the one owed much more than the other, Luke 7.41. So Luke 16.5. Some ſins are pardonable, other ſins unpardonable, Matth. 12.31. Wherefore I ſay unto you, all manner of ſin and blaſphemy ſhall be forgiven unto men, but the blaſphemy againſt the Holy Ghoſt ſhall not be forgiven unto men. The Stoicks (as Tully obſerves in his Paradoxes, and the Jovinians, Epiſt. 29. cap. 1. as St. Hierom teſtifieth in his Second Book againſt them, ſided with them,) held, That all ſins were equal, becauſe all ſins are aberrations from the rule, and a going beyond the bounds; but it is to be conſidered that ſome may wander farther from their rule, and out of their way than others. Some may ſhoot wider than others, though both miſs the mark.

A ſin againſt the Firſt Table, caeteris paribus, is greater than a ſin againſt the Second, 1 Sam. 2.25. as being more immediately againſt God. Whereas all ſin hath its ſinfulneſs from its oppoſition and offenſiveneſs to ſo infinite a Majeſty, Pſal. 51.4. Againſt thee, thee only have I ſinned. Thus we read that Witch-craft and Idolatry, which directly diſown God as the greateſt ſins, 1 Sam. 15.13. And our Lord Jeſus, when aſked what was the firſt and great Commandment, anſwers, To love the Lord our God with all our hearts, &c. Matth. 22.11. Spiritual ſins are greater than bodily ſins; 1. As thoſe by which we moſt imitate the Devil, who is for ſpiritual wickedneſſes in high places, Epheſ. 6. All ſin is from Satan per modum ſervitutis; but theſe ſins per modum imaginis. 2. As thoſe ſins by which we moſt directly oppoſe God, who is a Spirit, Joh. 4.24. and therefore God moſt directly ſets himſelf in battel-array againſt them. 3. As thoſe ſins that defile and pollute moſt the chiefeſt part of man, his ſpirit, in which regard the Apoſtle calls them filthineſs of ſpirit; and diſtinguiſheth them from the filthineſs of the fleſh, 2 Cor. 7.1. 4. As thoſe ſins which are the ſpring of all bodily and outward ſins; Out of the heart proceed Murders, Blaſphemies, Thefts, &c. Matth. 15.19. 5. As thoſe ſins have more of the heart and ſpirit in them; the malignity of ſin, in regard of its Object, is from the immenſity of that God againſt whom it is committed; in regard of its Subject, it's from the degree of that heartineſs and willingneſs with which it is committed. To back-ſlide in heart, is more than back-ſlide from God with our tongues, and deny him vocally, Prov. 14.14. Such a one ſhall be filled with his own ways and wickedneſs. To err in heart, is the provocation indeed, Heb. 3.10. To err in heart is much worſe than to err in our heads; the more of the heart and ſpirit in any Service, the more lovely and acceptable to God; the more of the heart and ſpirit in any ſin, the more loathſome and abominable to God. 6. As thoſe ſins which have their full ſcope and ſwing. In bodily ſins a man is curbed, as in Uncleanneſs, by the weakneſs or wearineſs of his Body; in Prodigality, and Luxury, and Pride, by the weakneſs of his Eſtate; in Murder, by his Antagoniſt's ſtrength, or his fear of the Law, or want of opportunity: But ſpiritual ſins have none of theſe obſtacles or hinderances. He whoſe Body is ſo weak, that he cannot know one Woman, may yet in his Spirit defile hundreds in one day. He whoſe Eſtate is ſo ſmall, that he can ſcarce maintain himſelf, will yet in his thoughts keep a Table for a Prince, throw away hundreds upon proviſion for the Fleſh, and be as great an Emperour as he pleaſeth. He whoſe ſickneſs, and lowneſs of quality, and want of a convenient ſeaſon, hindreth him from doing his Neighbour the leaſt actual injury, may yet in his Spirit ſlay more than Sampſon did with the jawbone of an Aſs in a much leſs time.

Sins againſt Knowledge are greater than ſins of Ignorance. Our Saviour tells the Jews, That if they had been blind, they had had no ſin; but becauſe ye ſay ye ſee, therefore your ſin remaineth, Joh. 9. Sins againſt knowledge are ſins againſt our own light, and thereby we offer violence to our ſelves, Rom. 1.21, to 28.2. More daring to God; for he who is ignorant of his Maſters will, cannot do any thing, or omit any thing to dare him or to provoke him, becauſe he doth not know what is diſpleaſing to him; but he who knoweth what God would have, and omits what he commandeth, or doth what he forbids, may rather be ſuppoſed to commit the one or omit the other, becauſe of his enmity to God. 3. As more againſt the mercy of God. Knowledge is a great mercy: The Ʋnderſtanding of Man is the Candle of the Lord. And ſins againſt it are therefore the more provoking, becauſe againſt the Divine goodneſs, Joh. 15.4. Theſe ſins againſt knowledge make way for the ſin againſt the Holy Ghoſt, Matth. 12.32. Heb. 6.4, 5, 6. Sins againſt the Goſpel are greater than ſins againſt the Law. Thoſe ſins are againſt the natural Law, the moral, and the Law of Faith, Rom. 3.27. and are committed in the face of the Sun, as they are againſt the cleareſt Light, ſo they are againſt the ſweeteſt Love, and therefore the more ſinful. A Taper in the hand of a Ghoſt makes it look the more gaſtly; This is the condemnation, Joh. 3.19.

Sins repeated and reiterated, are much greater than ſins once committed: Hereby the habit of Sin is ſtrengthened; frequent acts root the habits. Hereby the long-ſuffering of God is abuſed; for the more patient he is, the more he is provoked, Rom. 2.4. As in Numbers, one in the firſt place ſtands but for a ſingle one, in the ſecond place ten, in the third place for an hundred, the fourth place for a thouſand; ſo here, each Repetition is a great aggravation; Prov. 29.1. He that being often reproved, hardneth his heart, ſhall be (ſee the grievouſneſs of his puniſhment, not afflicted, but) deſtroyed (the quickneſs of it) ſpeedily, (and the irrecoverableneſs of it) and that without remedy. It's one thing to fall into the water, another thing to lie there; 'tis the latter that drowns men.

The Sins of the people of God are greater reſpectively than the Sins of others; therefore they are ſaid only to do evil, as if all the World beſide were innocent, Jer. 32. The Children of Iſrael and the Children of Judah have only done evil before me. Deut. 32.6 1. As theſe Sins are committed againſt the greateſt Obligations on Gods part, againſt the electing, calling, pardoning, adopting, ſaving-love, each of theſe is an aggravation of Sin. God accents Iſraels Sin from his ſpecial kindneſs, Hoſ. 11.1. Although I was an Huſband to them. 2. As they are committed againſt the moſt ſolemn ingagements on our part. Every of Gods people doth expreſly before God, Angels, and Men, promiſe and covenant to be the Lords, wholly, univerſally, and eternally the Lords. The Iſraelites avouched God to be theirs. And David ſwore that he would be Gods obedient Servant, Pſal. 119. I have ſworn, and I will perform, that I will keep thy righteous Judgments. And it's no mean Sin to be guilty of Perjury. God aggravates the Sin of his people by this, They all like men have tranſgreſſed the Covenant. 3. As theſe Sins are committed againſt the greateſt helps to Obedience; An enlightned Mind, a renewed Will, ſanctified Affections, an awakned Conſcience, and a principle of Life or new Nature, are all oppoſed and reſiſted by their Diſobedience. This cut the heart of David, that God made him to know Wiſdom ſecretly, Pſal. 51.6. 4. As the Sins of theſe men cauſe God to be more blaſphemed and diſhonoured than the Sins of others, Levit. 22.31. Nathan tells David, By this deed thou haſt given great occaſion to the enemies of God to blaſpheme, 2 Sam. 12.14. Indeed, theſe by falling into ſin after their Repentance, ſeem to repent of their Repentance, and to lick up their Vomit.

Sins of Omiſſion may be greater in reſpect of the perſon committing them, a Believer, in regard of the means the Offender enjoyeth. The Word of the Divine Grace, in regard of the matter he omits, the Duties of the Goſpel, and in many other reſpects than Sins of Commiſſions in others, who have not ſuch circumſtances.

