A solemn warning to the secure world, from the God of terrible majesty. Or, The presumptuous sinner detected, his pleas consider'd, and his doom display'd. Being an essay, in which the strong proneness of mankind to entertain a false confidence is proved; the causes & foundations of this delusion open'd and consider'd in a great variety of particulars; the folly, sinfulness and dangerous consequences of such a presumptuous hope expos'd, and directions propos'd how to obtain that scriptural and rational hope, which maketh not ashamed. : In a discourse from Deut. XXIX. 19, 20, 21. / By Gilbert Tennent, M.A. Minister of the Gospel at N. Brunswick N. Jersey. ; [Three lines of quotations]

Solemn Warning TO THE Secure World, FROM The GOD of terrible Majeſty. OR, The Preſumptuous Sinner Detected, his Pleas Conſider'd, and his Doom Diſplay'd. Being an ESSAY, in which the ſtrong Proneneſs of Mankind to entertain a falſe Confidence is proved; The Cauſes & Foundations of this Deluſion open'd and conſider'd in a great Variety of Particulars; The Folly, Sinfulneſs and dangerous Conſequences of ſuch a preſumptuous Hope expos'd, and Directions propos'd how to obtain that Scriptural and Rational Hope, which maketh not aſhamed. In a DISCOURSE from DEUT. xxix. 19, 20, 21.

By Gilbert Tennent, M. A. Miniſter of the Goſpel a$ N. Brunſwick N. Jerſey.

Incidit in Scyllam cupiens vitare Charybdin.

Joel ii. 1.

Blow ye the Trumpet in Zion, ſound an Alarm in my holy Mountain: Let all the Inhabitants of the Land tremble.

BOSTON, N.E. Printed by S. KNEELAND and T. GREEN, for D. HENCHMAN in Cornhill, MDCCXXXV.

THE PREFACE. Candid Reader,

I Am ſenſible that the Subject inſiſted on in the following Sheets, is none of the moſt grateful and pleaſing to corrupt and degenerate Nature, and therefore, if I have aim'd at my own Honour, I have purſued a wrong Method to attain or ſecure it, in chuſing this ſo grating and diſguſting a Subject, and in treating upon it in ſuch a po$$|ed Stile: But, if it is not the moſt pleaſing, I dare be bold to aſſert that it is one of the moſt ſutable, neceſſary and profitable; conſidering the general and lamentable Security that prevails ſo exceedingly among the Children of this Generation.

Although the unjuſt Cenſures of ungodly People, are oftentimes ſo far from being afflictive to me, that they afford Matter of Conſolation, Mat. 5.12. They can't pleaſe me better, than by giving me the Honour of an unjuſt Abuſe; except they turn to the bleſſed JESUS. On the contrary their Praiſes make me ſuſpicious (with one of the Ancients) that I have done ſomething amiſs; yet, as to the Detracters and Aſperſers themſelves, I cannot but be ſorrowful for the Sin they coutract, and the Danger they inour, by their unjuſt Reproaches! To prevent both which, I thought it needful to propoſe an Anſwer to ſome general Objections, which, I foreſaw, wou'd (according to humane Probability) be level'd againſt the following Compoſura.

And

1. Perhaps ſome may object againſt the Matter of it, as well as againſt the pointed Manner of Expreſſion, that both are too terrible.

A. What I have advanc'd, I think I have prev'd by plain Scripture Evidence. I hope the Objector will have more Modeſty than to find Fault with the ſacred Oracles, becauſe they don't ſute his Plate; but if waving that antiquated, tho' graceful Vertue, he will fall ſoul on the holy Scriptures, I wonder not that he cenſures me; and as I wonder not at his Reflections againſt my ſelf, ſo I mind them not any otherwiſe, than ſo as to eſteem them, as a Pearl in my Crown, as a Badge of Honour, and a Cauſe of Triumph. But more particularly, the Truth is, Such be the Miſeries of preſumptuous and impenitent Sinners, in this, and eſpecially in the next World, that what I have offer'd comes far ſhort of an equal, much leſs of an exceſſive Deſcription of them. It is a juſt and receiv'd Maxim that Heaven and Hell don't admit a Hyperbole. Indeed a Cherub's Tongue or Quill cou'd ſcarce expand or diſplay them ſufficiently. Conceive of GOD perfectly, and then you may perfectly conceive of and deſcribe his Anger. But this is impoſſible for a finite Underſtanding, as Zophar informs us, Job 11.7, 8, 9. Canſt thou by ſearching find out God? Canſt thou find out the Almighty unto Perfection? It is high as Heaven what canſt thou do? Deeper than Hell, what canſt thou know? The Meaſure thereof is longer than the Earth, and broader than the Sea! Friend, thou ſhalt know by Experience, either by a ſound Conviction here, or by a dreadful Condemnation hereafter, that I have nor equal'd, much leſs exceeded the Sorrows and Pains of the damned State, in the Deſcription I have given of them.

As to the ſharpneſs of the Stile, I ſhall only offer this brief Apology, that the Nature of the Subject treated of, and the Security of the World require it, and inſtead of retracting it, I cou'd wiſh it were much more pointed, it falls ſo far ſhort of my Deſire this Way; and tho' I freely acknowledge that planting and watering are nothing to Purpoſe, that the moſt ſolemn Matter, and acrid Stile, will not avail without the divine Benediction; yet in the mean time, I believe that God ordinarily uſes Inſtruments, moſt ſuted to the Work he deſigns to accompliſh: Blunt Inſtruments (in my Opinion) are not ſuted to pierce hard Hearts, or alarm ſecure Souls.

But to give a ſatisfactory Reply, to this Objection complexly conſider'd, if poſſible, I ſhall offer to your Conſideration the Sentiments of ſome great Lights of the Proteſtant Church upon this Head, with ſome of the Reaſons they advance to confirm them by. Dr. Stillingfleet in one of his Sermons upon that Text, 2 Cor. 6.11. Knowing the Terror of the Lord, we perſwade Men; hath theſe Words, That if this “Reaſon does not perſwade Men, there is no Reaſon to expect any other ſhould, if almighty Power cannot awaken us, if infinite Juſtice can't affright us, if a Judgment to come can't make us tremble, and eternal Miſery leave no Impreſſion upon us, what Arguments or Methods ”can we imagine wou'd reclaim us from our Sins?

Biſhop Hopkins in his Sermon upon Heb 10.30. hath theſe very memorable Expreſſions, pag 367, 8. There are “two principal Attributes of God, which the Scripture propounds to us as the moſt powerful and efficacious Motives to reſtrain us from Sin; and they are his Mercy and his Juſtice: Mercy tho' it be a ſoft yet it is a ſtrong Argument to encourage us to Purity and Holineſs, Rom. 2.4. He that can encourage himſelf in his Wickedneſs, upon the Conſideration of the infinite free Grace of God, doth ſpurn theſe very Bowels that yern towards him, and ſtrikes at God with his golden Scepter, yea tears abroad thoſe Wounds that were at firſt opened for him, and caſts the Blood of his Saviour back again in his Face. But becauſe Ingenuity is periſhed from off the Earth, and Men are more generally apt to be wrought upon by Arguments drawn from Fear, than Love, therefore the Scripture propounds to us the dreadful Conſideration of the Juſtice of God, array'd in all the Terrible Circumſtances of it, that if Mercy won't allure us, Juſtice may affright us from our Sins. As thoſe who are to travel through Wilderneſſes and Deſarts, carry Fire with them to terrify wild and ravenous Beaſts, to ſecure themſelves from their Aſſaults, ſo doth the great God who hath to deal with brutiſh Men, Men more ſavage than the wild Beaſts; he kindles a Fire about him, & appears to them all in Flames and Fury, that ſo he might fright them from their hold Attempts, who otherwiſe wou'd be ready to run upon his Neck, and the thick Boſſes of his Buckler, Job 15.26. There is a ſtrange Dullneſs and Stupor ſeiz'd us that we can no longer keep waking then we are ſhook, and therefore as we uſe to apply Fire and burning Coals to Lethargick Perſons to awaken them, ſo we have need to heap Coals of Fire upon Men's Heads, to ſpeak with fiery Tongues, and thunder Wo and Wrath, and Judgments againſt them, that we may rouſe the ſecure and ſtupid World, and ſcorch them into ”Life and Senſe.

Learned Mr. Boyle hath theſe Expreſſions, in his Treatiſe upon the Torments of Hell, pag. 255. That the forethoughts “of future Puniſhments are the moſt likely ”Means to excite our Endeavours to prevent it.

He adds a weighty pungent Reaſon to confirm his Sentiments. For (ſays he) this is an Argument ſuted to one “of the ſtrongeſt Paſſions of humane Nature, our Fears. Nay it's almoſt the only Argument that ſenſual and ſecure Sinners ſeem at firſt capable of being affected and mov'd by. If we endeavour to reclaim them to their Duty, by ſetting before them the endearing Obligations of divine Love: This is an Argument that may indeed touch an ingenuous Mind, but it's likely to make little Impreſſion upon an unthankful and ſtupid Heart. If we wou'd entice them to the Paths of Holineſs, by propoſing to them the ſpiritual Joys that attend them, alas, they neither underſtand nor reliſh them. If we would win and attract them by diſplaying the Glories of Heaven before their Eyes; the Objects are too Sublime and Spiritual for their groſs Affections to aſpire to: So that we have no Argument ſo proper as this, to ſet before them the Torments of Hell. For theſe are the moſt eaſily underſtood and conceiv'd, and if ſeriouſly believ'd and conſider'd, they carry the moſt irreſiſtable Force to awaken the Conſciences of the moſt ſtupid Sinners, and convince them of the Neceſſity of flying from the Wrath to come. For who can dwell with devouring Fire? Who can dwell with everlaſting Burnings? This is an Argument that reaches the Principle of Self-Preſervation, ſo deeply rooted in our Natures, that ſtrongly prompts us to flee with all poſſible Speed, from what we apprehend to be the greateſt and moſt certain Evil. So that if any Argument can make Impreſſion on an obdurate Sinner, it muſt be this drawn from the Proſpect of the eternal Vengeance, as hardeſt Metals are ſooneſt melted by ”the Fire.

I might eaſily add a Number more of great Names and Arguments, but to avoid Prolixity, and alſo becauſe this Objection is afterwards conſider'd, I ſhall proceed to another Objection which is this.

Poſſibly ſome may object againſt the Method, that it is perplex'd and conſus'd.

I anſwer, That perhaps the Prolixity of the Diſcourſe, and the Numerouſneſs of the Heads contained in it, makes is appear more ſo than it really is, when the whole Frame, and Relation of the ſeveral Parts to each other is complexly conſider'd. Again, I confeſs that my Deſign was rather to profit a plainer Order of Men, than to pleaſe Criticks and curious Perſons, whoſe moſt notable Talent is to condemn all, but what they do themſelves. If I know any thing of my own Heart, my Scope was rather to wound the Heart, than to tickle the Fancy.

If any ſhould object againſt the Prolixity of the following Diſcourſe, I anſwer, That the Matter treated of is various, tho' the main Scope and principle Subject is but one; and many of the Heads are ſuccinctly and briefly handled, ſo that I hope the well inclined Reader will be rather diverted by a grateful Variety, than ſurfeited and tir'd by a tedious Prolixity; and that the principal Points treated of may be found with more Eaſe and Expedition, I have annex'd an Index, by conſulting which the Reader may turn to what ſutes his Inclination beſt.

If any ſhould again object, that conſidering the Meanneſs of the whole Compoſure, that it is but a piece of Pride and Preſumption (in ſo critical and cenſorious an Age) to expoſe ſo young a Production to publick Light; I deſire thoſe Gentlemen to conſider, whether they are not too bold and precipitant in paſſing ſuch a haſty Judgment upon the ſecret Springs of another's Actions, which it's God's Prerogative and his only (who is Cardiognoſtos, the Searcher of the Hearts) to know immediately and infaliibly? And pray let them conſider, that all Men have not the ſame Taſte, Trahit ſua quemq; Voluptas: Men's Fancies as their Features are various, and Fancy through our ſad Degeneracy has too much the Aſcendant over our Judgment: Others may admire what you diſdain. Pro Captu Lectoris habent ſua Fata Libelli. Books have their different Fates according to their Readers Fancies.

Further, Is it not neceſſary that every Member of Chriſt's myſtical Body, ſhould labour to advance the Intereſt of his Kingdom, according to their Capacity and Opportunity? But more eſpecially thoſe of a publick Character? The Widow's Mite was kindly accepted and put into the Treaſury, tho' very ſmall, and the Donor commended, Mark 12.42, 43 We don't find that thoſe poor People who cou'd not bring Gold and Silver, and Purple, if they did but bring Goats Hair, and Badgers Skins, for the Service of the Temple; I ſay, we don't find that ſuch, and their Offerings were rejected, no, but on the contrary, they were accepted, Exod. 35.5, 6, 23. If ſo, then perhaps a melanoholy Proſpect of the dangerous Security, that the Generality of Mankind are involv'd in, with an earneſt Deſire after their Conviction, Converſion and Salvation, will be found at the general Judgment to be the principal Occaſion of the Compoſure and Publication of the following Sheets. I profeſs that when I preach'd at Amboy the Subſtance of this Tract, in the ſame Order and Diction, that it now appears in to publick View, I had no Thoughts of ever letting it ſee a brighter Light, than the Audience that firſt heard it, but that it ſhould ſink with others of the like Tendency, I had preach'd there, and in other Places which I am paſtorally related to, in a dark Obſcurity and ſilent Oblivion. But ſome Oppoſition being made againſt ſome Things I had deliver'd, and being deſir'd to give a Copy of what I had preach'd, while I was tranſcribing the original Paper, the Sutableneſs of the Subject, to the preſent ſecure State of the moſt of the goſpeliz'd World, preſenting it ſelf to my Mind, had ſome Influence upon me; I was inclin'd to think, that were theſe Heads already propos'd, further enlarg'd upon, with the Addition of ſome others, they might be ſerviceable in the Hand of Chriſt, to awaken and direct ſome weaker People, who were deſtitute of better Helps Now after having enlarged the Diſcourſe, I was induc'd by the Importunity of ſome Friends, to permit it's Publication, & the rather by this Conſideration, that if it ſhould pleaſe Almighty God to call me off the fleeting Stage of Time, by Death, I might leave a ſmall, a poor Man's Legacy, to my Hearers at Amboy, N Brunſwick, and other Places, either to convince or condemn the Impenitent, and to ſupport and direct ſuch as had learned of the Father, to know the Truth as it is in Jeſus.

I am not inſenſible that thoſe very Perſons, for whoſe Good and Benefit this Tract was principally compos'd, and to whom it is eſpecially directed, are like to be moſt diſpleas'd with the Matters contain'd in it; for many Men are ſo in Love with their deluſive Eaſe, that they are willing and fond to purchaſe it at the deareſt Rate, even at the Coſt of their preſent and future Happineſs; and as they are willingly ignorant of their preſent Danger, and future Miſery; ſo they hate and oppoſe the moſt direct and awakening Methods to correct the one, and prevent the other; and the$efore I wou'd carneſtly b$g theſe few Requeſts, of the Chriſtleſs and preſumptuous Reader, for Chriſi's ſake, and for his own Soul's ſake, (1.) That he would read the whole before he condemn a Part. (2.) That he would weigh the Compoſure, and it's ſeveral Parts, not in the Scales of Fancy, or Prejudice, but in the Balances of Scripture, and right Reaſon. And (3.) That he be earneſt with God by humble Supplication, for Light and Direction. But I know not how to finiſh this prefatory Diſcourſe, without the Addition of a particular Addreſs to thoſe of my Hearers, that are yet in a State of Sin and Security.

Beloved Brethren, You have often heard your Danger deſcrib'd, you have had many a Call, by the Word, and Providence of God, as well as by your own Conſciences, and are you not awaken'd yet? O ſtrange! O mournful! Others have been (through Grace) convinc'd and chang'd effectually by the Means you enjoy, and won't theſe be a Witneſs againſt you at the Tribunal of Chriſt? What will you be able to ſay in your own Vindication? Then won't Bluſhing and Confuſion cover you, and guilty Silence be your Anſwer? What, does the Word prove a Savour of Life unto Life to others, and of Death unto Death to you? O dreadful! What do you intend to do dear Brethren? Will you ſleep for ever? Will you ſleep till Death and Hell awake you? Or do you think that you may go to Heaven in this Slumber of carnal Security? If you do you ſhall find your ſelves miſerably miſtaken! as is fully prov'd in the following Tract. Be not d$|ceiv'd Brethren, The Kingdom of Heaven ſuffers Violence, and the violent (and they only) take it by Force, Matth. 11.12. Let me addreſs you as the Prophet Elijah did the People of Iſrael, 1 Kings 18.21. How long halt ye between two Opinions? If the Lord be God follow him: but if Baal then follow him. Or as the Shipmaſter to Jonah, who was faſt aſleep in the midſt of a great Tempeſt, Jonah 1.5. What meaneſt thou, O Sleeper? Ariſe, call upon thy God, if ſo be he will think upon us that we periſh not, Verſe 6. It's a juſt and pertinent Note of Mr. Henry, upon this Paſſage of Scripture, That thoſe who ſleep in a Storm may “ ”well be ask'd what they mean? Brethren, You ſleep in a greater Storm then Jonah did; that only concern'd the B$dy, but this the precious Soul; that a temporal, but this an eternal Death. Y$u are (whether you know it or not ſenſibly) every Moment ready to be ſwallow'd up by the boiſterous Billows of God's juſtly incenſed Ire, and the Veſſel of your Souls like to be broken by a dreadful Inundation of kis vindictive Fury and Revenge: Deut. 32.41, 35. Rom. 12.19 And yet will you ſleep, what Metal are you “made of? What God do you fear? Or are you deal to ”all the Menaces of Heaven? Will not the Terrors of an eternal God, and an eternal Hell make you afraid? What mean you? Are you yet wholly loſt to Senſe, to Reaſon, and to Conſcience? Are you degenerated into Beaſts? Or petrified into Stones? Are you cover'd with the Leviathan's Scales that no Arrow from the Bow of God will pierce you! Mayn't the Example of Jonas's Fellow Mariners make you aſham'd? Jonah 1.5. Then the Mariners were afraid, and cry'd every Man to his God, and caſt forth the Wares that were in the Ship, into the Sea, to lighten it of them. But perhaps you mock at Fear, and are not affrighted, though the Heavens look black, and God's Lightnings and Thunders, from blazing, trembling Sinai, flaſh and groan, and rore hideouſly! Tho' God's Law condemn you, and your own Conſciences tell you, that you ſhall ſurely periſh, if ye die in the ſame State you are now in, yet you holdly, or rather ſhall I ſay impudently, or ſtupidly brave it out in the Face of an angry Heaven! And run upon the thick Boſſes of God's Bucklers, and are not afraid when God's great Ordnance is level'd at your naked Boſom. You won't be perſwaded by any Importunity to caſt theſe Goods out of the Ship, (as the Mariners did) which will if retain'd ſink it in Death. I mean your darling Luſts which you muſt forſake or periſh. Mat. 5.29. Again, the affrighted Mariners cry'd every one to his God, Ver. 5. Why don't you awake poor Souls, and cry every one of you to God, with the utmoſt Vehemence, as the Diſciples of Chriſt did in a Storm, when the Waves were like to overwhelm the Veſſel, Lord, ſave us we periſh! Mat. 8.25. Or as Peter's Hearers, Acts 2.37. Men and Brethren, What ſhall we do to be ſaved? Sirs, Suffer me to acoſt you in the Language of Paul to the Epheſians, Chap. 5.14. Awake thou that ſleepeſt, and ariſe from the Dead, and Chriſt ſhall give thee Light; for the Time paſt of our Life may ſuffice us, to have wrought the Will of the Gentiles. 1 Pet. 4.3. Awake to Righteouſneſs and ſin not: for ſome have not the Knowledge of God: $word$ ſpeak this to your Shame. 1 Cor. 15.34. And eſpecially knowing the Time, that now it is high Time to awake out of Sleep. But I can't in Regard of you add the Apoſtle's Reaſon, Rom. 13.11. For now is your Salvation nearer than when ye believed. No Brethren! I am oblig'd in Faithfulneſs to God, and Love to you, to tell that inaſmuch as you did not, and now do not believe, that your Damnation is nearer than when ye firſt heard the Goſpel of Chriſt, and Salvation by his Blood; becauſe of your unbelieving Obſtinacy and preſumptuous Security.

