Grace defended. A censure on the ungodliness, by which the glorious grace of God, is too commonly abused. A sermon preached on the twenty fifth day of December, 1712. Containing some seasonable admonitions of piety. And concluded, with a brief dissertation on that case, whether the penitent thief on the cross, be an example of one repenting at the last hour, and on such a repentance received unto mercy? / By Cotton Mather, D.D. ; [One line from Isaiah] Mather, Cotton, 1663-1728. Approx. 68 KB of XML-encoded text transcribed from 39 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI : 2007-10. N01303 N01303 Evans 1551 APX3633 1551 99020402

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Early American Imprints, 1639-1800 ; no. 1551. (Evans-TCP ; no. N01303) Transcribed from: (Readex Archive of Americana ; Early American Imprints, series I ; image set 1551) Images scanned from Readex microprint and microform: (Early American imprints. First series ; no. 1551) Grace defended. A censure on the ungodliness, by which the glorious grace of God, is too commonly abused. A sermon preached on the twenty fifth day of December, 1712. Containing some seasonable admonitions of piety. And concluded, with a brief dissertation on that case, whether the penitent thief on the cross, be an example of one repenting at the last hour, and on such a repentance received unto mercy? / By Cotton Mather, D.D. ; [One line from Isaiah] Mather, Cotton, 1663-1728. Watts, Isaac, 1674-1748. [2], 35, [3] p. ; 15 cm. (8vo) Printed by B. Green, for Samuel Gerrish, at his shop in Marlborough Street., Boston: : 1712. Generically, the first Puritan Christmas sermon preached in New England; substantively, anti-Christmas. "A complaint of ingratitude."-- p. [36], by Isaac Watts. Bookseller's advertisement, p. [37].

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eng Grace (Theology). Christmas. Christmas sermons -- 1712. Hymns. Booksellers' advertisements -- Massachusetts -- Boston. 2006-04 Assigned for keying and markup 2006-05 Keyed and coded from Readex/Newsbank page images 2007-01 Sampled and proofread 2007-01 Text and markup reviewed and edited 2007-02 Batch review (QC) and XML conversion

Grace Defended. A CENSURE ON THE Ungodlineſs, By which the Glorious GRACE of GOD, is too commonly Abuſed. A SERMON Preached on the Twenty fifth Day of December, 1712. Containing Some SEASONABLE Admonitions of Piety. And Concluded, with a brief DISSERTATION on that CASE, Whether the Penitent Thief on the Croſs, be an Example of one Repenting at the LAST HOUR, and on ſuch a Repentance received unto Mercy?

By Cotton Mather, D. D.

Iſai. lviii. 1. Cry aloud, Spare not.

BOSTON Printed by B. Green, for Samuel Gerriſh, at his Shop in Marlborough Street. 1712.

Grace Defended. On the Twenty-fifth of December, 1712. BOSTON-Lecture. JUDE 4. Ungodly Men, turning the Grace of our God into Wantonneſs.

WHat? And ſo Early, ſuch Unhappy Men and Things Creep into the Churches of God! It ſeems Chriſtian Churches cannot Eaſily be too much cautioned againſt Sly-Adverſaries, and Swift-Apoſtaſies. OURS, I am ſure, are Old enough to be ſo; In Age gone beyond thoſe who were now immediately Written to. And it is to be done, as with a mighty Thunder from a flaming Mountain!

I take the Writer of this Epiſtle, to be, not that Jude the Apoſtle, who was in the Syriack Dialect called Thaddaeus, and from the Place to which he belong'd, Lebbaeus: but the Jude, who was one of the Four, that are called, The Brethren of our Lord: The Sons of His Mother, from whom He Suffered the Grievous Humiliation of being treated as an Alien, till probably His Reſurrection from the Dead, brought them into the Number of Believers on Him. He now preſumes not on ſuch a Style, as that of, A Brother; but he takes one, than which the Higheſt Archangel in Heaven knows none more Glorious; A Servant of JESUS CHRIST. Behold him now doing a Service, very proper for, very worthy of, ſuch an One. Behold him Warning and Arming the People of God, againſt the Errors which began betimes to infeſt the Churches of the Lord.

The Antinomians made a very Early Appearance, I ſee, among the Depravers and Subverters of the Faith once delivered unto the Saints. There are indeed very few New Errors broached in our Later-Dayes; the moſt of them, which now diſturb the Churches of the Faithful, are only from I ſcarce know what Enchantments, raiſing the Ghoſts of ſuch as were Dead and Damn'd many Ages ago.

The Impious, and Miſchievous Men, againſt whom the Inſpired Writer is now Engaged, have their Impiety here declared. Firſt, The Ungodly Men ſtand charged with Filthineſs. They were, that I may uſe the moſt agreeable Term, which the French Tranſlation Leads me to, A very Diſſolute Generation. I take notice by the way, that the Greek Term, here uſed for, Laſciviouſneſs, or Wantonneſs, is derived from the Name of the Town Selga; a Place infamous for ſuch Diſſolute Practices. It makes me wiſh, that no Town of ours, may in our Dayes, have any Vice abounding in it, ſo as with a laſting Infamy to derive a Name unto it. I am lothe here to Explain my ſelf too particularly! I go on with my Remarks, and ſay; That I would not be ſo unacquainted with Church-Hiſtory, n to think, the Gnosticks to be the Ungodly Men peculiarly intended here, tho' a well-known Interpreter, with an Oddity not unlike many more in him, with which he has moſt ſhamefully injured the Sacred Scriptures, ridiculouſly enough runs every where upon it. There were Other and Older Hereticks, which this Iniquity might be charged upon. And indeed, it is well known, and from Authority much better than Epiphanius, that the Hereticks of thoſe Dayes were noted for Indulged Impurities. But then, ſecondly; To our Aſtoniſhment, we find, what it was, that the Ungodly men, made the Encouragement o their Filthineſs. Aſtoniſhing! It was the Grace of God, which they turned into Wantonneſs. by the Grace of God, is meant, the Revelation which is in the Goſpel brought unto us; what we have, in [Act. XX. 24.] The Goſpel of the Grace of God: A Revelation wherein, Grace! Grace! the Glorious Grace of God, ſhines in its Meridian Glory, and with an amazing Splendor on the Children of Men When it is ſaid, They Turned it; there is a Word uſed, that ſignifies, they •• rested it, they Wronged 〈◊〉 , they Transferred it from the right uſe of it, they horribly Abuſed it. I am ſtop'd a little. Whoſe Grace? We are told, The Grace of OUR God. Sirs, If we have any Senſe of an Intereſt in GOD, and if we rejoyce in Him as OUR God, we ſhall have a Zeal for Holineſs boiling in our Souls. If we care not whether Holineſs flouriſh or no, we want a Good Mark, that the Holy God is OURS A , Lord If thou 〈◊〉 OUR God, we ſhall be lothe to ſee 〈◊〉 Goſpel abuſed with any unholy Practices.

But you muſt now attend unto a DOCTRINE, that calls for a very Serious Attention with you.

To turn the Grace of God into Wantonneſs, 〈◊〉 , Wantonly to Abuſe the Grace of God, is the Common Cuſtome, and the Certain Symptom, of Ungodlineſs.

There is a great Number of Criminals, who are to Stand this day Indi ed before the Bar of the Glorious GOD. I ſhall have Time to do little more, than juſt call over their Names, and let them know, That they have not the Fear of God before their Eyes.

