DOCTRINE.

The Law of God condemns for Sin. Rom. 6.23. The wages of sin is death. It brings Men under obligation to suffer Eternal Punish­ment. All Men by Sin are exposed to the wrath of God. This begets a great deal of disquietment in the hearts of some Men, they would gladly be put into a way to be deli­vered from the guilt of Sin; they have tryed some methods and they don't effect the thing, Prayers and Tears will not do; but this Doctrine gives an account what will do: There is vertue in the blood of Christ to do it. Some things have a tendency to work this and that Effect, but they are not always [Page 3]powerful; but there is worth enough in the blood of Christ to take away Sin. Other things are no ransom for the Soul; but they that have an interest in the blood of Christ are delivered from the guilt of Sin. It is all one whether Mens Sins be more or sewer, whi­ther more or less heinous, the blood of Christ will wash them clean. Meats and drinks have vertue to nourish Men, Clothes have vertue to warm them, Physick may have vertue to heal them, but the blood of Christ has vertue to cleanse them from their Sins. If a Man have Money, he may purchase Land or Cattle or Corn, but he cannot purchase Pardon, but the blood of Christ will procure the Pardon of Sin. Eph. 1.7. In whom we have Redemption through his blood, the forgive­ness of sins. Rev. 5.9. Thon hast Redeemed us to God by thy blood. Wisdom is a defence and Money is a defence, but the blood of Christ is a defence against the curse of the Law: Gal. 3.13. He hath Redeemed us from the curse of the Law, being made a curse for us.

For the proof of this we may consider these Arguments.

1. Argu. The Father would not have put Christ on this Service, if his Death would not have prevailed for the Pardon of Sin. Men were the Instruments of putting Christ to death, but the thing was according to the counsel of God: Act. 2.23. He was delivered by the determinate counsel and sore-knowledge of [Page 4]God. Yea, God appointed him to die for our Redemption: God made him a Priest to offer up this Sacrifice: Psal. 110.4. Thou art a Priest for ever after the order of Melchizedeck. God commanded him to lay down his life: Joh. 10.18. This Commandment have I recei­ved of my Father. God called him to suffer upon our account: Isai. 53.6. The Lord hath laid on him the iniquity of us all. From hence may we conclude the vertue of Christs blood to take away Sin. It was a great thing for the Son of God to suffer: there never was any other such thing from the foundation of the World, nor ever will be again. The dig­nity of his Person is infinite, and the love of his Father exceeding great; and there is no fair account, why the Father should be wil­ling, to lay this punishment on him, if it would not have had a mighty efficacy for the taking away the guilt of Sin. Would God lay this upon him for nothing, or for a small matter? Certainly it must be upon some great design: God fore-saw the great Good that would come thereby. And would the Son have been willing to undergo such great Sor­row, if it would not availed for the Expia­tion of abundance of Sin? He knew that many would be redeemed thereby. Math. 20.28. The Son of Man came to give his Life a ransome for many.

2. Argu. God promised to Jesus Christ, that his Death should be accepted for the doing away of Sin. Christ did not suffer under an uncer­tainty, [Page 5]whether his death would signify any great matter, whether any number of Men would be the better for it. God gave a great number to him to redeem, and promised that his Death should be accepted as the price of their Redemption: Isai. 53.10, 11, 12.— If he make his soul an offering for sin, he shall see his seed, &c. So Isai. 49.6. I will give thee for a light to the Gentiles, that thou mayst be my salvation to the ends of the earth. A number of all Nations shall be saved by him: Psal. 2.7, 8. Psal. 72.17. Men shall be blessed in him, all Nations shall call him blessed. And what can be a stronger tie, and greatee secu­rity than the promise of God? Christ on the incouragement of this promise undertook this Service, and God that made such pro­mises before he died, and expressed such an estimation of his Sufferings, will not despise them now they are accomplished.

3. Argu. From the Sacrifices that were offered of old. Sacrifices were offered up from the beginning of the World. Gen. 4.3, 4. And this practice was continued in the Church for Four Thousand Years: there were daily Sacrifices, Sacrifices for the Sabbaths, for the beginnings of the Months, and Yearly Sacri­fices: there were burnt-offerings, trespass­offerings, sin-offerings, peace offerings, free­will offerings & vows: Multitudes of Crea­tures were offered up in Sacrifice to God: twenty and two thousand Oxen, and an hun­dred [Page 6]and twenty thousand Sheep at the dedi­cation of the Temple: there was much ex­pence and labour in Sacrificing; and these were all types and shadows of Christ: Col. 2.17. These Sacrifices could not purge away sin, Heb. 10.4. God did not regard them but as they were types of Christ. Heb. 10.5. When he cometh into the World, he saith, sacri­fice and offering thou wouldest not, but a body hast thou prepared me. The design of these Sacri­fices was to represent the Death of Jesus Christ, to instruct the World about Christs Death, to be monitors and remembrancers of the Death of Jesus Christ, that so the People of God might be continually exercising faith on him. And would God have done this if there had not been wonderful vertue in this blood? Why should they be taught with such labour and expence to depend upon his death if there were not such glorious vertue in it? I may add to this the consideration of other types: the passover was a type of Christ: 1 Cor. 5.7. So was the brazen Serpent: Joh. 3.14, 15. And the legal washings: God took abundant occasion to instruct them in the vertue of Christs blood.

4. Argu. From the Sacraments of the New Testament. Baptism shews the efficacy of Christs death unto Salvation: thereby is held forth our fellowship with Christ in his Suffe­rings. Rom. 6.3. So many of us as have been baptized into Jesus Christ, were baptized into his [Page 7]death. Baptism is a Seal of the doctrine of faith in the Righteousness of Christ. Adult Persons professed their Faith in Christ before they were baptized, Acts 8.36, 37. Baptism represents the washing away of the guilt of Sin by the blood of Christ. So we are taught the same by the Lords Supper. Therein his death is represented as a violent death, and as on our account: Matt. 26.28. This is my blood which is shed for many for the remission of sins. 1 Cor. 11.24. This is my body which is broken for you. Christ has appointed, that in this way his death should be shewed forth, till he comes, 1 Cor. 11.26. And surely it had not been worth the while to have appoin­ted Signs of this unto the end of the World, if it had not procured Salvation. The Wine in the Lords Supper is called His blood of the New Testament, Math. 26.28. because it pur­chases the blessings of the New Testament. In these Ordinances God shews that it is much upon his heart to strengthen our faith in the blood of Christ. Here we see solemn Ordinances founded on the doctrine of Salva­tion by the Sufferings of Christ: if this doctrine were not true there would be no oc­casion for these Ordinances. God has not appointed any Ordinance, that should be like the stock, a doctrine of Vanities, as the phrase is, Jer. 10.8. God needs no such worship as is not built on a real foundation. If this doctrine were not true, the Sacraments would be a meer mockery.

[Page 8] 5. Argu. God doth direct us to trust in the blood of Christ. We have many invitations in the Scripture to trust in him. Math. 11.28. Come unto me, all ye that labour and are heavy laden and I will give you rest. And surely God will not with seeming love draw us into a snare, will not with great appearance of love perswade us to build upon a sandy founda­tion Yea also he commands us to trust in Christ. 1 Joh. 3.23. This is his Command­ment that we believe on the Name of his Son Je­sus Christ. And will God require us to put an honour upon Christ that he is not wor­thy of? Will he command us to flatter our selves and trust in that which will not save us? Will God command us to do, that which we cannot do, except we be out of our wits. If it be not sase to trust in Christ, we could not do it, unless we were under a de­lusion: it would be an hard lesson to be bound to do that, which there was no rea­son for. Yea, God commands us upon pain of damnation to trust in Christ: Joh. 3.18. He that believeth not is condemned already, be­cause he hath not believed in the Name of the only begotten Son of God. But if there be no safety in believing on him, there is no rea­son that we should be punished for not be­lieving on him. Will God damn Men for not building their hopes for Heaven upon the Sand? will he cast them into Hell for not trusting in a broken reed? Further, this com­mand is inforced with a promise of Salvation. [Page 9]Joh. 3.36. He that believeth on the Son hath everlasting life. But God will not reward Men with Eternal life, for trusting in that which hath no saving vertue in it.

Question. How comes there to be such vertue in the blood of Christ?

I shall Answer this in Four Propositions.

I. PROP. CHRIST Suffered the Curse of the Law. That is, the evil that the Law threatned. God was bound to execute the curse for Sin: Math. 5.18. No jot or tittle shall pass from the Law, but all must be fulfilled. And accordingly the wrath of God fell on Christ, Sin was punished in him, he did not bear a part of the curse, but the curse: Gal. 3.13. He hath redeemed us from the curse being made a curse for us.

1. He Suffered the Curse of the Law in his Body. They that suffer for themselves must suffer in their bodies: beside what they suffer in their bodies here, their bodies must suffer in Hell: Math. 10.28. Fear him that can cast both Body and Soul into Hell. Therefore they must rise from the dead, Joh. 5.29. Dan. 12.2: The Body is a partaker in Sin and therefore it must partake in Suffering. So Jesus Christ did not only die for us, that would not serve the turn, but he died an accursed death. That was signifyed by that Law: Deut. 21.23. Cursed is he that hangeth on a tree. So [Page 10]Christ bore a painful and an ignominious death. Phil. 2.8. He became obedient to death, the death of the cross. He endured a great deal of pain. Psal. 22.16. They pierced my hands and my feet. And he died as a Ma­lefactor. There was a necessity that he should endure abundance of pain, because he was to redeem us from the pains of Hell. He was cruelly Scourged, and horribly Tormented on the Cross, that we might be delivered from the bodily Torments of Hell.