Awake, Awake Sinners, ſtand up and lock where you are haſtning, leaſt you drink of the Hand of the Lord, the Dregs of the Cup of his Fury; the Cup of trembling, and wring them out, Iſai. 51.17. Awake ye Drunkards, and weep and howl, Joel 1.5. For what can ye expect (ſo continuing) but to drink of that Cup of Trembling I but now mention'd.

Awake ye prophane Swearers, and remember ye will not get a drop of Water to cool your curſing curſed Tongues in Hell, when they and you ſhall flame in the broad burning Lake, Luke 16.24. God has ſaid he will not hold you Guiltleſs, that take his Name in vain, Exod 20.7.

Awake ye unclean Adulterers, and Whoremongers, and remember that without a ſpeedy Repentance, your diſmal abode ſhall be ever with unclean Devils, the Soul of a God ſhall be aveng'd upon you, Jer. 5.8, 29.

Awake ye Sabbath Breakers, and reform; or God will break you upon the Wheels of his Vengeance, and torture you eternally upon the Rack of his Juſtice, Nehem. 13.16, 17, 18.

And let all other ſorts of prophane Sinners be entreated to awake out of Sleep and conſider their Danger.

Awake ye covetous griping Nabals, and read what the Apoſtle James ſays to you, Chap 5.1 to 6. Go to now, ye rich Men, weep and howl for the Miſeries that ſhall come upon you. The Ruſt of your Gold and Silver ſhall be a Witneſs againſt you. Ye have lived in Pleaſure upon Earth, and been wanton, you have nouriſhed your Hearts as in a Day of Slaughter. Here we may Note by the Way, that thoſe who live like Beaſts here, and will not be induc'd by any Perſwaſive to repent, reform and act like Men, ſhall howl like Beaſts hereafter, without being heard or pitied 1 Cor. 16.13. Prov. 1.26.

Awake ye ſecure Moraliſts, and lifeleſs, ſapleſs Formaliſts, who are Strangers to the Power of experimental Raligion: Remember your ſhadowy Appearances, can't deceive the Rein trying God, Gal. 6.7. Nor your dry Leaves of h$$$ky ſpiritleſs Duties, ſecure your guilty Souls, from an aſtoniſhing overwhelmning Inundation of his high and terrible Diſpleaſure, Mat. 5.20.

Awake ye baſe backſliding Hypocrites, and cruel Apoſtates, who once made a Profeſſion of Religion, then better Things were expected of you, but ye have wickedly deceiv'd our Expectation, and ye will in the End as miſerably deceive your own, if ye yet fooliſhly entertain any Hopes of Heaven, in the State and Courſe you are now in; Remember the Blackneſs of Darkneſs is reſerv'd for ſuch cowardly traiterous Runaſadoes and Deſerters, ſeeing you are aſhamed of Chriſt, and of his Words, in this adulterous and ſinful Generation, of you alſo ſhall the Son of Man be aſham'd, when he comes in the Glory of his Father with the holy Angels, Mark 8.38 Hypocrites muſt be cut aſunder. Mat 24.51. Backſliders ſhall eat of the Fruit of their own Ways (their wicked Ways, and bitter, bitter Fruits they'd b$) and they ſhall be filled with their own Devices, d'ceiv'd and damn'd by them, Prov. 14.14 Mat 14.44, 45. 2 Pet 2.21, 22. For if they have eſcaped the Pollutions of the World, through the Knowledge of the Lord and Saviour Jeſus Chriſt, they are again intangled therein and overcome, the latter end is worſe with them than the beginning: It had been better for them not to have known the Way of Righteouſneſs, than after they have known it, to turn from the holy Commandment deliver'd unto them. But it is happened unto them, according to the true Proverb, the Dog is turned to his own Vomit again, and the Sow that was waſhed to her wallowing in the Mire. Such Apoſtates for all their ſpecious Shews and Shams, were but waſnen Dogs and Swine at beſt; that is, their Hearts were not chang'd effectually, they had and do yet retain baſe Qualities, like thoſe bruit Creatures, but now mention'd: Such Backſliders do jour Contempt on Chriſt, and the Goſpel of his Grace, by bringing a bad Report upon them, they do as it were by turning their Backs upon Religion, profeſs to the World, that they have found ſome Evil in God's Ways: By this the venerable Name of God is diſhonour'd, his Ways reproach'd, his People griev'd, and the Hand of his Enemies, the Wicked, ſtrengthned. 1 Tim. 6 1. Rom 2.24. Pſalm 25.3. Thus ſeeing your Sin is a complicated Evil, you muſt expect an aggravated Puniſhment. Heb. 10.26, 27, 28. If we ſin wilfully after we have received the Knowledge of the Truth, there remaineth no more Sacrifice for Sin, but a certain fearful looking for of Judgment, and the fiery Indignation of God to conſume the Adverſaries. Here you may obſerve that enlighten'd Perſons are they only, that are like to commit the Sin againſt the Holy Ghoſt, a Sin which ſhall not be pardoned in this, nor in the next World Heb. 6.4, 5, 6. Neither ignorant Perſons, nor gracious Perſons are capable of committing the unpardonable Sin, not the firſt, becauſe it muſt be committed againſt Light and Knowledge, which they want, Heb. 10.26. Nor the ſecond, for it muſt be attended with Malice, Heb. 10.29. Which they are ſecured againſt, 1 John 3.9. & 5.18. Iſai. 59.21. Jer. 32.40. In ſhort, a voluntary Deſertion of the Profeſſion of Religion, is a terrible Step towards the unpardonable Sin. O! Let ſuch conſider with trembling Hearts, if it is not too late, the Scriptures I have mention'd under this Head, as alſo theſe that follow. But if any Man draw back, my Soul ſhall have no Pleaſure in him: But we are not of them that draw back unto Perdition. Luke 9.62. No Man having put his Hand to the Plow, and looking back, is fit for the Kingdom of God. And if they be not fit for the Kingdom of God they muſt be fit for the Kingdom of the Devil. O terrible Portion! Therefore repent & do your firſt Works. O remember whence you are fallen! and where you are a falling! Otherwiſe Chriſt will come againſt you quickly, in a Way of juſt Judgment, and fight againſt you with the Sword of his Mouth. Rev. 2.5, 16. With the Sword of his Wrath. Prov. 29.1.

Awake every of you that are yet in a Chriſtleſs unconvinced State! Are you not aſham'd to ſleep all the Day in Sloth, while ſome are trembling, troubled and diſtreſs'd about their Souls, who are not greater Sinners than your ſelves? Nay, perhaps not near ſo great; what ſleep? while others are crying Night and Day with Tears, and heavy Groans to God, for pardoning Mercy, who have no more precious Souls than you. Sleep! While others are labouring hard and taking Heaven by Storm! What ſleep! While ſome are travelling faſt to the heavenly Jeruſalem, and rejoycing in the Way with Joy unſpeakable and glorious. What will ye draw the Curtains of a carnal Security, and falſe Hope about you, and ſleep to Death and Hell, even when the meridian Sun of the Goſpel ſhines full in your Face, and Life and Immortality is brought to Light, and God, & Chriſt, his Miniſters, Word, Providences, and your own Conſciences, are ringing a loud Alarm, a Peal of Thunder in your Ears to awake you! That you may conſider your Ways, and turn your Feet to God's Teſtimonies. Will you ſleep with Fire in your Boſoms? (the unpardon'd Guilt of Sin) with the Curſe of God upon your Souls, the Heavens frowning upon you, and ſhut againſt you, the burden'd Earth travelling under you, and Hell yauning wide to devour and conſume you! Mayn't I ſay to you as Moſes to Iſrael, Deut. 29.4. Yet the Lord hath not given you a Heart to perceive, and Eyes to ſee, and Ears to hear, unto this Day. O! Is it not to be fear'd that God in Juſtice has leſt you to a Spirit of Slumber? Becauſe you ſhut your Eyes againſt the Light, John 3. That you ſhould ſleep and never awake. Jer. 51.57. And I will make drunk her Princes, and her wiſe Men, and her Rulers, and her mighty Men; and they ſhall ſleep a perpetual Sleep, and not awake, ſaith the King, whoſe Name is the Lord of Hoſts. Prov. 6.9. How long wilt thou ſleep, O Sluggard? when wilt thou ariſe out of thy Sleep?

O Sinners! If ye wou'd but take Warning in Time, and turn to God, how pleaſing would this be to the Heart of Chriſt? Luke 15.5. How pleaſing to the great God? Jer. 31.19, 20. Luke 15.20. To the holy Angels? Luke 15.10. To the Bridegroom's Friends? Either pious Miniſters or private Chriſtians. Luke 15.24 As the Converſion of Sinners is the Joy and Crown of godly Miniſters, 1 Theſ. 2.19. So their cruel Obſtinacy and Stupidity, cannot on the contrary, but be their Grief & Sorrow. O! This makes them go with aking Hearts, and cry, and moan to God and Man, Who has believed our Report, and to whom is the Arm of the Lord revealed, Iſai. 53.1. Wo is me! I am as thoſe that gather the Summer Fruits, as the Grape gleanings of the Vintage: There is no Cluſter to eat, my Soul deſired the firſt ripe Fruit. The good Man is periſhed out of the Earth; and there is none upright among Men, Mic. 7.1, 2. Pity your poor mourning Miniſters, and pity your own Souls, by endeavouring to turn to God ſpeedily. If there be any Conſolation in Chriſt, if any Comfort of Love; if any Fellowſhip of the Spirit, if any Bowels and Mercies, fulfil ye my Joy. But it wou'd introduce the greateſt Comfort into your own Souls, Gal. 6.16. Then God wou'd rejoyce over thee with Joy: He will reſt in his Love, and joy over thee with Singing, Zeph. 3.17. Now that you and others may be awaken'd out of your Security and directed to Chriſt, I have compos'd the following Diſcourſe, which I now commit into your Hands, earneſtly praying that you wou'd read it attentively, conſider it ſolemnly, and pray over it earneſtly, that it may be bleſs'd to you: I leave this with you as a Warning from the great God, to convince or condemn you, as a Teſtimony for Truth, a Witneſs for or againſt you, as you improve it. May the God of Mercy and Power, direct the Truths contain'd in it, to your Hearts, and ſeal them on your Conſciences; by them convince you of your Danger, and turn you to himſelf But let no pious experienc'd Chriſtian needleſly terrify themſelves by applying another's Portion. The Miſeries hereaſter deſcrib'd are the proper Poſſeſſion and Inheritance of graceleſs preſumptuous Sinners; they do not belong to you poor Lambs of Jeſus, who have been ſo far convinc'd of the malignant Nature, and dreadful Conſequences of Sin both in Heart and Life, that ye have unreſervedly and reſolutely clos'd with Chriſt, and do afterwards bring forth Fruits meet for Repentance, ſuch as crowns your Profeſſion and Experiences. Is not your principal Care and Sorrow exercis'd about your Souls? If it be ſo, there is another Portion prepared for you, by your heavenly Father, a Portion of numerous and everlaſting Bleſſings, Pardon, Peace, Joy, Glory, which I have given a ſhort Deſcription of in a Uſe of Conſolation in the following Diſcourſe. If any get good by this Treatiſe, I beg that they wou'd remember me when they are near God eſpecially, implore Heaven that I may be made through Mercy, faithful and fruitful to Chriſt, to the Death. Now that ſome poor Souls may be deeply convinc'd of their loſt Condition, and guided to Jeſus, by the following Diſcourſe, in the earneſt Deſire and Prayer of

Your Servant for CHRIST's ſake, Gilb. Tennent, N. Brunſwick, June 10. 1734

Juſt Reprinted, And to be Sold by Daniel Henchman in Cornhill.

THE Sincere Convert: Diſcovering the ſmall Number of true Believers and the great Difficulty of ſaving Converſion. Newly Corrected and Amended. By THOMAS SHEPARD, ſometime of Emanuel College in Cambridge, ſince Miniſter of the Goſpel in New-England.

A Guide to CHRIST: Or the Way of directing Souls that are under the Work of Converſion. Compiled for the Help of young Miniſters: And may be ſerviceable to private Chriſtians, who are inquiring the Way to Zion. By SOLOMON STODDARD, A. M. Paſtor of the Church in Northampt n. With an Epiſtle prefixed, by the Rev. Dr. INCREASE MATHER.

The Preſumer Detected, AND His Doom Diſplay'd. DEUT. XXIX. 19, 20, 21.

And it come to paſs when he heareth the Words of this Curſe, that he bleſs himſelf in his Heart, ſaying, I ſhall have Peace, though I walk in the Imagination of mine Heart, to add Drunkenneſs to thirſt: The Lord will not ſpare hini, but then the Anger of the Lord, and his Jealouſy ſhall ſmoak againſt that Man, and all the Curſes that are written in this Book ſhall lie upon him, and the Lord ſhall blot out his Name from under Heaven. And the Lord ſhall ſeparate him unto Evil, out of all the Tribes of Iſrael according to all the Curſes of the Covenant, that are written in this Book of the Law.

FORASMUCH as a great Part of Mankind ſecurely ſleep in Sin, and betray themſelves into irreparable and endleſs Ruin, by vain and preſumptuous Hopes of Mercy. I thought it my Duty to eſſay a corroſive Remedy to correct (if it ſhall pleaſe the moſt high God to crown ſo feeble an Endeavour with his ſucceſsful Smiles) the Malignity of this flagrant and pernicious Evil, by detecting he general Grounds, and expoſing the numerous Dangers of ſuch fatal Deluſions and deſtructive Miſtakes.

To this End I have choſen the Text now mention'd, in which we have the$e three Particulars.

1. The Wickedneſs of the preſumptuous Sinner detected, he walke after the Imagination of his Heart, and adds Drunkenneſs to Thirſt. 2. His confident Security notwithſtanding deſcribed, he bleſſeth himſelf in his Heart, ſaying, he ſhall have Peace. 3. His dreadful Doom from the righteous GOD diſplay'd, in the 20 & 21 Verſes.

And firſt we have a ſummary Detection, or a Diſcovery of his Wickedneſs in two Particulars.

1. He walks after the Imagination of his Heart, he follows the pernicious Swing of his corrupt Affections and labours to gratify his vain and ſinful Humours and vile Deſires. This Charge is more general.

2. He adds Drunkenneſs to Thirſt: This is more particular. Preſumptuous Sinners not only purſue the inordinate Gratification of their ſenſitive Appetites and brutiſh Paſſions in the General, but they are alſo under (for the moſt part) the Dominion and Tyranny of ſome darling Luſt in particular, which they againſt Light and Knowlege pay a peculiar Veneration to. Eph. 2.2, 3. Rom 2.3. The preſumptuous Sinner adds Drunkenneſs to Thirſt. That is, ſaith Mr. Pool, Not only to ſatisfy his Thirſt, his Concupiſcence “and Inclination to Wickedneſs, but even to exceed it, as Drunkards out of meer Wantonneſs, or Inclination to get drunk; and as filthy Perſons commit Lewdneſs with others more than their natural Inclination deſires, and their Strength can well bear; meerly from a wicked Mind and contempt of GOD, and becauſe they will do ſo. Or the Words may be rendred, ſaith he, to add Thirſt to Drunkenneſs, and ſo the Senſe may be this, that when he hath multiplied his Sins, and made himſelf as it were drunk with them, yet he is not ſatisfied therewith, but ſtill whets his Appetite and provokes ”his Thirſt after more. In ſhort, the Words plainly denote a courſe of Sin: A preſumptuous Sinner adds Sin to Sin, goes on in a Courſe of Wickedneſs of one kind or other, either open or ſecret Leſt any be miſtaken, it muſt be acknowleged that all preſumptuous Perſons are not guilty of Prophanen$ſs or Immorality, no, no; ſome of them make a fair Shew in the Fleſh, are regular in their external Conduct, and have the ſtrict Form of Godlineſs, though they are deſtitute of the Power of it: Witneſs the fooliſh Virgins, whoſe Profeſſion and Behaviour had ſuch an Appearance of Goodneſs, that the wiſe were much miſtaken in their Opinion concerning them. Mat. 25.