I am now to Enquire; Who are the Ungodly Ones, by whom the Grace of God is turned into Wantonneſs?

In brief; All they that are not by the Favour of God, brought the more to Love ſo Gracious a God, by whom they are ſo favourably dealt withal. In Sum; All they that are the Worſe, becauſe they have ſo Good a God for to deal withal: Theſe are they, to every One of whom it may be ſaid, Thou art the Man!

More particularly,

I. Ungodly Men they are, who from the Decree of God, Encourage themſelves in the Neglect of their Duty to GOD. We believe a, Predeſtination to Life, wherein God with 〈◊〉 Everlasting Purpoſe, has decreed by His Counſel, to bring thoſe whom He hath Choſen in Chriſt out of Mankind, unto Everlaſting Salvation. We can Subſcribe this Article, [The Seventeenth of the Church of Englands famous XXXIX,] becauſe we find the Sacred Epiſtles to the Romans and Epheſians, Expreſsly aſſerting it. And when we have Subſcribed it, we ſhall not then Deny it, then Decry it, then Oppoſe it; We ſhould Look on it, as a very Scandalous Treachery to do ſo. This Election of Some to Everlaſting Life, which unavoidably implies a Rejection of Others, 'tis called, Rom. XI. 5. The Election of Grace. Oh! Sovereign Grace! Why has our God, Choſen us in Chriſt before the Foundation of the World, and Predestinated us unto the Adoption of Children! The Praiſe of the Glory of His Grace, is deſign'd in it; is diſplay'd in it. Why are Some Taken, to be Redeemed, Converted, Saved; when Others are not ſo! Tis, becauſe, I will be gracious to whom I will be gracious, ſaith the Infinite GOD, who gives none Account of His Matters. Tis all from Unaccountable Grace. Tis, Even ſo, Father, becauſe it pleaſes thee. Now, See what Ungodly Men will do! They will be at No Pains to Turn unto God; No Pains to get the Chains of Death Knock'd off their Souls; No Pains to lay hold on Eternal Life. Why ſo? Why,—Si Salvabor, Salvabor; If it be Decreed that I ſhall be Saved, ſay they, I ſhall be ſo, Let me do nothing at all about it, I ſhall yet be Saved, if it be Decreed, I ſhall. And ſo, they'l do nothing! Thus they turn the Grace of God into Wantonneſs, and Idleneſs. Theſe Idle Words, a Severe Account muſt be given of them in the Judgment of God. But, O thou Slothful and Wicked Servant, It is Untrue what thou ſayeſt. Thou ſhalt not be Saved, if thou doſt not Work about thy own Salvation. We are directed, 2 Pet. I. 10 Give all Diligence, to make your Calling and Election ſure. God has Decreed the End and the Means together. One Decreed for Life, will Strive to Enter the Strait Gate, and be in Agony leſt he fall ſhort of Entring into Life. The Man who will not give all Diligence to make his Calling Sure, and in that way his Election ſo. cannot Inherit Eternal Life. There is no Decree of God, that will carry Such an One into His Kingdom. Oh! Do not go on in a Sleepy Impenitency, Leſt you be found fore ordained unto—What is to be trembled at? A Damnation that Slumbers not.

II. Who but Ungodly Men are they, who from the Contrivance of their Salvation, Encourage themſelves, as if it gave them an Allowance for their Sinfulneſs. That we have Such a SAVIOUR as our IMMANUEL; Oh! the Riches of Grace diſcovered in it! Oh! the Unſpeakable Gift! We may and muſt cry out, God SO Loved the World, and has been So gracious to us! The Motto to be written upon all that is done for us, in and by our Saviour, is in thoſe Golden Letters; Eph. II. 5. B GRACE YE ARE SAVED. But what is the Uſe that Some do make of this Grace Becauſe there is a Saviour, I will Venture to be a Sinner: This s the Language, how foaming, and how ſhameful! of Ungodlineſs The New Covenant is a Covenant of Grace. There is a ſhout of, Grace! Grace! to be made upon every ſtroke! But 〈◊〉 ſhall ſee how this Grace is plaid upon. In this Covenant, we Merit nothing by doing any thing. Then ſayes the Sluggard, I will do nothing. Self is to be Annihilated in this Covenant; the Perpetual Projection of it is, CHRIST is All! CHRIST is All! Then ſayes the Sluggard, I have my ſelf nothing to do. Tis not by our Own Works, that we attain to Righteouſneſs; but in our Saviour we have our Juſtifying Righteouſneſs. Then, ſayes the Sluggiſh Sinner, Tis no Matter, tho' I be Careleſs about the works of Righteouſneſs. We can do nothing to any Good Purpoſe, except our Saviour do Quicken us, do Aſſiſt us, do Strengthen us. Then, ſayes the Door upon its Hinges, I will ſtand ſtill; I will never try to ſtir; Tis to no purpoſe at all for me to do any thing. Our Faithful Saviour, who is Able to keep us from Falling has engaged for the Preſervation of the Saints; that they ſhall be Kept by His Mighty Power; that None ſhall Pluck them out of His Hand. Then ſayes one of them that would be at Eaſe in Zion, Let me fold my Hands to Sleep; what need I to keep a Strong Guard, and a Strict Watch upon my ſelf? I ſtand, and why ſhould I take heed leſt I fa l? Ungodly Men, You ſtand in the way of a dreadful Thunderbolt. It comes down upon you, from, Rom. VI. 1, 2. What ſhall we ſay then? Shall we continue in Sin, that Grace may abound? GOD FORBID. At this Rebuke, O F ie from your Slothfulneſs; At the Voice of this Thunder, O Haſte away from your Ungodlineſs. Let the Spirit of the New Covenant come upon you; and then Your Habitual, Your continual Inclination will be this; A Glorious CHRIST He who does all for me. Oh! Let me then Love Him, and Seek Him, and Glorify Him unto the Uttermoſt; and be alwayes afraid of diſobliging Him.