2. He Suffered the Curse of the Law in his Soul. The Soul of Christ was filled with sorrow. Math. 26.38. My soul is exceeding sorrowful, even unto death. He had a terrible sense of the wrath of God in his Soul. He did not suffer much of this in the time of his Publick Ministry; but about and in the time of his death, he was distressed with the sense of Gods wrath. As sometimes Godly Men do enjoy the sense of Gods favour, so Christ endured the sense of Gods wrath. God was not angry with Christ for taking his Office upon him, but for our Sins. And Christ Jesus had a deep sense how God was provoked by the Sins of the Elect, and that the guilt of all those Sins was translated un­to him. Gods wrath did burn against him, God looked on him as the guilty Person: God looked upon him as the object of vin­dictive Justice: and he was pursued by Di­vine Vengeance for those Sins: Isai. 53.6. And the Lord hath laid on him the iniquities of [Page 11]us all, &c. 11. v. He shall see of the travel of his Soul. This was the principal part of the punishment of Sin; this made Christ sweat drops of blood: this was typifyed by that fire on the Altar that did consume the Sacrifices.

Hereby Christ suffered the substance of that which was due to us. There was no need that Christ should suffer the same in all re­spects, that we should have suffered, if we had born the punishment of our own Sins; but it was needful that he should suffer the Substance of our punishment, therefore it is said that he endured the curse: Gal. 3.13. He was made a curse for us. He came to fulfil the Law, Mat. 5.17. Christ being our surety was bound to pay our debt; and God did not abate him any thing of the extremity of the curse that was due to us. He suffered the punishment of our iniquities, and answered the challenges of Justice. 1 Pet. 2.24. He bore our sins in his own body upon the tree.

II. PROP. Christ Jesus who Suffered was the Eternal Son of GOD. Christ Jesus was honourable on the account of the excellencies of his humane Nature, viz. his Wisdom and his Holiness, but the great dignity of Christ is, that he was the Son of GOD. This cha­racter is given to the Messiah in the Old Testa­ment. Psal. 45.6. Thy throne O God is for ever and ever. Isai. 9.6. He is the Mighty God. And the New Testament doth constant­ly assert it. Math. 3.17. This is my beloved son. Heb. 1.3. He is the brightness of his glory, [Page 12]and the express image of his person. And the works of Creation are attributed to him. Indeed he suffered in his humane Nature on­ly, the divine Nature is not capable of suffe­ring; the divine Nature can't suffer pain or grief: at the time when Christ was upon the Cross in the greatest Extremity, the divine Nature was in perfect felicity. But yet his Sufferings were the Sufferings of the Son of God. If one part of a Man suffers, the Man suffers. Indeed the humane Nature is not properly a part of Christ, yet it is personally united to him; hence the sufferings of the humane Nature are the sufferings of God. 1 Cor. 2.8. They crucifyed the Lord of glory. Acts 3.15. They killed the Prince of Life. He that was in the form of God suffered the death of the cross, Phil. 2.7, 8.

Hence it follows that his temporary suffe­rings were Equivalent to our Eternal suffe­rings. Christ Jesus was in a state of humili­ation, all the while he was on the Earth, but the extremity of his sufferings were but about a Night and a Day, yet these did answer suf­ficiently for our Eternal sufferings. If we had suffered in our own Persons, we must have suffered for ever. Math. 26.41. Depart ye cursed into everlasting fire. But his suffe­rings were but temporary, yet they are Equi­valent to ours, because of the dignity of his Person. We were finite Persons, and He an infinite. Our sufferings must have been in­finite in duration, and His were infinite in [Page 13]respect of the dignity of his Person. Finite creatures cannot bear infinite punishment in a finite time: but an infinite Person may bear infinite punishment in a little time. The sufferings of an infinite Person, have an in­finite value, and sufferings that are of an in­finite value are equal to the sufferings of meer Men for ever. Acts 20.28. God has purchased the Church with his own blood. Heb. 9.14. How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your Conscience.

III. PROP. Christ who suffered was per­fectly holy. Many other Men are imperfectly holy, but Christ was perfectly so: He was not guilty of the first transgression: the se­cond Adam was not represented by the first Adam, and so not involved in the guilt of his Sin. Other Men come Sinners into the World, but He was holy from his birth. Luke 1.35. That holy one that shall be born of thee. Christ was free from all manner of Sin, both Original and Actual: Heb. 7.26. He was holy, harmless, undefiled, separate from Sinners. He had great temptations from Men to Sin, but they did not prevail. 1 Pet. 2.23. When he was reviled, he reviled not again. He had temptations from Satan, but he did not prevail. Joh. 14.32. The prince of this World cometh and hath nothing in me. He always did that which pleased God, Joh. 8 29. The most famous Men that ever were, were Sin­ners, [Page 14] Noah, Moses, David, Hezekiah & Paul: but CHRIST was perfectly free from Sin. Men found fault with him, but God found no fault with him. He was Gods holy One. Acts 2.27. He fulfilled all Righteousness, Math. 3.15.

Hence, His sufferings might be upon our account. The Lambs that were offered in Sacrifice were to be without spot. If Christ had not been holy, He could not have been a Sacrifice for us: a sinful Person is liable to suffer upon his own account, and can't suffer the wrath of God for others: but Christ being holy, his Sufferings were available for our Redemption. 1 Pet. 1.9. We were Re­deemed with the precious blood of Christ, as of a Lamb, without spot and without blemish. It would have been utterly unacceptable to God to offer that which is polluted: but Christ being perfectly holy, there could be no objection against his Sacrifice. Being not liable to punishment on his own account, he was capable to suffer upon our account: He was only guilty by imputation, and there­fore what he suffered, was not on his own Account, but on our account.

IV. PROP. He was appointed to be a Surety for us. If that be tendred to God that is a responsible consideration, that is not suffici­ent for us, unless God do accept thereof. If a Man offers to another a full price of a Field or an House, that will make no purchase, [Page 15]without the consent of the owner; but in this case God consented: He appointed Christ to this Service: He made him to be the Second Adam. Therefore Adam is said to be the figure of him: Rom. 5.14. Christ Je­sus in this undertaking was Gods Servant, Isai. 42.1. Behold my servant, whom I uphold; mine Elect in whom my Soul delighteth. Christ was no intruder, He did not thrust himself into this Service. Heb. 5.5. Christ glorifyed not himself to be made an High Priest. God made him a Priest to offer up this Sacrifice. Psal. 110.4. The Lord hath sworn and will not repent, thou art a Priest for ever after the order of Melchizedeck. Christ Jesus was chosen of God. God laid him for a foundation in Zion, Isai. 28.16. God gave him a com­mand to offer up himself for us, Job. 10.18. He was put into the Office of a Mediator. There is One Mediator, between God and Man, the Man Christ Jesus, 1 Tim. 2.5. He stood as a Surety to represent us. Heb 2.12. Je­sus was made a Surety of a better Testament.

Hence, those Sufferings that were suffici­ent for One, were sufficient for Thousands. Christ being appointed a Publick Person, what he did and suffered is for every one of them whom he represented. The vertue of Christs Suffering is not divided among the Elect; but the vortue of his Sufferings doth belong to every one of his. There was no need that he should suffer the more because he suffered for a great many. Adam being a [Page 16]Publick Person, if he had performed obedi­ence, it would have been reckoned to all his Posterity, it would not have been divided among them, that if there had been a great many of them, they would have the smaller portions. Thus Adams sin is the sin of all his Posterity; that sin that was sufficient to ruine him, would ruine ten Millions, even all his Posterity, be they more or less. So those sufferings of Christ, that were suffici­ent to Redeem One, are a valuable conside­ration for Millions. If many have been par­doned on that account, yet the cleansing ver­tue of Christs blood is not diminished. 1 Cor. 15.22. As in Adam all die, so in Christ shall all be made alive.

DOCTRINE.

Godly Men are under the influence of a better and higher principle, they have a spi­rit of love to God. Psal. 18.1. I love thee, O Lord, my strength. But Natural Men are ruled by a spirit of self-love. The first and great Command is, to love the Lord thy God with all the heart, Matth. 22.37, 38. But Na­tural Men are wholly destitute of this spirit. [Page 36]There is much of a spirit of self-love in the Saints; but other Men are under the power of it. Phil. 2.21. All seek their own things, and not the things of Jesus Christ. Self-love branches out it self into the love of honour, and profit, and ease, and carnal pleasure, of their wills, and of their lives; and some­times the love of one interest is predominant, and sometimes the love of another, but still they are governed by a spirit of self-love. Their own hearts tell them, that they should not be governed by it, but it doth rule them.

In speaking to this I shall first premise two Cautions, and then prove the Doctrine.

Caution, 1. They are sometimes over-ruled by a spirit of Compassion. Men that are devo­ted to themselves, are so over-born sometimes with a Spirit of Compassion, that they forget their own Interest. Some Men are more com­passionate than others: but there is no Man so void of compassion, but upon some occasions pity will prevail upon him. The seeing or hearing of the Miseries of others, will extort acts of compassion, and they will be under a necessity to deny themselves, and relieve them. Men have not the command of their own compassions, their compassion doth pre­vail sometimes whether they will or no, and they are forced to neglect their own interest to relieve others in their distress: and this compassion is not only to friends, but to strangers, persons that they have no acquain­tance with; yea to Enemies, persons that [Page 37]they are prone to do a displeasure to them; yea, to bruit Creatures also.

Caution, 2. Sometimes they are over-ruled by Conscience of Good and Evil. Some things are so manifestly good, that they cannot but give an approbation to them, and some are so ma­nifestly evil, that Men must disapprove them. Rom. 2.18. Thou approvest the things that are excellent being instructed out of the Law. Con­science will bear its testimony for some things and against others, though it thwarts their own interest. Some things appear so right, that they will plead for them, though it be against their own interest: And some appear so wrong, that they will plead against them. Sometimes carnal Men will stand up in a cause from the meer dictates of Conscience, though he doth expose himself to great cala­mities thereby, it would apparently be his interest to be on the other side, but Conscience bears down all before it. The Consciences of bears down all before it. The Consciences of Men are very much corrupted, and some­times they will offer violence to them, for a little gain or pleasure, or to obtain favour with Men: but sometimes it is otherwise, Conscience will overcome regard to their Re­putation, and regard to their worldly profit, and in obedience to the dictates of Conscience they will forget their interest: they are set that right should take place, tho' they suffer for what they do.

Having premised these things, I shall now prove the Doctrine. And it appears by an induction of particulars.