3. His confident Security; he bleſſeth himſelf in his Heart, even when he hears the Words of the Curſe. Pſal. 36.2. He flattereth himſelf in his own Eyes until his Iniquity be found to be hateful. Though God curſes him, yet he bleſſeth himſelf. O Madneſs without Peer or Parallel! Haſt thou an Arm like God, or canſt thou thunder with a Voice like him, Job 40.9. He bleſſeth himſelf in his Hearts he flatters himſelf againſt all Scripture and Reaſon with the Hopes of Impunity, though he perſiſts in his Impiety in his Heart; no wonder, ſeeing that the Heart of every natural Man is as fooliſh as falſe; as deceitful as wicked, Rom, 1.21. Jer. 17.9. Perhaps the Word Heart here may ſighify the Privacy as well as Stability and Firmneſs of his falſe Confidence.

1. The Privacy, if he doth not ſay in Words, yet he believes it in his Heart, that he ſhall eſcape God's Vengeance: But indeed ſome are arrived at that Degree of ſhameleſs Impudence, that they confine not their fooliſh and falſe Confidence to their vain Imaginations, but expreſs it in Speech and Action.

2. The Stability of it; their falſe Hope has deep rooted Reſidence in their Hearts, they love their Deluſions, and would as ſoon part with their Hearts, as part with them, Jer. 8.5. Job 18.14. Tho' he hears the Words of the Curſe, and ſo can't plead Ignorance, although God's faithful Servants, frequently and plainly diſcover the falſe Foundations of his Hope; and ſolemnly denounce the Judgments of God, both in Time and Eternity, againſt him, yet in the Face of the moſt glaring Light, his falſe Confidence continues firm and unſhaken; and he is no more mov'd than the Earth under him; he vainly imagines that the Almighty is not ſo ſtrict and ſevere as he is repreſented to be according to his Word by godly Miniſters, and therefore concludes be ſhall have Peace, and be finally ſecured from the Arreſts of God's flaming Jealouſy, and be introduc'd into a State of Peace and Pleaſure. But

3. Let us look into the dreadful Doom of this ſinful and ſecure Perſon, as it's diſplay'd or deſcrib'd in our Text: A Doom ſuted to the greatneſs of his Impiety, who ſo boldly affronts the Almighty as to call in Queſtion his Veracity, and give the Lye to eternal Truth, Gen 3.4. And as the Sin is great, ſo there is ſcarce a more dreadful Threatning in all the Book of GOD denounced againſt ſuch as are guilty of it, nay, is it not a compendious Epitome of all the reſt that are diſpers'd through every minatory Vein and Page of ſacred Scripture. O! methinks it might like the Hand writing on the Wall, ſtrike every preſumptuous Sinner that reads or hears it, into Belſhazzar's Fit, make their Faces gather Blackneſs, their Ears tingle, their Hearts quiver in their Bodies, and their trembling Knees ſmite each other.

But more particularly, there are theſe horrible Ingredients included in the Bowels of it.

1. The Lord ſhall not ſpare him: The Time of his Probation and Reprieve which he ſo prodigally waſtes, and diſingenuouſly abuſeth, ſhall be contracted, and no Mixture of Mercy extended in Judgment. Iſai. 27.11. Tho' he ſpares himſelf and will not ſuffer the Thoughts of that Damnation which be is with much Labour and Travel working out to diſturb his carnal Eaſe, yet the righteous God won's ſpare him, but his whole Vengeance ſhall light upon that Man, he ſhall drink the Dregs of the Cup of his Indignation, Pſal. 75.8. The Almighty will deal with him in ſtrict Juſtice, without remitting a Grain Weight of the Puniſhment his Sins deſerve. An awful Example of God's righteous Severity againſt obſtinate and preſumptuous Offenders we have in the Diſperſion and other unhappy Circumſtances of the jewiſh Nation, which the Apoſtle admoniſheth the Gentiles to take Warning by. Rom. 11.21, 22. For if God ſpared not the natural Branches, take heed leſt he alſo ſpare not thee.

2. The Anger of the Lord and his Jealouſy (which is his fierceſt Anger) ſhall ſmoak againſt him as the Smoak of a Furnace. This ſhews the Blackneſs of Darkneſs, the Horrors of that Damnation theſe preſumptuous Wretches ſhall be ingulphed in.

2. His Jealouſy ſhall ſmoak againſt that Man. Jealouſy is one of God's glorious Properties, in the ſecond Commandment of his Law; he calls himſelf a jealous God, viſiting the Iniquity of the Fathers upon the Children to the third and fourth Generation. The Nature of Jealouſy is deſcrib'd, Prov. 6.34, 35. For Jealouſy is the Rage of a Man, therefore he will not ſpare in the Day of his Vengeance, he will not regard any Ranſom, neither will he reſt content, though thou giveſt many Giſts. And further, in Cant. 8.6. Jealouſy is cruel as the Grave, the Coals thereof, are Coals of Fire, which have a moſt vehement Flame. Again, the Prophet Nahum ſpeaks excellently concerning it, Chap. 1. ver. 2. God is jealous, and the Lord revengeth, and is furious, the Lord will take vengeance on his Adverſaries, and he reſerveth wrath for his Enemies. God's jealouſy (firſt) ſuppoſeth a wrong offer'd to his Majeſty by the preſumers Sin.

And,

2. Includes his Reſolution to repair and revenge it, by inflicting ſuch Puniſhments as are adequate to the hainous nature of the Offence. Iſai. 1.24. Ah! I will eaſe me of mine Adverſaries, I will avenge me of mine Enemies.

3. The exerciſe (to ſpeak after the manner of Men) of his Glorious Attributes to that awful end. Solomon informs us, Prov. 6.34. that jealouſy inflames Men's anger, and thereby excites their power to exert it's utmoſt efforts. Now when this paſſion is aſcrib'd to God, we may rationally infer ſomething ſo like this as will conſiſt with the perſection of his Nature, viz. That all his Attributes will be engag'd and concern'd in compleating the miſery and Damnation of preſumptuous and impenitent Sinners: His Wiſdom in projecting it; His Power in inflicting it; and His Unchangeableneſs in continuing it.

O Sinner! think how horrible will thy Caſe be, when all that is in God will be ſtirred up againſt thee, Iſal 42.13. The Lord ſhall ſtir up his jealouſy like a Man of War; He ſhall cry, yea roar; He ſhall prevail againſt his Enemies. If but a few drops of God's Anger was ſo piercing that it made patient Job utter the moſt dolorous Complaints, yea, even curſe the day of his Birth, Job 6.2, 3, 4. Oh that my Grief were throughly weighed, and my Calamity laid in the Balances together! For now it would be heavier than the ſand of the Sea: therefore my words are ſwallowed up: For the Arrows of the Almighty are within me, the Poiſon whereof drinketh up my Spirit. The Terrors of God do ſet themſelves in Array againſt me. How wilt thou bear the fiery Showers of it? Canſt thou endure that Wrath that makes even the very Devils tremble and rore and cry out, torment us not before the Time. James 2.19. Matth. 8.29.

3. All the Curſes that are written in the Book of God: The Curſes of God, the Curſes of Chriſt, the Curſes of the Law, the Curſes of the Goſpel, the Curſes of Time and Eternity, ſhall lie upon him, not only light on him to terrify him, but abide on him, to ſink him into the Lake of Fire, to lanch his wretched Soul, gripe and gnaw his guilty Conſcience, and prey on his damned Body throughout endleſs Ages, if he continue in that State and Courſe. Mark 9.44. Gal. 3.10. Mat. 23. and 25.41. Theſe Words in our Text, viz. That Man, carry an Emphaſis with them, and ſeem to ſignify, that the preſumptuous Sinner ſhall be made the Object of God's peculiar Diſpleaſure. The Mark and Butt of his vindictive Fury, and amazing Severity; he ſhall be made a Spectacle of Shame and Horror, a Magor Miſſabib, a Terror to himſelf and others. Jer. 20.4. Job 18.14. That Man though he hid himſelf in this World under falſe Guiſes and Pretexts, and would not apply the Threats of God to himſelf, he ſhall be pointed out, and pointed at in the next, like a Monſter as he is, by the Hand of Juſtice, and made a Monument of Wrath, a Veſſel of Vengeance and a Burnt Sacrifice to the divine Indignation Rom. 9.22. Luke 19.27. But thoſe mine Enemies which would not that I ſhould reign over them, bring them hither and ſlay them before me. O Horrors! Horrors! Horrors!

4. His Name ſhall be blotted out. The Memory of the Righteous, bloſſoms in the Duſt, they ſhall be had in everlaſting Remembrance, Pſal. 112.6. But the Name of the Wicked quickly rots and periſheth in a ſilent Oblivion, or is remembred with Diſdain and Abhorrence.

5. He ſhall be ſeparated unto Evil, both moral and pen$l.

1. Moral. Having oppos'd and quench'd the Motions of the bleſſed Spirit, and abus'd the Means of Grace which were us'd to reform and reclaim him, God will judicially give him up to the Government of his vile Affections, that he may (being freed from former Reſtraints) work all Uncleanneſs with Greedineſs, Rom 1.24, 28, 29, 30, 31, 32. And ſay to him as in Rev. 22.11. Let him that is filthy be filthy ſtill; he that is unjuſt let him be unjuſt ſtill. And

2. Having thus fill'd up the Meaſure of his Iniquity, he ſhall be given up to penal Evil, the Reward of his Impiety; He ſhall eat the Fruits of his own Ways, and be fill'd with his own Devices, Prov. 1.31.

He ſhall be cut off from all Happineſs and from the very leaſt Hopes of attaining it, and mark'd out for inexpreſſible and endleſs Miſery without any Hopes of a Remedy for ever. And

Laſtly, All this according to the Curſes of the Covenant of Grace, which are the moſt terrible.

But what is to be underſtood by the Curſes in general? And why are the Curſes of the Goſpel the muſt terrible in particular? I anſwer, The Curſe includes all the Puniſhments which divine Juſtice has annex'd to the Violation of the divine Law. The Forfeiture of all the Mercies, which are the peculiar Lot of God's choſen, and the Poſſeſſion of all the Miſeries of an abſent God, both in Body and Mind, which are but begun upon the Wicked here, but ſhall be conſummated in Hell. Now the Curſes of the Goſpel are the moſt terrible for theſe two Reaſons,

1. Becauſe that from the Goſpel there is no Appeal: From the Law we may appeal to the Goſpel, but when we abuſe the Remedy, our Caſe is deſperate. Acts 4.12. 2. The Curſes of the Goſpel are Judgments proportion'd to the heinous Quality and crimſon Hue of that Offence which pours Contempt upon the moſt beautiful and bright Appearances of divine Goodneſs and Philanthropy that ever the humane Nature was honour'd with: That Sin ſurely can admit no parallel, which flights the Love that juſtly aſtoniſh'd all the angelick Hoſts, and excited them to expreſs their grateful Reſentments with chearful Hoſannah's. Luke 2.14. Now if that Sin be without a Rival, muſt not the Puniſhment graſp'd in the Curſe be ſuted to it's Nature? For will not the Judge of all the Earth do right? How terrible therefore will be the Caſe of all thoſe m$ſerable Souls, who ſhall finally fall under the Rebukes and Revenges of abuſed Love? See Heb. 10. from 27, to 32. That Almighty gracious God that now ſits enthron'd on a Seat of Mercy, holding out the Scepter of Salvation will by his unbare Arm, and Iron Rod cruſh the preſumptuous Abuſers of his condeſcending Grace into Powder Mat. 21.44. Luke 20.18. The Kings Arrows ſhall be glutted with your Blood. Pſalm 2.12. Kiſs the Son leſt he be angry, and ye periſh from the Way, when his Wrath is kindled but a little: bleſſed are all they that put their Truſt in him. What thinkeſt thou of this, O preſumptuous Sinner! Is not every Word of this divine Text big with Horror! Look here you bold Rebel, here is the glittering brandiſhing Sword of the terrible God held before thee, which, if thou turn not ſpeedily, ſhall ſtab thee through with eternal Death.

O preſumptuous ſecure Sinners, hear, hear, hear your dreadful and eternal Doom! Be affected with the Thoughts of it, and fly for Refuge before it's too late, too late!

If it ſhould be inquired, what is the Reaſon that the Sin and Puniſhment of preſumptuous Souls is propos'd in the ſingular Number in this Text? I anſwer,

1. Negatively, That it is not with any Deſign to ſignify that they are ſmall in Number; for this would contradict a Multitude of plain Scriptures. Rev. 3.17. Prov. 30.12. There is a Generation which are pure in their own Eyes, and yet are not cleans'd from their Filthineſs. But

2. Poſitively. for this Reaſon; that what is expreſs'd may be more particularly apply'd, for Generalia non pungunt, Generals don't pierce or ſting. Thus the Commands are expreſs'd in the ſingular Number, that every one that reads or hears, may attend to, and apply them to himſelf particularly, as if directed to him by Name.

From the Words of our Text complexly conſider'd, we may obſerve the following Poſition or Doctrinal Concluſion; which ſeems to graſp their principal Scope. Viz.

That thoſe who go on in a Courſe of Sin, and yet expect Peace, are fooliſh, miſerable and curſed Creatures.

In treating upon which, I would propoſe the following Order.

1. Shew what it is to go on in a Courſe of Sin. 2. Prove that ſome who are guilty of this do notwithſtanding expect Peace. 3 Diſcover ſome of the Grounds of that falſe Hope or Expectation 4. Diſcover the Folly, Miſeries and curſed Eſtate of ſuch fooliſh and deceived Souls.

THE FIRST GENERAL HEAD.

I return to the firſt general Head, which was to ſhew what it is to go on in a Courſe of Sin. In Order to explain this more clearly, let me conſider it both negatively and poſitively And

Firſt, Negatively. By it I don't underſtand thoſe Infirmities which are unavoidable by humane Nature in its corrupt and degenerate State; viz ſuch as theſe following 1. The. Stirrings of inward Corruptions, not indulg'd, Rom 7 I have a Law in my Members warring againſt the Law of my Mind. 2. Defects in the Degrees of Chriſtian Graces, either in Reſpect of Habit or Act A Perſon may have true, and yet but weak Faith: Lord, I believe, help my Unbelief, Mark 9.24. 3. In the Duties of Religion; Coldneſs, Deadneſs, Wandrings of Heart in Prayer, Praiſes, involuntary and lamented, For all our Righteouſneſs is as filthy Rags, Iſai. 64.6. Very imperfect and ſo unable to bear the Queſt and Judgment of a holy and righteous God. Nor 4. Every Fall into groſs Sins againſt Light, if this be (firſt) againſt the general Byaſs of the Heart, Rom. 7 Or (ſecondly) thro' ſtrong Temptations, as David's awful Fall. Or, (Thirdly) thro' Surprize, as it was in Peter's Caſe, when he denied his Lord. Nor 5. Tho' the ſame Sin be ſometimes repeated, Heb. 12.1. Pſalm 85.8. & 65.3. Jer. 3.1. But this ought to be underſtood with the following Cautions. 1. That then a Chriſtian is under great Decays. Rev. 2.4. Or 2. Under ſtrong Temptations, as I prov'd before. And 3. That their Hopes are much ſhatter'd and their Comforts remov'd Pſalm 51.8, 11, 12. They are as a Bone broken or diſ-jointed, as in a Compaſs well touch'd with a Loadſtone, the Flower-de-luce bends freely and ſteadily towards the North-Pole, and if it be forc'd to another Point of the Compaſs contrary to it's natural and general Byaſs, it trembles and quivers till it comes to it's wonted Place again, and then reſts. The Caſe is even ſo with a gracious Soul, when thro' the Violence of Temptation, they have ſinned againſt their God. O how do your Hearts tremble and never reſt until they re-obtain the Smiles of their Father's Face, and a Senſe of his pardoning Love. 4. Their Mourning is great when recover'd as David, Pſalm 51. And Peter, who is ſaid to weep bitterly, Mat. 26.75. 5. Their Care is increas'd about Holineſs afterwards. Enlarge my Heart, and then will I run the Ways of thy Commandments, Pſalm 119.32.

2. Poſitively. It ſuppoſes Heart Love to, and implies the general Practice of ſome Sin or other. It will be much the ſame as to their Confuſion and Condemnation (without intervening Repentance and Reformation) whither it be ſecret or open, whither a worldly, carnal, or ambitious Luſt. The moſt in Youth indulge ſome unclean Luſt, which being long practis'd againſt Light, hardens the Heart, grieves the Holy Spirit, and ſtrengthens the Devil's Poſſeſſion of the Soul: This I believe is one great Reaſon why ſo many are Goſpel proof, and ſit like ſo many Stocks and Stones unconcern'd in hearing the moſt awful Truths; nay, ſome by this unclean Courſe of Living, are come to that Prodigy of Madneſs and Effrontery as to out do the Devils, to laugh at thoſe Things at which the Devils tremble. They have a Whores Forehead that refuſes to be aſham'd, Jer. 3.3. The Apoſtle Peter long ago propheſied of this Crew of hardy Mortals that are thus madded againſt God and their own Souls. 2 Pet. 3.3. So that their brutiſh Wickedneſs, tho' it ſhall (without Repentance) compaſs their Damnation, yet doth it in the mean time confirm the Truth of the Scriptures. 2 Pet. 2.9, 10. But when married many chuſe another Maſter, they ſerve the World with much Fidelity and Care; and under the Pretence of providing for their Families, looſe the Opportunities of Mercy, and ſo ſtarve and damn their Souls.

But I proceed to conſider the ſecond Thing propos'd, which was, To prove that ſome who are guilty of a Courſe of ſinning, do notwithſtanding expect Peace Both Scripture and Reaſon prove this, our Text is a plain Evidence of this terrible Truth. And further, John 8.33. We be Abraham's Seed. But I may anſwer this in the Words of Chriſt, Ver. 39 If ye were Abraham's Children, ye would do the Works of Abraham. We be not born of Fornication; we have one Father even God, Ver. 41. But I may ſay to you, as the Lord Jeſus did to them, Ver. 44. Ye are of your Father the Devil, and the Luſts of your Father ye will do. 1 Cor. 6.9. Be not deceived, neither Fornicators, nor Idolaters, nor Adulterers, nor Effeminate, nor Abuſers of themſelves with Mankind, nor Thieves, nor Covetous, nor Drunkards, nor Revilers, nor Extortioners ſhall inherit the Kingdom of God.