III. Can they be any other than Ungodly Men, who from the Readineſs of the Divine Mercy for the Pardoning of Sin, Encourage themſelves to be the Readier in the Committing of Sin? Lord, Thou art READY TO PARDON! Who can hear ſuch a Word, and the Grace of it not melt the Heart of Stone within him? The Grace of God, in Pardoning of Sin, 'tis Wonderful; 'Tis Wonderful! When we are Justifyed, it is, Freely by His Grace. It is the Name of our God, Exod. XXXIV. 6, 7. The Lord, the Lord God, Merciful and Gracious, and abundant in Goodneſs, Forgiving Iniquity, and Tranſgreſſion, and Sin. For Monſters of Wickedneſs, to be made Monuments of Pardoning Mercy; For Monſtrous Menaſſehs, and Mary Magdalenes, to be received into the Favour of God, and be favoured by a Reconciled God as much as if they had never Sinned againſt Him! For all manner of Sin and Blaſphemy to be forgiven unto men; and a Fountain ſet open, to which the moſt abominable Creatures in the World, are invited, there to Waſh and be Clean: What but Infinite Grace can do ſuch a thing! You ſhall now, but Oh! do it not without Horror! See what Improvement Ungodly Men will make of ſuch Grace: An Improvement which one would wonder that any but a Devil ſhould preſume upon! They will Venture to Sin, in Hope of a Pardon. Perhaps, they will be ſo Senſeleſs, and Sottiſh, and Exceeding Sinful, as to flatter themſelves, that a, God forgive me, or a, Lord, Have Mercy upon me, will at any time obtain a Pardon for them. This Emboldens them to Sin, with a Prodigious Obſtinancy; to be Stout hearted, and far from Righteouſneſs: They ſtick at no Abominations. There is a God that will have Mercy, and will abundantly Pardon; So they will hold on Sinning, and Sin abundantly. And becauſe there have been Some called, at the Eleventh Hour, and then found Mercy with God; therefore they will Sin on, Sin with Many Tranſgreſſions and Mighty Sins, and put off till the Last Hour, the neceſſary Addreſſes to Heaven for Mercy. They Perſiſt in Enmity and Rebellion againſt the Glorious God all their Days; they Preſume, 'tis only to Ask and Have a Pardon at the Laſt. Hideous Ungodlineſs! We read, Pſal. CXXXIV. 4 O Lord, There is Forgiveneſs with thee, that thou ma st be feared. But now, to ſay; There is Forgiveneſs with God, therefore I will caſt off His Fear, and Go on without His Fear; O Vile Perverſion! To Sin from the View of a Pardon, one would think, it ſhould be very near, very near! Sinning beyond the Reach of a Pardon.

IV. Will not all Heaven Pronounce thoſe Ungodly Men, who becauſe they take themſelves delivered from the Condemning Power of the Law, Encourage themſelves to ſhake off the Commanding Power of the Law? The Grace of God, has Delivered us from the Curſe of the Law. It is a ſweet Advice brought unto us: Gal. III. 13 CHRIST has Redeemed us from the Curſe of the Law, being made a Curſe for us. The Puniſhment, which by the Law of God belonged unto us for our Sin, has been inflicted on our Saviour. Our Bleſſed Surety has Paid our Debt, by Suffering for us, the Curſe which belonged unto us. The Law of God has now no Demand upon the Believer, that the Divine Justice may be Satisfyed: Our 〈◊〉 has given Satisfaction 〈◊〉 Grace of i comparabl Sweetneſs. How Sweet, how Sweet, the 〈…〉 unto the Taſte of Piety! But now, the 〈◊〉 , which Ungodly Men will 〈…〉 of 〈◊◊〉 They ſuppoſe themſelves reſcued from the Curſe of the Law. They make it an Advantage for their Eſcape alſo from the Rule of the Law. Silly Ones; An Eſcape, that is to ſay, into Chains of Darkneſs; into the moſt rueful Captivity in the World. This Law, Man; 'tis the Law of Liberty! 'Tis an Enlarged Soul, that is effectually in the Bonds and Wayes of this Law! But the Slaves of Sin; They will indulge themſelves in groſs Violations of the Law; but ſtill their In ard Peace not Violated. No Breaches of the Law, will break the Peace into which they have dozed their Minds. They will flatter themſelves into a Great Peace, tho' they do not Love the Law. Why, ſay the Hardened Wretches; We are not under the Law; We must not fetch our Peace from the Law; Christ has anſwered the Law for us! What an Affront is this, unto the Grace of God? We read; Rom. VI. 14. 15. Sin ſhall not have Dominion over you; for you are not under the Law, but under Grace. What then? Shall we Sin, becauſe we are not under the Law, but under Grace? God forbid. Sirs, You are not yet under Grace, but under the Law, if you can be content, that Sin ſhould ſtill have Dominion over you. If you Sin, becauſe you are not under the Law, it is very ſure, you are ſtill under it, in the worſe ſenſe of being ſo. The Law does Condemn you, if you won't let it Command you. If you ſhake off that Everlaſting Rule of Living to God, which His Law Preſcribes, O Unholy and Unthankful ones, you ſhall ſtill hear the Thunder of its Wrath Curſing of you.

V. Is it poſſible for any but Ungodly Men, from Gods Delayes in Striking of them, to Encourage themſelves to Delay, their Seeking to Him, their Serving of Him. The Grace of God is very Bright, in His Patience towards the Provoking Children of Wickedneſs. The Pſalmiſt obſerves, [VII. 11] God is a Righteous Judge, and is Provoked every Day; and has bent His Bow, and made it Ready. Yet ſuch is His Grace, that He does not preſently let fly His Arrows; Deſerved Arrows, and Oh! how Deſtroying Ones! how torturous and worſe than Lightning, to the Spirits, which they Light upon! A Patient God ſpares wicked men: He does not Strike them Dead; tho' they daily challenge Thunderbolts. O Peerleſs Grace! Of a Provoked, a Righteous, an Almighty God; yet, Waiting to be Gracious. But now, the uſe that Ungodly and Ungrateful men make of this Grace. What can be more Malicious, what more Venemous, than that which you read! Eccl. VIII. 11. Becauſe Sentence against an Evil Work, is not Executed Speedily; therefore the heart of the Sons of Men is fully ſet in them to do Evil. Horrible Stupidity! Becauſe the Threatned Judgments of God, have not yet come upon them, for their Crimes, they fancy, they'l never come; the threatned folks, have ſtill a long white to Live. Becauſe they don't yet feel the Evil. that is Purſuing of Sinners, they comfort themſelves, that ſuch Evil will never overtake them. They Live; Yea, they Thrive. God Wounds them not; For that very cauſe they grow Secure, they grow Hardy, they go on ſtill in their Treſpaſſes. God has not yet Cut them down for the 〈◊〉 Fruits they bear; He Lengthens out their Time They bear the more 〈◊〉 Fruits for that; and the wicked men 〈◊〉 worſe and worſe. God gives them a Space to Repent; They do, for that very cauſe Delay to Repent, and make it a Space to act more Wickedneſs, and with more of Greedineſs. But, O Ye Bruitiſh among the People; What are you doing? Shake before that awful Thunderclap: Rom. II. 4, 5. Deſpiſeſt thou the Riches of His Goodneſs, and Forbearance, and Long Suffering not knowing that the Goodneſs of God Leads thee to Repentance? But after thy Hardneſs and Impenitent Heart, treaſureſt up unto thy ſelf Wrath againſt the Day of Wrath? Impenitents; Know you not, That Abuſed Patience will at Length be turned into Terrible Fury? and that, according to Speech uſual in the Church of God. The Juſtice which has Leaden Feet, will at length find Iron Hands, to do its Executions? Oh! Turn to God in this Day of His Patience! Oh! Let the Long ſuffering of God, but make you Stay no longer from accepting His offered Salvation. Becauſe God ſeems to Keep Silen •• . Do you think, He is even Such an One as your ſelves, and approves your Doings? You will find it otherwiſe, when He ſhall come to Set your Sins in order before you; to tear you in Pieces, and there ſhall be none to deliver you.