[Page 38] 1. They are governed by self-love in their ill Affection to God. It is said of carnal Men that they have God: Joh. 15.25. They hated me without a cause. Rom. 1.30. They are ha­ters of God. Rom. 8.7. The natural mind is Enmity to God. Some of these Men find af­fections to God, yet they are enemies to him: They were alienated and enemies to God by wick­ed works, Col. 1.21. They are wholly desti­tute of love to God: Joh. 5.42. You have not the love of God in you. They could be glad there were no God. They don't like it that he sees them, that he is just, that he is able to avenge himself. And the foundation of this enmity to God is self-love. They are so addicted to their own interest as makes them to have a bitter spirit towards God.

They hate God because he crosses them in his Laws. They have a desire to serve their corruptions, but they are restrained by God: they would fain have more liberty in follow­ing their pleasures, than the Laws of God do allow them: so in pursuing the World, but God will not suffer them They dare not do what they have a mind to do, least God should be offended. Carnal Men affect a great deal of liberty, they would walk after the sight of their eyes, Eccl. 11.9. but God limits them and controuls them, he tells, that they may not do this and this, and they are forced to deny themselves of many things that they desire, and they don't know how to bear it. It seems to them that God is an enemy to [Page 39]their comfort; they think they could live an happy life, if they were not confined within such narrow bounds, and so they have an ill affection unto God as an adversary of their felicity.

So they hate God because he afflicts them in his Providence. They have a great many afflictions that are very cross to them, some­times they are afflicted with Sickness & Death in their Families; sometimes their Corn is blasted, the Worms devour their fruit, Ene­mies distress them, their designs are broken, their joy is turned into sorrow, they are in­volved in difficulties, and they attribute these things to God. Whatever be the instrument of the affliction, yet it comes from God; if it seems to be a meer casualty, yet it is ordered by God. Job 12.9. Who knoweth not in all these, that the hand of the Lord hath wrought this. They think it is God that bereaves them, and makes them poor, he could easily have pre­vented their sorrows, but he has a mind to cross them, so they look upon him, as an ene­my to their comfort; he is ever and anon plaguing them, and wont suffer them to live quietly, and they are very angry with him. Jon. 4.1. It displeased Jonah exceedingly and he was very angry. Isai. 8.21. When they shall be hungry, they shall fret themselves and curse their King and their God.

So they hate God because they are afraid that he will bring miseries upon them. If they prosper at present, they are afraid that [Page 40]God will go out against them in ways of dis­pleasure. They know, that they are guilty, and they have a terrour upon their spirits, least wrath will fall upon them. Job 15.21. A dreadful sound is in his ears. They think they should do well enough if God would but let them alone; but they are afraid that God will damn them. They read many threat­nings in the Scriptures against Unconverted Men, and they are doubtful that God has determined to destroy them, and they don't know how to bear the thoughts of it. The fear of Hell spoils their Mirth, and it is a ter­rible provocation to them: they are even rea­dy to blaspheme God Rev. 16.11. They blas­phemed the God of Heaven, because of their plagues, and because of their sores.

2. They are governed by self-love in their ill Affection to Men. Men are obliged to love their Neighbours as themselves, Matth. 22.39. But no natural Men do in any measure live up to this rule; but Men are great enemies one to another. Tit. 3.3. Hateful and hating one another; they do but a little good one to another: they do a great deal of hurt one to another, abundance of the miseries of Men rise from Men; Men do much more hurt one to another, than the bruit Creatures do to them. They are like pricks in one anothers eyes, and like thorns in their sides. And the foun­dation of this is inordinate self love; their love to themselves begets enmity to others. 2 Tim 3.2, 3. Men shall be lovers of themselves, [Page 41]disobedient to Parents, unthankful, without natu­ral affection, truce-breakers, false accusers, des­pisers of those that are good, &c.

Sometimes they hate other Men because they hurt them. Self-love makes Men tender of their interest, and if other Men hurt their Estates, their Reputation, their Bodies, their Children, their Spirits are imbittered against them, they stand ready to revenge their wrongs; they can't bear it, that their interest is touched; if they have an opportunity they will be even with them, their hearts are me­ditating revenge. Simeon and [...] will re­venge the wrong done to their [...]. Joab will avenge himself of Abner for the death of Asahel, 2 Sam 3.27. Yea, if they but sup­pose they have hurt them, they will be en­raged, 1 Sam. 22.19.

Sometimes they are afraid others will hurt them, and that makes them hate them: others have threatned them, have made attempts that way; sometimes they have provobed others, and they expect the fruit of their displeasure, and upon that account they seek their hurt. Hanun had given occasion of anger to Lavid, and then prepares to make War with him, 2 Sam. 10.6. If they are but jealous, that another will do them a displeasure, they have an evil eye towards him, 1 Sam. 24.9. Self­love makes them to have an ill affection to­wards others because they stand in their way. Men are in the pursuit of some advantage, and some others stand in their way, they are [Page 42]competitours? with them for the same Oshice, others are as well accomplished as themselves, and they have an interest in the heart of those that have power to preferthem, and so them­selves are in danger of disappointment, and they can't bear them, they will tell of their infirmities, and seek their ruine. Abner can't bear Amasa's advancement, 2 Sam. 24.10.

Sometimes they have an ill affection to o­thers because they do out-strip them; some­times others carry more worthily and honou­rably than themselves, and they can't bear them. Eccl. 4.4. For every good and every right work, a man is envied of his Neighbour. Some have more knowledge and greater ability, and they can't love them. They would be glad to engross every thing that is commen­dable. Men are hated because of their en­joyments & attainments. Rachel envied her Sister, Corah envied Aaron, Saul envied David.

Self-love makes Men have an ill affection to others, because they blame them. Some Men are much offended, when they are reproved, they are fonder of their reputation, and take a reproof for an affront: they take it to be a great abuse, and bear a grudge on that at­count, stand ready to revenge themselves, and are forward to do a Man a displeasure on that account. So the Pharisees hated Christ. So Abner hated Ishbosheth, 2 Sam. 3.8. Men love to have others Prophecy smooth things, Isai. 30.10. Men can't bear plain dealing, they love to sleep in a whole skin, they can't [Page 43]endure plain dealing. Ahab hated Micajah, 1 King. 22.8.

3. Self-love governs in Moral Carriages. Some Natural Men have their particular Mo­ral vertures: some Men are of Truth, some are very just, some are temperare, some are dutiful to Superiours: Some are adorned with all moral vertues, they have a lovely conversation, and are much to be commended on the account of their Morality. Matth. 19.20. All those things have I done from my youth. But they are go­verned therein by a spirit of self love. Self­love will make Men carry very badly, and self-love will make Men carry very well. This is the wound of their Morality, that they don't serve God therein, but they serve them­selves. Hos. 10.1. Ephrains is an empty vine, he bringeth forth fruit unto himself; they have a selvish aim in all they do. It is lawful for them to aim at themselves in a subordinate way, to the glory of God: but they make themselves their last end.

Sometimes they do it for their Reputation. Vicious carriages are shameful; if they be known they are a disgrace to them. Gen 38.23 Let her take it to her self least we be shamed. Such carriages are matter of reproach, thereby they make themselves of the number of the fools in Israel; they are despised and render themselves ignominious; their Relations are ashamed of them: it is a disgrace to be fami­liar with them. This consideration is the great thing that influences many Men: they [Page 44]can't endure to be objects of contempt and scorn; they think of that Scripture, Prov. 6.33. A wound and dishonour shall he get and his re­proach shall not be wiped away. They hate to be a by-word. This makes them to withstand temptation, they are content to deny them­selves of their pleasures that they might keep a good Name.

Sometimes they carry morally for their profit. Many corrupt carriages are of im­poverishing Nature; so is Idleness. Prov. 6.10, 11. Yet a little sleep, a little slumber, a little folding of the hands to sleep, so shall thy poverty come as one that travelleth, and thy want as an armed man. So is Wontonness, Prov. 5.10. Least strangers be filled with thy wealth. So is Intemperance, Prov. 23.21. The Drunkard and the Glutton shall come to poverty. Men that are given to that, lavish away their Estates. And Men abstain from Vice, because they can't endure to be brought to straits and necessities, they are backward to such ways as will draw them into Expences; it seems to them a foolish thing to waste what they have, they should bring themselves to Poverty, they can hardly afford to spend for necessity, much less for su­perfluity. They conform to many Moral Rules from principles of good Husbandry.

Sometimes they carry Morally to please their Friends. Some Persons are so hardned in sin that they don't much regard their Relations. They are like Eli's Sons that did not hearken to the Voice of their Father: but there be some [Page 45]that have a great Veneration for their Parents, they are sensible that their Parents have a dear affection to them, and they count them wise and good, & can't bear to grieve them, and their counsels stick upon their hearts. When they have Temptations they think if they should comply it would be bitter to their Parents, and so they reject Temptation; and they dare not be so bad as others. 2 Chron. 24.2. Joash did that which was right in the sight of the Lord, all the days of Jehoiadah the Priest.

Sometimes it is to prevent the Reproach of their Consciences. They have experience that when they carry orderly, they have not such Reflections as at other times, their hearts don't twit them, nor revile them. They are more quiet within and can vindicate them­selves, but if at any time they are extravagant, it perplexes them afterward, & they have a storm within; their Consciences upbraid them, and imbitter their comforts, their car­riages look ugly and base, Judg. 17.2. And so they resist Temptation.

So they carry Morally to prevent Judgment. The Scripture is full of Instances of Judg­ment on particular Persons for sinful carria­ges, and they dare not fall in with Temptati­on least the wrath of God should break out against them, and least they should perish for ever. Job 31.23. Destruction from God was a terrour unto me.

[Page 46] 4. Self love governs them in their Religion. Natural Men do perform many duties of Re­ligion. Isa. 58.2. Yet they seek me daily and delight to know my ways, as a Nation that did righteousness and forsook not the Ordinance of their God, they ask of me the Ordinance of Justice, and take delight in approaching to God. They Pray, and Preach, they Fast, they attend Sa­craments, they may do all the external duties of Religion, & therein put a great deal of ex­ternal honour upon God: but still they have some selvish design in all that they do; they make the worship of God to be an engine to carry on their selvish designs; there is no love to God in those Services.