The Apoſtle's Caution againſt Deceit, Be not deceived, plainly ſuppoſes, that theſe vile Perſons that were guilty of the unworthy Actions and Villanies mention'd, yet notwithſtanding expected Salvation; which falſe and fooliſh Conceit he labours, not only in this, but in ſeveral other Places of his Writings, to tear up by the Roots; as particularly, Gal. 6.7, 8 Be not deceived, God is not mocked, for whatſoever a Man ſoweth, that ſhall he alſo reap, For he that ſoweth to his Fleſh, ſhall of his Fleſh reap Corruption. Theſe Words ſuppoſe this, that tho' Men ſow to the Fleſh, yet that they are prone to expect another kind of Harveſt, viz A ſpiritual and eternal This Expectation the Apoſtle aſſerts to be not only falſe & unreaſonable, but a down-right mocking of the great God, Mat. 7.21, 22, 23. Not every one that ſaith unto me Lord, Lord, ſhall enter into the Kingdom of Heaven; but he that doeth the Will of my Father which is in Heaven. Many will ſay to me in that Day, Lord, Lord, have we not propheſied in thy Name? and in thy Name caſt out Devils? and in thy Name done many wonderful Works? And then will I profeſs unto them, I never knew you: Depart from me ye that work Iniquity. By theſe Verſes we are inſtructed that many wicked People, will not only retain their falſe Hopes in this World, but even have the Impudence to plead their wretched Performances with Chriſt himſelf in the next, but to very little Purpoſe. Joh. 9.40. Are we blind alſo? ſaid the Phariſees to Chriſt, and yet many of them were very wicked, neglected the weightier Matters of the Law, Judgment, Righteouſneſs, Mercy; and for a Pretence made long Prayers, to prey upon the poor Widows, for which our Lord told them they ſhould receive the greater Damnation, Mat. 23.14. So many lifeleſs Formaliſts, if they have a pretty deal of Knowledge, and are advanc'd in Years, eſpecially diſdain to have the Goodneſs of their State queſtion'd; they are apt to ſay with the proud Phariſees, Are we blind alſo? To ſuch I would return Chriſt's Anſwer, If ye were blind, ye ſhould have no Sin: but now ye ſay, We ſee; therefore your Sin remaineth. If you ſaw your Blindneſs, your Sins would not be ſo great, you would be in the Way to get them pardoned, and your dangerous State chang'd. You know the fooliſh Virgins had a ſtrong, tho' falſe Hope, which they held to the Death: Now tho' they were outwardly well poliſh'd, yet it is reaſonable to ſuppoſe that they indulg'd ſome ſecret Wickedneſs; for as Mr. Shepard ſaith, As “every Dog hath his Kennel, and every Swine hath his ”Swill, ſo every unconverted Man hath his Luſt. Bloody Ahab and Balaam the Conjurer could call God their God. The Prophet Amos in the 6th Chapter of his Book, 1, 3, 4, and 5. Verſes, ſhews that there were ſome that put the evil Day far off, and caus'd the Seat of Violence to come near, that fared ſumptuouſly, and liv'd merrily, that eat Calves out of the Stall, and chanted to the ſound of the Viol; theſe he ſays, were at Eaſe in Zion, and from whence could this falſe Eaſe flow, but from their falſe Hope; therefore the Prophet pronounces a Curſe upon them, Wo to them that are at Eaſe in Zion.

2. Reaſon and Experience prove this. Look over the World and into thy own Heart, and ſee if Congregations be not made up of the following ſorts of Perſons.

1. Fleſhly People that ſerve their unclean Luſts, and walk after the Fleſh. 2. Worldly: Such as make it their principal Buſineſs to get and ſecure the World; their Thoughts and Affections, Speeches and Actions, are moſt about the Earth. 3. Prophane Drunkards, Whoremongers, Swearers, Sabbath-Breakers, Cheats. 4. Sluggards and careleſs Galeo's. Now han't theſe Men and Women the Plague ſore upon them? I mean the Brand of God's Curſe and Condemnation, plain and viſible Signs of a damnable State. For he that is in Chriſt has crucified the Fleſh, with it's Affections and Luſts, Gal. 5.24. He that loves the World, the Love of the Father is not in him, 1 John 2.15. If we ſay we have Fellowſhip with him, and walk in Darkneſs, we lie, and do not the Truth, 1 John 1.6. and 3.6. He that committeth Sin is of the Devil. So then, becauſe thou art neither hot nor cold, I will ſpue thee out of any Mouth, Rev. 3.16. And yet notwithſtanding all God's Threats, the moſt of theſe People are eaſy going on very merrily in theſe Paths of Death, to the dark and gloomy Chambers of an eternal Hell. From whence ſhould this Stillneſs flow? but that they hope to be ſaved, whatever God has ſaid to the contrary: The World are going on rejoycing, as if they were all aſſured of their Salvation. Ask them whether they hope to be ſaved, and they will tell you, Yes: And the far greater Part can give no ſcriptural Reaſon of this Hope; the moſt foul mouth'd Ruſſian will profeſs his Hopes of Salvation. O merciful God and Father, convince the ſecure deceiv'd World, of their Folly and Danger, in entertaining Hopes of Happineſs, without any ſcriptural Foundation.

I proceed to conſider the third general Head, which was To inquire into the Grounds of their Expectation of Peace and Impunity. And

1. Ignorance is one Cauſe or Ground, which is fourfold.

1. They are ignorant of God. They have unjuſt Conceptions of his Attributes, his Juſtice, Mercy, Truth. I hope I ſhall be ſaved ſays one, for God is a merciful God. Anſwer, It's true he is ſo, beyond the Conception or Expreſſion of any Man or Angel: But he may be ſo, and you damned for your Impenitence notwithſtanding God's Mercy tho' it be great, yet it's vouchſafed according to the Truth of his Word, and the Holineſs of his Nature. If God extended ſpecial Mercy to an impenitent unconverted Soul, ſo continuing he would deny his Truth and wrong his Juſtice, and ſo ceaſe to be God. Behold O Chriſtleſs Creature! Thy Hopes of Heaven are bottom'd on Blaſphemy: Thou think'ſt that God i$ ſuch a one as thy ſelf, but he will reprove thee, and ſet thy Sins in Order before thine Eyes. Pſalm 50.21, 22. Thou haſt heard of God by the hearing of the Ear, but thine Eye never ſaw what a holy, juſt and jealous God he is: Otherwiſe thy falſe Hopes would be ſoon ſhaken, and thou would'ſt loath thy ſelf in Duſt and Aſhes. Job 42.5, 6.

2. They are ignorant of themſelves. Some will ſay they have a good Heart, tho' they be not ſo preciſe in their Practice as others, if they happen to do any unworthy baſe Action, why they'l ſay they don't mean any Harm, they are no Hypocrites. I would not deſire a better Evidence, of a Man's graceleſs & damnable State than this, Jer. 2.25. For it diſcovers groſs Ignorance of themſelves, had they a Diſcovery of their own Hearts, they would rather ſpeak in the Language of Jeremiah, Chap. 17.9. That their Hearts are deceitful and deſperately wicked. Or of Paul, Rom. 7.24. O wretched Man that I am, who ſhall deliver me from this Body of Sin and Death? This is the Language of enlighten'd Souls, they are apt to think that there is none in the World who have ſo bad Hearts as they.

3. Of the Law in it's ſpiritual Extent. Thy Commands, ſaid the Pſalmiſt, are exceeding broad, Pſalm 119, 96. They take chief Notice of their overt Actions; whereas it is the ſpecial Care of a Child of God to watch the inward Motions of his Soul, and to labour after Conformity to the law of God in them, Rom. 7.22.

4. They are ignorant of the Evil of Sin. Many have very mean and unjuſt Conceptions of the vile and deteſtable Nature of Sin, not at all proportion'd to its Heinouſneſs; they are apt to think that there is no great Evil in it, becauſe many commit it with confident Hopes of Impunity, and why may not they eſcape as well as others? They ſee a great many as bad as themſelves and worſe (as they imagine) live ſecurely. Surely think they, God is not ſo unmerciful as to condemn ſuch vaſt Numbers of Mankind! But muſt God be eſteemed unmerciful becauſe he only extends Mercy in a Way that is worthy of his Nature? Or becauſe he puniſhes the Diſpiſers of it? Concerning the Evil of Sin, let me propoſe theſe few Particulars following to your Conſideration.

1. Is there no Evil in that which tranſgreſſes ſuch a holy righteous Law, which is the Tranſcript of the divine Nature, and exactly ſuted to the Condition of our Being? So being duly obſerv'd, it doth really advance all the true Intereſts of particular Perſons or Communities, Rom. 6.12. 1 John 3.4. 2. Is there not a great Evil in that which offends ſuch a gracious God, which (to ſpeak after the Manner of Men) is an oppreſſing Burden to him? Iſai. 43.24 Thou haſt made me to ſerve with thy Sins, thou haſt wearied me with thine Iniquities. Amos 2.13. Behold I am preſſed under you as a Cart is preſſed that is full of Sheaves. Is there not a Cont$ariety in it's Nature to all the Perfections of God, a Wrong to his Juſtice, an Offence to Holineſs, a Contempt of his Authority, an Affront to his Sovereignty, a Provocation of his Power, and an Abuſe of his Mercy? Is not that an infinite Evil, which is oppos'd to ſuch an infinite Good? By Sin the Creature neglects the Homage, and rejects the Allegiance, which is due by all the Laws of Nature and Reaſon, to his Creator, Preſerver, and Benefactor by Sin. By Sin haughty Duſt flies in the Face of God; defies his awful Sovereignty, tramples upon his Goodneſs and Mercy, and ſpurns againſt the Bowels of condeſcending Grace and Pity. What a horrid Spawn of the moſt infandous Impieties is graſp'd in the Bowels of this Monſter; Rebellion, Madneſs, Ingratitude and a Train of other Evils' too tedious to be here enumerated. 3. Is there little Evil in that which ruins ſuch a precious Soul as Men poſſeſs? Ezek 16.6. Rev. 3.17. Rom. 6.23. The Wages of Sin is Death. The juſt Recompenſe of the leaſt Offence is eternal Death: Can that be a ſmall Evil which deſerves ſuch an infinite Puniſhment? Will not the Judge of all the Earth do right? Gen. 18.2$. Can that Evil be little which nothing elſe cou'd make Satisfaction for, but the Blood of the Son of God? Rom. 5.22. The unſpeakable Anguiſh our Lord Jeſus bear, both in his Body and Soul, in the Garden, and on the Croſs, are ſufficient Evidences of the great Evil of Sin. Can that Evil be little which is the Fountain and bitter original of all the Calamities, Pains and Preſſures we either feel or fear? Neither doth the Number of Tranſgreſſors leſſen the Offence, but rather augment it, Jer. 5.7 9. The Truth and Juſtice of God are free from the leaſt Shadow of Change or Blemiſh, James 1.17. Deut. 32.4. He is a Rock, his Work is perfect: for all his Ways are Judgment, a God of Truth, and without Iniquity, juſt and right is he O ſecure preſumptuous Sinner! didſt thou but ſee the holy dreadful God enrag'd againſt thee, thy Heart and Life full of noiſome Abominations, and the Curſes of God's violated Law as Flaſhes of Lightning ſhot from the Heavens ready to ſcorch thy guilty periſhing Soul, and the fierce Vengeance of an angry God like a fiery ſlaming Thunderbolt ready to ſmite thee dead; it would make thy Heart tremble in thy Breaſt, and cauſe thee to cry out with the moſt dolorous Lamentations, O wretched loſt Soul that I am, What ſhall I do to be ſaved? Acts 2.37. Smite theſe Men and Women holy Lord of Hoſts, and let them ſee their damnable Eſtate, come almighty Spirit and breathe Life into theſe dead: Bow the Heavens O God, and let the Blind ſee thy Juſtice and thy Grace, that the Lame may leap as a Hart, and the Tongue of the Dumb ſing. In the Wilderneſs let Waters break out, and Streams in the Deſert, Iſai. 35.

2. Negligence. Want of Examination of their State, or Partiality in it. Some Men being doubtful of the Badneſs of their State, becauſe of their wicked Actions, do not care to look into their Boſoms, for Fear of ſome preſent Uneaſineſs, but will truſt that it is good without Tryal They would not do ſo in receiving Money, tho' it were but a ſmall Sum, they wou'd view a fourteen peny Bill carefully to ſee whither it had the Signers Names, before they wou'd accept it: We may ſee by this what a ſmall Price many put upon their Souls. Or they are partial in the Examination of themſelves, come prepoſſeſs'd to the Work, having paſs'd Judgment that their State is good before Tryal, and to confirm this haſty and erroneous Judgment, they'l bring the Signs of Grace in the Word, ſomewhat lower than they are, and advance their Experiences ſomething higher, and thus they'l make them meet one Way or other. Or they'l try themſelves only, by ſome of the loweſt Signs of Grace, (and that but laxly too) and paſs by others; and theſe Men are ſo conceited of and confident in their own Judgment, that they don't care to call in the Help of experienc'd Miniſters, in this arduous Affair, as the primitive Chriſtians did, Acts 2.$7. Ay but Friends, If you had a juſt Value for your Souls, and your Underſtandings were opened as theirs were, you would be afraid of being miſtaken in a Matter of ſuch vaſt Concern and Importance. Diſtruſtful of your own Judgment as they were, apply your ſelf for Direction to ſome faithful Miniſter, or judicious and experienc'd Chriſtian. You'l bring your Deeds for Land to the Lawyers to be ſearch'd by them, for Fear of ſome Flaw or Defect that you can't diſcover; and why don't you take as much Care about your Souls, as you do about your Eſtates. Open your Caſe as it really is to an honeſt Soul ſearching-Miniſter this wou'd be very pleaſing to them, and it may be very profitable to you. It's a common Maxim (and a very true one) that Men are apt to be partial in their own Caſe. This is as applicable to the Concerns of the Soul, as of the Body. It's a pity that Men who are ſo curious in their Searches after the Knowlege of other Things, ſhould be ſo willingly ignorant of themſelves, which is indeed the moſt neceſſary and profitable Knowlege; without it we can't obtain the ſaving Knowlege of God, or an Intereſt in his Love, Jer. 2.19, 22. Thou that boaſteſt of thy Knowlege of Tongues and Arts, pray remember the Heathen Proveth, Gnoſthe Seauton, Know thy ſelf; which thou can'ſt not obtain without impartial Self-Examination.

4. Self-Love. Men by Nature are Lovers of themſelves, more than Lovers of God.

Now this Self-Love excites them to think the beſt of themſelves. They know there is ſome Difficulty in coming to Chriſt, therefore they are inclin'd to hope this is over on the Account of their Eaſe; but Friends, ſeeing that your Conceit can't make your State good, if it be bad, is it not better to endure ſom preſent neceſſary and temporary Trouble, while there's Hopes of getting your State remedied, than to endure eternal Pains wihout Hope or Poſſibility of Recovery? But this is the Condemnation, that Light is come into the World, and Men love Darkneſs rather than Light, becauſe their Deeds are Evil. For every one that doeth Evil hateth the Light, neither cometh to the Light, leſt his Deeds ſhould be reproved, John 3.19, 20.

4. Inconſideration. Thoughtleſneſs about themſelves as to their State towards God and Eternity. Though the moſt of People are very earneſt and thoughtful in the Purſuit of their carnal Pleaſures, and temporary Gain; yet they are very indolent and careleſs about the Affairs of their eternal Happineſs. They are ſo hurried about the Honours, Profits and Pleaſures of the World, that they have no Time to ſeek and Intereſt in an endleſs Life. O ſtrange Madneſs, unworthy of the rational Nature! but remember, O inconſiderate Soul that awful Threat of the terrible God! Pſalm 50.22. And may it be to thee, as the Hand-writing on the Wall to Belſhazzer. What Matter of Lamentation is it that Men who have ſo noble Powers of Reaſon and Reflection, ſhould exerciſe them moſtly on Things of Light and temporary Moment and Conſequence! Bleſſed Lord Jeſus, alarm theſe Thoghtleſs and unconcern'd Creatures, incline them to bend their Minds upon eternal Things.

Conſideration is undoubtedly the beaten Road to Renovation, it exalts Reaſon to it's due Preheminence, ſets it upon the Throne of the Soul, and makes it wield the golden Scepter over the Senſes, and ſo checks the furious Courſe of the unbridled Paſſions to Sin. By this Reaſon is excited to ſhake it ſelf like a fetter'd Samſon, and tear in Pieces the Cords of Senſuality wherewith it was bound. Conſideration hath three Things eſpecially in it. (1.) Knowlege and Underſtanding, when one in receiving a Meſſage from God, underſtands both who ſpeaks and what is ſpoken: It's the ſame with that, Pſalm 94.8. (2.) Serious Deliberation, concerning the Weight and Importance of God's Meſſages, the Benefit obtain'd by obeying them, and the Danger incurr'd by ſlighting them. Gen. 39.9. Job 31.14. Iſai. 44.19. (3.) Submiſſion and Obedience. Ezek. 18.28.