It is very evident, and cannot be denied, that Sins are unequal; for though Original Sin, as the Logicians ſay of Subſtantia, be not capable of magis & minus, of intenſion or remiſſion, of aggravation or diminution; yet actual ſins are like qualities and quantities which receive more or leſs addition or ſubſtraction, and have their Latitude and Degrees. For this cauſe under the Law there were diverſity of Sacrifices for diverſity of Sin, Levit. 4.

2. I anſwer, that no ſins are little ſimply: Though there is a difference of ſins conſider'd comparatively, and ſo ſins may be ſaid to be little, if compared with thoſe that are more hainous; yet no ſins abſolutely conſider'd are little. The leaſt Sin reſembleth the Earth, which though but a point to the Heavens, yet is a vaſt immeaſurable Body in it ſelf.

1. Becauſe all ſins are againſt a great and infinite Majeſty. Reader, it's the excellency of the Perſon whoſe Authority is contemned, and Commands violated, and whoſe Name is diſhonoured by ſin that gives ſin its name, ſpeaks its hainous Nature, and is the higheſt aggravation of it, Numb. 32.23. and this is done in all Sins. Friend, till thou canſt hear of a little God contemned, abuſed, diſgraced, and reſiſted by Sin, ſpeak no more of little ſins in excuſe for thy allowance of them, Zach. 1.5.

2. Becauſe the price paid to make ſatisfaction for all ſins of what ſize or ſort ſoever, was a great price. It is the blood, the precious blood of the Son of God,Liv. 5.17, 18. and that only that can waſh away the leaſt Sin, 1 Joh. 1.7. Aaron muſt offer Sacrifice for pollution in a mans dream, that he never thought of poſſibly but in ſleep. And for the Sins which the Jews committed ignorantly, not underſtanding them to be any offence to God; and in anſwer to thoſe Types our Redeemer is ſaid to die for the ignorance, the errors of the people. Reader, till that thou canſt tell of a Sin ſo little, that ſomewhat leſs than the death of him who was God will ſatisfie for it, call no Sin little.

3. Becauſe no little puniſhment is the due and deſert of every Sin. The wages of Sin is Death, and Hell, and infinite Wrath of an Almighty God; and therefore its the wages of every Sin, Rom. 6. ult. A quatenus ad omne valet conſequentia. Becauſe fire as fire burns, therefore every fire burns; becauſe Sin as Sin damneth, therefore every Sin damneth. So that all Sins bring greater intollerable eternal Sufferings. Endleſs baniſhment from the bliſsful preſence of God and Chriſt, everlaſting burnings amongſt Devils and damned Ones, is the deſert of every Sin. Reader, when thou canſt tell of a little Fire, and little Torments in Hell, and little horrors and terrors of Soul, there to be the fruit of Sin: Call not any of thy ſins little. Another thing, Reader, I would advertiſe thee of; No Sin is little to him who thinks it ſo. Sins may be ſaid to be mortal or venial: 1. In reſpect of their own Nature, and ſo no Sins are venial; but the leaſt is mortal. 2. In reſpect of the Divine Favour. 3. In regard of the Iſſue. In the two laſt reſpects, all the ſins of ſuch as believe and repent are venial; not in the Popiſh ſenſe, ſo as to be in their own nature no tranſgreſſions, but praeter-tranſgreſſions of the Divine Law, and not properly ſins, but analogically, but they are venial, as God for Chriſt's ſake doth forgive them. Either thoſe Sins which they term venial, are forbidden by the Law of God or not; if not, they are no Sins, or the Law of God is imperfect; if they be forbidden, they are mortal. For curſed is every one that continueth not in all things written in the Book of the Law to do it, Gal. 3.10.

3. I anſwer, ſuppoſe Sins of Omiſſion were little, yet it is folly and madneſs upon this to allow of them. A mote in the eye is a little thing, it hindereth our ſight of the Sun, and is big enough to put us to great pain, and to diſturb our whole Body. The Flies and Lice of Egypt were little Creatures, but great Plagues. The ſting of a Bee is a little thing, but it puts us to grievous torment. He who refuſed to give a few crumbs, was denied one drop, Luke 16.21. A flie ſpoils an Alablaſter Box of Oyntment; a little poyſon ſpoils much wholſome Liqour.

1. If they were little, yet they are Sins, and that enough to ſet a good man againſt them. It's as much Treaſon to Coin a peny, as a twenty ſhillings piece; becauſe the Royal Authority is as much violated in the one as in the other. There is the ſame rotundity in a little Ball or Bullet, as in a great one. The Authority of God is as truly deſpiſed in the breach of the leaſt Commandments, as ſome are called, as in the breach of the greateſt, as others are called, Matth. 22.36, 37. A ſprig of Wormwood hath the ſame bitterneſs with the Plant. A drop of Sea-water hath the ſame ſaltneſs with the Ocean. The ſmalleſt Sin is a breach of the Royal Law as well as the greateſt, 1 Joh. 3.4. Though the Object may be different, yet the Command is ſtill the ſame. And the wiſe man tells us, That the Law muſt be kept as the apple of the Eye, which is offended by the ſmalleſt duſt, Prov. 7.2. The brats of Babylon muſt be daſhed againſt the Wall, as the ſtrongeſt men muſt be deſtoyed.

It's worth the while to obſerve in Scripture how leſſer Sins (being of the ſame nature) have given to them the names of the greater. Malice is called Murder, luſtful looks Adultery, ſitting at Idolatrous Feaſts (though which no thought of worſhipping the Idol) Idolatry, Job 31.27, 28.

This is argument enough againſt the ſmalleſt Sin, that it is a Sin. As the Will of God is the higheſt motive to Obedience, ſo alſo againſt Diſobedience. All Sin, as Sin, affronts the Divine Dominion, as if he had not Authority to command us; and to the Divine Wiſdom, as if God did not know what were fit for us to do, and to forbear; and to the Divine Grace, as if he had no reſpect to our good in his Precepts; and is not this ſufficient reaſon for our hatred of it, and watchfulneſs againſt it?

Reader, I Know thou wouldſt not venture upon a ſpoonful of Poyſon, but wouldſt conſider its of the ſame nature with a pint or a quart; and why wilt thou venture on any Sin, be it never ſo little in thine eye, when it is of the ſame nature, a tranſgreſſion of the ſame Law, a contempt of the ſame Lord with the greateſt. It is Murder to ſtifle an Infant in the Womb, as well as to kill a grown perſon.

Reader, whatſoever hath the nature of Sin, muſt be the Object of thy hatred, let it be comparatively little or great.

2. Theſe little ſins (if they be ſo) will make way for greater. Little wedges open the way in the moſt knotty wood for bigger. As Thieves, when they go to rob an Houſe, if they cannot force open the doors, or break through the Walls, let in a little Boy at the window, who unbolts and unlocks the door, and ſo lets in the whole Rabble. Thus the Devil, when men ſtartle at greater ſins, and by them he hath no hopes to get poſſeſſion of their Souls, he puts them upon thoſe ſins which they think little, and by theſe inſenſibly enters; for they once admitted, open the doors of the Eyes, of the Ears, and of the Heart too, whereby the whole Legion enter, and rule and domineer in their Souls to their ruine. Men do not, indeed they cannot imagine the woful conſequences of neglecting their watch againſt the leaſt Sin. How many who have been ſo modeſt and maidenly at firſt, that they would not ſo much as give a laſcivious perſon the hearing, when he hath ſpoken wantonly; yet by giving way to their own fooliſh thoughts, have at laſt proſtituted themſelves to their pleaſure without any ſhame. Sinners increaſe to more ungodlineſs, when they once venture down hill, they know not where nor when to ſtop. Work-men bore holes with little Wimbles, which make way for the driving of great Nails.