Some of them have wicked ends in their Worship. They have some base designs when they carry Religiously. Mat. 23.14. They de­vour widows houses and for a pretence make long Prayers. They have been Religious that they might avoid duty to their Parents, Matth. 15.5, 6. Their design has been to wreak their Malice upon others. Jezabel would have a Fast proclaimed in order to the death of Nabai, 1 King. 21.9. And many others have low designs in their Religion: the Pharisees pray­ed that they might have glory from men, Matth. 6.5. The Jews Fasted for themselves: the highest design of Natural Men is Salvation: They agree with the Devils in their desire that they may not be cast into the deep; and with Simon Magus, That misery may not come upon them.

[Page 47] This is very evident in some, because they cast off Religion when it is not for their In­terest. If Men aimed at Gods glory, they would pursue it to the end of their days: no flatteries would make them cast it off; no danger would make them relinquish their Re­ligion: but some of them after a while are turn coats, they see an opportunity to mend their Estates, and shake off Religion. Demas has forsaken me having loved this present world, 2 Tim. 4.10. Some are terrified with the fears of Persecution and turn Apostates, Mat. 13.20. And there be others, that attend some duties of Religion but wont attend all. If Men did aim at the glory of God, they could not neglect any duty of Religion. But some persons have a respect to one com­mand but neglect others. They come to the House of God, but won't Pray in Secret. Some attend Fasts when Authority commands them, but not else. Some will bring their Children to Baptism, but neglect the Lords­Supper.

Some Men aim at no more Religion than will promote their own Interest; they love to get so much as will make them acceptable to Men, and don't regard to get more: and some would fain have so much as will secure their Salvation, that they may have Eternal Life, Matth. 19.16. but think it superflu­ous to afflict themselves to get any further measures of Religion. And this doth evi­dently show, that Multitudes of Men, act in [Page 48]Religion only from Self-love, because they do oppose that part of Religion that must be done for Gods Glory. The very nature of some actions do imply a regard to Gods glory. So believing in Christ cannot be done with­out giving God the Glory of his Grace and Faithfulness: but they refuse that. Joh. 5.40. Ye will not come to me that ye may have life. So godly Sorrow doth imply in it a sincere regard to Gods glory: but they utterly neg­lect that. All Spiritual duties are neglected by them. Those things that may be done for self-ends are attended, but they neglect the rest.

DOCTRINE.

GOD created the World without any in­strument, but in Conversion he make use of the Gospel as his instrument. The Gospel is but an instrument, for many that enjoy the Gospel never are Converted: but the Gospel is the instrument in this work; the Gospel is not a Physical instrument, but it is a Mo­ral instrument of Conversion. There is no expectation that Men should be Converted [Page 67]that do not enjoy the Gospel; there may be Reformation without the Gospel, but not Conversion, for the Gospel is the instrument of Conversion. The Gospel is not the Means only to bring Nations to the Profession of the faith, but also to bring Men into a state of Grace. Conversion prepares Men for pardon of Sin, and heavenly Glory, and the Gospel is the instrument of this work. The Gospel is very serviceable to Men after they are Con­verted: it is very useful for the increase of Grace and Consolation; but it is also the in­strument of Conversion. God don't deal with Men as stocks and stones by meer force; but he deals with them as with reasonable Creatures. He convinces them and so pre­vails on them: and the Gospel is the instru­ment whereby he works. Psal. 110.2. The Lord shall send the rod of his strength out of Zi­on. The Gospel is there called the Rod of his strength, because he Converts Men by it. Jam. 1.18. Of his own will begat he us by the word of truth. The Gospel is called the word of Truth by way of excellency: And when God sent Paul to Preach the Gospel, he sent him to Convert Men. Acts 26.18. To turn men from darkness to light, and from the power of Satan to God.

Consider, 1. That other things beside the Gos­pel are Means to prepare Men for Conversion.

As,

1. The works of Creation. The works of Cre­ation are a standing Monument of the power, [Page 68]and wisdom, and goodness of God. Psal. 19 1. The heavens declare the Glory of God, and the firmament shew his handy work. Rom. 1.20. The invisible things of him are already seen by the things that are made, even his eternal power and godhead. The consideration of them is many ways useful to promote Conversion. These works instruct Men that God is worthy to be feared and glorifyed. They may see thereby that they owe their Being and their Comforts to God, and that they are his Ser­vants. These works shew that Sin is rebellion against the Author of their lives; that it is unreasonable to neglect him. Dan. 5.23. The God in whose hand thy breath is, and whose are all thy ways, thou hast not glorified. And that God must take Sin very heinously. Isai. 1.2. I have nourished and brought up Children and they have rebelled against me. These works are a Conviction that God is able to avenge himself on Man for their rebellion; that there is no defence against the mighty power of God: that he is able to perform all his threat­nings and his promises. Such considerations work upon the Consciences of Men, and make them sensible of their sin & danger.

2. The Law or Covenant of Works, is a Means to prepare Men. The Covenant of Works consists of Precepts and Sanctions, and is very serviceable to promote Mens Conversion. Gal 3.24. The Law was our School-master to bring us to Christ. The Precepts of the Law shew Men their Sins, by comparing their [Page 69]Actions with the Commands they are con­vinced of their iniquity. Rom. 3.20. By the Law is the knowledge of sin. Heb 4.12. The word of God is quick and powerful, sharper than any two edged sword, piercing even to the divi­ding asunder of soul and spirit, of the joints and marrow, and is a discerner of the thoughts and intents of the heart. The Law has also an ex­asperating power, is an occasion of the work­ings of Corruption, as the dam makes the warers swell; and so Men become acquain­ted with their own hearts. Rom. 7.3 Sin taking occasion by the Commandment wrought in me all manner of concupiscence. The Law also condemns Men for Sin, shews them their mi­sery, what destruction they are in danger of, terrifies the Conscience: the Law says, The wages of sin is death, Rom. 6.23. The Law convinces Men that vengeance must be exe­cuted for sin. Math. 5.18. No jot or title shall pass from the law but all must be fullfilled. The Law doth also discover the Righteousness of Mans condemnation: Rom. 3.19. What things the law saith, it saith to them that are under the law, that every mouth may be stopped, and all the World become guilty before God.

3. The Works of Providence do also prepare Men for Conversion. Gods works of Provi­dence are various, and contribute much to­wards Mens Conversion. Mercies are a Means to draw Men to seek the favour of God, and Afflictions are Means to awaken Mens Consciences. Sometimes Men have par­ticular [Page 70]Afflictions, and they are very servi­ceable. Job 33.22, 3, 4. His soul draws near to the grave, and his life to the destroyers; if there be a messenger with him, an interpreter, one among a thousand, to shew to man his upright­ness; then he is gracious to him, and saith, deli­ver him from going down to the pit, I have found a ransom. So, Job 36.8, 9, 10. If they be bound in fetters, and held in cords of affliction, then he sheweth them their work and their trans­gressions that they have exceeded; he openeth al­so their ear to discipline, and commandeth that they return from iniquity. Thus it was with Manasseh. Sometimes Publick Judgments are very serviceable to them. Hos. 5.15. I will go and return to my place, till they acknow­ledge their offence and seek my face: in their af­fliction they will seek me early. Some Persons are smitten in Conscience at such times, and stirred up to be seeking Peace with God. So the great Works of God in the World are use­ful to this end. Storms and Thunder and Lightning and Earthquakes. 1 Sam. 12.18, 19. The Lord sent Thunder and Rain that day, and all the People greatly feared the Lord and Sa­muel; and all the People said unto Samuel, Pray for thy servants unto the Lord thy God, that we die not.

Consider, 2. That if God would open the eyes of Men to see his Glory in the works of Creation, or in the Law, or in Providences, that would make Men holy. There is a great deal of con­vincing light in these things, and they [Page 71]discover the glory of God. Psal. 8.1. O Lord Our Lord, how excellent is thy Name in all the Earth? And if there were but inward dis­coveries made to the Heathens thereby, they would love and fear God. There is abun­dant cause to love God from the discoveries of his glory in these; the power of God, and wisdom and goodness of God manifested in the works of Creation, are lovely: and the holiness wisdom of God appearing in his Law, are lovely: and the glorious Proper­ties of God appearing in the works of Provi­dence, are lovely; and give sufficient cause to Men to love and serve God: and upon this account it is that the Heathens are guilty for their not loving & serving God; this makes them without Excuse, Rom. 1.20. They have Conviction enough set before them to draw their hearts to God.

This is further evident from these two things.

1. If Men know God they will be holy. Where God is truly known, he will be loved and served uprightly. Psal. 36.10. Stretch out thy loving kindness to them that know thee, and thy righteousness to the upright in heart. Psal. 91.14. Because he hath set his love upon me, therefore will I deliver him; I will set him on high, because he hath known my Name. The Nature of Man is such, that the Will always follows the last dictates of the Understanding; the Will it self is a blind facility, and it follows the direction of the Understanding. When [Page 72]once Men have a Spiritual Sight of the glory of God, they can do no other but serve him. Light and Life go together. Before Men know God it is impossible that they should love him, for they are strangers to the reason and foundation of love: if they have never so many arguments set before them, to per­swade yet they cannot do it, if they strive very much with their own hearts to love God, from a fear that they shall be damned if they do not, yet they cannot do it. But when their eyes are opened and they see the glory of God, they would act against their Nature if they did it not. The excellency of the object is the foundation of the duty, and when that reason is seen, they are under a necessity to do it. Because Man is capable to know God, therefore he is capable to love and serve him: and when he doth know God he is under a necessity to serve him.