5. Pride. Natural Men are of the Humour of Simon the Sorceror, Acts 8.9. He gave out that himſelf was ſome great one. So unconverted People (tho' ſome of them have the Wit not to ſpeak it in Words) yet this is the Language of their Carriage and Behaviour, that they are great ones; this is what they would give you to underſtand, that they are no mean Perſons; nay ſo far from that, that they are even Wonders in the World; Every one as excellent Calvin obſerves, "carries a Kingdom in his Breaſt". There is this or that excellent Property, Attainment, or Atchievement, which they imagine they poſſeſs in a Degree ſuperior to almoſt any other: This makes them ſwell like Toads with Pride: Hence they become impatient of Reproof or controul; when God's faithful Servants tell them of their Wickedneſs, they reject it with Diſdain. as Hazael did Eliſha's Meſſage, 2 Kings 8.13. What is thy Servant a Dog? He cou'd not believe that he was ſo mean and vile as the Prophet inform'd him: Thus it is with many graceleſs People; there be ſuch high Tho'ts and carnal Reaſonings in them, which nothing but God's Power can ſubdue, 2 Cor. 10.5. Hence it is ſo difficult to perſwade Men of their damnable State, Rev. 3.17. Thou thinkeſt thou art rich and increaſed in Goods, and knoweſt not that thou art poor, blind, miſerable, and naked. Luke 18.11. The Phariſee ſtood and pray'd thus with himſelf. God I thank thee, I am not as other Men are, Extortioners, Unjuſt, Adulterers, or even as this Publican. If any Body had told this conceited Blade nothing but the very Truth, viz. That he was in a loſt periſhing State, wou'd he not have huffed them and ſcorn'd their Words? Yes no Doubt, as much as ſome of his Stamp do at this Day, reject the Counſel of God againſt themſelves, Luke 7.50. But if na$$al Men have Keenneſs of natural Wit and acquir'd Le$$ning this exceedingly increaſes their Pride, and ſtrengthens their falſe Confidence. But let them know that the Strength of one's Confidence does not prove the Truth of it. I would beg of ſuch People in the Name of God, this one Favour, that they would read and conſider the following Scriptures, Mat. 25.8, 11, 12. John 8.54, 55. 1 Cor. 1.20, 21, 26, 27. And 3.18.

6. Proſperity. Some imagine that becauſe they are increaſed in Wealth, their Labours attended with Succeſſes, therefore God loves them, and their State is good. Thus Ephraim, Hoſ. 12.8. Yet I am become Rich, I have found me out Subſtance, in all my Labours, they ſhall find no Iniquity in me. As if he ſhould ſay, it cannot be that there is Iniquity in my Way, ſince I am ſo bleſs'd and ſucceeded in my Labours. But let ſuch remember the Words of Solomon, Eccl. 9.1. That no Man knoweth Love or Hatred, by all that is before him. That is, no Man can know whether he is the Object of God's Love or Hatred by his outward Circumſtances. The common Bleſſings of Providence are promiſcuouſly conferr'd, Mat. 5.45. For he maketh his Sun to riſe on the Evil, and on the Good, and ſendeth Rain on the Juſt and on the Unjuſt. Oftentimes the worſt of Men enjoy the moſt of theſe temporary and fading Poſſeſſions. Pſalm 73.6, $, & 3.4. Pride compaſſeth them about as a Chain, and Violence $overeth them as a Ga$ment, their Eyes ſtand out with Fatneſs, they have more than Heart could wiſh. Job 21.7, — 13. Wherefore do the Wicked live, becom$ old? Yea, are mighty in Power? Their ſeed is eſtabliſhed in their Sight with them. Their Houſes are ſafe from Fear, neither is the Rod of God upon them. They ſend forth their little ones like a Flock, and their Children dance. They take up the Trimbr$l and Harp, and rejoyce at the Sound of the Organ. If many proſperous Perſons would be ſo kind to themſelves as to inquire how they came by their Wealth, and what Effects it has had upon them it might perhaps check their boaſting, and convince them that it is not the Fruit of God's Love, but of his Anger? Mal. 2.2. Iſai. 1.5. Why ſhould ye be ſtricken any more, ye will revolt more and more. Is not a Perſon in a deſperate Caſe, when he is given up by skilful Phyſicians, who having try'd many Medicines, to no Purpoſe, forbear giving any more phyſical Preſcriptions, but leave him as Hopeleſs to follow the Guidance of his diſeas'd Appetite? Is not this the very Caſe of many proſperous People? Pray conſider the following Particulars. Is not Wealth given in God's Anger?

1. When it's acquir'd by fraudulent Meaſures, Zech. 5.4. Or 2. When it does not come in anſwer to Prayer, Matth. 6.11. Or 3. When it has not theſe Effects upon the Poſſeſſors. 1. When it does not make them humble, Gen. 32.10. 1. Chron. 17.16. Nor 2. Thankful, Pſalm 116.2. Nor 3. Charitable, 1. Chron. 29.13, 14. Luke 19.8. 1 Tim. 6.17, 18. But on the contrary Proud, Senſual, Penurious. Jer. 2.31. Wherefore ſay my People, We are lords, we will come no more unto thee. Deut. 32.15. Hab. 1.15, 16. Jam. 2.13. He ſhall have Judgment without Mercy, that hath ſhewed no Mercy.

7. Falſe and erroneous Conceits of all the chriſtian Graces, Affections, Privileges, Performances; and particularly,

1. Of Conviction. Some take it to be only a Conviction of the Judgment, or Aſſent of the Mind, to the doctrinal Truths of Religion. So they will confeſs we are born in a bad State by Nature, but they won't own that they are in a bad and damnable State at preſent, and that thou muſt be ſenſible of before you come to Chriſt ſavingly, Luke 15.17. And I periſh with Hunger. Or

2. That it conſiſts in ſome Qualms of Conſcience. Some Trouble and Fear about ſome groſs actual Offences, which like a Sea Sickneſs ſoon goes over, and wears off by Degrees, then they are Eaſy; and ſome of them will wallow in the ſame Luſts again, like a Dog licking up his Vomit, a Pet. 2.21, 22. But true Conviction muſt be of the State and Heart Corruptions, as well as of actual Sins, occaſioning great Perplexity and Diſtreſs; What ſhall I do? As a Man ſtab'd with a Spear asketh for a Remedy. Acts. 2.37. “Thoſe that have been often convicted, have never been ”convicted, ſays Mr. S$oddard.

3. Converſion: Which many take to be only ſome Trouble of Conſcience, and an outward Reformation following it, both which may be without a Spark of ſaving and converting Grace. Acts 24.25. 2 Pet. 2.20. Rom. 2.17, 18, 19, 20. Converſion is a univerſal efficacious and internal Change, which ſpreads through all the Powers and Paſſions of the Soul; the Underſtanding is illuminated with a Beam of heavenly Light, Acts 26.18. What high Thoughts of God, what ſweet Meditations of Chriſt, what humble Thoughts of themſelves, have theſe inlighten'd Souls? Gen. 18.27. Phil. 3.8. What Pliableneſs in their Wills to the Will of God. He will make his People willing in the Day of his Power, Pſalm 110.3. Lord, What wilt thou have me to do? ſaid convinced Saul. What ſtrong Proneneſs in their Affections towards God and Heaven, Pſalm 73.25. How tender are their Conſciences, eaſily ſenſible of the leaſt Offence, as the Eye is of the ſmalleſt Duſt. Heb. 9.14. How holy and heavenly their Lives! Rom. 6.14. Col. 3.1, 2, 3.

4. Of Repentance: Which many take to be a legal Sorrow, with ſome Care after Reformation. But had not Judas and Ahab a ſlaviſh mercenary Sorrow? Some People think that if they do but mourn (whatever Principle it be from) when they have committed ſome groſs Crime, and take ſome Care afterwards for a while to avoid it, that they are true Penitents; but O Friend, this is far from true Repentance! thy mourning muſt be from Love. Pſalm 51. Thy Hatred muſt be univerſal and implacable, 2. Cor. 7.11. And there muſt be a thorow Reformation after it. For it is he that confeſſeth and forſaketh Sin, that ſhall find Me$cy. Without this you may go on ſinning and repenting alternately, or by turns, and notwithſtanding be damned at laſt eternally, Rev. 21.8. & 22.15.

Of Faith: Which ſome underſtand to be an hiſtorical Aſſent to the Truths of Chriſtianity, or a believing that they ſhall be ſaved by the Mercy of God. But if one ſhould ask them theſe three Queſtions concerning their Faith.

1. How they got it? 2. How they keep it? 3. What Effects it has upon their Hearts and Lives? They would be like the Man without the Wedding Garment, Speechleſs, or ſpeak nothing to the Purpoſe; they have got it they don't know how; may be in a Night Dream; they don't know when they were without it, they keep it without Difficulty, they are ſtrong Believers about their Souls; but as to their Bodies and Eſtates, they dare not truſt without the greateſt Anxiety, even the Proviſion of a few Weeks; they ſtill go on in the old Courſe as worldly and carnal as ever: To ſuch I would ſay in the Words of the Apoſtle, James 2.19. Thou believeſt that there is one God, thou doſt well, the Devils believe alſo and tremble. If your Faith don't work by Love, and overcome the World, it is but a Fiction of your own Brain, or a Deluſion of the Devil. Obj. Though he ſlay me, yee will I truſt in him, Job 13.15. I truſt in God, I ſhall be ſaved through Chriſt. How know you that you truſt in God? What, truſt with a whole Heart and a wicked Life, that you ſhall be ſaved? This is truſting in the Devil: Chriſt hath ſaid that ſuch unrenewed Creatures as you are, ſhall not enter into his Kingdom, John 3.3, 5. But the Devil ſays you ſhall Now you truſt in the Devil, that he will prove faithful, and Chriſt falſe; truſting that you ſhall be ſaved without complying with the Terms of the Goſpel is notorious Blaſphemy, as ſhall afterwards be made appear. What will you truſt upon? Will you build your truſt upon the Word of a damned Fiend? I am ſure you have no Word of Promiſe in all the Scripture to truſt upon, while you are in a carnal State. All the Promiſes are you, and Amen, in Chriſt Jeſus, 2 Cor. 1.20. Eph. 2.12. Obj. It's true, I have no Righteouſneſs of my own, but Chriſt has died to ſave Sinners: He has ſo, but what ſort of Sinners? Not ſuch hardned Rebels, prophane Eſau's, ſo$ſſing Iſhma$l's, or churliſh griping Nabal's, as you are, without a Reformation: No, no, it's the penitent Prodigals, humble diſtreſs'd ſinking Souls. He came to ſeek and ſave the loſt Sheep of the Houſe of Iſrael, ſuch as ſee themſelves ſo. He invites the heavy laden Soul to him, Mat. 11.28. Whatever Chriſt has done or ſuffer'd ſhall never avail to the Salvation of impenitent Perſons as ſuch. Exc$pt ye repent, ye ſhall all likewiſe periſh, Luke 13.3, 5. You do but prophane the Saviour's Blood who pretend to an Intereſt in it, and yet go on in a Courſe of Sin, for you do declare to the World that their is no Power in his Death to ſlay Sin. Hear ye deceived Souls what the Author to the Hebrews ſpeaks to you, Chapt. 10.28 — 32.

6. Sanctification. Some unconverted People imagine they are ſanctified becauſe of the inward Combat they have with Sin, that Struggle which is between their Conſcience and their Luſts, they conceive to be the Conteſts between the Fleſh and Spirit, which the Apoſtle ſpeaks of, Rom. 7. But to correct this frequent but fatal Miſtake; pray obſerve, that there is a great Difference between them, eſpecially in theſe four Particulars. Namely, Their Cauſes, Matter, Manner and Conſequences.

And

1. In their Cauſes. The Conteſt of a natural Man is occaſioned by one or other of the following Particulars.

1. By the Light of Nature, which repreſents the Danger of Sin in ſome Meaſure, and ſo reſtrains from the Commiſſion of it, Rom 2.14, 15. 2. A pious Education, which ſtrengthens Reaſon's Influence, by inſinuating into the concupiſcible Paſſions a Love to Piety. 3. By the common Illuminations of the Holy Spirit, which give additional Force to the Former, by affording a clearer View of the penal Fruits of Sin, 2 Pet. 2. 4. By the natural Temperament of the Body, which creates an Averſion to ſome particular Evils; as for Inſtance, Some are naturally of a mild Diſpoſition; now this ſtrengthens their Averſion to a Conteſt with the Sin of raſh Anger. 5. By the natural Diſcord there is between different Vices. i. e. Covetouſneſs oppoſes Prodigality, and gives directly contrary Injunctions. The Graces of the Spirit are all harmonious, but different Luſts are jarring and diſcordant, every of them labours for Maſtery and Dominion, and therefore oppoſe each other in Queſt of it, as really as they unitedly oppoſe the Grace of Jeſus, as their common Enemy. 6. Not only by the ſervile Fear of Puniſhment from the righteous God, Gen. 20.34. But alſo by the Fear of the Penalties of humane Laws, which are without doubt a Reſtraint upon ſome.

But the ſpiritual Combat of God's Children againſt Sin ariſes from the New Nature in them, which is carried forth with an unconſtrain'd ſteady Proneneſs towards thoſe Things that are Evil, as ſuch, Gal. 5.16, 17. Rom. 7.22. 2 Cor 7.11.

2. In the Matter of the Conflict, which in the Ungodly is groſs or ſcandalous Evils, ſuch as are condemn'd by the Law of Nature, ſuch as are like to wound their Character. Exod. 1.17. Rom 2.14, 15. Or ſuch as croſs their Cuſtom or Temperament. Is it not common for ſome ungodly People to laſh out Anathema's againſt thoſe Sins in others, which they themſelves have little or no inclination to commit, while in the mean time, they indulge others as bad or worſe, Rom 2.3. But the Combat of regenerate Perſons is againſt all Sins whatſoever; internal as well as external, ſmall as well as great; thoſe that are faſhionable as well as ſuch as are more ſcandalous. The gracious Soul not only hates all Sin in general, and every Tendency to it, but his darling Luſts in particular, is the Object of his ſpecial Abhorrence. Pſalm 119.104. 1 Theſ. 5.22. Pſalm 18.23.

3. In the Manner, reſpecting unconverted People the Combat is between different Faculties; as for Example, between Conſcience and the corrupt Inclinations of the Will, or between Reaſon and Paſſion. 1 Kings 21.2, 4, 6. Mat. 7.22, 23, 24. But the Combat of converted Perſons is between the different Parts of the ſame Power or Faculty, viz The renewed againſt the unrenewed, Gal 5.17. The gracious Soul with Joſeph oppoſes Sin with Love Arguments; how ſhall I do this Sin and great Wickedneſs againſt God, Gen. 39.9. But the unrenewed Soul oppoſes it with Arguments ariſing from ſlaviſh Fear; if I do this I ſhall be damned, loſe my Credit, and hurt my Eſtate. The natural Man ſeeks only the Reſtraint of Sin, Gen. 20.6. But the ſpiritual Man ſeeks the utter Deſtruction of it in Heart as well as in Practice, in Habit and Act, Root and Fruits, Rom. 6.6.

4. In the Conſequences. The Conteſt of natural Men often conſiſts with a Courſe of Sin, Rom 2.15. And 1.21, 22, 24, 28. compared. But that of gracious Souls always effects this, that tho' they be guilty of Sins of Infirmity, yet the Courſe and Tenor of their Lives is pious and holy, 1 John 3.9. They are upright in their Aims, earneſt in their Deſires, and uniform in their Endeavours after a univerſal Conformity to all the Precepts of the divine Law. Prov. 11.3. Pſalm 119.6, 8, 20, 24. The ſpiritual Conflict for the moſt part prevents groſs Acts of Sin, Pſalm 18.23. which the other admits, Matth 23.23.24. Again, the ſpiritual Conflict hinders the Conſummation of Sin, mars the precious Conſultation, the preſent Complacency, and the conſequent Obſtinacy. Gal. 5.17. Matth. 26.75. Whereas the other admits them all, 2 Pet. 3.5. O preſumptuous Sinner $word$ if thou didſt but impartially compare thy ſelf with what has been offer'd under this Head (ſhould God's Spirit concur) thou might ſee as clear as the Day thy deceiv'd and undone State, and that thy ſtrivings againſt Sin, are but the Work of a natural Conſcience; arm'd perhaps with a good Education and external Revelation, the common Commotions of the Holy Spirit, and ſelfiſh Motives. Is it poſſible that Sin ſhould thus govern over thee, if you had the indwelling Preſence of the Holy Spirit? No, no. Rom. 6.14. It's a Deluſion to think ſo, and a very deſtructive one too. 1 John 1.6. How can'ſt thou imagine thou art ſanctify'd when you neither make Advances in Holineſs, nor $curn for the want of it? Are not ſuch in the Gall of Bitterneſs? Pſalm 84.7. Acts 8.23.

6. Of Love: Both to God and his People. And

1. Of Love to God. They think they always lov'd God ever ſince they can remember; if we ask them, Did you ever hate God? No, ſay they; this ſhews plainly that they are blind, Rev 3.17. For there is great Malice and Rancour in the Heart of every natural Man againſt the moſt High God, which they muſt ſee and bewail if their Eyes were opened, Rom 7.8. If they lov'd God they would love his Laws, his Image, the Duties of his Worſhip, John 14.15. 1 John 5.3. And concerning their hating of God, pray read, Exod. 20.5. Numb. 10.35. Deut. 7.10. and 32.41. Job 15.25, 26. Pſalm 29.8. & 68 1 & 81.15. & 139.21. Prov. 8.36. John 15.18, 23, 24 Rom. 1.30. & 8.7.

2 As to the People of God: Some by the Force of a religious Education, and enlightned Conſcience, have a fearful Reſpect to good Men; this King Herod, tho' a great Man and not very good, expreſs'd to a faithful Miniſter, John the Baptiſt, who had reprov'd him ſharply, Mark 6.20. He heard him gladly, tho' he was a Boanerges: This was a great deal better than the Practice of our haughty Rakes, who fly from the Light, becauſe their Deeds are evil. Wicked People may love good Men becauſe of their Relation to them, or for their Eloquence, Candour, Courteſy, Honeſty, when they don't in the mean time heartily reliſh their ſtrict Holineſs; but that Love to the People of God, which is genuine and ſincere, is chiefly for their Holineſs, and is univerſal to all pious Perſons whatever Denomination they bear, and gradually increaſes in Degrees, proportionable to the Degrees of Piety we ſee in Perſons.

7. Hope. They think that every Body is obliged to hope he ſhall be ſaved, whether he has Reaſon or not; this their Lips and Lives compar'd, too ſadly verify; but this Hope has Blaſphemy and Devil Worſhip in it, as I ſhall prove under the fourth Head.

8. Sincerity. They ſay, if one does but pray ſincerely he ſhall be accepted. It is true, if the Sincerity be of the right Kind. Sincerity is twofold, moral and ſpiritual. The firſt flows from ſelfiſh Nature, ſeeking it's own Preſervation or Benefit, acted either by ſlaviſh Fear or mercenary Love. The ſecond from Grace, from the new Nature, tranſcendent Love to God for himſelf, and Aims at his Glory.