VI. 'Tis a thing of an Ungodly Aſpect, for Men, from ſuch Liberties as are Lawful Ones, to Encourage themſelves in taking ſuch as are Unlawful Ones. There are Great Liberties, which the Grace of God has granted unto Chriſtians; Eſpecially now the Moſaic Yoke is taken off, by the Grace of a more Evangelical Diſpenſation. But what ſayes the Law of CHRIST? 1 Cor. VIII. 9. But take heed, Leſt by any means this Liberty of yours become a Stumbling Block, to them that are weak. Mind this; When things are ſo Indifferent, that there is no Neceſſity of them, and no Commandment of God obliges to do them, we ſhould think; Tis true, I may do this thing; But wont my doing of it, cauſe other People to Sin againſt my Saviour? In this Caſe we muſt forbear; Elſe we make a wrong uſe of our Liberty. Luther had an Holy ſaying; Omnia Libera per Fidam, S rva per Charitatem. O Redeemed People of God; This is a Caſe that calls for a more Frequent, and Solemn Conſideration, than it commonly finds among you! Thus, the Grace of God is alſo Trampled on, When we run into an Exceſs in the uſe of Lawful Things. The Chriſtian has from the Grace of God, A CHARTER, for the whole Creation. I will ſhow you my Charter. It runs in thoſe Terms, 1 Tim. IV. 4 Every Creature of God is Good, and nothing to be refuſed, if it be received with Thanksgiving. Well, But the Precepts of GOD, and the Maxims of a Godly and Sober and Righteous Life, muſt ſet Bounds to us, in our uſing of our Charter. A Man may Eat any thing: But yet he may not be a Glutton. A Man may Drink what he will; But for all that, he muſt not be Drunk. To be Slave unto the uſe of an Indian Weed, or any other Trifle, is beneath a Chriſtian, who has Right Thoughts of Liberty. He may uſe it; but not ſo, as to be in Pain, if he be not alwayes at it. Any Civil Modes of Apparel may be followed: but Vanity and Luxury in Apparel; Habits that are the Enſigns of a Fooliſh Mind; Immoderate and Exorbitant Gaieties; The Diſciples of the Humble JESUS, muſt put off ſuch things. Liberty is turned into Slavery, when it runs into Extravagances. I never Sin, but I Enſlave my ſelf.

VII. 'Tis a Branch of Ungodlineſs, for Men, from the Relation they bear to the God of Heaven, to Encourage themſelves in Miſcarriages towards the Men on Earth, whom they ſtand Related to. The Grace of God beſtows mighty Priviledges, on them, whom He raiſes unto the Relation of His People, and His Children. But what ſa s the Apoſtle? 1 Pet. II. 16 As free, not uſing your Liberty, as a Cloke of Maliciouſneſs, but as the Servants of God. Thro' the Grace of God, my Conſcience is exempted from all Humane Empire; None but the Great GOD can Command my Conſcience; I may not Complement any Man, tho' he were a greater Tyrant than him at Verſailles, with a Subjection of my Conſcience unto him. For all that, I muſt make Conſcience of Submitting to the Government, which is an Ordinance of God. Paul writing to the Romans, cautio s them of this; That they ſhould not on the ſcore of their Chriſtianity pretend an Exemption from the Juriſdiction of the Magiſtrate; in the Things for which God has Ordained him. So Nothing but the WORD of God, is to Order all things in the Church of God; Things are never done Decently there, but when done according to that Order. The Inventions of Men may not be impoſed there; We are to Reject ſuch Schiſmatical Impoſitions; The Impoſers, however Liberal they are in beſtowing the Term upon others, are to be look'd upon as the true Schiſmaticks. For all this; the Church is to Pray for all that are in Authority; and its People are to Lead Peaceable Lives in all Godlineſs and Honeſty. In the Church, the Paſtors muſt not Lord it over the Heritage. The People muſt have the Choice of their own Pastors: The Paſtors muſt proceed with the Conſent of the People in things of common concernment. This was the true State of Things in the Primitive Church, and ſo they continued for ſome hundreds of years, and until they were overwhelmed with the Uſurpations of Antichriſt. It is an Obſtinacy little ſhort of a Miraculous Infliction, which they diſcover, who will at this time of Day, Contradict things that are ſo notoriouſly demonſtrated. Sacred and Precious Liberties! But now, you 〈◊〉 ; Gal. V. 13. Brethren, Ye have been called unto Liberty; Only uſe not your Liberty for an occaſion to the Fleſh but by Love Serve one another. O dear Flocks of the Lord; You muſt not now forget that word; Obey them that have the Rule ver you, and Watch for your Souls. Nor forget that word; Let the Elders that Rule well be counted worthy of double Honour: Nor forget that word; Know them that are over you in the Lord, and Eſteem them very highly in Love. The Grace of God ſhould indeed cauſe 〈◊〉 and People, to be always loading One another with Tokens of Mutual Affection. In our Families, Humanity goes a great way, and Chriſtianity much further, in this; That a Servant becomes a Brother. But if the Servant ſhall now Deſpiſe his Maſter, Inſult his Maſter, Diſobey the Maſter, which the Fifth Commandment has bound him to; Let that Brother be beaten into better Matters; make him to know his Inferiour Condition a little better. He Saucily Pla es upon the Grace of God; and ſhould be chaſtiſed for it.

VIII. 'Tis a flaming Ungodlineſs, when from the Gifts of God unto Men, their Sins againſt God, are encouraged, are furniſhed, are nouriſhed. The Grace of God, grants Gifts unto Men; Oh, why ſhould it be ſaid, Unto the Rebellious! Ungodly Men, they make the Gifts of God unto them, only a Furniture and a Nouriſhment for them, in carrying on Rebellions againſt Him. Unrighteous Ones; They fall into the Fault of Jeſhuru ; Deut. XXXII. 15. He waxed fat, and Kicked. Have they any Wit? Fools have the keeping of it; They are only, Wiſe to do Evil. Have they Health and Strength of Body? It only renders them the more Able, and the more Eager to Commit Iniquity. Are they Beautiful? They are Proud of it: And with it, they Tempt the Simple ones, and thoſe that are void of Underſtanding. Do Riches increaſe upon them? All goes to feed, the Luſt of the Fleſh, and the Luſt of the Eye, and the Pride of Life. They do but the more put their Truſt in Uncertain Riches God has little Honour from their Subſtance. Are they put into Commiſſions; or advanced unto Stations and Places of ſome Dignity? It fills them with empty Conceits of themſelves. They employ their Opportunities, not ſo much to Do Good in the World, as that they 〈◊〉 be made Rich, and the Glory of their H uſe increaſed. The XLVII Chapter of Geneſis, 〈◊〉 me Exhibits an Example of ſuch an Abuſed Advancement, which I muſt own, I cannot with •• Scandal, and Sorrow, and Wonder think 〈◊〉 But how much imitated in our Later 〈◊〉 ? Marvellous Diſingenuity! To fight againſt the Bleſſed God, with His Own Weapons, at ſuch a rate Thus to take His Corn, and His Wins, and His Wool ; and only Serve diverſe Lusts with them! Thus to take His Talents, and only Trade for the Devil with them! With ſuch Ungodly Men, how Suitably, how Pungently may we uſe that Expoſtulation! Deut XXXII. 6 Do ye thus Requite the Lord, O fooliſh People an Unwiſe! A Baſe Requital for the Grace of a Good God! On! Bluſh, and be Aſhamed of it.