2. The Glory of God seen in these works doth make Men more holy. When Men are once Converted, they grow in Grace by these dis­coveries; they see the glory of God in the works of Creation, and that has a gracious Effect on them. Rev. 4.11. Thou art worthy O Lord, to receive glory, and honour and power, for thou hast created all things, and for thy plea­sure, they are and were created. The conside­ration of those mighty works have a great influence into their holy walk. We find the Saints in Scripture graciously affected many times with the works of Creation. The [Page 73]Thoughts thereof stirred up a Spirit of Religi­on in them. Psal. 33.6. David magnifies God on that account: By the word of the Lord were the heavens made, and all the hosts of them with the breath of his mouth. They often glo­rify God as the Creator of the ends of the earth, Isai. 40.28. So Godly Men see the glory of God in his Commandments, and that draws forth the Exercises of Grace: they often ad­mire [...] [...]ection and purity of the Law. Psal. 19. [...]. The Law of the Lord is perfect con­verting the soul, the testimony of the Lord is sure making wise the simple. Gods glory seen in his Law draws forth Love, and Repentance, and Obedience. So likewise the glory of God ap­pearing in Mercies and Judgments have a gracious Effect on the hearts of Saints. Hos. 3.5. They shall fear the Lord and his goodness. Mercies stir up Thankfulness. Psal. 103.1, 2. Bless the Lord, O my soul, and all that is within me, bless his holy name: Bless the Lord, O my soul, and forget not all his benefits. So Afflicti­ons make the heart better, more humble, pe­nitent, and watchful. Psal. 119.71. It is good for me that I have been afflicted, that I may learn thy statutes. And the great works of God in the World are great helps to the growth of Grace: Saints are often Meditating on them, and so stirring up their hearts in holiness. Psal. 107.8. Oh that men would praise the Lord for his goodness; and for his won­derful works to the children of men. Psal. 145.5, 6. I will speak of the glorious honour of thy [Page 74]majesty, and of thy wondrous works. And men shall speak of the might of thy terrible acts, and I will declare thy greatness. The sight of the glory of God will necessarily draw forth ho­ly Actions: If Men be under never so much indisposition to love and fear God, these dis­coveries prevail and work effectually, no op­position or temptation can stand before them.

3. Consider, How doth God [...] Men by the Gospel?

[...]. It is by, the Gospel as spiritually under­ [...]. The Gospel works this change Morally not Physically, the Gospel only works in way of perswasion, as it discovers to Men that there is abundant reason to turn to God. Men see that the Gospel is a faithful saying and wor­thy of all acceptation, as it is called, 1 Tim. 1.15. The Word can have no operation but as it is understood by the understanding, it works upon the Will; there must be a dis­ciplinary understanding, but that is not suf­ficient: Multitudes understand the letter of the Gospel that are not Converted. Men that have not the spiritual understanding of it may be affected with it, and be perswaded to an outward conformity to it, but when they understand it spiritually, then it works effectually upon them. There is no prevail­ing with Men to turn to God so long as they are in the dark about the Truth of the Gospel, about the divine Glory of Christ, and the freeness of the Grace of God; but when the [Page 75]Gospel is spiritually understood immediately it works upon the heart. 1 Thes. 2.13. Ye received the word not as the word of man, but as it is indeed the word of God, which worketh effectually in you that believe. Joh. 6.40. That every one that seeth the Son and believeth on him may have everlasting life. v. 45. Every one that hath heard and learned of the Father cometh unto me.

2. [...] understand the Glory of God in the Gospel, that makes them actually turn to God and leave a disposition in the heart that way: Before it was understood they despised the Gospel. Isai. 53.2. When we shall see him, there is no beauty in him, that we should desire him. Though they be never so impor­tunately urged they will not hearken, some objection or other will lye upon their hearts, if Men think that they cannot withstand the calls, yet they do: but as soon as they see the glory of Christ, they are incouraged to come to him: before they understand the Gospel they withstand it, and no arguments will prevail upon them; they were overcome with a spi­rit of fear, they were not able to master a fearful spirit; they heard so much about the sufficiency of Christ that they wished that they could come, but they were not able to conquer a spirit of fear, but were restrained by it, as it were bound hand and foot and could not stir. Joh. 6.44. No man can come unto me, except the Father that sent me draw him. And they had an enmity in their spirit unto [Page 76]him. Joh. 5.40. Ye will not come unto me that you may have life. But when they see things as they are, immediately they come; that de­livers them from their enmity to Christ, and that delivers them from their fear. When they see the glory of God in the face of Christ, they make no more resistance; when they are turned from darkness to light, they turn from Satan unto God. And this dis­covery leaves an abiding [...] on the heart: as the Man doth ejoyce in Christ, so there is an inclination to rejoyce in him for the time to come: the heart is bent that way and it stands bent that way. Joh. 5.25. The dead shall hear the voice of the Son of God, and they that hear shall live. 2 Cor. 3.18. We all with open face, behold as in a glass the glory of the Lord, and are changed into the same image from glory to glory, even as by the spirit of the Lord.

4 Consider, Why God doth this by the Gospel?

Aos. Here take notice of these four parti­culars,

1. Faith in Christ is the condition of Pardon and Salvation. Perfect righteousness was the condition of the Covenant of Works Gal, 3.12. He that doth them shall live in them. Perfect Obedience fell under a double consi­deration in the Covenant of Works: it was the matter of Justification, and so it is still, for we are now Justifyed by the Righteous­ness of Christ. Therefore he is said to bring in ever lasting Righteousness, Dan. 9.24. And by [Page 77]the Obedience of One shall many be made Righ­teous, Rom. 5.13. And perfect Obedience was also the condition of Justification. But now under the Gospel Faith is the condition of Justification. Joh. 5.24. He that heareth my words and believeth on him that sent me, hath everlasting life, and shall not enter into condem­nation, but is passed from death to life. It is by Faith that we are accepted: The terms of Justification are, Believe on the Lord Jesus and thou shalt be saved, Act. 15.31. It is Faith that gives a Man an interest in Jesus Christ. It is most suitable that among the Graces of the Spirit Faith only should be the condition of Justification. Love to God is as holy an action as Faith: Yet it is most suitable that Faith should be the condition, because it doth accept of the Grace of God offered in the Gospel, and is an acknowledgement of the sufficiency of Jesus Christ: and God has made it to be the condition of our Justifica­tion. Act 10.43. To him give all the Pro­phets witness that whosoever believeth in him, shall receive the remisson of sins. Hence Faith is called our Evangelical Righteousness: it is called the Righteousness of Faith, Heb. 11.7. God has made a law concerning our Justifi­cation, which is called the Law of Faith, Rom. 3.27. And when we believe we have ful­filled the condition of the Covenant.

2. Therefore it is meet that Faith should be first wrought. The first good thing that is wrought in any Man is Faith in Jesus Christ, [Page 78]this being the condition of Justification, it is no ways fit that Men should have other good things wrought in them before Faith: for it is not fit that Love and Repentance should be wrought in him, and yet he remain in an Estate of condemnation. Every Man is in an Estate of condemnation until he believes in Christ. He that believeth not is condemned already, Joh. 3.18. And it is altogether un­suitable that a Man should have the Exercise of Love and Repentance given to him, and yet be suffered to lie in an Estate of condem­nation. But if they were wrought before Faith, then the Man would have a gracious Spirit, and be Sanctifyed, yet remain a Child of wrath and be under the curse of God, and in a perishing condition, then Love and Re­pentance would be no signs of Justification, and these Sins which were mortifyed would be imputed, but this would be utterly unsui­table: but seeing Faith is the condition of Reconciliation, it is meet that Faith should be the first good thing that is wrought in the Man. And so it is, God never gives Men Love or Repentance before Faith; whatever appearances there may be of those things, all is in hypocrisy that goes before Faith; there is no godly Sorrow, no regard to the glory of God, until Men believe in Christ.

3. This Faith in Christ can be wrought only by the Gospel. Faith in Christ is an accepting the offer of the Gospel: Faith is an acknow­ledgment of the Grace of God held forth in [Page 79]the Gospel, and of the faithfulness of God in Gospel-promises, and of the Righteousuess of Jesus Christ; Faith is a coming to Christ as a Mighty Saviour, and it is impossible for Men to come to Christ and know nothing of him. Rom. 10.14. How can they believe in him, of whom they have not heard? Can a Man admire the excellency of Christ, and take en­couragement from him, and venture his Soul on him, and yet know nothing of him? Can a Man that is an utter stranger to Jesus Christ glory in him, and prefer his Righteousness before all his own works, and build the hopes of his Soul for another World upon him, as a sure foundation, before he is made acquain­ted with the susliciency of Christ? Let a Man know never so much of the works of Creation, of the Mighty Power of God in making all things out of nothing: and of the Wisdom of God in making such variety of Creatures, in divers Forms, with great di­versity of faculties and vertues; in giving such perfection to the World, that there is nothing wanting to the integrity of it, this will never prevail upon him to depend upon an unknown Christ. If a Man be terribly frighted with his Sins and under the awful apprehensions of the wrath of God, so that his flesh and his heart trembles, that will not prevail upon him to come to an unknown Christ. Let Men be never so much affected with Mercies or Afflictions, yet he will neg­lect. If he don't know him, there can be [Page 80]no act of Faith without the knowledge of the object of Faith, there can be no act of Faith without the knowledge of the incou­ragements to believe. Faith is a rational understanding action: In order to the act of faith, there must be a knowledge of the Gospel, and the actual consideration of it, at the very time.

4. The Gospel is not only proper to work Faith, but also to work every other Grace. The Gos­pel doth not only work the heart to believe, but it draws the heart to other gracious Ex­ercises; when Men see the love of God in the Gospel, that draws forth love. 1 Joh. 4.19. We love him, because he loved us first. The knowledge of the Gospel makes Men fear God. Psal. 130.4. There is forgiveness with thee, that thou mayst be feared. The Gospel is a proper Means to work a Spirit of Repen­tance, and break the heart for Sin. Luk. 7.38. She stood at his feet behind him weeping, and began to wash his feet with tears. This was the fruit of her receiving the Gospel, for her sins were forgiven, v. 47. By the Gos­pel Mens hearts are brought into a prepared­ness for all holy carriages; the Gospel is an effectual Means not only to draw Men to Christ, but to work universal holiness. Tit. 2.11, 12. The Grace of God that bringeth sal­vation, teacheth us to deny ungodliness and world­ly lusts, and to live soberly, righteously and god­ly in this present world. This makes Men New Creatures. If any man be in Jesus Christ, [Page 81]he is a new creature, old things are passed away [...] all things are become new, 2 Cor. 5.17.

DOCTRINE.