If thou haſt never ſeen thy Hypocriſy and bewail'd over it, and yet, if you don't watch againſt it, thou art a curſed Hypocrite this very Moment: A great many blinded Souls will talk of Sincerity that know nothing of it.

9. Charity. This they think conſiſts in hoping that all ſhall be ſaved, or the moſt part of People under the Goſpel, tho' God ſays the contrary expreſly. Strait is the Gate, and narrow is the Way that leads to Life, and ſew there be that find it, Mat. 7.14. When our Lord was ask'd whither there are few that be ſaved, he gave this Anſwer, Many ſhall ſeek to enter in, and ſhall not be able, Luke 13.24. Many are called but few choſen, Mat. 12.16. In the Parable of the Sower, but one in four received the Word ſavingly. Now is it Charity to believe that God is a Liar? O Shame! But I'll tell you what your pretended Charity flows from, viz. Groſs Ignorance of the holy Scriptures, and a Work of God's Grace upon your own Souls: Want of unfeigned Love to Mankind, Sloth, Cowardize: One or all of theſe are the Fountains of your Charity. If you had ever felt the Pangs of the New-birth in your ſelves, you would not judge of others ſo lightly; but it's natural for Men to weigh others in the ſame Scales they do themſelves. If the Love of God and Souls burn'd in your Breaſts, would you ſuffer People to go ſecurely to Damnation, and never tell them their Danger? If we ſhould pity and help our Neighbours Ox in diſtreſs, much more their precious Souls: How can true Love dwell in thoſe Men that do not?

Obj. 1. I have no Buſineſs with them, ſays one, let every Tub ſtand on his own Bottom. Vile Man, thou ſpeak'ſt in the Language of bloody Cain, Gen. 4.9. Am I my Brother's Keeper? and proves thy ſelf to be as void of Grace as he.

Obj. 2. This is the Miniſter's Work, ſays another, to reprove and detect Men. It is ſo I confeſs peculiarly, and wo to them if they do it not; but every Chriſtian is a Member of Chriſt's myſtical Body, and therefore ſhould ſeek after the good of the whole, as they have Opportunity and Capacity. 1 Cor. 12.25, 26, 27.

Obj. 3. I hope the moſt of People are pious; Ay, and what's the Reaſon, if you thought otherwiſe you would condemn your ſelf? But Friend, thou ſpeak'ſt in the Language of curſed Corah, All the Congregation are holy, every one of them, Numb 16 3.

Obj. 4. But we muſt not judge. It's true we muſt not judge raſhly, we ſhould not judge any Man's State to be either good or bad without good Grounds from their Speech or Actions; neither are we to judge of People's final State by their preſent, tho' a Perſon be in a bad State at preſent he may he chang'd before Death, by the earneſt Uſe of appointed Means. This is the raſh Judgment the holy Scriptures forbids, and all unreaſonable groundleſs Jealouſies among Chriſtians on the Account of their different Sentiments about the circumſtantial Points, or ſmaller Matters of Religion. But the Lord Jeſus has given us Liberty to judge the Tree by the Fruit, Mat. 12.33. Again, By their Fruits we are told, we ſhall know them, Mat. 7.20. And he alſo reproves the Phariſees for omitting the weightier Matters of the Law, Judgment, Mercy, Faith, Mat. 23.23. The Apoſtle John confirms this, in theſe Words, We know that we are paſſed from Death to Life, 1 John 3.14. And that the whole World lyeth in Wickedneſs, 1 John 5.19. You muſt not judge, you muſt not judge; this is all the Shield that ſome Hypocrites have to ſcreen themſelves from the Arrows of a juſt Reproof: But what's the Reaſon that the worſt of Men ſhould thus diſclaim againſt a ſcriptural and rational Judgment? Why it's this, they themſelves are guilty, they have built on a rotten ſandy Foundation, and therefore don't care to be ſearch'd, for fear it ſhould diſturb their pleaſant Dream. They are therefore as much afraid of being diſcover'd, as a Thief is of having his Houſe ſearch'd when he has ſtolen Goods in it. Stand off, let them alone, they'l ſhift for themſelves; this is the Language of their Carriage: But O Sinner, if ever God convinces thee of thy Hypocriſy, thou wilt like ſuch faithful Dealing.

2. Wrong Conceptions of, or a falſe Dependance on the Motions of the Affections. Let us ſpeak a few Words of theſe three, viz. Fear, Deſire, Delight. And

1. Haſt thou trembled at the Word of God? So did heathen Felix.

2. Haſt thou Deſire after the Bread that came down from Heaven? So had the carnal Jews, John 6.54.

3. Haſt thou Delight in ſerving God? So had thoſe Hypocrites mention'd, Iſai. 58.1, 2. Read, Heb. 6.4. and tremble to think what awful Advances a Chriſtleſs Perſon may make towards Chriſtianity, and yet for ever periſh. That Fear which is ſaving muſt be filial and effectual to reſtrain from a Courſe of Sinning.

The Deſire muſt be tranſcendent above all other Things, Pſalm. 73.25. The Delight muſt be genuine, for the ſake of Religion it ſelf, and not the outward Benefits that may attend it.

But becauſe too many (it's to be fear'd) reſt upon this feeble Foundation. let it be conſider'd, that there may be ſtrange but ineffectual Commotions excited among the inferiour Paſſions of the Soul by the following Cauſes.

1. By the common Operations of the Holy Spirit, which many do partake of who periſh everlaſtingly. Theſe alarm the Conſcience and move tranſient Affections, Heb. 6.4, 5, 6. Hoſ. 6.4. O Ephraim, what ſhall I do unto thee? O Judah, what ſhall I do unto thee? For your Goodneſs is as the morning Cloud, and as the early Dew it goeth away. 2. By the Inſtructions and Rebukes of a natural Conſcience, repreſenting the baſe Nature, damning and dreadful Fruits of Sin. Rom. 2.14, 15. & 6.21. What Fruit had ye then in thoſe Things of which ye are now aſhamed, for the End of thoſe Things is Death. 3. By the Solemnity or Novelty of the Subjects treated of. New Things tickle the curious Fancy, and ſo raiſe a ſhort liv'd Pleaſure, which is either much leſſen'd or totally extinguiſh'd by Cuſtom. So grave and ſolemn Subjects, either of Love or Terror, when they are handled with juſtneſs of Thought, and energy of Expreſſion, how can they but excite agreable Commotions when the bleſſed God is repreſented in Paints of Light, agreeable to the Greatneſs and Goodneſs of his Nature, and the Inſtances of his condeſcending Compaſſion to Mankind, as enthron'd on Love, and holding forth the Scepter of Salvation; when the Lord Jeſus who is the Roſe of Sharon, the Beauty of Heaven, the Wonder and Delight of the Angels, is repreſented in his perſonal and mediatorial Excellencies, how can even gracele. Perſons keep from ſending forth ſome Salies of Deſire?

So I may ſay of Piety, when the Scene of practical Religion is opened with all it's radiam Beauty & ſolemn Majeſty, when its Conformity to the Perfections of the Deity, & to the Law of Nature and Reaſon is diſcover'd, as well as it's Subſerviency to promote our trueſt and greateſt Intereſts, both in this and the future World: What Soul is ſo ſordid and ſunk into Brutality, as not to feel the Impreſſions of it? But eſpecially when the painful Paſſions of a bleeding God for rebellious Duſt, are diſcourſed of with a decent Pathos and Concern: Won't this affect, at leaſt in a natural Way, any Men that are not wholly loſt to all Senſe of Humanity; but alas! what is this to Salvation? Does not any. Tragedy ſooth and ſtrike the tendereſt Paſſions?

4. By the Speaker's Eloquence, which is apt to open the Springs of Paſſion, when he delivers divine Myſteries with Sublimity of Sentiment, beautiful Diction and graceful Action, with what gentle Violence do ſuch Diſcourſes inſinuate themſelves into the Affections; but theſe natural Commotions are as tranſient as ineffectual. John 5.35. He was a burning and a ſhining Light, and ye were willing for a Seaſon to rejoyce in his Light. Many of Ezekiel's Hearers were pleaſed with his Eloquence, but not reform'd, Ezek. 33.32. And lo, thou art to them as a very lovely Song of one that hath a very pleaſant Voice, and can play well on an Inſtrument: For they hear thy Words, but they do them not. 5. By carnal Apprehenſions of divine Myſteries, as tho' they ſuted our corrupt Inclinations, John 4.15. & 6 34. 6. By remarkable Appearances of God, either in Judgment or Mercy, by his Word or Rod. So we are informed, that when God ſtew Iſrael, then they ſought him, Pſalm 78.34. While the waſting Hand of God was upon them, they made ſute to his Majeſty with an Appearance of Devotion; but it was only a Shew and Pretence, as the following Verſes aſſert, 36, 37. Nevertheleſs, they did flatter him with their Mouths, and lied unto him with their Tongues, for their Heart was not right with him, neither were they ſtedfaſt in his Covenant. When Jehovah appeared on Sinai's Mount, attended with all the Enſigns of aſtoniſhing Majeſty and awful Glory, it had very conſiderable Impreſſions on the People of Iſrael; they quickly ſent divine Moſes on an Embaſſy to the Almighty to enquire after Directions concerning their future Conduct, which they expreſs'd a Reſolution to obſerve; but fail'd in the Performance of it. Exod. 20.18. Deut. 5.24, — 29. O Sinner be warn'd by what has been now offer'd, not to truſt to, and confide in theſe fading Flowers of floating fleeting Paſſions, which produce not the ſolid Fruits of Righteouſneſs.

3. Of the Privileges of Chriſtians, ſuch as theſe following.

1. Good Parentage. But alas! this is a poor Egyptian Reed to lean upon. The pious Examples of good Parents will increaſe your Confuſion and Damnation without you improve them. A Heathen could ſay, and that very juſtly, Quae avi et proavi, et quae non fecimus, ipſi vix ea noſtra voco. What our Anceſtors worthily have done, It's mean and ſordid to call them our own. I don't call thoſe Things ours, ſaid he, which our Forefathers have done. 2. Good Education. Tho' this may excite People to have ſome Love to Religion; Train up a Child in the Way he ſhall go, and when he is old, he will not depart from it. But alas! this is a poor Religion, and yet it's all that ſome have; theſe Men had they been born in Turkey would doubtleſs have embrac'd the Mahometan Syſtem with equal Eaſe; but true Chriſtians are not born of Blood, nor of the Will of the Fleſh, nor of the Will of Man, but of God, John 1.13. 3. Baptiſm and the Lord's Supper. Some are ſo unwiſe as to think they are regenerated by Baptiſm, when their Lives prove the contrary. But the Caſe is ſo with ſome, that if they can't find it there, they don't know where elſe to ſeek for it, it muſt have been wrought then upon them they think, for they don't know of any other Time when any ſuch Work was wrought in them: Ay, this would be an eaſy Way of Regeneration indeed; but we are inform'd by the Apoſtle to the Galatians, That neither Circumciſion, nor Uncircumciſion availeth any thing, but the new Creature, Gal. 6.15. Some will plead in the Day of Chriſt's appearing that they have eaten and drunk in his Preſence, and that he has taught in their Streets, but to no avail, Luke 13.26, 27. 4 Some reſt upon the good Opinion of others, becauſe they have a good Name among the living, are in Eſteem and Reputation with the godly. Alas! this is no ſure Ground to bottom your Confidence upon, for many have a Name to live that are dead, Rev. 3.1. It's much ſafer to obſerve the Apoſtle's Injunction, Gal. 6.4. But let every Man prive his own Work and then he ſhall have rejoycing in himſelf, and not in another.

4. Some depend upon their Performances, or Righteouſneſs, Negative, Poſitive, Comparative. And

1. Their negative Righteouſneſs: Their abſtaining from groſs and open Immoralities, Luke 18.11. Or

2. If they be defective in this, they reſt perhaps upon their poſitive Righteouſneſs: Some Virtue or other which they think they excel in: As for Inſtance, may be that of Honeſty; ſome will ſay, that are otherwiſe looſe in their Converſation, that they have never wrong'd a Man of a peny in their Life: This is well ſo far, if it is true, for indeed there are too few that are free from open or covert Fraud; but is it ſufficient? Mat. 5.20. Nay, ſome are ſo blind and vain as to think and ſay, they do all they can in God's Service: O what a ſhameleſs Falſhood is this? What! Do you read and hear God's Word, pray, meditate, ſpeak of divine Things as often as you can, or ought? Do ye all the Duties of Juſtice, Mercy, Charity that you owe to your Neighbours Souls and Bodies? Do you endeavour to keep your Hearts continually from vain and vile Tho'ts? Your Lips from all indecent Speeches? And your Lives from all forbidden Actions? Surely your Conſciences, if you have any leſt, will witneſs the contrary, James 3.2. Your Blindneſs & groſs Ignorance of your ſelves proves the Badneſs of your preſent State, Rev. 3.17, 18. Thou thinkeſt thou art rich, and increaſed in Goods, and knoweſt not that thou art poor, and blind, and miſerable, and naked.

3. Some are more refined Hypocrites, and do depend upon their comparative Righteouſneſs, with the Phariſee, I thank thee that I am not as other Men are, Extortioners, Unjuſt, A. dulterers, or even as this Publican, Luke 18.11. Other Men's Lives are not the Standard or Scale by which we ſhall be weighed, but the divine Law. You may be better than thouſands, and yet be damned for all. Except your Righteouſneſs exceed the Righteouſneſs of the Scribes and Phariſees, ye ſhall not enter into the Kingdom of God, Mat. 5.20.

But becauſe Dependance upon our own Righteouſneſs is an Error of pernicious Conſequence, a Defect in the ground Work; For no other Foundation can any Man lay, ſave that which is laid, which is Jeſus Chriſt, 1 Cor. 3.11. And alſo becauſe it's an Error very difficultly diſcovered; many that are guilty of it in Fact, will deny it in Words; therefore I think it highly neceſſary before I proceed any further to eſſay an Anſwer to this Queſtion; How may we know whether we reſt in our own Righteouſneſs, or not?

Anſ. 1. Thoſe reſt in their own Righteouſneſs, who being yet in a State of Nature, unacquainted with a ſaving Change of Heart, believe that their Performances or religious Privileges intereſts them in the divine Promiſes, Phil 3.7, 8. Thoſe Things, meaning his Performances and Privileges, which he had before mentioned, which he formerly counted Gain, thought thereby to gain Happineſs, while he was unconverted, now ſince he knew Chriſt, he counts them Loſs; knowing that if he continued reſting on them for Salvation by Way of Purchaſe, he ſhould have periſhed for ever, been a loſt Man to all Eternity. He therefore renounces in point of Dependance his former Duties and Privileges, eſteems them Dung and Droſs; cleaves to, and relies upon a naked Jeſus, 1 Cor. 1.30.

2. All ſuch as have not been ſlain Dead by the La$, reſt on their own Righteouſneſs, Rom. 7.9, 10. Such as have never been made throughly ſenſible of their forlorn helpleſs State by Nature, Matth. 5.3. Acts 2.37. Such as have but a Semi-Conviction, they ſee that their Courſe of Life wants Amendment; this they endeavour to accompliſh in their own Strength, and having obtained ſome more freedom from the groſs Pollutions of the World, there they reſt contented, tho' they be ignorant of experimental Religion. 2 Pet. 2.20. Rom. 5.4, 5. John 8.54, 55. Of whom ye ſay, He is your God, and yet ye hame not known him.

3. Such as never were ſenſible of their own Dependance upon their Duties and Privileges, and of the great Difficulty of quitting that deſtructive Dependance. If one ſhould ask ſome Formaliſts, whether ever they reſted on their Duties, they would anſwer, no; God forbid that they ſhould believe any ſuch Doctrine, as the Merits of Works. What do you think them Papiſts, they ſcorn your Words. Or perhaps ſome would reply thus; that they neither have, nor do depend upon any thing they have done, for they know, that when they have done all, they are but unprofitable Servants, Luke 17.10. O unhappy deceived Souls! this is a plain Evidence that ye are yet in Darkneſs and Death, Rom. 10.3. For they being ignorant of God's Righteouſneſs, and going about to eſtabliſh their own Righteouſneſs, did not ſubmit themſelves to the Righteouſneſs of God. That is, being ignorant (at leaſt as to their own Souls feeling Experience) of the abſolute Neceſſity and Sufficiency of the Mediator's Righteouſneſs, called the Righteouſneſs of God, becauſe it is of his Contrivance, Ordination and Acceptance, and labouring to obtain Juſtification by the Deeds of the Law, or upon the Account of their civil, moral and religious Actions; they did not ſubmit themſelves to the Righteouſneſs of God, did not yield to the Terms of the Goſpel, and accept the Offer of Juſtification by Faith in Chriſt Jeſus, but rebelliouſly ſtood it out againſt the Tenders of God's pure and rich Grace. O! it's a great Stoop to a proud haughty Sinner, and ſuch we are all by Nature, to come to Chriſt as a helpleſs, hunger-ſtarved Beggar, and to ſue for an Alms of meer Mercy: The Truth is, it's ſo much againſt the Grain, that thouſands will rather be damned than do it. What ſhould Perſons of their Worth and Character lay aſide (as to Dependance) all the many Duties they have done, be contented to be ſtrip'd naked and bare of them, and be intirely beholden to free Grace in the Matter of Juſtification? No, that's below them, they'l rather run the risk of Damnation upon their own Bottom, and beggarly Stock. All thoſe Perſons that would moſt ſacrilegiouſly halve their Juſtification and Salvation between Chriſt and themſelves, are Rebels againſt God's Righteouſneſs, they ſubmit not themſelves to it, as the Apoſtle expreſſeth it. What is more common among ſome People than that Saying, If we do our Part, God will certainly do his: O ſtupid Ignorance, horrid Arrogance, and baſe Blaſphemy! Is not this a ſharing and halving with a Witneſs, the Honours and Purchaſe of our Happineſs between Chriſt and our ſelves? How contrary is this perverſe Doctrine and Practice to the current of the holy Scriptures? Eph. 2.8. Rom. 9.16. Tit. 3.5. Rom. 3.23, 24, 28. And 4 5.