IX. I have one word more to ſpeak; and I may the more freely ſpeak it, inaſmuch as the Cauſe of Godlineſs is Evidently Concerned in it. It is this, 'Tis an Evident Affront unto the Grace of God, for Men to make the Birth of our Holy Saviour, an Encouragement and an Occaſion for very Unholy Enormities. The Grace of God never Shone out more Gloriouſly, than in that Occurrence upon which an Angel flew from Heaven to tell us, Behold I bring you good Tidings of Great Joy; That unto you there 〈◊〉 born this Day a Saviour. But if ſuch an Angel were this Day to Preach among you, do you think, He would not Thunder and Lighten Wonderfully againſt the Vicious practices, in which this Grace of God, and that Holy Saviour, is this Day Affronted by multitudes of Ungodly Men in the World I do not now propoſe any matter of Doubtful Diſputation, but One, wherein I ſhall have 〈◊〉 Godly Perſons of whatever different Perſwaſions 〈◊〉 things, Concurring with me. I do not 〈…〉 whether they who three or four hundred 〈◊〉 after the Birth of 〈…〉 firſt began the Feſtival of his Nativity (I ſay, firſt began, for Voſſius himſelf confeſſes it was not kept in the firſt and ſecond Century, and Chemnitius truly ſayes, Apud Vetustiſſimos nunquam Legitur!) did not miſtake the Time of it. For they who ſay, Thou hast given thy Son to be born this Day, know not what they ſay; The Day is concealed; yea, it is now beyond Conteſtation proved, that not only the Month but alſo the very Year of it, has been Egregiouſly miſtaken. The La e moſt accurate Profeſſor of the Mathematicks, in Cambridge, has in his Exquiſite work about the Chronology of the Bible, brought this Matter under ſuch a Demonſtration, that it is no longer to be diſputed of. The whole Proceſs of the Demonſtration, is too large to be introduced here. But briefly; we are certain, that our Saviour was born before the Death of Herod, that horrible Tyrant, whom they call, The Great. We have now diſcovered Irrefragable Proofs, that this Monſter Expired, on the Twenty-fifth of November, in the 4710 year of the Julian Period, which was, Three years and above a Month, before the preſent Chriſtian AEra. Beſides many other unquestionable Accounts, concerning the Date of Herods Reign, we have a moſt infallible one, in the Eclipſe of the Moon, which happened, as all agree, on the thirteenth of March before his Death. By this infallible Mark, he died in the 4710 year of the Julian Period, which was the 4001 year of the World. And the Jewiſh Kalender has all along made the 25 day of November, an Holiday. Becauſe on that Day Herod the King died. Now the Birth of our Saviour muſt be, at leaſt a Month before the Death of Herod And on the other ſide, we cannot allow 〈…〉 more than a Month; becauſe of the Time, which 〈◊〉 now Eaſily determined, for the Attendance of the Father of John Baptiſt at the 〈◊〉 The Opinion of Dr. Lightfoot and Some others, 〈…〉 place the Birth of our Saviour Two years before the Death of Herod, can by no means be 〈◊〉 ſupported. It muſt unavoidably be the Same Year; But then, it could not poſſibly be after October. Nor, do I know, why it ſhould not be, a many Learned men have judged, about the Time of the Feaſt of Tabernacles, which was a glorious and elegant Figure of it. The Conjecture, That October being really the Tenth Month, to them who begin the Year in January, the Primitive Chriſtians had a Tradition of our Saviours being born on the 25 day of the Tenth Month; and this threw the firſt I ſtitutors of the preſent Holiday, into the Error which has ever ſince been gone upon; I Know no need of Paying any Reſpect unto it. Upon the whole; It is now determined, that the Chriſtian AEra, the Computation whereof was firſt made by Dion ſius Exiguus, between five and ſix hundred years after the Birth of our Saviour, has miſreckoned above three years; inſomuch that we are now truly entred into the Year of our Lord, 1716 And it is alſo determined, that the Birth of our Saviour was before the Month of November, in which the Bloody Iduma an, who ſought His Death, found his own. I do not now diſpute, whether People do well to Obſerve ſuch an Uninſtituted Feſtival at all, or no. Good Men may love one another, and may treat one another with a moſt Candid Charity, while he that Regardeth a Day, Regardeth it unto the Lord, and he that Regardeth not the Day, alſo ſhows his Regard unto the Lord, in his not Regarding of it. Tho' this I will take leave to ſay: If the Churches of NEW ENGLAND preſerve the Religion of the LORDS DAY, it will in the Day of Reformation that muſt come on, be judg'd 〈◊〉 Diſhonour to them, that they have harmonized with their United Brethren in Scotland, in a Point for which the laſt of their peculiar Kings once applauded their Purity, even their not having a 〈◊〉 obſerved among them. What I am going to animadvert upon, is a thing, which there can be no doubt about. And there are ſome things that render it highly Seaſonable, to diſpenſe thoſe Admonitions of God our Saviour, unto our Children, which I am now to pour down upon them. The famous Perkins long ſince complained; That the Feaſt of Christs Nativity is ſpent in Revel ing. Dicing, Carding, Masking, and in all Licentious Liberty, for the moſt part, as tho' it were ſome Heathen Feaſt, of Ceres, or Bacchus. Yea, the zealous Martyr Latymer complained. That Men diſhonour Chriſt more in the Twelve Days of Chriſtmas, than in all the twelve Months of the Year beſides. All the truly Religious People in the World, ſtill make the Complaint with Lamentation We alſo muſt Mourn in our Complaint, and make a Noiſe, upon it. My Concern is now, with our own Children; and for ſuch as we muſt faithfully Admoniſh in our Miniſtry, as we ſhall anſwer the ſame unto GOD. Children, We lay the Charges of God upon you; That if any People take this Time, for any thing of a Riotous Tendency, you do not aſſociate with them, in ſuch Ungodlineſs. No, but let your Anſwer to thoſe Children of Folly be, The Grace of God in Sending us a Great Saviour calls for more Pious Acknowledgments. Let your Own Conſcience be appeal'd unto; the Preacher which every one of you has in his own boſome, hearken'd to! Can you in your Conſcience think, that our Holy Saviour is honoured, by Mad Mirth, by long Eating, by hard Drinking, by lewd Gaming, by rude Revelling; by a Maſs it for none but a Saturn, or a Bacchus, or the Night of a Mahometan Ramadam? You cannot poſſibly think ſo! At the Birth of our Saviour, 〈◊〉 A Multitude of the Heavenly Host was hear 〈…〉 ſhall it be ſaid, That at the 〈◊〉 our Saviour for which we owe as High Praiſes to God as they can do, We take the Time to Pleaſe the Helliſh Legions, and to do Actions that have much more of Hell than of Heaven in them? I muſt faithfully tell you, This way of honouring the Bleſſed JESUS, who came to Redeem us from a Vain Converſation, received by Tradition from our Fathers, 'tis a practical Blaſphemy upon Him; an Highhanded Blaſphemy upon Him! It is to outrage the Holy Son of God! It is to Expoſe your ſelves unto that Indignation of Heaven, which they who take the Name of the Lord our God in Vain, ly open unto. If you will yet go on, and will do Such Things, I forewarn you, That the Burning Wrath of God, will break forth among you. All Perſons, of any the leaſt Godlineſs, will approve my Faithfulneſs, in what I have now Spoken; If any Man Diſlike it, and Revile it, he only ſhows the Brand of an Ungodly Man, and a Contempt from every Citizen of Zion, accordingly belongs unto him.