This was Davids defire, and this is the de­fire [Page 95]of every godly Man. Childood & Youth is vanity: And it is a common thing for Young Men and Maidens to busy themselves otherwise; but it is much to be desired that they would Praise the Name of the Lord. It is praise-worthy, and a great commendation in them, when they Praise the Name of the Lord. It is a Mercy when God bestows sui­table comforts on Young Men and Maidens, Zech. 9.17. How great is his goodness, and how great is his beauty? Corn shall make the Young men chearful, and new wine the maids. But it [...] a greater Mercy when God gives a spirit of [...]liness unto them. We have several exam­ples of Young Ones in the Scripture, that have had a spirit to praise the Name of the Lord. Samuel and David and Solomon, and Josiah and Timothy: And it is much to be desired that others were of that spirit. Young Ones are called on in Scripture to praise and glorify God. Eccl. 12.1. Remember thy cre­ator in the days of thy Youth. Psal. 34.11. Come ye Children, hearken unto me, and I will teach you the fear of the Lord. Many things are needful to compleat the happiness of a People: and this is very needful among others. Psal. 144.12. That our Sons may be as plants grown up in their Youth, that our Daughters may be as torner stones polished after the similitude of a Palace.

Q. When are they said to praise the Lord?

A. When they carry so as is for his praise.

1. By worshipping him in a suitable manner. [Page 96]The proper business of worship is glorifying God; when they worship him they honour him as God. Psal. 29.9. In his Temple doth every one speak of his glory. Divine worship is too great an honour to be given to any Creature. Rev. 19.10. Worship God. So Men glorify God, when they Pray to him, and do in religious manner ask blessings of him, and do ascribe the blessings they enjoy unto him. They therein give a testimony to the Almigh­ty Power and Goodness of God, and they ac­knowledge their dependance on him. Pray­er is Praise: the language of Prayer is, Thine is the Kingdom and the Power and the Glory. Math. 6.13. So a religious Attending on the Preaching of the Word, is a Praising of God. When they are hearing the Word with reve­rence, they therein acknowledge the Autho­rity and Majesty of God, and his Divine Truth & Faithfulness: We therein acknow­ledge that his Word is the rule of Faith and Life. That his Word is able to make us wise unto Salvation; that it is worthy to be belie­ved and obeyed. Act. 10.33. We are all here present before God, to hear all things that are commanded thee of God. So a religious Singing of Psalms, is giving glory to God. Psal. 147.1. Praise ye the Lord, for it is good to sing praises to our God. So a religious receiving the Seals of Gods Covenant, is praising God. There is a thankful Memorial of the Redemption of Christ. 1 Cor. 11.26. Ye shew forth the Lords death. There is a testimony given to the [Page 97]saving vertue of Christs blood: The cup of blessing which we bless is it not the communion of the blood of Christ, 1 Cor. 10.16.

2. By an holy Conversation. An holy walk is a practical acknowledgement of the glori­ousness of God. When persons lead an hum­ble, honest, patient, chaste and temperate life, they do glorifie God. Joh. 15.8. Herein is my Father glorifyed in that ye bring forth much fruit. In that way they shew forth the Prai­ses of him that calls them out of darkness in­to his marvellous light. Math. 5.16. That men may see your good works and glorify your Fa­ther that is in heaven. Sinful works reproach God, but holy works commond him. When Persons have an holy Conversation they shew a fear of God. Eccl. 12.13. Fear God and keep his Commandments. An holy life is a testi­mony to the goodness and righteousness of the ways of God. Hos. 14.9. The ways of the Lord are right, and the just shall walk therein. By their Obedience they shew that they re­verence Gods Authority: the language there­of is, that God is their Lord and they are his Servants, that they will not put such an affrent on him as to violate any of his com­mands; yea, by their Obedience they shew that they lay weight on the promises and threatnings of the Word; that they count it profitable to be Obedient, and dangerous to be disobedient; that they depend upon the word of God.

[Page 98] 1. Reas. God deserves it from them as well as from Elder People. It is to be desired on Gods account: It is an honour due to his Name. Young Ones are bound to God as well as their Parents; they have no liberty to neglect the glory of God: God may challenge it from them, as well as from their Parents. Lam, 3.27. It is good for a man to bear the yoke in his youth. God is their Creater as well as of El­der Persons. Eccl. 12.1. Remember thy Crea­tor in the days of thy youth. They owe their Being to God, and because they owe their Be­ing, they owe their Obedience: and they live upon the Mercies of God, as well as Elder Persons; they dwell on his Earth, breath in his Air, are enlightned by him, and tho' they are in their strength, yet they depend upon the care of God, for their Food and Raiment, Life & Health. God has nourished & brought them up, Isai. 1.2. They are under covenant Bonds as well as Elder Ones. Deut. 5.2, 3. The Lord our God made a covenant with us in Horeb, the Lord made not this Covenant with our Fathers, but with us, even us, who are all of us here alive this day. They are under firm ob­ligations to God: They will be covenant­breakers, if they neglect to glorify God: they are under covenant-encouragements; God is in a near Relation to them, He is not only their Fathers God, but their God also. Exod. 15 2. He is my God and I will prepare him an habitation, my Fathers God and I will exalt him. They are very injurious if they dont praise Him.

[Page 99] 2. Reas. It is a sign of the presence of God with his Ordinances. Christ has promised his pre­sence with his Ordinances. Math. 28.19, 20. Lo, I am with you alway to the end if the world. This is fulfilled in various degrees; and it is matter of great lamentation, when there is but a little blessing upon Ordinances; when the hearts of Men are made fat: as Isai. 6.9, 10. But when Young Men and Maids do praise the Name of God, it is a sign that the Spirit of God is present among them. That is a great promise, Isai. 59.21. My spirit that is upon thee, and my words that I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy Seed. And when Young Ones are praising God, it is a manifest token of Gods gracious presence with the means of Grace. Here is a manifest token of the favour of God to the People: It is a great blessing. Isai. 44.3. I will pour out my Spirit upon thy Seed and my blessing upon thy Offspring. This is more a great deal than for God to bless the labour of their hands. Godly Men are wont to Pray much for a blessing on Ordinances, they look upon that as a foundation of many other Mercies. And when Young Ones praise God, they take notice of the goodness of God in hearing their Prayers; it is a smile upon the People.

3. Reas. It gives great hopes of the continu­ance of the power of Godliness. If Young Ones carry religiously that is a foundation of hope for the time to come: tho' some of them may [Page 100]die quickly, yet it is probable that many of them will live to old Age. They that are Young now are like to be the pillars of the Church, thirty Years hence. Antient Peo­ple must die quickly, but if Young Ones are hearty in Religion; it is hopeful Religion will not die. There is reason to hope that most of them that are religious when they are Young, will continue to be so when they are Old. There is reason to hope that they that florish now in Gods house, will still bring forth fruit in old age, Psal. 92.13, 14. That when the outward man decays, the inner man will be renew­ed, 2 Cor. 4.16. And therefore it is a great encouragement to see such embracing Reli­gion. If Religion be upheld in the next Ge­neration, it must be by those that are Young now; the burden will lie upon them after a while.

4. Reas. It is an encouragement respecting their Salvation. When Young Ones carry loosely and corruptly, there is reason to fear their damnation; their feet go down to death, their steps take hold on hell. Therefore the wise Man gives that warning: Eccl. 11.9. Rejoyce O Young in thy Youth, and let thy heart chear thee in the days of thy Youth, and walk in the ways of thy heart and in the sight of thine eyes, but know thou, that for all these things God will being thee into Judgment. But when they have a religious Spirit and Conversation, they are in the way to Salvation. If God designs to bring Men to Salvation, he will make them [Page 101]to seek after it: and more generally he makes them seek it in the days of their Youth; Re­forming their Manners, crying to God, stu­dying the Scriptures, waiting upon God in his Ordinances, are the Means to prepare Men for Eternal Life: And when the Spirit of Young Ones is much that way, there is occa­sion to rejoyce in the hopes of their [...]ternal Felicity. 2 Epist. Joh. 4. I rejoyced greatly that I found of thy Children walking in truth.

USE, I. Then there is great need that Parents should train up their Children religiously. Parents are generally careful to bring up their Children to some Calling, that they may be fitted to do Service to themselves, and others; but they should be careful to bestow religi­ous Education on them. Prov. 22.6. Train up a Child in the way he should go, and when he is old he will not depart from it. Eph. 6.4. Bring them up in the nurture and admenition of the Lord. Something is generally done that way, but with too much remissness. Neglects this way is one of the things, wherein the degene­racy of the Land doth appear: many Parents are not religious themselves, and it is no won­der that they are negligent in the Education of their Children. But there is great need of it; Children are corrupt by nature; though they have natural Consciences urging them to that that is good, yet they have depraved dis­positions prompting them to evil. There is a natural contrariety in them to the ways of God. [Page 102]Rom. 8.7. The natural mind is enmity to God. And there be many temptations to mislead them: There be a multitude of temptations to draw forth their corruptions; and there is need of more care than many Parents do take, that they may praise the Name of the Lord.

1. By Instruction. It is not sufficient that they are brought to Publick Worship, and that they be learn't to Read the Word of God, but Parents should see that they profit by Publick Means, and they should be instilling the Principles of Religion into them. Timothy had a god­ly Mother, and he was versed in the holy Scriptures from a Child, 2 Tim. 3.16. And as Parents should instruct their Children in Principles of Faith, so also they should teach them rules of Obedience. That was one of the designs of the book of Proverbs. Prov. 1.4. To give subtilty to the simple, to the Young man knowledge and discretion. The law of nature is much obliterated, and there is great need that the Precepts thereof should be often in­culcated, that convincing light should be set before them, that they be urged and ex­postulated with, and that rules be pressed upon them. Prov. 31.2, 3. What my son, and what the son of my womb, and what the son of my vows, give not thy strength unto women, &c. Young People are giddy and heedless, and counsel had need to be often renewed.

2. By Example. Bad examples are very in­fections: had examples teach iniquity; irritate corruption, and make men bold to transgress. [Page 103]And if Parents give bad examples to their Children, it will be no wonder if they tread in their steps. Men live by examples more than by Precepts. Jeroboams example did mischief to all the succeeding Kings of Israel. But if Parents give good examples, that is a ground of hope, that Children will follow them; good examples are lovely & amiable, and commend themselves to the Consciences of Children, the hearts of Men give an ap­probation to them, and are drawn on to a liking of those ways; they look on the good examples of their Parents as the honour of their Parents and their honour, and the love they have to their Parents makes their good carriages more lovely in their eyes.