When Pompey, ſaith Plutarch, could not prevail with a City to billet his Army, he yet perſwaded them to take in a few weak maimed Souldiers; but thoſe ſoon recovered ſtrength, and let in the whole Army, to command and govern the City. Thus Satan by ſins of Infirmity prevails at length for ſins of Preſumption. Great ſtorms ariſe out of little guſts; and Clouds no bigger than the palm of a mans hand, comes in time to cover the whole Heavens. The greateſt River is fed with drops, and the biggeſt Mountain made up of atomes. As Sylla ſaid, when (in his Proſcription time, that he ſlew ſo many) one pleaded for the life of Caeſar, In uno Caeſare multi Marii. In one little Youth, many old ſubtle men; ſo in one little Sin, there may be many great ones. When one evil Spirit hath got lodging in the Heart, he prepares it, and makes room for ſeven more wicked and worſe than himſelf.

Keepers firſt ply their Deer with little Beagles till it be heated and blown, and then they put on their great Buck-Hounds. So the Devil firſt plies us with little ſins, afterwards when we are uſed to them with greater. One circle made with a ſtone in the water, makes way for a ſecond greater than it, the ſecond for a third greater than that, &c. Rivers (far from their Springs) grow as they go along greater and greater, and enlarge their Chanels, till at laſt they empty themſelves into the Ocean. Thus Sin incroacheth by degrees upon the Soul, if it can get but one of its claws into us, it will quickly follow with its head and whole body. A little Leaven leaveneth the whole lump. Unfaithfulneſs to God is firſt diſcovered in the ſmalleſt matters, then it proceeds to greater things. As the decay of a Tree is firſt viſible in its twigs, but by degrees it goeth on the bigger Arms, and from them to the main body.

As it is the nature of a Cancer or Gangreen to run from one Joynt or part of the Body to another, from the Toe to the Foot, from the Foot to the Leg, from the Leg to the Thigh, and thence to the vital parts. Do we not ſometimes ſee a whole Arm impoſthumated with the prick of a little Finger, and have we not ſometimes heard of a great City betray'd, by the opening of a little Poſtern. Theſe little ſins will grow to great ones, if let alone. Time will turn ſmall duſt into ſtone. The poyſonous Cockatrice at firſt was but an Egg.General Norris received a ſlight wound in the Iriſh wars, which he neglected, whereupon his Arm gangren'd, and both Arm and Life were loſt together. Small Twigs will prove thorny Buſhes, if not timely ſtubbed up.

3. The leaſt ſin is damnable. The ſmalleſt bit of ſin is a murthering morſel, Deut. 27.26. Curſed be he that confirmeth not all the words of this Law to do them. To eat a little Leaven ſeems a ſmall thing, yet it's a cutting off from Iſrael, Exod. 12.19. Gathering a few ſticks on a Sabbath, looking into the Ark; nay, touching the Ark, are all puniſhed with death.

It's obſervable how God urgeth the Command to abſtain from blood (which ſeems a ſmall matter) with this argument; as they deſire God to do any good for them or theirs, Deut. 12.22, 23, 24. and upon pain of death. Friend, a little thing, a prick of a thorn feſtring, the kernel of a Raiſin, a ſmall bone in thy Throat may deprive thee of thy natural life; and theſe little ſins, as thou calleſt them, may hinder thee of eternal life. A ſmall leak in a Ship unſtopt, may ſink it. A dram of poyſon diffuſeth it ſelf to all parts, till it ſeize and ſtrangle the vital Spirits. A Pen-knife will ſtab mortally, and kill a man as ſurely as a Sword. A Piſtol will kill as dead as a Cannon. Caeſar was ſlain, as ſome report, with Bodkins. There are other Diſeaſes mortal beſide the Plague. Some have been eaten up by Bears and Lions, others by Mice and Lice. It's ſpiritual Murder to ſtifle and ſuppreſs the Conceptions of the Spirit in thy Soul, as well as to do open deſpight to the Holy Ghoſt.

The Rabbies reckon'd up 613 Commandments of the Law, and diſtinguiſhed them into greater and leſſer; the leſſer they judged might be neglected with little or no guilt, but what Scripture makes deadly, men muſt not make indifferent. Gods thoughts are not as their thoughts in this particular, Ezek. 18.3. The Soul that ſins ſhall die, without a diſtinction. Thou mayſt ſay of Sin, as Lot of Zoar, It is but a little one, and my Soul ſhall live; when thou haſt much more cauſe to ſay as Jonathan, Behold I have taſted but a little honey, and I muſt die, 1 Sam. 14.43. I have been guilty of a little Sin, and without Repentance, I muſt die eternally for it. A little ſpark may kindle ſuch a fire as may burn down a whole City.

4. How little ſoever they ſhould be in their own nature, they become great by thy allowance. The nature of Sin ſtands not ſo much in the material part of it, which is often little, but principally in the form or anomy, which is the breach of Gods Law, and alſo in the manner or carriage of the heart in its Commiſſion. A Sin may be great in abſtracto, as the fact is meaſured by the Law, and as the matter of it may be, and yet ſmall in concreto; and by circumſtances as not allowed of, or domineering in the Soul. On the other ſide, a Sin may be ſmall, as meaſured by the Law, or according to the nature of the fact; and yet great by circumſtances, as liked and approved by us. In a Corporation, a man of a great Eſtate and Quality may be an inferior and underling in point of Authority and Sway; and one that is of ſmall Eſtate or Degree may be chief Governour. Sick Bodies love to be gratified with ſome little bit which they love, though it never ſo much favour their Diſeaſe. As ſome Favours we receive from God are little in their kind, but great in their circumſtances, and ſo very ingaging to the Creature; as to have a little Food ſent in, when a man is ſtarving, &c. So there are ſome Sins which may be ſmall in their nature, but by the time when, or wilfulneſs of the Sinner, may be very great. For a man to commit a Sin materially greater, is not ſo great a Sin as to commit a leſſer with deliberation. To commit actual Adultery out of ignorance, or for want of advice, is not ſo great a Sin, as for a man to be guilty of adulterous thoughts with allowance, and adviſedly. Reader, take heed of this, for thou wilt find at laſt that it will be an hard thing to give them comfort, who ſin with counſel, though in ſmall matters. A ſin little in its nature, the more it's allowed, and the more wilfully committed, the greater it is; nay, it may be much greater than Sins materially greater; if theſe be not committed plena voluntate, with a full conſent of will. As a little ſtone thrown with a ſtrong Arm will do more harm than a much greater ſtone thrown with a weak Arm. So a little Sin committed with ſecurity, deliberation, and allowance, will more waſt the Conſcience, and wound the Soul, than far greater out of infirmity and inadvertency. Petty Princes uſually prove the cruelleſt Tyrants, and do the moſt miſchief to their Subjects. Friend, doſt thou not conſider where ever Sin reigneth, it is horrid hainous, moſt defiling and damning; and thy little Sins may reign as well as great ones. There have been Kings of Countries, (as here in England in the time of the Heptarchy) nay, of Cities among the Grecians, as well as Emperors of vaſt and large Dominions. There are Mayors and Conſtables commanding in chief in their places, as well as Juſtices and Judges. A little hair hanging in the pen may make a great blot, and thy little Sins allowed, will very greatly defile and wound thy Soul. In this ſenſe, what the Philoſopher ſaith is true, 〈 in non-Latin alphabet 〉 , are 〈 in non-Latin alphabet 〉 , the ſmalleſt errors prove moſt dangerous, Ariſt. Polit. lib. 5. cap. 8.

5. The baſer and unworthier art thou to fall out with thy beſt Friend for a little ſmall matter. Ah, how great is thy ingratitude to diſobey, and provoke, and diſpleaſe, and diſhonour the bleſſed God, to whom thou art ſo infinitely obliged for a poor ſmall buſineſs? And what folly and madneſs is it to forfeit the Divine Favour, and incur his Anger, and to expoſe thy ſelf to infinite torments for a trifle, a bable, a light, little, inconſiderable thing. God aggravates the Sin of the Jews, and threatneth them ſeverely for it, Amos 2.6. That they ſold the poor for a pair of ſhooes; that they ſold what was of ſo great value, his people for a pair of ſhooes, ſo poor and mean a price. Friend, how will he deal with thee, if thou ſelleſt thy own Soul and eternal ſalvation, the blood of thy Saviour, the love of thy Father, and all the joys and delights of the other World, for a pair of ſhooes; for that which thou thy ſelf acknowledgeſt is but a ſmall and little matter. Truly, the leſs the thing, the greater thy contempt in denying to do it. Ah, who will ſtand with his God for a tittle, for a ſmall matter? Truly, the leſs the matter is, the greater is the malice that will offend and provoke God for it. How great is the unkindneſs to ſtand with God for a trifle? How little doſt thou eſteem thy God, the God of all Conſolation? how little doſt value his Love and Grace, and Favour, and endleſs fruition, to part with all for little or nothing?