Upon the Whole: The EXHORTATION that now calls upon us all, muſt be that: 2 Cor. VI. 1. We beſeech you, that ye receive not the Grace of God in Vain. Oh! Don't Wantonnize upon the Grace of God. But upon every Inſtance of Grace, make that Reflection. What ſhall I render to the Lord? In ſhort, Remember this; Obligations to Holineſs, You are ſtill to Read Them, in all that is ever done by the Grace of God for a Sinful World. If GOD be Gracious, My Friend, thy 〈◊〉 from it muſt alwayes 〈…〉 must be Holy; O my God, make me ſo! 〈◊〉 in the more, becauſe of the Grace in our God; Verily, Tis the fouleſt Prophanity; An attempt it is, to call in the God who is of Purer Eyes than to behold Evil, and cannot Look on Iniquity, and render Him a Patron of all Evil, all Iniquity. Tis the groſſeſt Ingratitude; Evil rendred for Good, in the moſt odious manner that ever was heard of: Evil will never depart from the Doer of it. And, What will ye do in the End thereof? Endleſs, Endleſs Miſery will be the End thereof! I muſt ſay unto you, It is the blackeſt Note of a Reprobate Mind; a Soul Forſaken of God! And it will pull down a Wrath unto the Uttermoſt. Sinner, If Grace it ſelf become thy Foe, what Friend canſt thou have in Heaven or Earth? To Wantonnize upon it, is the way to make it ſo.

That Saving drawes on a COROLLARY, which my Diſcourſe may do well to Lodge in the Concluſion of it. If it be an Ungodly thing, and a Dangerous, to turn the Grace of God into Wantonneſs, You muſt Look on it, as the Same thing, to turn the Wrath of God into Ridicule. The Truth is, Theſe Two Things go together. They who do the One, do the Other too. O you that are yet in your Sins; Unbelievers, that have not made your Flight by Faith unto the Only Saviour; You, you are they, of whom it is ſaid; Joh. III 36. The Wrath of God abideth on them. Certainly, You Ridicule that Wrath, or you could not continue in your Sins; You could not but be in Agony, for a Deliverance from the Wrath to come. You make light of that Wrath, which throws down Rocks, and whereby Mountains are overturned: An Anger, which, O Lord, who knowes the Power of! Miſerable Ones, yet walking in the Sinful Wayes for which your own Hearts condemn you; Wayes that have Destruction and Miſery in them: Oh! Break off your Sins, and Accept and Embrace the JESUS who would Save you from your Sins. Otherwiſe, you will anon feel the Wrath of God, but find the Force of it Irreſiſtible, the weight of it Inſupportable, the Tortures of it in your Wounded Spirit, Intolerable. You will roar out the Words, which a late famous Proteſtant Apoſtatiſing to the Popiſh Idolatry, did in unſpeakable Horror of Conſcience, Dy withal; thoſe words, Heb. X. 31. It is a fearful thing to fall into the Hands of the Living God.

¶ It ought rather to be an Ingredient of this Diſcourſe, than an Appendix to it, for me to treat you with yet another COROLLARY.

You have all this while ſeen the Word of God brandiſhed againſt thoſe Armies of the Aliens, who turn the Grace of God into Wantonneſs. We hope, We are better skill'd at making Inferences, than thoſe Men, whoſe Tranſgreſſion ſayes, There 〈◊〉 no Fear of God before their Eyes. I am ſure, this is a Right One. For men from the Word of God it ſelf to Encourage themſelves in things very Contrary to that Holy Word; this is a very Wrong Thing. Yea, Let it come into the Catalogue; and make up the Decad of the Wayes, wherein Men turn the Grace of God into Wantonneſs. That we Enjoy the Word of God, wherein the Day ſpring from on 〈◊〉 has Viſited us, 'tis thro' the tender Mercy of our God. And it is, The Good Word of His Grace, which this Tender Mercy of our God has beſtow'd upon us. Now, to fetch from this very Word of God, which is all of it Written that we may not Sin, the Plea's to Excuſe, to Defend, to Embolden Sin; truly this is to Sin Impudently, and with peculiar Aggravations. 'Tis to do what we read, 2 Pet. III. 16 They wr ſt the Scriptures unto their own Destruction. What elſe do they do, who becauſe we read, Take no Thought for to Morrow, give themſelves up to Slothfulneſs in their Buſineſs? What elſe do they, who becauſe we read, If any man provide not for his own, he is worſe than an Infidel, therefore will out of that Proviſion, ſpare little or nothing for the Pious Uſes directed of God? What elſe do they, who becauſe we read, 〈◊〉 that Eateth and Drinketh at the Table of the Lord Unworthily, Eateth and Drinketh Judgment unto himſelf, therefore Stay away Unworthily, and never Prepare to come thither, as they ought to do? But this Ungodlineſs is never more Exemplified, then in the Ungodly Inferences, drawn from the Scriptural Examples, of them who have Sinned grievouſly, while they have had the Grace of God aſleep in their Souls, or have after Great and Long Sinning been thro' the Grace of God received unto Mercy. Noah Sinned, Lot Sinned, Abominable things were done by David, Peter did an horrible Thing. And, Why may not I venture to do ſo too? This was an Ungodlineſs of old run into; Si Noah, cur non et Ego? Si David, cur non et Ego? Alas, Children, Theſe Examples are for our Admonition. Why do you miſapply them for your Depravation? They are to make you Afraid of provoking the Holy One, to leave you unto your ſelves; Leſt you Sin like them, and then Endure ſuch Broken Bones, as made them to Roar by reaſon of the Diſquietneſs of their Heart, under the Impreſſions of His dreadful Diſpleaſure, when they did the things which diſpleaſed the Lord. While you hearten your ſelves to Sin, becauſe theſe Men have Sinned, you wretchedly divert the Relation from the true Purpoſes, for which the Pens of God have Written it; and you Forget the Sad Hours, which the Sins of theſe Perſons brought them to!

But of all the Examples in the Bible, there never was any wherein the Grace of God has been ſo abuſed, as that of the Thief on the Croſs. The Croſs of that Penitent Thief, has been a Stumbling-block to Millions of Ungodly Men. He it ſeems, put off his Repentance to the Last Hour, and then, he found Mercy with God. Therefore, ſayes the Impenitent Sinner. I will do ſo too. I apprehend, it will be a Service to the Intereſts of Godlineſs, that this caſe be a little ſpoken to: and I will therefore, in a brief Diſſertation, Conclude with it.

A Few Thoughts on that QUESTION; Whether the Penitent Thief on the Croſs, be not an Example of One Repenting at the Laſt Hour, and on ſuch a Late Repentance received unto Mercy?

I Am far from a Perempto y Denial of it. I cannot prove, that we have not ſuch an Example here given unto us. Who can tell what Soveraign Grace may do? We cannot Limit the Holy One from doing ſuch a Thing. 'Tis a Poſſible Thing; And the Glorious Lord may leave us in the Story a Room for ſuch a Poſſibility, that the Sinful Children of Men overtaken by their Laſt Hour in their Sins, may not be abandoned unto a total Deſpair of Mercy. And that their Surviving Friends may not Sorrow as thoſe that have no Hope, on their occaſion But at the ſame time, there are many things which render it Probable, that the Penitent now before us, will prove no ſuch Example, and that the Impious Procraſtination of Repentance, which is too commonly encouraged from this Example, will be found utterly ſpoiled of all its pretended Encouragement. It has been a Matter of juſt Reſentment unto the Friends of Piety, that the Thief on the Croſs, going a Villian thither, and at the Laſt Hour finding Repentance and Forgiveneſs there, has been the Goliahs Sword, and a ſort of Enchanted Spear, by which the cauſe of Perſiſting Impenitency, has been maintained in the World. I am willing to Diſarm the Enemy of his boaſted Weapon.