3. By Restraint. It was Eli's fault that he did not restrain his Children. 1 Sam. 3.13. His sons made themselves vile and he restrained them not. Parents, have authority to do it, and if other means will not do they must exert their au­thority. It is not enough for Parents, that they do not approve of the iniquities of their Children, they may not suffer them to carry sinfully. A toleration of iniquity in Children makes the Parents culpable, and to be parta­kers of their sins. Some Children are much more teachable than others, and there is no need of restraining them, but others are vio­lently set in ways of sin, and it don't per­plex their Consciences to go directly against the commands of Parents; in such cases Pa­rents must restrain them: this is the way to [Page 104]prevent the breaking out of iniquity, and to mend their hearts also. Fond indulging of Children is the way to ruine them: Chil­dren left to themselves do many times bring their Parents to shame.

USE, II. Of Examination. Whether Young Men & Maidens do Praise the Name of the Lord? It becomes us to take notice of this, that we may see what cause we have of rejoycing or of sorrow. It is worth the while to observe not only how Rulers carry, and how the bo­dy of the People carry, but likewise to mind what Spirit doth appear in Young ones; they that are Young now are like to have a great influence upon Publick affairs after a while, and the better they carry themselves, the more hope there is of their being serviceable after­wards. Young ones had need particularly consider, whether they do their duty in Prai­sing the Name of God, whether they answer the just expectation of God and Man in this particular: Do you praise the Name of the Lord?

1. Some are disorderly in the Night time. Pa­rents make them work diligently in the Day time; but in the evening they gather toge­ther in companies, and spend their time in unprofitable talk: They are like the beasts that creep forth in the Night. Psal. 104.20. Thou makest darknest and it is night, wherein all the beasts of the forest do creep forth. It is hard to give an account how they spend their time, [Page 105]but they are disorderly: when the Family at­tends Religious duties, they are abroad, and no account can be given of them. Is this to Praise the Name of the Lord? They should joyn with the Family in confessing sin, beg­ging mercy and acknowledging Gods good­ness; but they don't regard the worship of God: Can we think that these Persons are conscientious, in attending secret duties of worship? Neglects of Family worship are a great contempt of God: Are these persons con­cerned for the honour of God or the salvation of their own Souls? Have they any due re­gard to the commands of God? doth it lie upon their hearts to give God the Glory of their daily mercies? Do they not plainly manifest, that they have not the spirit of Re­ligion? they run into danger. Prov. 27.8. As a bird that wandreth from his nest, so is a man that wandreth from his place. Is this for the praise of the Name of God, that when the Family go to bed, the Young Man is running about the Town? he has no business, it is for the satisfaction of some just; he throws him­self into temptation, and sometimes he gets a wound and a blot.

2. Some of them frequent the Tavern. The Tavern is a place of resort: there is a great deal of company in the Evening, on wet days, and on publick days. There they are spending their time unprofitably: There is a great deal of vain, worldly, proud dis­course, and corrupt communication: they [Page 106]are swaggering & vaporing; sometimes they are jeering good Men, and scosting at Religi­on. Is this praising the Name of the Lord? Is this an honour to God? They are not re­deeming the time as the rule is, Eph. 5.16. They stand about the cup, till they have en­flamed one another. Isai. 5.11. They continue until night, till wine enflame them. They drink till they are giddy, and sometimes talk wan­tonly; sometimes they quarrel and reproach one another; is this to praise the Name of the Lord? Prov. 23.29, 30. Who hath wo, who hath sorrow, who hath contentions, who hath babling, who hath wounds without cause, who hath redness of eyes, they that tarry long at the wine, they that go to seek mixt wine. At the Tavern they wast what they have earned, the fruit of their labour is consumed; and they are un­der temptation to cheat & extort to get more. Taverns are the nurseries of prophaness: if the Men talk of Religion, they talk of it in an irreligious way; their discourses are not sa­voury: God would not have the less honour if they were dead and rotten.

3. Some are given to wanton dalliances. Men and Maids will be in company together, toy­ing & dallying; they are stirring up corrup­tion in one another. This is not to praise the Name of the Lord. They go to Meeting on the Sabbath day & at night they are sport­ing with one another: If they would medi­tate on what they have heard, & pray over the word, that would be for their profit, but they [Page 107]get together, & it is a shame to speak of what they do. Eph. 5.12. It is a shame to speak of those things that are done of them in secret. This is not to praise the Name of the Lord. They watch for one anothers company, as the Ea­gle doth for its prey, & are making provision for the flesh, to fulfil the lusts thereof. When they have been hearing of a Sermon, they get together and are gratifying their carnal af­fection with wanton talk and gestures; they throw themselves into great temptations, and are in danger to commit Whoredom: there be many awful instances, of persons that have brought blemishes upon themselves, & brought themselves to shame thereby.

4. Some neglect the Worship of God. They come universally to hear the word of God upon the Sabbath, and generally at other times: how they do attend the secret duties of Religion, God & their own Consciences do know, there is reason enough to suspect many of them; but there be scarce five or six of them in a Town, that do attend the Lords Supper. The Lords Supper is a Memorial of the death of Christ, therein we shew forth the Lords death, 1 Cor. 11.26. Do these Men praise the Name of the Lord, when they turn their backs on this Ordinance, and refuse to celebrate this Memorial of Christs Passion, and to give a testimony to the truth of the Gospel? The Lords Supper is a Seal of the Covenant of Grace: God therein sets his Seal to the saving vertue of the blood of Christ: and do they [Page 108]praise the Name of the Lord, when they refuse to receive the Seal of the Covenant? God in this Ordinance makes an offer of Christ as slain for our Redemption; and do they praise the Name of the Lord that refuse to attend it? The coming to this Ordinance is an open ac­knowledgment of the truth of the Gospel; what is the neglecting of it then but an open denial of the truth of the Gospel? Some it may be do neglect it from tenderness of Con­science, fearing whether they have liberty to come; but many others do neglect it from a careless & irreligious spirit, they neither come to it, nor are careful to prepare themselves for it.

USE, III. Of Exhortation, To praise the Name of the Lord. David calls on Young Men and Maids to do it; and indeed God calls on you to do it. This work is not left to old People, God expects it from you also: You may not say that elder People do it now, and you will take your turn when you are older, but heartily engage in this work: if it has been neglected hitherto, let it be neglected no long­er; don't rob God of his glory. It is a glo­rious employment to praise God; the Angels of Heaven do employ themselves that way: this is a debt, you owe to God: he is worthy to be praised, Psal. 18.3. His Name alone is excellent. Praise him in all ways of worship. Praise him in all ways of Obedience.

Motives, 1. All Creatures in the world do it, but Devils & wicked men. There is great va­riety [Page 109]of Creatures in Heaven & Earth; and they do with one voice proclaim the glory of God. If we look up to Heaven, there the An­gels are praising God: Those Morning Stars sing together: the heavenly Hosts do praise God: the Sun & Moon & Stars of light. Look into the Air, there the Clouds & Winds & the Meteors praise God. Look unto the Earth & the Sea, and all Creatures therein do give a testimony for God. Psal. 145.10. All thy works shall praise thee. Indeed the Devils do re­proach God, those cursed creatures are enemies to the honour of God; and a number of Men are drawn in to fall in with the same design. Will you separate your selves from the rest of the Creatures, to joyn in with the Devils and a crew of ungodly men? When the greatest part of the world are agreed to exalt God, will you forsake them & joyn with the Devil? It becomes you to say as David, Psal. 103.21, 22. Bless ye the Lord all ye his hosts, ye Ministers of his that do his pleasure: Bless the Lord all his works, in all places of his dominion; bless the Lord O my soul.

2. This will be no burden to you when you come to die. The living know that they must die. You don't expect to continue here always: You are but Strangers in the world, and you don't know but you may die quickly; there is nothing in your Nature, or condition, or in the word of God, that doth secure long life unto you. Man is as grass, & the glory of man as the flower of the field that fadeth away, Isai. [Page 110]40.6. And if you don't praise God, that will make it hard work to die: if you han't done the work that you were sent into the World for, that will be heavier than the pains of death: it will sting you to remember your life past: how will you dare to go before God to Judgment? It is a doleful condition, when you must die, and yet dare not die. Eccl. 5.17. He hath much sorrow & wrath with his sickness. Conscience will lay that charge upon you, Dan. 5.23. The God in whose hand thy breath is, and whose are all thy ways, thou has not glorified. And you will take up that lamentation, Prov. 5.12, 13. How have I hated instruction, and my heart despised reproof; I have not obeyed the voice of my teachers, nor inclined mine ears to them that instructed me. But if you improve your time in serving God, that will be no affliction to you in the evil day, but a comfort; it will be an ease in death, a relief under your pains, a cordial against faintings. That was a great comfort to Hezekiah when he lay at the point of death. Isai. 28.3. He said, Remember now Lord I beseech thee, how I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight. If you don't praise the Lord, you would (in vain) desire that God would forget what you had done; it will be a terrour to you to remember and to think that God doth remember what you have done.

3. If you dont praise the Lord, it will make your life uncomfortable. The ways of wisdom are ways [Page 111]of pleasantness, & all her paths are peace, Prov. 3.17. David says, It is pleasant to sing praise to the Lord, Psal. 147.1. It is agreeable to the nature of Man to walk in the ways of upright­ness. Men are then in their element, it is the per­fection of nature: & it is agreeable to the Con­science of Man, that approves & applauds an holy life. But unholy living is uncomfortable living. If Men neglect to serve God, they put themselves upon the rack: if Men live a life of disobedience, they live a miserable life: they don't enjoy themselves; corruptions are hard masters. The wicked is like the troubled Sea that cannot rest, Isai. 57 20. Every corrup­tion is a tyrant: Mens lusts are scourges to them. Wrath killeth the foolish man, & envy slay­eth the silly one. So, Pride, Covetousness, Un­belief, are troublesome task-masters. And a sinful & unsactifyed life is disquieting to the Conscience; such men have the reproaches of their own hearts: Conscience is chiding, sha­ming & upbraiding them. When they hear the rebukes of the word, their own hearts do eccho thereunto; and their own Conscience is making apparitions of danger, & threatning of them with the vengeance of God Some are more stupid than others, but upon many occa­sions Conscience will be terrifying them, they have many frightful expectations. Job 15 21. A dreadful sound is in his ears. They have aw­ful preoccupations of hell. They are scared with Death & of Judgment: Sometimes they think of the blackness of darkness for ever; [Page 112]sometimes of being among Devils; sometimes of the everlasting flames; they carry their tormentor about with them: their hearts are many times meditating terror. They are all their life time subject to bondage, Heb. 2.15.