The leſs, Reader, the thing is for or about which thou ſinneſt, the greater is thy Sin. Believe it, that by which thou wouldſt excuſe thy ſin doth increaſe it. It hath been formerly ſaid, If a man will break his faith, it ſhould be for a Kingdom, for ſomething of worth; yet this Sinner were a loſer, though by breaking his Faith, he could gain the whole Earth; what then is that man who will lye and forſwear himſelf for a peny. Though no man ſhould preſume upon Sin, becauſe its preſent profit will be great; yet there is more unkindneſs, more folly, and more ſinfulneſs in ſinning for a little. Some like Eagles, will not ſtoop at flies, ſcorn to ſin for a ſmall matter; others as Ants will be buſie about the leaſt duſt, will break the Law for a very little; the former are bad, the latter worſe.

6. The leſs they are, the more they call for thy care and caution; for they are the harder to be cured. As a wound made with a Bodkin, if deep, is hardlier cured than a wound with a Sword, becauſe the Orifice is ſo ſmall, and preſently almoſt cloſeth up, and ſo the wound bleedeth inwardly, often to the death of the Patient. It's much more difficult for the Mariner to avoid Quickſands, that are hurried hither and thither, then known Rocks, though Sands are ſmall things, and Rocks are great vaſt bodies. Beſides our proneneſs to deſpiſe and ſlight them, cauſeth our more frequent falling into them, as alſo our lying longer in them without repentance.

7. Small Sins are not expiated without infinite ſatisfaction, and muſt they then be dallied with? there is more malignity in the leaſt ſin, than the whole Creation can expel; and more Venome than Men & Angels can antidote againſt. Friend, conſider it, thou ſayſt they are little ſins, therefore I may live in them. Did Chriſt die for them, and wilt thou live in them? Doſt thou not know what prodigious drops of ſweat, what clods of blood, what ſtrong cries, and groans, and prayers, the leaſt Sins coſt thy Redeemer? Doſt thou not know that their weight was ſo heavy (as little and light as thou fancieſt them to be) that they preſſed and bruiſed his bleſſed Body, that they oppreſſed and amazed his bleſſed Soul; yea, that they made him, who is valour and courage it ſelf, obedience and dutifulneſs it ſelf, love and pity it ſelf to ſhrink and draw back, and pray againſt his Duty to his Father, and his own Mercy to fallen man, and decline the very end and errand for which he came into the world. Reader, think of it. As Auſtin ſaith, what matters it whether a Ship be overwhelmed with one great Wave, or ſunk by a ſmall Cranny in the bottom, whereat the water enters drop by drop. And elſe-where, what eaſeth it a man to be preſſed to death with an heap of ſmall ſand, more than with a ſow of lead; or to be ſtrangled with a pack-thread rather than with an halter.

Reader, I would not have thee think any of thy ſins little. It's unbecoming a Chriſtian to entertain ſuch a thought of his ſins; nay, it greatens his ſin, for him to preſume it is little. As we ſhould not leſſen the Mercies of God, but always think them great, and too great for us, and our ſelves leſs than the very leaſt of them; ſo we ſhould never leſſen our ſins, but judge the leaſt of them great, and the lighteſt of them heavy, and every of them too great and too heavy for us to bear; and upon theſe accounts loath and leave them. Friend, think of what I have ſaid of little ſins, and certainly thou wilt be of another mind than to allow of them, becauſe they are little; and rather reject them, becauſe they are ſins. Is there any thing that God hates but ſin, and muſt that be the Object of his hatred? Is there any thing that offends God, or grieves his Spirit, but ſin, and will nothing delight and pleaſe thee, but what provokes and diſpleaſeth him?

4. I anſwer, that Omiſſions are not little ſins. I have already largely proved, that in ſome reſpects, and as they may be circumſtantiated, they may be much greater ſins than ſins of Commiſſion. Reader, conſider what is written in the danger of ſins of Omiſſion before the Uſes, and then judge whether they are little ſins or no.

Are they little ſins which do moſt oppoſe the Mind and Will of God, which make way for whole herds of Sins of Commiſſion, and which do exceedingly grieve the good Spirit of God? Are thoſe little ſins which God complains of ſo frequently, threatneth ſo ſeverely, and puniſheth with ſuch dreadful Judgments; on their Bodies, on their Souls, in this World, on both eternally, in the other World without any remedy? But, Friend, conſider farther;

1. Can that ſin be little which denieth God the higheſt Honour, and greateſt Homage, and chiefeſt Reſpect which the Creature oweth to him? What is that which is the choiceſt Jewel in the Crown of his Glory? whence do the greateſt Revenews of his Honour flow? Are not our higheſt eſteem, our hotteſt love, or ſtrongeſt truſt, and our moſt reverential awe of his ſacred Majeſty, the beſt and the moſt we can give him; and can the omiſſion of theſe be a little ſin? The forbearance of Commiſſions is but the ſkirt, and garment, and out-ſide of that Obedience which we owe to God; it is the giving up our hearts and ſouls to him, in our moſt enlarged deſires after him, and ſpiritual delights in him, and ſuperlative valuation of him, which he requireth of us, and principally looks after, Micah 6.8. He hath ſhewed thee, O man, what is good, and what doth the Lord require of thee, but to do juſtly, to love mercy, and to walk humbly with thy God. Surely, if any ſin be little, it's that which incroacheth leaſt upon the honour of God, not that which injures ſo greatly his Royal Prerogative. He that robs his Soveraign of ſome petty goods, cannot be ſo great a Tranſgreſſor as he who would rob him of his Crown and Kingdom.

2. Is that a little ſin which provoketh God to inflict the greateſt puniſhment: Either we muſt believe that God puniſheth men more or leſs, according to the nature of their offences, whether greater or leſſer, or elſe we muſt accuſe him of injuſtice. The Apoſtle undertakes to prove him righteous, becauſe he renders to every man according to his works, Rom. 2.5, 6. If ſo, where he inflicts the greateſt Judgment, there muſt be the greateſt ſin. Now all Divines conclude, the puniſhment of loſs, which they ſay is for our Omiſſions, to be far greater than the puniſhment of ſenſe, which is for our Commiſſions. It's the general aſſertion, That departing from God, and all good for ever, will vex and torture the Soul, more than the flames of Hell can pain and torment the Body. Therefore it is obſervable, that our Saviour ſometimes ſpeaks as if all the miſery of the damned were privative, and did conſiſt in their baniſhment from him. Then will I profeſs unto them, I never knew you. Depart from me ye workers of Iniquity, Matth. 7.23. This is all. Poena damni poenalior eſt quam poena ſenſus, Chriſ. As the Sinner hath neglected to do good. They have left off to be wiſe, and to do good. So he ſhall be baniſhed from all good, and that for ever. The Omiſſion of good was his Sin, and the amiſſion of good ſhall be his puniſhment. As he delighted not in bleſſing, ſo it ſhall be far from him. Ah how far will that be from the poor Creature, which ſhall never never come to him. Friend, If the pain of loſs be greater than that of ſenſe, (for which cauſe in Scriptures, and Fathers, Hell-torments are called damnation,) and this pain of loſs be the puniſhment of thy Omiſſions, then it muſt needs follow, that Omiſſions are greater Sins than Commiſſions, and for that cauſe more ſeverely plagued by God. The preſence of God is the Heaven of Heaven, Pſal. 16. ult. In thy preſence is fulneſs of joy; and the loſs of God is the Hell of Hell. They ſhall be puniſhed with everlaſting deſtruction from the preſence of the Lord, 2 Theſſ. 1.9. Which loſs is the fruit of Omiſſions, and therefore, Reader, do not preſume them little.