Unto me, it ſeems not at all Improbable, nay, there appears an high Probability for it; That the Malefactor now Repenting on the Croſs, brought thither the Saving Diſpoſitions of Repentance with him, and had before now begun upon him a Work of that Repentance, which is unto Salvation. For,

Firſt, there is nothing in the Sacred Hiſtory, to brand this Poor Man with the Character of an Unrepenting Sinner, at the Time of his being brought forth to his Execution. Two of the Evangeliſts, Matthew, and his Follower and Abridger Mark, indeed Speak in the Plural Number, as if both of the Thieves at firſt joined in the Reproaches of our Saviour. And if it were ſo, it may remain a Quere, How far a true Penitent heartily bewayling of all his Wickedneſs, and believing in the Sacrifice of the Promiſed Meſſiah for the Pardon of it, might yet be ſo circumſtanced, as to be kept Invincibly Ignorant, that our Bleſſed JESUS, was this Meſſiah? But then I concur with thoſe more Judicious Writers, who do by no means allow, that the Thief whom we now have our Eye upon, did himſelf Reproach our Saviour. Druſius is diſpleaſed at them who make this objection of the Plural Number, and ſayes, Apagi •• , qui non didiciſtis Liter as Hebraicas. They are ignorant of the Hebrew Style. [See Judg. XII. 7.] It is alſo obſerved as a peculiar, but perpetual way, taken by the Evangeliſt Matthew, in his Writing, That where Several Perſons are joined, and One Speaks, and it is either in the Name of the reſt, or the reſt are Silent at it, he refers the Speeches or Actions of that One, unto the whole Number preſent, [A Notable Example, ſee Matth. XX. 30 with Mar. X. 46. And another, Matth. XXVI 8. with Joh. XII. 4.] Thus, we read of Things Written in the Prophets, when only One of the Prophets wrote them. Glaſſius will further ſatisfy you. Tis a frequent Synecdoche. This is indeed an Ancient Obſervation: and it leaves us cauſe to Suſpect, as very Learned Expoſitors have conjectured, That the other Thief alone Reproached our Saviour, as Luke relates it, and this was wholly Silent at the Firſt, until the Violence of his Companions Language, and the conſideration of the aſtoniſhing Accidents than in his View, compelled him at once to rebuke his Companion, and Confeſs his Redeemer. I am far from thinking the Apoſtolical Conſtitutions, to be of that Antiquity and Authority which a famous Arian in our Dayes would aſſign unto them. Yet ſome things in them, are of ſuch Antiquity, as to deſerve that Reverence and Reception with us, which is due to the Opinion of the Ancients. And it is a little Confirmation of my Opinion in this caſe, that the Apostolical Conſtitutions do favour it. Jerom alſo and Austin are of the ſame Opinion. A Syllepſis here, ſayes Jerom; An Enallage, ſaith Auſtin.

But then,

Secondly; Without having Recourſe to the Judgment of the Great Voetius, That this Tranſgreſſor had the Beginning of a Regenerate State, before he was left unto his Capital Tranſgreſſions; It is an Eaſy thing to Suppoſe, and there is little Reaſon to queſtion the Suppoſal; That this Thief had Opportunity, in the Priſon, for ſome while before his Execution, to come unto a Serious Repentance of his Ungodly Life. His Miſerable Condition, would naturally lead him to Conſider of his Wayes. There were alſo Some Godly Men in the Town, whoſe Charity might lead them to Viſit him with their Inſtructions. We ſtill have ſome Footſteps of the Care, which the Godly among the Jews took of, The Condemned. They would not Scourge, much leſs, would they Hang a Criminal, without Inſtructing him from the Sacred Scriptures. He might alſo be long before Inſtructed in thoſe Truths of Religion, which the Spirit of God might here bring home unto his Mind, with a Sanctifying Efficacy. 'Tis very poſſible, and more than ſo, that this Man, might while in the Gaol, and many Weeks before his Death, be brought, bitterly to Lament, and ſincerely to Abhor, all his wicked Courſes, and heartily to Prefer a Life devoted unto the Service of God, and rely on the Offering of the Son of God then Expected, for his Reconciliation to the Glorious One, in whoſe Favour is Life; and be truly deſirous to Know and to Do the whole Duty of a Repenting Sinner. Yea, there is nothing to hinder, but that he might have heard ſo much concerning the Fame of the Wiſdom of God in our Bleſſed JESUS, with his Ears, that the Deſtruction and the Death to which he was near, might find him exceedingly diſpoſed for the Faith of this our JESUS too.

And;

Thirdly, that which very much Countenances the Conjecture, that it might be ſo, is; The Wonderful Readineſs of the Thief, at all the Expreſſions of this Repentance, as ſoon as you ſee him expoſed on the Croſs. Every thing looks as if he came thither Prepared with the Grace, which he ſo readily, and ſo notably Expreſſes there. We have not the leaſt Intimation of any Pains taken there to Enlighten him, and Admoniſh him; Nor do the Torments then upon him, and the Clamours of the People about him, ſeem to allow the Words of the Wiſe, then to do much, at reaching of him. And yet the Grace Exerciſed by this Penitent, was of ſo Various and Marvellous an Application, that one may ſay, He does in a few Hours the work of ſome Years; and in a few Minutes runs thro' the whole Race of Chriſtianity! It looks as if he brought hither with him, a Broken and a Contrite Heart; and the Humble Senſe of his having deſerved not only Death from the hand of Man, but much more Hell from the hand of God, whereof he made now ſuch a Ready Acknowledgment. We Suffer juſtly; we receive the due Reward of our Deeds! The words are dictated from an Heart, that ſeems to have been ſome time deeply affected, with the ſenſe of what is uttered in them. And, as Grotius notes, Ma n m est P nitentiae Signum, in Paena ſua acquieſcere. It looks alſo as if he brought hither with him, a pretty clear and ſtrong Perſwaſion, of Things concerning the Meſſiah, which it is plain from the Goſpel of John, the Church in thoſe dayes did more thoroughly believe, than ſome too diſaffected unto true Chriſtianity in our Dayes, are willing to allow of. He is perſwaded, of a Future State; That in the World to come, the Children of Men ſhall be Raiſed from the Dead: That the Meſſiah ſhall have a Kingdom in that World: That there muſt be Two Comings of the Meſſiah: And that the Meſſiah will do thoſe things for His People, when He Comes in His Kingdom, which can be done by none, but One who is God as well as Man. All theſe, and more than theſe Illuſtrious Articles, are profeſſed in the Faith of this Penitent. But what Opportunity could he have to be Taught theſe Things, after he was Nailed unto the Tree? The Spirit of God, it is true, now Excited the Exerciſe of his Faith, on theſe Articles, after a Wonderful Manner. But ſhall we ſay, that the Idea's and Impreſſions of the Things in theſe Articles were now, and never till now, purely by an Internal Irradiation, produced in his Mind? This would indeed Multiply the Miracles in this matter; but ſurely, Citra Neceſſitatem! And it may be alſo ſaid, Contra Utilitatem. There is no Need of ſuch an Imagination; and ſome have thought, the Good of it, has been as little.