But there be other graceleſs Perſons that having had the Privilege of a religious Education, can chatter by Rote more orthodoxly about this Matter, tho' their State towards God be not a whit better. If they are ask'd, Whether they have reſted upon their own Righteouſneſs? They can tell you, Yes; all by Nature reſt on their Works; they have learn'd ſo from their Parents, and heard others talk ſo, or read it in good Books: But what avails all this? We muſt not only renounce the Merits of Works in Doctrine, but in Practice, by actually going out of our ſelves and our own Righteouſneſs to Chriſt, Phil. 3.7, 8. which is not to be effected without an antecedent preparatory Senſe of our Self Dependance, Mat. 16.24. Mark 8, 34 Luke 15.17. Acts 2.37.

4. Such as are contented with the very Performance of religious Duties, without obtaining the Preſence of Chriſt in them. A gracious Soul w$$l not be contented with the Duty done, without Fellowship with Jeſus in it, this is his Mark. One Thing have I $eſired of the Lord, (ſaith the Pſalmiſt) that will I ſeek after, that I may dwell in the Houſe of the Lord all the Days of my Life, to behold the Beauty of the Lord, and to inquire in his Temple, Pſalm 27.4. Cant. 3.1, — 6. Pſalm 63.8. Cant. 5.4,—7.

5. Such as labour not to get their whole Heart fixed upon God in the Duties of Piety, reſt in them; ſuch as take not ſpecial Notice of their inward Coldneſs, Stupidity and Wandrings of Heart, and are not grieved for ſuch Indiſpoſitions, for this is ſurely the Plaint and Practice of the Godly, Rom 7. Pſalm 119.10. With my whole Heart have I ſought thee, O let me not wander from thy Commandments. Pſalm 86.11. Unite my Heart to fear thy Name Pſalm 80.18 & 119 25, 37, 40, 50.

6. Such Perſons as are embolden'd in Sin by the Duties of Religion, reſt in them; and this I fear is the Caſe of many: Otherwiſe how could Perſons that are but very broken in their Lives, go on with ſuch Courage and Confidence in their Way, notwithſtanding what may be ſaid to them of the Danger of it. This doubtleſs is the Cauſe when Conſcience chides and checks them for the Breach of any of God's Laws, they take a Vomit of Prayer, (lik. a ſick Dog) confeſs their Fault, mourn over it, and reſolve to do ſo no more, and perhaps for a little Spurt take more Pains to avoid it in Practice; then the Storm is over, all is clear again in their Notion; they imagine their Sin is pardoned; ſurely God won't be ſo cruel as to condemn ſuch ſincere Penitents as they, juſt for a few Frailties, ſeeing every one has his Failings; N$no ſine Crimine vivit. What doſt thou conceit O Hypocrite! that one may have Communion with God in Duties, and live ſuch a ſenſual, carnal, worldly Life as thou doſt? Thou art ſtrangely miſtaken if thou doſt: Hear what the Apoſtle John tells thee, 1 John 1.6. If we ſay we have Fellowſhip with him, and walk in Darkneſs, we lie, and do not the Truth. James 1.26. He that bridles not his Tongue, his Religion is vain.

7. Such as cannot appeal to God concerning their Sincerity in divine Worſhip: Rom. 1.9. God is my Witneſs, whom I ſerve with my Spirit in the Goſpel of his Son.

8. Such as get no Strength by them to reſiſt Sin with Magnanimity and Succeſs, and to endure Affliction with Compoſure and Calmneſs, reſt in them. Iſai. 40.31. But they that wait on the Lord ſhall renew their Strength, they ſhall mount up with Wings as Eagles, they ſhall run and not be weary, and walk and not faint. Gen. 39.9. James 1.2, 3. Luke 21.19. I have inſiſted the longer on this Head, becauſe a Miſtake here is of dreadful Importance, Debile Fundamentum fallit Opus, a rotten Foundation ruins the Fabrick: And thus it is when we build upon any thing that's ours, Iſai. 64.6. James 3.2 & 2.10. Gal. 3.10. Acts 4.12. Dan. 9.18.

8. Some on falſe Reaſonings and Pretexts, ſuch as theſe following, 1. There's none of you all Perfect. It's true a Perfection of Degrees cannot be attain'd in this Life, ſo that all ſinful Inclinations or Motions ſhould be entirely eradicated out of the Soul, not as tho' already attained, Phil. 3.12. But notwithſtanding a Perfection of Parts is attainable; we may thro' Grace get every Part of the Soul in ſome meaſure changed, and the Frame of all the Chriſtian Graces infuſed, the Dominion of Sin broken, both in Heart and Life, in Love and Practice, Rom. 6.14. and advance by the growth of theſe Graces, nearer and nearer to Perfection. Grow in Grace (ſaith the Apoſtle) and in the Knowlege of the Lord Jeſus, 2 Pet. 3.18. Now theſe Things, O Hypocrite, you want, and therefore that Plea can't excuſe thee or hide thy Shame. 2. But all are Sinners: yes, but all are not unconverted Sinners. Some through the Goodneſs of God are Penitent; now there is as great a Difference between theſe two, as between Heaven and Hell, for they are doom'd by the great Judge of Heaven to theſe two very diſtant Places of Abode. 3. All have their Failings: Yes, but do you call your groſs Wickedneſs Failings? Your Covetouſneſs, Carnality, habitual Paſſion &c. Friend, you may palliate your Crimes as you pleaſe, but remember, if you go on in a Courſe of any known Sin, you are at preſent in a State of Death, 1 John 3.8. And by and by you ſhall appear before an impartial God, who will judge according to Truth, and ſentence you to that Damnation you deſerve, without ſincere Repentance prevent, Rev. 21. 4. But I don't juſtify my Faults: ay and yet commit them; why then you condemn your ſelves and ſign your own Mittimus, and own the Juſtice of God, in your Deſtruction, Rom. 2.3. And thinkeſt thou this, O Man, that judgeſt them that do ſuch Things, and doeſt the ſame, that thou ſhalt eſcape the Judgment of God? And if thou doſt juſtify them againſt thy Conſcience, thou fighteſt againſt the God that made thee, wages War with Heaven and thy own Mind, and therefore art damned already, Rom. 14.23.

Obj. 5. There's no Body certain of Salvation.

Anſ. This is a great Falſhood, as may appear by theſe Conſiderations following.

1. If Certainty or Aſſurance of Salvation were unattainable, to what Purpoſe then ſhould we be enjoined by God to give Diligence to make our Calling and Election ſure, 2 Pet. 1.10. And

2. To what Purpoſe ſhould ſo many Signs and Characters of ſaving Grace be laid down in the Word, and we commanded to examine our ſelves, and prove our ſelves? 1 Cor. 11, 28. But the Apoſtle Paul thought ſtrange of the contrary Opinion, Know ye not, ſays he, that Chriſt is in you, except ye be Reprobates, 2 Cor. 13.5. As if he ſhould ſay, It's a ſtrange Thing indeed, if you don't know your gracious State.

3. To what $urpoſe then is the Spirit of Adoption which teſtifies with our Spirits that we are the Sons of God? Rom. 8.16. The new Name, the hidden Manna, which none knoweth but him that hath it, Rev. 2.17. But he that hath it knows it.

4 How came the ancient Chriſtians to obtain it, if it be not attainable, and to call the contrary the Spirit of the World? 1 Cor. 2.12. It's well known by Men of any Letters that this, the Body of the Proteſtant Churches have given their unanimous Suffrage to, and that the contrary is the darling Notion of the Antichriſtian Romiſh Church. But what is the Reaſon you ſo ſtrenuouſly oppoſe the Doctrine of Aſſurance? Poſſibly it's this, thou art a Stranger to a Work of God's Grace in thy own Soul, and to preſerve thy falſe Peace, thou thinkeſt that every Body is like thy ſelf; this is ſome of thy Charity, who art apt to accuſe others as cenſorious Judges: but how can we know? How can we know? I can't ſee: Friend, it's no Wonder you can't ſee, when you are blind, 1 Cor. 2.14. Rev 3.17. But whether you can or not, others through Grace can, as clearly as ever they ſaw the Sun in his meridian Bloom and Beauty, without an intercepting Cloud: The Sun remains no leſs bright and orient, tho' ſome Batts or Moles ſhould reproach him and ſay, he wants Light. But if you want to know how theſe Things can be, get coverting Grace; it's to little Purpoſe to attempt to paint the beautiful Colours of the Morning to a Man born blind. You don't know that you have Grace, how do you know that which is not, you are ſo humble as to queſtion your State, ſometimes when you are forc'd to it by the Gnawings of a guilty Mind, perhaps for ſome groſs Offences; but your Humility muſt lead you further before ever your Heart be changed, even to condemn your preſent State as Chriſtleſs, Luke 15.24.

6. Well if our State be bad, we can't change it our ſelves. It's true, we can't; but we can ſeek a Change after ſome ſort, and if we do not we periſh deſervedly; from him th$t hath not ſhall be taken away even that he hath; that is, he that improveth not the Gifts that God has given him, ſhall be condemned. This the Parable of the Talents confirms; if the impotent Man had not continued at the Pool, it's probable he would have miſſed Healing.

7. But we muſt wait God's Time: yes, but in God's Way, otherwiſe you wait for the Devil inſtead of God: There's no Promiſe in all the Book of God without ſincere asking.

8. I deſign to turn to God afterwards. This is the rotten Plumb with which many ſtop the Mouths of their accuſing Conſcience, and ſo ſleep in Death, and dream of Happineſs, while they are poſſeſſed by Satan, and led Captive by him at his Will, in thoſe Paths which lead to the Ch$mbers of Hell, Eph. 2.2. But Friend, thy promiſing to turn to God afterwards, ſuppoſes that you imagine you have Power to repent when you think fit, which is very Falſe and Groundleſs. Art thou certain, O Sinner, that thou ſhalt live one Day longer! May be God will ſay to thee, as to the rich Man in the Goſpel, This Night thy Soul ſhall he required of thee: What Horrors would poſſeſs thy guilty unprepared Soul, if the pale ghaſtly Meſſenger ſhould Arreſt thee, & deliver his awful Summons that you muſt appear immediately before the great and holy God, to give an Account of thy Stewardſhip! Would not the Frame of thy preſent Projects be broken, and you ſunk in inexpreſſible Amazement? While thy Soul ſat trembling on thy livid Lips, going to leap it knows not where, like that Pagan, Dubius morior quo vada$ neſcio; thy Eye ſtrings breaking, and thy Blood chilling in thy frozen Veins: Many have been thus ſurpriz'd, and why may'ſt not thou among the reſt? However, Time to come thou knoweſt is uncertain, and wilt thou lay the Weight of thy Salvation upon an Uncertainty? You would not do ſo about thy temporal Affairs. But ſuppoſe you ſhould have a longer Time, and you wilfully abuſe this is there any Promiſe that God will give you the Grace of Repentance then? No, but Threatnings to the contrary, Prov. 29.1. And Chap. 1.22, to 29. Thy reſolving afterwards and not now is Hypocriſy, 1 Pet. 4.3. And you know their Doom. By this Delaying you are guilty of Rebellion againſt God, by diſobeying his poſitive Commands, Heb. 3.15. 2 Cor. 6.2. And preferring the Devil and thy Luſts before him, by ſerving them firſt. By this thou harden'ſt thine own Heart, ſtrengthen'ſt the Devil's Poſſeſſion, and grieveſt the Holy Ghoſt, Heb. 3.15, 16. And 4.7. Acts 8.23. Prov. 3.28

9. If one ask ſome People concerning the Reaſons of their Hope, they'l ſay, they have no Learning, they can't expreſs their Minds as they would, but they have good Thoughts; ſo you may Friend, and have very bad Actions, thro' the general Courſe of your Life; it is not by thinking well, but doing well that you can reaſonably expect Happineſs, 1 John 3.7, 8. Heb. 12.14. Balaam the Wizard had good Thoughts and Wiſhes as well as you, and remained a Wizard ſtill. But you have no Learning you ſay, more is the Pity, if you had Opportunities to obtain it; but it is not School learning that I ask thee about, but that which Chriſt teaches every believing Soul. Your Anſwer, Friend, ſuppoſes that you believe that all the difference between godly Miniſters and graceleſs People conſiſts in naked, barren Speculations: I confeſs indeed there have been and yet are too many ſuch lifeleſs Miniſters who preach like the old Phariſees their Predeceſſors without Authority, and without Effect, their cold Sermons that freeze and languiſh on their Lips, are like a Parrot's Prattle; but Chriſt will preſerve (let Earth and Hell do their worſt) a Number of faithful Soul-ſearching Miniſters in his Church to the End of Time, who know the Truth as it is in Jeſus, and ſpeak to others out of the Treaſures of their Souls Experience, and who find their Speeches bleſs'd by the promiſed Preſence of the Lord Chriſt to the Conviction and Converſion of precious Souls: what tho' you ſee ſome Hirelings ſeeking with eager and impatient Haſte their Gain from their Quarter, looking after the Fleece as their principal Mark, notwithſtanding all their ſpecious Pretences, yet it is cruel and unjuſt to charge the whole with the Faults of ſome. If there was a ſaving Work of God's Spirit in thee, you would be able to ſpeak ſomething of it, if your Gifts be ſo mean, why can you talk ſo freely about other Things.

10. But ſome will further plead that they have but poor Memories: What then do you think that all a Chriſtian's Skill in diſcourſing about experimental Chriſtianity lies in the Strength of his Memory? If you do, you are miſtaken, for every one that comes to Chriſt is learned of the Father, John 6.45. Now as the Inſtructions of God are more powerful and refreſhing, ſo they are more permanent and abiding than the Leſſons of any Man or Angel, John 5.25. Jer. 15.16. God's Word was ſweeter to the Pſal. miſt than Honey, and more precious than refined Gold, Pſalm 19.10. And 119. Verſes 103, 127. Again he informs us, that God's Commands made him wiſer than his Enemies, for they were ever with him, Pſalm 119.98. The Inſtructions of Creatures are tranſient, like the Impreſſions of a Seal upon Water? but God's Teachings are durable, like the Impreſſions of a Seal upon Wax, or like the Engravings of a Signet, or Sculptures on Marble, Exod. 18.11. H$g. 2.23. O Man, if thou had ever felt the Power of converting Grace, all thy Knowlege of Religion would not conſiſt in barren Speculations attain'd by the Force of thy natural Underſtanding, and retain'd by the Strength of thy Memory, but there would be ſome indelible Impreſſions writ on the Tables of thine Heart, 2 Cor. 2.3.

11. If I thought much on theſe Things you tell me, I ſhould grow Crazy. Friend, thou art much miſtaken; I perſwade thee to walk in the Paths of true Wiſdom. Is not the Fountain of Wiſdom, the bleſſed God, the beſt Judge in this and all other Caſes? He informs us that his Fear is the beginning of Wiſdom, and that thoſe have a good Underſtanding who depart from Evil, Job 28.28. With what Front can you talk of your Fear of being diſtracted, when ye are ſo already, Luke 15.17. And when he came to himſelf; which ſuppoſes that he was without the Exerciſe of his Reaſon before his Conviction of Sin, and Converſion to God. Prov. 1.22 How long ye ſimple ones, will ye love Simplicity, and the Scorners delight in their Shorning, and Fools hate Knowledge? Would you not count him a mad Man who would drink Poiſon in Sport, or knowingly ruſh his naked Boſom upon the ſharp Point of a drawn Sword? This you do daily. Fools make a Mo$k at Sin, Prov. 14.9. Would you not reckon him a mad Man, who being juſtly condemned by the ſupreme Magiſtr$te to be burnt for Murder or Treaſ$n that would $$$gh or dance all the Way to the Stake and Faggots, as if he was going to a Wedding or to receive a Crown? This is the Practice of thouſands of graceleſs Sinners, they rejoyce all the Way to Hell.

A wiſe Man (1.) propoſes ſuch an End in the Enjoyment of which he may be happy. (2.) Purſues proper Meaſures to attain it. (3.) Improves the right Seaſon of uſing theſe Means.

But you Chriſtleſs Souls either, 1. Propoſe ſuch an End as can't make you happy in it's Enjoyment: Such as the airy Honours, brutiſh Pleaſures, or tranſient Profirs of Time and Senſe, the Trinity which the preſumptuous World court, careſs and adore. Or

2. If you propoſe God to be your laſt End, as you pretend, yet you do not uſe proper Means to come to the Enjoyment of him, you walk not in the Way of Holineſs, which is the only Path to eternal Happineſs, Heb. 12.14.

And

3. You fooliſhly neglect the preſent moſt ſeaſonable Opportunities of improving Means to ſecure that End, which deſerves your moſt earneſt Labour, and higheſt Love and Eſteem; contrary to the Prophet's Advice, Iſal 55.6. Seek ye the Lord, while he may be found, call upon him while he is near. The brute Creatures may ſhame thee of thy fordid Neglect, Jer. 8.7, 8, 9. Yea the Stork in the Heaven knoweth her appointed Times, and the Turtle, and the Crane, and the Swallow obſerve the Time of their coming, but my People know not the Judgment of the Lord. How do ye ſay, We are wiſe? Jer. 8.8. You are commanded to learn Wiſdom of the Ant, Prov. 6.6. & 30.25. who in the Summer Seaſon with great Induſtry prepares Food for the approaching Winter; but alas! too many are like the indolent Graſhopper, who ſpend the Summer Seaſon in ſinging, which the Ant buſily improves in gathering to it's Winter Store: They ſpend their Days in Jollity and Merriment, which others improve to better Purpoſes; and ſo are found unprepared for that Eternity which puts a final Period to their groundleſs Mirth, and turns it into everlaſting Sorrow.

But what if ſome fooliſh ignorant Enemies of God and Righteouſneſs ſhould call you a crazy Perſon, for your neceſſary Concern about your Salvation, which they are apt to do, becauſe of their Blindneſs and Blockiſhneſs in ſuch Matters, 1 Cor. 2.14. and their Spite againſt God's Image, Rom. 8.7. Is it not better to be called a Fool, than to be one? Are not the Hopes of an eternal Weight of Glory and Crown of Life, able to ſupport you under ſuch frothy Sufferings by unreaſonable Men? If with the Camelion you will change your Colours for this, and bend with the Willow to every adverſe Blaſt, thou art an hypocritical Time-ſerver, unfit to be a Diſciple of the holy Jeſus, Mat 10.37, 38, 39.