3. Is that Sin little which Chriſt could not ſatisfie for, without his obſervation of the whole Law. There was requiſite that Chriſt might be a compleat Saviour, both active and paſſive Obedience, His active anſwers our Omiſſions or Sins againſt the Precept; what was neglected by us, was performed by him; and his paſſive anſwers our Commiſſions or Sins againſt the prohibition; becauſe we do much evil, he ſuffer'd much evil. Now though we think this was a ſmall part of his Humiliation, yet upon ſerious conſideration we ſhall find it otherwiſe. For him that was the great Law-Maker, to become the Law-Obſerver; For him that was above all Law, to be made under the Law, is a condeſcention indeed. Therefore the Apoſtle ſpeaks of the Love of God to be the greater, becauſe he ſent his Son made under the Law. As the Son of God, the infinite abſolute Lord of all, and Law-Maker to all, he might have pleaded exemption from the Law; though the humane Nature, as a Creature, conſider'd ſeparately from the Divine, was obliged to the obſervation of the Law; yet being in conjunction with the Deity, and making one Perſon with the Son of God, it was priviledged as to keeping the Law; but he humbled himſelf to do it, that he might ſatisfie the Divine Juſtice for our Omiſſions. Indeed, it is no diſparagement to men, no not to Angels, to be ſubject to the Law of God. It is as eſſential to them as their dependance is, by virtue of their Creatureſhip; but it was a great Humiliation in Chriſt to be bound to that Law of which he was Lord, eſpecially if we conſider theſe two things:

1. That he muſt be Man, before he could be made ſubject to the Law. For as God, he was altogether above it. As the Apoſtle ſaith, He was made of a Woman, made under the Law, Gal. 4.4. His Incarnation was the firſt, and greateſt, and loweſt ſtep of his Humiliation. It was not ſo great a marvail, nor ſo great a ſuffering for Chriſt, being man, to die, as for the Son of God to become man; he emptied himſelf, and made himſelf of no reputation, when he was made in the likeneſs of man, Phil. 2.6. For God to become man, was an emptying himſelf of his Credit, and ſtripping himſelf of his Robes of Glory, and is the firſt aenigma in the Apoſtles myſtery of Godlineſs, 1 Tim. 3.16.

2. He was bound to perfect perſonal Obedience upon pain of the Laws curſe. I mean not on pain of bearing the Laws curſe as he did, notwithſtanding his perfect Obedience for others, but for himſelf. He was under the ſame Covenant with God, in regard of himſelf, that the firſt Adam was, and if he had failed in Obedience, as Adam did, his Humane Nature had been ſeparated from the Divine, and had periſhed withall in him for ever. That Covenant under which the Redeemer was for himſelf, had no grains of allowance for the leaſt infirmity, nor would admit of Repentance for the ſmalleſt defect or offence; ſo that if he had ſwerved the leaſt from the Law, he had been uncapable of ſuffering and ſatisfying for others, Heb. 7.2. ult. and alſo had disjoyned the Humane Nature from the Divine, (which could not continue in Conjunction with a ſinful manhood,) and his Humane Nature with all he undertook for, muſt have born the curſe of the Law for ever. Reader, is that little, which coſt Chriſt ſo much to ſatisfie for? Was it eaſie to fulfil all Righteouſneſs, to obey all the rigid Exceptions of the Law to the utmoſt, to anſwer all its demands which was ſtill crying for work, yet afforded no help, neither allowed the leaſt mercy in caſe of failing. I hope thou wilt not hereafter live in any Omiſſion, upon preſumption that it is but a little ſin, when it intrencheth ſo greatly upon the Divine Prerogative, hath the greateſt puniſhment inflicted on it in the other World, and brought the Son of God to be made of a Woman, and ſo to be made under the Law here, that he might ſatisfie for it: For if after all this thou ſhould continue in it, I muſt ſay to thee, as Saul to Jonathan, with ſome alteration, Knoweſt thou not that thou haſt choſen, this Son of the Devil to thy own confuſion, 1 Sam. 20.30.

CHAP. XLV. Another excuſe for ſins of Omiſſion (which is a cauſe of them) that they would be unſeaſonable, and ſo are deferred to that time which never comes, with the anſwer to it.

2. A Second excuſe that men have for their Omiſſions, is the unſeaſonableneſs of the performance of their Duties. They grant, that they ought to perform them, that God requires it of them, and they muſt be done; but the preſent time is very inconvenient, other affairs now call for their preſence, and an another time they may be done with more advantage. So the Jews ſerved God about building his Houſe, Hag. 1.2. They acknowledged it was very fit that Gods Houſe ſhould be re-edified, and very ſad that his Houſe ſhould lie waſt, whilſt their own were ceiled, but the time was not yet come, it was unſeaſonable at preſent; they being amongſt wicked Neighbours, who would poſſibly ſcoff at them, and oppoſe them, if they ſhould go about it; it was beſt to defer it till another ſeaſon. Thus Felix, when Paul's diſcourſe of Judgment to come, had convinced him ſo far, that he trembled, moſt unhappily denieth him leave to proceed; but defers him to a more convenient ſeaſon, which never came that we hear of. Many perſons put off in a Morning Cloſet-Prayer, and Family-Duties, pretending they ſhall be better at leiſure before Noon, and thereby come to neglect them wholly for that part of the day. As Saul forbad the Prieſt to aſk Counſel of God, for want of leiſure, 1 Sam. 14.19. Others, when Alms are deſired of them, by fit Objects of Charity, will not deny them poſitively, but do it really, by deferring it till another ſeaſon, which the poor Creatures never ſee. Thus the Devil deſtroyeth many Souls, by prevailing with them to delay their Faith and Repentance upon pretence; hereafter will be time enough, and then ſuch and ſuch affairs will be over, and then they will be more at leiſure to mind them. If he can thus gain time of men, he doubts not but to make them loſe thereby an happy eternity; he is pleaſed well enough to hear men ſay, they muſt and will repent, they muſt and will believe, knowing there are few in Hell who enjoyed the Goſpel, but ſometime or other ſaid as much; but as long as it is in the future Tenſe, I will, and I will, and he can perſwade them that they are unſeaſonable Duties at preſent; he fears nothing, as knowing himſelf ſure enough of his prey.

To take away this cauſe of Omiſſions, I ſhall anſwer this excuſe.

1. I anſwer, by confeſſing (that it may be) that ſome poſitive Duties may at ſome times be unſeaſonable. The beſt ſort of Food is not always in ſeaſon. Solomon tells us, There is a time to ſow, and a time to reap, Eccleſ. 3.1, 2. All the year is not Seed-time, only ſome part of it. And it muſt be granted, that every thing is moſt beautiful in its ſeaſon, verſ. 11. then in its ſeaſon it is moſt luſtrous and lovely, moſt amiable and comely The grace and glory of an Action conſiſteth much in the right timing of it; therefore it is the praiſe of a good man, That he bringeth forth his fruit in due ſeaſon, Pſal. 1. And it highly advanceth the Wiſdom of God, that all his Actions are done in the neck, in the joynt, in the fitteſt opportunity poſſible. When the fulneſs of time was come, God ſent his Son, Gal. 4.3, 4. He hath out of his goodneſs allotted time for every Duty, Eccleſ. 3.1. There is a time to every purpoſe, and Duty for every part of time, ſo that a man can never ſay at this time, I have nothing to do. Nay, God hath allowed a ſeaſon, an opportunity for every thing, wherein, by a concurrence of helps and means, it may be done with moſt eaſe and advantage, Iſa. 50.4.

2. I anſwer, that ſome poſitive Duties are never unſeaſonable. To honour our God, to work out our Salvation, to keep a good Conſcience, to love and believe in our Lord Jeſus Chriſt, are always in ſeaſon. Theſe, and ſuch like, ought to be concommitant with every part of our time. Truſt in the Lord at all time, Pſal. 62.8. I will bleſs thy Name all the day. Bleſſed are they that keep Judgment, and do Righteouſneſs at all times, Pſal. 106.3. Therefore it is as ſome obſerve, that when Solomon mentions a time for ſeveral things, he mentions no time for doing evil, becauſe that muſt never be done; and no time for doing good, becauſe that muſt ever be done. That which ought to have no being, ſhould have no time to be in. That which ought always to be, needs not the mention of any particular time to be in.