Yet more;

It was not only a True Faith, which the Penitent here Exerciſes; but he looks like one grown Strong in Faith, in giving ſuch Glory to God. My Calvin ſayes truly upon it. Cert vix a Mundo condito magis rar m et memorabile idei Exemplum unquam •• xtitit. Perceiving our JESUS to be that Son of God, on whom he had Believed, he now makes a moſt Marvellous Confeſſion of His Glory. He aſcribes to Him the Glory, which belongs unto the Promiſed Meſſiah, and that Seed that was to bruiſe the Head of the Angel of Death. And, as it was of old remarked, A Latrone victi ſunt Apoſtoli, qui tun credidit, quando illi defecerunt; He was the only Apoſtle our Saviour now had cleaving unto him; I had almoſt ſaid, The only Viſible Believer, in the World, at leaſt, the only Thorough paced One. He ſupplied the Room of Judas, (who was a Thief;) He Preached Him on the Croſs, whom Judas betray'd to the Croſs. Yea, he was, as one calls him, The Apoſtle of the Apostles. He declared his Faith, when it could afford no Temporal Advantage at all unto him; He did it, when it would rather augment the Shame and Scorn, which was now heaping upon him; He did it, when as Austin ſayes, His Confeſſing of a Crucified Christ, was in a Manner, (quantum ſi fuiſſet pro Domino Crucifixus,) as much as if he had been himſelf Crucified for Him, whom he Confeſſed.

Finally; The Labour he uſes to convince his Companion of his Impiety, and Reclame him from it, and Quicken the Fear of God in him; it looks as if he came thither armed with a Zealous and Intenſe Deſire to Propagate a Senſe of God in the Hearts of others. A Repentance has uſually made a little Progreſs, before it Comes into this Operation. One does not Per Saltum, come to this Degree. Methinks, All theſe Things conſpire, to Proclaim a Saving work of Repentance begun in this Penitent, before his Laſt Hour came upon him. However, This I am ſure they do; and this is what I mainly aim at: they utterly deſtroy all the Aſſurance, which any Preſuming Sinner has, that this Man did not Repent until his Last Hour was arrived unto him. They leave him therefore without any Aſſurance, that ever any One in the World, who diſobey'd calls to Repent until the Laſt Hour, did it then Effectually, and found Mercy with God.

I do not affirm that my Arguments, for the more Early Repentance of my Penitent, are abſolutely Deciſive, and infallibly Concluſive; but yet, I think them enough to retund the Confident Prof •••• of them, who encourage the Delay of their Converſion to God, from the Pattern of the Thief, Repenting and Accepted on the Croſs. And it may be further obſerved unto them, that the Holy and Worthy Divines, who take up with the common Opinion, and Glorify God, in the Higheſt Apprehenſions of Miracle in the Sudden Producing and Ripening of this Repentance, do ſtill with mighty Energy Thunderſtrike, that Profane Abuſe of the Example. They tell you, Ye Fools, That if it be a Pattern, yet it is a Pattern without a Promiſe. And as One of the Ancients Expreſſes it, Ad Conſequendam Fidem non fuit illi Extrema Hora, ſ d Prima; they tell you, That it might more properly be ſaid, He came in at the Firſt Hour, than at the Laſt Hour; for he had not Enjoy'd the Means of Grace before, nor Sinn'd againſt them, as they do, who embolden themſelves to Sin, from what was done for him. They tell you, The moſt you can make, if the Example be granted you, is, One Example in all the Bible. But then Mr. Greenham ſmartly upbraids the Raſhneſs of them who hope for the like: You may as well Spur an A s to make him Speak, becauſe Balaam's once did Speak with the Voice of Man. They alſo tell you, That the Converſion of this Penitent was at a Seaſon, the like to which will never again occur in the World; It was an Extraordinary Time. As Mr. Fenner notes, The Day of a Kings Coronation, ſets Malefactors at Liberty, which at another Time could not eſcape the Death which belongs unto them. The moſt aſtoniſhing Expreſſion of the Divine Mercy, that ever was given to the World, was now Exhibiting. It is Congruous enough, that there ſhould now in One Penitent be a moſt aſtoniſhing Monument of it. Our Penitent ſtood cloſe by the Great Sacrifice. If there ſhould be an Uncommon Experiment of the Vertue in the Balſom, juſt as it was Preparing, it is not without ſome Congruity. Our Great Redeemer was now Triumphing openly over the Powers of Darkneſs. If in the Field of Battel, he actually reſcued a Prey from the Mouth of the Adverſary; the Congruity was yet more beautiful. Mr. Beverly ſpeaks well upon it. No Sinner in the World, will ever ſee ſuch a Time again! Briefly, It was a Time fill'd with Miracles. One utters his Mind after this awful manner, on this occaſion; You may as well Expect Chriſt to be Crucified again, as Expect ſuch another Instance of ſuch unuſual Mercy I would not ſay, quite ſo. But certainly, to put off Repentance upon an Expectation of being received at the Laſt Hour, becauſe One once in ſuch rare circumſtances was ſo; 'tis to do Preſumptuouſly, and to reproach the Lord

In fine; I ſhould be as much offended, as the Martyr Bilney, to hear any one diſcouraging an Old Penitent, from Hopes of Pardoning Mercy. But it is as great an offence, to hear the folly and madneſs, and Egregious Nonſenſe of a Sinner Delaying to become a Penitent, becauſe there was a Thief, that at the Last Hour found a Pardon. I break off with Saying. That if this Penitent might from the Paradiſe where our Saviour has Lodg'd him, now Preach unto us, we ſhould certainly hear him ſaying, I deſire, that among them who delay their Converſion to God, my Example may no more be for their Ungodly Purpoſe inſiſted on!

FINIS.
This Vacant Page will be well-filled, with an Hymn of my excellent Friend Mr. WATTS, Entituled, A Complaint of Ingratitude. IS this the Kind Return, And theſe the Thanks we owe? Thus to abuſe Eternal Love Whence all our Bleſſings flow? To what a Stubborn Frame Has Sin reduc'd our Mind? What Strange rebellious Wretches we, And God as Strangely Kind? On us He bids the Sun Shed His Reviving Rays, For us the Skies their Circles run To Lengthen out our Dayes. The Brutes obey their God, And bow their Necks to Men: But we, more baſe. more bruitiſh things, Reject His eaſy Reign. Turn, Turn us, Mighty God, And Mould our Souls afreſh, Break, Sovereign Grace, theſe Hearts of Stone, And give us Hearts of Fleſh. Let Old Ingratitude Provoke our Weeping Eyes, And Hourly as new Mercies fall Let Hourly Thanks ariſe. THE END.
Advertiſement.

THere is now in the Preſs, and will Speedily be Publiſh'd, a Book Intituled, Practical Religion Exemplified, in the LIVES of Mrs. Mary Terry, who dyed December 8th. 1708. in the Eighteenth Year of her Age. And Mrs. Cliſſould, who departed this Life the 12th. of December, 1711. in the Twenty-ninth Year of her Age.

By Thomas Reynolds: Recommended by Increaſe Mather, D. D.

Reprinted at Boſton in New-England Sold by Samuel Gerriſh at his Shop 〈◊〉 Marlborough Street, over againſt the South Meeting Houſe. 1713.