4. God gave you reasonable Souls for this end that you may praise the Name of the Lord. God has given rational Souls to you that you might understandingly praise the Lord. Surely God is angry with Men if they don't use their Souls to that end that they were made for: He will count them worthy to be destroyed. And this was the end of your Souls, they are fitted for this end, made capable to know & praise God. Why do you imagine that God has en­dued you with rational Souls? Was it only to keep your body from putrifying? The soul of a beast would have served that occasion. Some beasts that have only sensitive souls live longer than Men do. Or was it that they might be caterers for the body, to contrive how to get Meat & Drink and Raiment for the body, to be servants to the body, an in­strument for the gratification of your sensual appetite? had God no higher design than to prepare you to enjoy sensual pleasures, or was it only to make you capable to rebel against him? The bruit creatures being destitute of rational Souls are not capable to rebel, they can't sin or dishonour God, and carry to his reproach: and did God advance you to an higher pitch of excellency, and give you a Soul of a superiour nature, endued with an­gelical [Page 113]faculties that you might carry like De­vils? Did God make you better than the beasts of the earth, that you might make your selves worse than them? surely it was not worth the while for you to be made to dishonour God. You were made to glorify God, and if this be not done by you, you don't answer the end of your creation. Other creatures attend what they were made for, and if you don't attend what you were made for, God may well re­pent of making you.

5. You commend those that have praised and glorified God. Men in former Generations have carryed themselves differently; some have praised & glorifyed God: So, Moses, Noah, Samuel, Hezekiah, Paul, &c. and you ex­tol them; you count them wise and worthy Men; they are renowned in all Generations on that account; you look upon them that have served God as the choicest of Men; if they were poor and persecuted, yet you count them Men of whom the world was not worthy, Heb. 11.38. All Generations call them blessed. Others have neglected to praise & glorify God: as Achan, Gehazi, Doeg, Ahitophel, and Demas, &c. There have been great numbers of men that have neglected the service of God, and been devoted to serve their carnal & cor­rupt affections; and you despise these men in your hearts, you count them fools & mad men, some were rich, some of them learned, some li­ved in honour; but you have a low opinion of them; you think, it had been better for [Page 114]them, if they had never been born. You pass that censure on them, Psal. 49.13 This their way is their folly. You count them among the fools in Israel; you wonder how they could satisfy themselves, how they dared, how they were not ashamed to live such a life: they are despicable persons in your eyes; & just so Men will count of you, when you are dead: if you glorify God, they will bless you, if you don't, they will count you a miserable Man. And will you commend such as glorify God, & not tread in their steps? will you condemn those that have not done it, and yet imitate them.

6. Great notice is taken in Heaven how you carry. The Angels have great occasion to be conversant in this lower World; they are often coming and going, they are descending & ascending, as Jacob saw them in a Dream, Gen. 28.12. Being minisiring Spirits, sent forth to minister to them that shall be heirs of salvation, Heb 5.14. And they are giving information how you carry your selves: and Saints that die and go to Heaven, are able to give an account of the behaviour of others in the Pla­ces from whence they come: One would think that you should be concerned that the Saints in Heaven should not hear an evil report of you: undoubtedly they are concerned about the car­riages of Men upon Earth. Luk. 15.7. Joy shall be in Heaven over one sinner that repenteth. Saints that are in Heaven will be inquisitive concerning the state of Religion, and getting the knowledge how it thrives in such a Country, and such a Town; they will be asking after their Acquaintance, and after their Sons & their Daughters; & one would think that many of you should be ashamed to think what account must be given of you, to your [Page 115]friends, if you have any friends in Heaven: It may be some would be ashamed that it should be told at the next Town how they have behaved themselves, much more should they that it should be told in Heaven. The account that must be given of many Persons is, that they mind little but the World; they are nothing for Religion; they are swallowed up in the cares of the World; they have somewhat of a Form of goodliness, but no­thing of the Power; they are panting after the dust of the earth; they don't savour of a gracious Spirit. They go to Meeting on the Sabbath & at other times, but the cares of the World do choke the Seed of the Word. And the account that must be given of others is, that they are Pharisaical, Proud Creatures, mind little but their Ornaments: Or that they are of rude beha­viour; when they should be in bed they are a­broad in company with Wenches, or that they lie about the Taverns; that they are companions of fools. One would think it should go to your heart, to consider, what discourse there is in Heaven a­bout you; to have an ill name here is a shame, but it is more shameful to have an ill name in Hea­ven: you may well blush to think that it should be told in Heaven, that much pains has been taken with you, but that hitherto it is all in vain.

7. If you will not Praise the Name of the Lord upon Earth, you shall not do it in Heaven. Praising God is heavenly work; Saints & Angels will spend an Eternity in Praising & Magnifying God; they will be making Melody to the Lord; and you think they will be very happy, according to that, Psal. 84.4. Blessed are they that dwell in thy house, they will be still praising thee. But if you neg­lect to praise God here, God will not admit you among the holy ones there, that are praising him. There will be a glorious company in Heaven, & [Page 116]you would fain be one among the rest; you will beg to be admitted, you have desires that way now, you have your pangs wherein you long to go to Heaven. Numb. 23.10. Let me die the death of the righteous, and let my last end be like his. And when you are going out of the World, you will cry earnestly to God to admit you, and will fill your Mouths with arguments; but you will be rejected God will have no compassion on you, but will harden his heart against you. He will remem­ber what a life you led here, how you neglected to glorify him, how you did not own his Authority, you did not render to him the glory of his Faith­fulness; how you preferred other things before him: And he will stop his ears against your crys. He wont object against you that you were poor & low in the World, or the unholiness of your Pa­rentage, but his objection will be, that you did not honour him. For he says, They that honour me, I will honour, 1 Sam. 2.30. And he will not admit you. Math. 25.11, 12. The foolish Virgins said, Lord, Lord open to us, but he answered & said, Verily, I say unto you, I know you not.

8. If you won't praise the Name of the Lord on Earth, you must do it in Hell. It is commonly said, that wicked men in hell will blaspheme God; and I do not deny it: that is applyed to them, Rev. 16.11. They blasphemed the God of heaven because of their plagues, and because of their sores: Though that is spoken directly of Antichristians, when God brings his Judgments upon them. But un­godly men in Hell shall praise God: God will praise himself by executing misery on them; he will shew forth his own glory when he executes revenge upon them; as he did when he brought his plagues upon Egypt: He caused his Name to be declared through the Earth. But besides this he will extort praise from you: now you are [Page 117]ready to flatter your self as if you were in no danger; then you shall acknowledge that God is stronger than you; that there is no darkness now shadow of death, where the workers of iniquity shall hide themselves; then you shall acknowledge your folly & madness in withstanding the graci­ous calls of God. You will be found likewise to own the Justice of God. Now Men have reaso­nings in their hearts against it; but then they shall be forced to give a testimony for it. Rom. 3.19. Every mouth shall be stopped & all the world shall become guilty before God. As Pharaoh acknow­ledged Gods Righteousness. Exod. 9.27. The Lord is righteous, & I & my people are wicked. Before they would not believe the faithfulness of God in his threatnings; now they will say as, 1 Sam. 7.29. The strength of Israel will not lie nor repent, for he is not a Man that he should repent.

Obj. 1. It may be objected, That it is not the manner of Young Men & Maids to serve & glorify God: if they should do it they should be singular: they must do as others do.

Ans. This is no vindication of you. Irreligion is wickedness though there be never so many that practice it. The multitude of Sinners is no justi­sication of sin: neither is it any security: if hand joyn in hand the wicked shall not be unpanished. Multitudes of Young ones are burning in Hell for their iniquities. If you heard their groans, you would have little heart to follow their example. Neither are these bad examples an insuperable temptation. Samuel & David, Solomon & Josiah, did vanquish this temptation, and so may you too.

Obj. 2. Now is our only time to enjoy our pleasures.

Ans. It would be no loss to you, if you never did enjoy the pleasure of Sin. There be plea­sures to be injoyed in a way of Religion, & they are far better, less cloying, more substantial, and [Page 118] [...] durable: the pleasures of Sin have stings in them. Prov. 23.32. At last they bite like a ser­pent and sting like an adder. Eccl. 11.9. Know that for all [...] things God will bring thee into Judgment. You may get such a wound by indulging your selves in the pleasures of Sin, that may never be cured. And it may be now is your only time, to secure eternal life: you have no assurance of any time hereafter to do it. The course of Na­ture don't secure it unto you. There is no pro­mise from God to secure it to you: and you are warned to take the present time. Isai. 55.6. Seek the Lord while he may be found, call you upon him, while he is near.

Obj. 3. It is not to be expected that we should be as good us Elder People: we are not guilty of any great Extravagances: You would not have us to be as Religious and as Precise as Elderly Persons.

Ans. If you be not better than some Elderly Professors be, you will never enter into the King­dom of God. Men go under an apprehension that a little Religion will secure Salvation, and so they give way to worldliness and lukewarmness, and loose walking; and they that will run the ventue of it may: But assuredly the way to life is narrow: Some that have a Name that they live, are dead. There may be seriousness & sobriety, and conscientiousness and affection, and zeal, and yet Persons may be in a perishing condition: it is a mighty change that prepares Men for Salva­tion. And I am afraid that the unsavoury car­riages of some Elder Professors, make some Young ones to harden their hearts, and to think that a little Religion will serve the turn; but you should remember the words of Christ: Math. 5.20. Ex­cept your righteousness do exceed the righteousness of the Scribes & Pharisees, you shall in no case enter into the Kingdom of Heaven