3. I anſwer, that no Duties are unſeaſonable, when more good than hurt is done by the preſent performance of them. To reprove our Neighbour offending is a Duty; yet if I knew that my reproving him at this time would make him curſe and ſwear, and ſin more againſt God, I would defer it till another time; but if I thought that I ſhould not have another ſeaſon to do it in, and that preſent Reproof would only put him into a little pet or paſſion at preſent, but afterwards probably he would conſider it to his advantage, I would embrace the preſent opportunity. He that will omit that Duty till all things concur to his mind for the performance of it, muſt never perform it. There is hardly a ſtep to be taken in our Journey towards Heaven, but there is a block in the way to make us ſtumble at it, or go aſide for it: That if I will obſerve the Wind, I muſt not ſow at all.

4. I anſwer, Take heed that this pretence of the unſeaſonableneſs of Duties be not a device of the fleſh, and a wile of the Devil, to cloak and cover thy unwillingneſs to performance of them. It's eaſie to find ſome ſhift for every ſin; and truly there is none thou canſt live in, but Satan and thy own heart together will help thee to ſufficient grounds for them. Scarce any are gone to Hell without ſome reaſon on their ſide for going thither.

5. I anſwer, that we muſt conſult God and his Word for Wiſdom to know, and faithfulneſs to perform our Duties in their beſt ſeaſons. The heart of the wiſe diſcerneth both time and judgment, Eccleſ. 8.5. A good man that looks to God and his Word with a ſingle eye, deſiring to know what he ſhould do, and when he may do it beſt to the pleaſing of God, ſhall be taught and led by the Spirit of God in the way which he ſhould go in. The Word of God is perfect, and directs thee about the fitteſt ſeaſons for thy Duties. It teacheth thee when to mourn, Joel 2.13, 14. Iſa. 22.22, 23. when to rejoyce, Exod. 15.1, 2. Nehem. 8.10. when to pray, and when to ſing, James 5.13. when to reprove, and when to be ſilent, Amos 5.13. when to give, and when to forbear giving, Prov. 3.27. Yet ſtill there will be much need of Chriſtian prudence, and it may be helpful to thee to obſerve ſome general Rules.

1. That a greater good be preferred before a leſſer, and a more weighty Duty always have the precedency of what is leſs weighty. Though a leſſer good, and a leſs weighty Duty muſt be minded in their time and place, yet the greater muſt have the precedency, Matth. 6.33. Publick advantage muſt not be crouded out, and put by for private, nor ſpiritual good give way to temporal. Shimei ſhew'd his folly, in minding his wealth more than his life. And Mary, her wiſdom was, improving the preſent time for her Soul, when Martha was troubled about other things.

2. That generally the preſent time be laid hold on, and the firſt opportunity for the doing of good. Time is bald behind, and therefore its good to take it by the fore-lock. It's the Mariners wiſdom to take the firſt good Wind that offers it ſelf for his Voyage; and it may be the Merchants policy to take the firſt Chapman. The Apoſtle ſaith, While ye have time, do good to all, Gal. 8.10. implying, that they will not always have it, it is winged and flieth away.

Sometimes I confeſs it may be prudence (as circumſtances may be) when there is a probability of enjoying another ſeaſon to defer it at preſent; but uſually it is beſt to take the preſent, becauſe future time is uncertain, and then it may be ſaid, A price was in the hand of a Fool, and he wanted an heart.

3. That if it be evident, that more hurt than good will be done by our preſent performance of our Duties, we forbear and defer them. For thoſe Duties that do not bind us ad ſemper, God leaves much to the wiſdom of the faithful Chriſtian as to the ſeaſon of performing them.

4. That a certain good at preſent muſt be choſen before an uncertain future good, though greater than the former. If I have a price now in my hands to do my ſelf or Neighbour ſome good, and neglect to improve it; but defer it, hoping hereafter for an opportunity of doing my ſelf and Neighbour more good, this is ſinful. I doubt not, but Felix ſinned in putting Paul off till another ſeaſon, though he had intended to hear him afterwards for his own greater profit, (which he was far enough from) becauſe he muſt know that his own l •• e, continuance in his Government, and Paul's life were all at the pleaſure of another, not at his own.

Reader, if thou art upright with God, what is ſaid will be ſufficient; but if out of the deceitfulneſs of thy heart, thy plea be only a pretence for the total omiſſion of thy Duty; know aſſuredly, that if thou canſt find no ſeaſon to do God Service, he will find no ſeaſon for thy Salvation.

CHAP. XLVI. A third excuſe for ſins of Omiſſion. It is but one ſin, with the anſwer to it.

3. A Third excuſe which men have for ſins of Omiſſion, is, It is but one Duty I omit, and I hope there is no ſuch great danger in that. Though I do not read the Word, yet I pray; though I examine not my own heart, yet I read Scripture, and mind prayer; It is true, I give not to the poor, but I am painful in my Calling, and provident 〈◊〉 my Family, as God commandeth me. What hurt can there be, if ſome one ſecret Duty (the omiſſion of which cannot be ſcandalous) ſhould never be performed? Surely, God who knoweth our weak, infirm, nay, wicked and d • praved natures cannot exſpect univerſal Obedience to his poſitive or negative Commands. He underſtands that Perfection is impoſſible to the humane nature ſince the Fall; and therefore ſent his Son into the World, to take away the ſins of it.

To cure the diſtemper of the brain; for it's a kind of phrenſie which makes men argue after this rate; conſider,

1. That there is a vaſt difference between thy being guilty of many ſins, and allowing thy ſelf in one ſin. Grace may conſiſt with the being of many ſins in the ſame ſubject, but not with the liking of one ſin. As the love of money is the root of all evil, ſo is the love of Sin the root of all the evil that befals the Sinner. He who knew he could not hinder the inherency of many ſins, yet deſires and endeavours to prevent the regency of any one Sin, Pſal. 119.132. Order my ſteps by thy Word, and let not any iniquity have dominion over me. Oſerve, not any iniquity.

2. Conſider, that the Omiſſion of one Duty may ſend thee to Hell, as well as the Omiſſion of many Duties. One Knife, one Sword, one Bullet, one blow may kill a man as well as a thouſand. If thou alloweſt thy ſelf in one Omiſſion, thou art a Servant to this one Sin, (For his Servant thou art whom thou obeyeſt, Rom. 6.16.) and ſo the Devils Slave, (for he hath thee as faſt by this one Chain, as by many,) and conſequently an Enemy and Rebel againſt God, and accordingly ſhalt ſuffer eternally. Thy Soul, Friend, is the price of every ſin, and when thou alloweſt thy ſelf in any one, thou doſt implicitly, though not expreſly, bargain with the Devil thy Maſter, to ſell him thy Soul for the wages of unrighteouſneſs, 1 King. 21.20. One man in Law may keep poſſeſſion, and keep the right owner out of his Eſtate. One ſin may keep poſſeſſion for Satan, and hinder Jeſus Chriſt from his Right; I mean from ſitting on the Throne, and ſwaying the Scepter of thy Soul. Wallowing in one puddle defiles the Body, and tumbling in one piece of filthineſs defiles the Soul. One piece of ward-Land, though but a quarter of an Acre, makes a man liable to the King, and brings in his whole Eſtate, though he be worth thouſands per annum. Therefore, Friend, do not ſay, it is but one ſin, and I may be bold with it; but rather, it is Sin, and ſo mortal, and I may not allow it. As Chriſt gave himſelf to redeem thee from all iniquity, Titus 2.14. So do thou give thy ſelf to him in all manner of Duty. How ſeverely have ſome been puniſhed for one Sin. Moſes, for not ſanctifying the Name of God at one time. Eli, for omitting to reprehend his Children, according to their wickedneſs, which was one Sin. Aarons Sons, for not fetching their fire from the Altar (as ſome judge) were ſtruck dead, Levit. 10.1, 2. If the Righteous be recompenced on the Earth, much more the Tranſgreſſor and the Sinner. Take heed, if Saul's ſparing one Agag, loſt him his temporal, thy ſparing one Sin, loſe thee not the eternal Kingdom.

3. This one Sin will not go alone; thou mayſt hope when thou haſt opened the door for this one Sin to enter, that thou canſt preſently ſhut, and keep out its aſſociates, but it is impoſſible. Sins are ſociable, and ever go in company. Firſt, one evil Spirit takes poſſeſſion of the man, and then ſeven more worſe than himſelf. As there is a concatenation of Graces, where one goeth all the reſt follow, 2 Pet. 1.5, 6, 7, 8. ſo there is a concatenation of Sins, 2 Tim. 3.2, 3, 4, 5. They are ſo linkt one in another, that as in a Chain, the drawing of one link brings with that a ſecond, and that a third, and that a fourth, and all are drawn to the very end of the Chain. When Dalilah had enticed and prevailed with Sampſon, then come the Lords of the Philiſtines and bind him, and put out his eyes, and ſet him to grind at the Mill, and to make them ſport. When one ſin by its flatteries hath deceived and poſſeſſed thy Soul, then come others more potent and lordly to ſtrengthen Satans hold, and make way for others. Any one ſin allowed is a great-bellied Monſter, who hath a numerous brood in the Womb of it. It doth inſenſibly harden the heart, and ſtrongly diſpoſeth it for other Sins; as one wedge makes way for another. Who could have thought that David's idleneſs ſhould be accompanied with ſo great and curſed a crew.

He who neglects Morning-Prayer, is hereby diſpoſed to neglect God in his Calling, and to buy and ſell, and do all without his counſel. Conſider, Friend, if thou fall from the top of a Ladder but one round, it will be many to one if thou ſtop before thou comeſt to the bottom.

4. This one ſin allowed makes thee guilty of all ſins. By the breach of one Command thou diſowneſt the Authority by which all the Commands are enjoyned, James 2.10. For whoſoever ſhall keep the whole Law, and yet offend in one point, is guilty of all. It's true, he doth not break the whole formally; he may be no Thief, no Murderer, &c. But,

1. He breaks the whole Law interpretatively. He ſlights and deſpiſeth the Author of the whole Law. He cannot obey God in any Command, who endeavours not to obey him in every Command; the Apoſtle ſubjoyns this reaſon, for he that ſaid, Do not commit Adultery, ſaid alſo, Do not kill; ſo that if thou commit not Adultery, yet if thou killeſt, thou art a Tranſgreſſor of the Law.

2. He breaks the whole Law collectively, though not diſtributively. All the Commands are ten words, but one Law. The whole Law is one Copulative or Chain, break one link, you diſorder and mar all. The whole Body ſuffers by a wound given to any one part. The Commands are conſider'd all together, (not ſeverally) as they make one entire and perfect rule of righteouſneſs, from which whoſoever ſwerveth in regard of any part of it, muſt needs ſwerve from the whole.

3. He breaks the whole Law eventually, though not intentionally, in the conſequent of his Diſobedience to one Command. He is liable to the ſame Curſe with thoſe that break every Command. He is as truly out of favour with God, as if he had kept never a Command. Any one condition not obſerved, forfeits the whole Leaſe, be it never ſo large; and any one Command not obeyed, forfeits the benefits of the Goſpel, and ſubjects the Soul to eternal damnation.

4. He breaks the whole Law habitually, though not actually. The ſame wicked nature which carrieth him out to break one Command wilfully, would carry him out to break them all, if it were not reſtrained. This mans heart breaks every Command, though his hands be tied, and he is hindred from breaking many of the Commands.

5. He breaks the whole Law by the breach of any one, becauſe he ſins againſt love, and breaks that bond and knot which keeps and faſtens the whole Law together, Rom. 13.10. Qui uno peccavit omnium reus eſt, peccans contra charitatem, in qua omnia pendent, Aug. Epiſt. 29. He that breaks one Command is guilty of all, becauſe he ſins againſt Charity, on which all hang, ſaith Auſtin. Therefore upon the breach of one, viz. That of the Sabbath, God chargeth the Jews with the guilt of all, Exod. 16.18.

5. I anſwer, if it be but one ſin thou liveſt in, but one Duty thou liveſt in the omiſſion of, the more fooliſh art thou to loſe all for lack of doing one thing more. Though as the young man ſaid, thou haſt kept all the Commands from thy youth, yet if, as Chriſt ſaid to him, thou lackeſt one thing, truly, as with him, the lack of this one thing will be the loſs of all. And what a Fool is he who runs for a Crown, an incorruptible Crown, to run within one ſtep of the Goal, and then to make a ſtop, and thereby to loſe the prize? Is not he an unwiſe man, who layeth a large Foundation, raiſeth up ſtately Floors, is at great coſt in building an Houſe; yet for want of a little more charge about ſome material pillar of the Edifice, ſuffers it all to fall down?

Reader, Conſider it, the omiſſion of one Duty is the amiſſion of all thy Duties. If God loſe but one, thou loſeſt all. And art thou willing to loſe all thy labour, all thy days at the Labour-in-vain, and that for want of taking a little more pains, and doing one thing more for thy Soul and Salvation.

One flaw in a Diamond mars all its beauty and brightneſs. One blot in a writing may ſpoil the whole, and render it inſignificant. One poiſonful Herb renders all the good and wholſom Herbs in the pot unprofitable. Therefore do not ſay, It is but one, therefore I may omit it; but rather, it is but one Duty more to all my other Duties, and therefore I will not ſtick at it.

CHAP. XLVII. A fifth cauſe of ſins of Omiſſion. The example of others, with the cure of it.

5. ANother cauſe of ſins of Omiſſion, is the example of others. Men are much led by the eye, more than by the ear, and look rather to what their Neighbours do, than to what God ſpeaketh. Though all men are not of one mind in all things, yet moſt in the places where we live are of a mind about evil, and againſt good. The whole City of Sodom will joyn together in a ſin that was againſt the very light of nature. Sodom and Gomorrah, and the Cities about them, ſinned in like manner. The Diſeaſes of others Souls are far more infectious than the Plague, or any other Diſeaſe of their Bodies. The ground why ſeveral neglect the Duties God requireth, is, becauſe others neglect them. They ſee their Neighbours (ſome of whom are counted (poſſibly) wiſe men, and are (it may be) rich men and great men, and others who are numerous,) to live without God, to omit Prayer and Scripture in their Families, to neglect the inſtruction of their Children and Servants, and they think they may omit them as ſafely as others. Nay, they will tell us, ſuch and ſuch men are ſober men, and underſtand themſelves well enough, and they think it needleſs to make ſo much ado about Family-Duties, and the ſanctification of the Sabbath, &c. and our Neighbours generally are of their mind; and why ſhould we be wiſer than our Neighbours? O what a ready Scholar is man to learn a wicked Leſſon that is ſet him by others! If Corah conſpire againſt God, he ſhall quickly have ſome hundreds to joyn with him in his rebellion. They move ſwiftly towards the dead Sea of deſtruction, who are carried thitherward by the tide of Nature, and blown powerfully with the wind of Example.

The patterns of them who are Perſons of Quality and Eſtate, have a ſtrange prevalency upon the inferior ſort, and are often the Looking-glaſſes by which they dreſs themſelves. Ordinary men look on their Superiors, eſpecially if they be not ſcandalous, as men of wiſdom (whether they be ſuch or no) and fit to guide and govern others, and ſo judge they cannot err much, if they follow their ſteps. The Phariſees plead this for the Omiſſion of the great Goſpel-Duty, Joh. 7:48. Have any of the Rulers of the Phariſees believed on him? Will ye be wiſer than they? Do you think that if Faith in this Son of man (as he calls himſelf) were a Duty, they would neglect it; or if he were the true Meſſiah, ſuch underſtanding men as they would not know it?

One great man, as a great Letter in an Indenture (though it ſignifie no more than another ſmall one) hath many ſmall ones following him. The Herodians (ſome think) were ſo called from their conforming to Herod in their Religion. And it's judged the Melchites, who lived in the Eaſt, were ſo called from Melech, i. e. of the Kings Religion. The works of great men are more powerful with the ordinary ſort, than the the Will and Word of the great God. Again, the example of the multitude is very forcible. Men are carried down with the ſtream both eaſily and ſtrongly. It is as common to do as the moſt do in irreligious, as in natural actions. We think our ſelves in greateſt ſafety, when we are with the moſt numerous Party. To be ſingular, is lookt upon as ridiculous; and thoſe who are ſo, are counted proud, conceited, preciſians. Men chooſe rather to be ſociable in ſin, than ſingular in ſanctity, and to do as the moſt do, than as the beſt do. The fewneſs of Chriſt's Followers was a ſtumbling-block to his Enemies, and an offence to his Friends.

To cure this, Reader, conſider:

1. That no patterns of any men are valid againſt the Precepts of God. The Precepts of God are like himſelf, of certain purity and eternal verity; but the patterns of men are like themſelves, vain and variable. Our buſineſs is not to look to what men do, but to what God ſpeaketh. It is highly derogatory to the ſupream Being to make the examples of men, and not his Commands the rule of our lives. The examples of Murderers, Thieves, Drunkards, Swearers, are of as much force againſt the good and wholſome Law of a Prince, as the irreligious examples of any men are againſt the holy and righteous Laws of God. A Judge would deride the Malefactors Plea, that ſhould ſay, It is true, I have broke the Kings Laws, but have done no more than ſuch an Eſquire, or Knight, or Lord; I have but imitated them therein: Or that ſhould ſay, I was guilty of ſuch Treaſons, but I joyn'd with many other Traytors; I had good ſtore of company with me. And doſt thou think, Reader, the Judge of Quick and Dead, when he ſhall arraign thee for thine unchangeable Eſtate, and demand of thee why thou omittedſt the Duties he enjoyn'd thee, will accept thy Plea, when thou ſhalt ſay, It is true, Lord, I did live without Scripture, or Prayer in my Family; but ſuch and ſuch great men, who lived near me, did ſo as well as I; I wrot after their Copies, and thought it would be well enough to do as they did; or when thou ſhalt ſay, Lord, though I neglected thy Worſhip and Service, I followed therein almoſt all the Town and Pariſh where I lived, and I judged it beſt to imitate the moſt. Canſt thou imagine that ſuch a ſilly ſimple excuſe will bear any weight? Thou wilt not take ſuch a pitiful Plea from any Child or Servant in thy Family. If thy Child, when reproved by thee for Drunkenneſs, or Thieving, or Diſobeying thy Commands, ſhould excuſe himſelf, and ſay, Sir, other mens Sons are as bad as I, ſuch a Gentleman's Sons are worſe; the Children of very many meet and joyn with me in all my drinking, ſtealing, and debauched courſes. How ill would ſuch an anſwer ſound in thine ears? Or what wouldſt thou think, if thy Servant, inſtead of doing the work appointed him, ſhould run from Ale-houſe to Ale-houſe, and ſpend his time in Carding and Dicing, and then excuſe it to thee, that he did as others did; there were many beſide himſelf, and ſome of Quality, who were examples to him. Conſider how poor, how pitiful, how irrational a Plea it is to excuſe thy Diſobedience to God, by thy imitation of irreligious men; and do not think that the great God will take that excuſe from thee which thou wilt not from a Child or Servant. Surely there is a little more difference between the boundleſs bleſſed God, and thee a poor Worm, than there is between thee and any Son or Servant.

2. Conſider, If thou wilt follow others (be they great or many) in ſin, thou ſhalt alſo follow them in intollerable and eternal Sufferings. The ways of ſuch tend to death, and their ſteps take hold of Hell. And if thou wilt walk in their ways, and tread in their ſteps, thou canſt not avoid their end, Rev. 18.4. Come out from among her my people, and be not partakers of her Sins, that ye receive not her Plagues. He that catcheth the Plague of another, catcheth all the pain and weakneſs, and ill effects of ſuch a Diſeaſe. Do not think to feed on wicked mens Dainties, to live their lazy ſenſual lives, and not to pay their reckoning. Sodom and Gomorrah, and the Cities about them, went a whoring after ſtrange Fleſh; here they joyn in ſinning, but are they ſeparated in ſufferings: truly no: Are ſet forth for an example, ſuffering the vengeance of eternal fire, Jude, verſ. 7. If they unite in wickedneſs, they ſhall be united in woe. God will bind them up together as Tares for the fire.

I know, Reader, thou wouldſt not be willing to dwell for ever with, and fare for ever as wicked great men ſhall. Tophet is prepared of old: for the King it is prepared; he hath made it deep and large: the pile thereof is fire and much, wood: the breath of the Lord, like a ſtream of brimſtone, doth kindle it, Iſa. 30. ult. And why then wilt thou do as they do, and reſemble them now in time. It is unavoidable. Live as they do here, and live as they do for ever. Again, thou art unqueſtionably loth to be with, and ſuffer as the moſt ſhall to eternity. At the great day the World, (i. e. the far greater part of it,) ſhall be condemned, 1 Cor. 11.31. When they ſhall be arraigned for their endleſs Eſtates, they ſhall be caſt and condemned to the company, and curſes, and torments of the Devils for ever and ever; and if thou wouldſt not die their Deaths, or partake of their unchangeable Conditions, why wilt thou live their lives, and walk in their wicked ways.

3. Conſider of all patterns, theſe two, The greateſt or richeſt, and the multitude, are moſt unfit for thy imitation. Becauſe of all men, theſe uſually are the worſt men, and do leaſt imitate Chriſt. For great men, how few are there who are good; Grace and Greatneſs are happy and lovely, but rare Conjunctions. Solomon tells us, That Wiſdom is good with an Inheritance, Eccleſ. 7.11. But where ſhall we find Wiſdom and Wealth, Righteouſneſs and Riches together. Great and rich men have their Farms and Merchandizing, and Honours and Pleaſures, and other things to look after than their Souls and Salvation. How hardly, ſaith our Saviour, ſhall a rich man enter into the Kingdom of Heaven. It may well be hard for him, who turns the cords of Love, and bands of Kindneſs into fewel, to his luſts and weapons of unrighteouſneſs. Bleſſed be God there are ſome great men who walk religiouſly, but truly they are very few. Brethren, ye know your calling, not many wiſe men after the fleſh, not many mighty, not many noble are called. But God hath choſen the fooliſh things of the World, &c. 1 Cor. 1.26, 27, Not many wiſe, or mighty, or noble are choſen or called of God. But God hath choſen the poor of the World rich in Faith, and Heirs of a Kingdom, James 2.5. The poor are evangelized, transformed into the heavenly ſpiritual Nature of the Goſpel. The Poor receive the Goſpel, the Rich receive the World, and the things of the World. The Poor having little Eſtate in the World, look after an Eſtate in the Covenant; but the Rich having this Worlds Goods, are ſatisfied, and deſire no more. Now, Reader, wilt thou follow them that are wholly taken up with fleſhly fading Pleaſures and Riches, and caſt off all care of their eternal condition? Are they fit to be thy Guides, who bid defiance to God, and fight againſt him with his own Mercies, and throw off all regard and care what ſhall become of them for ever and ever?

Again, for the giddy-headed multitude, how unfit are they to be thy examples. Moſt are uſually the worſt. Of all Creatures, the baſeſt and vileſt are ever moſt numerous, as Flies and Vermine. How few Jewels to Pebbles or common ſtones. The weaker part are more than the wiſer. The whole World lieth in wickedneſs, as a brute in his filth, 1 Joh. 5.19. and are ſuch fit to be followed? The whole Earth wandreth after the Beaſt, Rev. 17. and is deceived by the Devil, Rev. 12.9. And are ſuch poor tame Slaves to a cruel Devil, who hates them and thee perfectly, good examples for thee to imitate? Doſt thou not conſider what truth ſpeaketh, Broad is the way, and wide is the gate that leadeth to deſtruction, and many there be who go therein, Matth. 7.14. Stop a little, and ponder it. Wilt thou go after them, who go in the broad way to deſtruction?