12. If I ſhould pore ſo much on theſe melancholly Matters, I ſhould certainly fall into Diſpair. Did not you hear of ſuch and ſuch that fell into this dreadful Gulph, God keep me from that terrible Sin? Anſwer. But pray, Friend, what makes thee ſo mighty zealous againſt this Sin, more than the contrary Extreme, Preſumption? which is more than equally fatal: O Diſpair! God keep me, is a terrible Sin. What Diſpair! have Mercy upon us! But Friend, without ſuch Flame and Heat, let us talk a little ſoberly of the Matter, and inquire into the Reaſons of thy great Averſion againſt this Evil.

Don't it proceed from Love to thy own Eaſe, more than Zeal for God's Honour? Yes it does; and if ever thou comeſt to know thy ſelf, thou wilt confeſs it: My Reaſon is this? If it was only upon the Account of the Sin you had this great Averſion, you would equally abhor Preſumption, becauſe it's equally Derogatory to the divine Honours, as will appear under the fourth Head. But why ſayeſt thou that you ſhould certainly fall into Diſpair, if you thought much on theſe Things? Why ſome have diſpaired by thinking upon them: Well, what tho' ſome ignorant Perſons thro' the violent Temptation of the Devil have diſpaired, does this neceſſarily infer that thou ſhalt alſo?

2. It's their Sins that occaſions their Diſpair, not their Sorrow for Sin, and religious Meditation.

3. What though ſome did Miſcarry, is this enough to beat thee off from all Endeavours after Repentance and Holineſs? Some have diſpair'd about the World, for the Sorrow of the World worketh Death, 2 Cor. 7.10. Will you therefore quite forſake all Care about the World upon this Account? I ſuppoſe not. Why then will you do it in a Matter of greater Weight and Concern? Are not many Veſſels loſt at Sea, and yet the Merchants won't leave trading.

I ſeel a ſhivering in me when I read or hear ſuch Sermons as this, now if I did not put away ſuch melancholly Thoughts, my Uneaſineſs would increaſe, & I ſhould certainly ſink into Diſpair! O deceived Soul! What you call melancholly Thoughts are the Motions and Convictions of the Holy Spirit, John 16.8, 9. the Calls of Chriſt which thou laboureſt to quench and murder. If theſe were improved and increaſed by Meditation and Supplication, the Iſſue (in all Probability) would be thy Converſion and Salvation, Joel 2.13, 14. But the Way thou takeſt, however Right it may ſeem in thine own Eyes, ends in Death. For there is a Way which ſeems right to a Man, but the End thereof are the Ways of Death, Prov. 14.12. Yea ſome Formaliſts are ſo blind in this Matter, that having conceived (tho' without a Foundation) a good Opinion of their preſent State, miſtake the Convictions of the Holy Spirit, for the Temptation of the Devil, and ſo under a Notion of oppoſing the Devil, they fight againſt God: When God and their own Conſciences tells them the Truth, viz. That their State is damnable, becauſe they want a ſound Conviction, and the Experiences of God's ſpecial Love. They look upon it to be an Inſinuation of the Devil, and ſo oppoſe it, and thereby ruin themſelves.

But how knoweſt thou, O Sinner! that thou ſhould'ſt certainly fall into Diſpair, by thinking ſolemnly about thy Soul's State? Which of the three thouſand that were convicted by Peter's Sermon fell into Diſpair? Nay, it's ſo far from this, that a neceſſary Sorrow for Sin, and Concern for thy Salvation is the Way to prevent a final and fatal Diſpair, as being a Compliance with the poſitive Commands of God. Plow up the fallow Ground of your Hearts, Jer. 4.3. Rent your Hearts and not your Garments, Joel 2.13. Be afflicted, and mourn, and weep, let your Laughter be turned into Mourning, and your Joy into Heavineſs, Jam 4.9. A neceſſary Preparative for Converſion & Salvation. Luke 15. Acts 2. Rom. 7. But by putting the evil Day far off, thou prepareſt the Way for endleſs Diſpair, by grieving the Holy Spirit, Heb. 10.26. Hoſ. 6.1, 3. The Reaſon why thou art ſo much afraid of Diſpair, is becauſe it is ſo painful to Nature, and Preſumption ſo Eaſy, a ſweet Poiſon: O poor Sinner! be informed that on this very Account thou art in much more Danger of being ruin'd by Preſumption than Diſpair. The holy Scriptures that afford us an hiſtorical Account of above four thouſand Years, yet inform us of but two that periſhed by Diſpair, viz Cain and Judas. Now if thou believeſt and conſidereſt that but the ſmalleſt Number are ſaved, how many Millions muſt have periſhed in that Time by Preſumption.

While many labour to avoid one extreme, they ſplit upon another, Incidis in Scyllam cupions vitare Charybdin: He that Charybdis pointed Cliffs would fly, Does often by the Scylla wounded lye.

I have been the longer upon this Head, becauſe it is ſo commonly made uſe of by wicked People to guard themſelves againſt all neceſſary Sorrow for Sin: That ravenous Lyon the Devil, makes great uſe of this to betray Souls into remedileſs Ruin.

13 But I muſt ſerve God with a cheatful Heart, muſt not I? Yes, yes, Friend; you may rejoyce when you have Reaſon for it; when your Peace is made with God, Eccl. 9.7. Go thy Way, eat thy Bread with Joy, and drink thy Wine with a merry Heart, for God now accepteth thy Works. When thou art reconciled to God, and thy religious Services are accepted, then may'ſt thou eat thy Bread with Joy, but before this you have no Reaſon to rejoyce, but on the contrary, great Cauſe of Sorrow and Mourning, Hoſ. 9.1. Rejoyce not, O Iſrael, for Joy, as other People: For thou haſt gone a whoring from thy God. Before you taſte the Sweetneſs of redeeming Grace, and pardoning Love, what Reaſon of Rejoycing? You may ſay with Solomon, of Laughter, it is mad, and of Mirth what doth it? Eccl. 2.2.

“Your taking Comfort to your ſelves, or a Miniſter's ſpeaking Comfort to you before you are ſoundly convinced and effectually changed, is like ſowing the ”Ground before it is plow'd. As Biſhop Brownrig has juſtly obſerved.

But has not pious People the moſt Reaſon to rejoyce? Yes they have, but what is that to thee, till thou be ſuch thy ſelf? Light is ſown for the Righteous, and Gladneſs for the upright in Heart, Pſalm 97.11. Tho' they have not always a preſent Harveſt, for thoſe Sins of Infirmity will blaſt their Evidences, which thou paſſ$ſt lightly over. Why art thou caſt down, O my Soul, and why art thou diſquieted in me? Pſalm 42.5.

O ſecure Sinner, conſider I beſeech thee in the Name of that God who made thee, that awful Threat of the Son of God, Wo to you that laugh now, for ye ſhall mourn and weep, Luke 6.25. O Man or Woman whoſoever thou art, who go on in a Courſe of carnal Mirth and Jollity, before thy Peace is made with God, remember thou art under the heavy Curſe of the Lord Jeſus Chriſt, which ſhall be by and by conſummated in thy utter Ruin, except thou repent and reform For while you ſay, Peace, Peace, ſudden Deſtruction ſhall come upon you like travail upon a Woman with Child. It would be a much wiſer Courſe for you to labour to ſow in Tears that you may reap in Joy, Pſalm 126.5.

But if thou wilt contrary to all Reaſon and Scripture, obſtinately perſiſt in thy Courſe of groundleſs Mirth, and Jollity; then let me addreſs you in the Words of Solomon, Eccl. 11.9. Rejoyce O young Man in thy Youth, and let thy Heart cheer 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 bring thee into Judgment. Purſue the corrupt Dictates of thy vain Imaginations, and gratify thy ſenſitive Appetite to the utmoſt. Quicquid libet licet. Swim in Pleaſures and dream of Happineſs; but know as from God that this Courſe (without Repentance) will prove thy Ruin. Thou haſt to do with a God that will not let thy Wickedneſs go unpuniſhed.

There are many People who if you begin to talk of Religion, eſpecially that which is experimental (they can bear with doctrinal and polemical Matters pretty well) are immediately ſtruck dumb, like the Man without the Wedding Garment, they loſe the Uſe of their Tongues for a Seaſon, but when the Subject of Diſcourſe is changed, and ſome political or worldly Affair comes upon the Board, then the Creatures are mightily refreſh'd, then they begin to underſtand what is ſpoken, and breathe in their own Element, they find the Uſe of their Tongues immediately, and begin to be ſo warm and zealous, that partly out of ſincere Affection to the Subject of Diſcourſe, or Deſire to ſhew their Wit and Eloquence, that they hardly give another Time to ſpeak. This Man has a bright Notion, and that Woman has a pert Turn, which they travail in great Pain to bring to the Birth, but cannot get opportunity: Is this thy Eaſe, O Man! then thou art a Stranger to the living God, Matth. 12.35.

14. But I pray to God often, and God has promiſed to hear thoſe that ask in his Son's Name; ask and ye ſhall receive, knock and it ſhall be opened. In Anſwer to this, I pray thee in the Name of that God who made thee, and who will by and by judge thee in Righteouſneſs, that you would ſolemnly conſider the following Particulars: viz. That your Prayers and other Duties are curſed. I know you are apt to gnaſh your Teeth at this, and to ſay, as ſome of your own Mould did long ago, away with ſuch a Fellow from the Earth, that ſpeaks after this Manner, Acts 22.22. Or complain with that unhappy Man that was bereaved of his Ephod, They have taken away my gods, and what have I more? Judges 18.24. Miſerable and deceived Souls! you make a Chriſt of your graceleſs Prayers as the carnal Jews did of old, Rom. 10.3. For they being ignorant of God's Righteouſneſs and going about to eſtabliſh their own, they did not ſubmit themſelves to the Righteouſneſs of God. But this Reed of Egypt won't ſupport your ſinking Souls from endleſs Ruin. Now, to underſtand what I have advanced, conſider that there are two Things, of which all Duties are conſtituted, the Matter and the Manner: The Matter is the Subſtance of the Duty, the Manner is the Way of Performance, the Principles from which, the End or Deſign for which, the Manner in which a Perſon acts. As for Example, in charitable Gifts; when one gives ſeaſonably to proper Objects, the Matter of this Duty is good, becauſe it is commanded, but the Manner may be and often is at the ſame time very Evil and Wicked; inſtead of Love to God, Deſire of Obedience to his Command and the Illuſtration of his Glory, Compaſſion to the Indigent; Pride and Oſtentation, or a natural Greatneſs of Mind, Generoſity of Diſpoſition, or a mercenary View to compenſate ſome Crimſon Guilt they have contracted, and ingratiate themſelves into the divine Favour, are the corrupt Fountains from which this guilded Action glides: But indeed the Spirit of the World poſſeſſes the Children of this Generation to that Degree of Baſeneſs that they are in no great Danger (many of them) of being Guilty of performing this Duty in a wrong Manner; for they lay aſide both Matter and Manner.

But to prove that their Prayers are curſed, beſides what has been ſpoken, conſider theſe following Particulars.

1. That the Prayers of the Wicked are an Abomination to the Lord, Prov. 15.8. Is not he that hates God wicked? But every unconverted Soul does ſo, tho' the moſt of them won't acknowledge it, Rom 8.7. John 3.6. Now is not Abomination a high Degree of Hatred, and what is God's Hatred but his Curſe? 2. Whatſoever is without Faith is Sin, Rom. 14.23. But no unconverted Sinner has ſaving Faith, 2 Theſ. 3.2. It's impoſſible to have this radical Grace, and yet be unconverted, for Faith works by Lov$ Gal. 5.6. Therefore their Prayers are Sin, at leaſt in the Manner of Performance: Now is not Sin the Object of God's Hatred, the procuring Cauſe of his Curſe and Vengeance? Hab. 1.13. 3. Our Lord Jeſus informs us, Luke 6.43. That a corrupt Tree bringeth not forth good Fruit. Then it muſt needs bring forth bad, there's no Medium; this is explain'd in the following Verſes. Now is not every unconverted Man a corrupt Tree, in a metaphorical Senſe? John 3.6. All their good Actions, little elſe but the Shew of Goodneſs, "Splendid Sins," as Auſtin of old juſtly obſerved; until a Man be ſevered by the Sword of the Law and Spirit in a ſound Conviction from the wild Olive, the firſt Adam, and implanted by Faith in the ſecond Adam, all their Fruits are but wild Grapes; their Vine is of the Vine of Sodom, and of the Fields of Gomorrah, their Grapes are the Grapes of Gall, their Cluſters are bitter; their Wine is the Poiſon of Dragons, and the cruel Venom of Aſps, Deut. 32.32, 33. It's true, there is ſuch an Appearance of Goodneſs in theſe Performances of Unbelievers, that they often deceive themſelves with theſe lifeleſs Husks, but God who is a pure Spirit will accept of to Worſhip but that which is ſuted to his Nature, John 4.24. God is a Spirit, and they that worſhip him muſt worſhip him in Spirit and in Truth. 4. The Prophet Iſaiah in the firſt Chapter of his Book, Verſes 11, 12, 13, 14. confirms beyond reaſonable Contradiction what I have advanc'd under this Head; he ſhews that theſe religious Services which were even of divine Inſtitution under the jewiſh OEconomy were notwithſtanding abominable and loathſom to God, becauſe of the People's Wickedneſs that performed them, as the Verſes before cited, with that which immediately follows, do make evident. 5. The Prayers of unconverted People are Idolatry, when they pretend to worſhip God, they worſhip themſelves: that which is the laſt End of a Worſhiper is his chiefeſt Good, for the laſt End and the chief Good are convertible Terms. Now Chriſtleſs People aim at their own Intereſt, as their laſt End in divine Worſhip, the main Springs of their religious Services are mercenary & ſelfiſh; Self bears the Aſcendant in their Breaſts above the Glory of God: Phil. 2.21. For all ſeek their own, not the Things which are Jeſus Chriſt's. When our Lord informs us that we muſt deny our ſelves, and take up his Croſs in Order to be his Diſciples, Matth. 16.24 Mark 8.34. Luke 9.23. This neceſſarily preſuppoſes that Self governs unrenewed Perſons. Are not the terrible Execrations graſped in our Text directed like a pointed Thunderbolt againſt ſuch guilty idolatrous Creatures? 6 Mockery. Hof. 7.14. And they have not cried unto me with their Heart, when they howled upon their Beds. It is pertinently obſerved by Mr.Henry on this Text, That “ Moſes is ſaid to cry to God when he ſpake not a Word, only his Heart prayed with Faith and Fervency, Exod. 14.15. But thoſe made a great Noiſe and ſaid much, and yet did not cry to God, becauſe their Heart was not right with him, not ſubjected to his Will, devoted ”to his Honour, or employed in his Service. Hence the ſame excellent Perſon obſerves, "That thoſe do not "pray to God at all, that do not pray in the Spirit. The Expreſſion ſhews how diſpleaſing to God their Prayes were, like to the Howlings of Dogs or Wolves to us, for to theſe Creatures it's probable the Expreſſion alludes: It's very likely that Saul pray'd thouſands of times when he was a Phariſee, but not Notice was taken of thoſe Prayers; but ſo ſoon as he was convicted, Ananias was commanded to go to him; Go to Saul of Tarſus, for behold he prayeth, Acts 9.2. Yes, yes, he prayed now after another Manner than when he was a ſecure Phariſee; I'll warrant you, his Heart quiver'd in his Body, and the Tears trickled down his Cheeks amain. If he was ſuch a weeping Preacher afterwards as he informs us, Acts 20.31. no doubt theſe cryſtal Fountains were open'd then at his Conviction. 7. Again. I might add that the Prayers of the Wicked are like Offering of ſtrange Fire, for which God ſeverely puniſhed the Sons of Aaron with ſudden and awful Death, Lev. 10.1, 2. If there be any Warmth in your Devotion, it proceeds not from the Coals of God's Altar, but Sparks of your own kindling, Iſai. 50.11. O thou unconverted Man or Woman, God might juſtly ſtrike thee dead immediately with the Spear of his Vengeance as he did Nadah and Abihu, for thy Offering of ſtrange Fire before the Lord in theſe graceleſs Prayers which you think ſo much of and reſt upon! And now what do you think O Man! Will ſuch Prayers, or other religious Duties as theſe are intitle you to any Promiſe of Mercy? No ſurely. 8. But we are expreſly inform'd that natural Men and Women are excluded from having (at preſent) any intereſt in the Promiſes of the New Covenant. Eph. 2.12. 2 Cor. 1.20. Reaſon alſo confirms what the Scripture vouches: The Promiſes give a claim of right to the Benefits of the Covenant. Now in any conditional Contract, how can the Party contracting have an intereſt in the benefits of the Contract until he complies with the terms upon which theſe benefits are ſuſpended? But ſuppoſing an unconverted Man by the improvement of his Powers to the higheſt Pitch (which I believe was never done by any of them) could on that account lay claim to the Promiſes of Salvation, then theſe Conſequences muſt neceſſarily follow, 1 That Salvation is of Works, contrary to the tenor of the holy Scriptures, Eph. 2.8. We are ſav'd thro' Grace, and that not of our ſelves, it is the gift of God: thro' his Mercy hath be ſaved us, and not by works of Righteouſneſs which we have done. Tit. 2.5. Not of Works leſt any man ſhould boaſt. Rom. 3.27, 28 Who hath made thee to differ from another? 1 Cor. 4.7. So then it is not of him that willeth, nor of him that runneth, but of God that ſheweth mercy. The Covenant of Grace would be nothing elſe but the Old Covenant of Works, new vamp'd and furbiſh'd. 2. The ſpotleſs Sovereignty of God ſtain'd, his Will dependant on the fickle Creatures Nod. 3. The fulneſs and perfection of chriſt's Satisfaction mar'd, and the orient beauties of redeeming. Grace vail'd, and the Creature have cauſe of boaſting and thanking himſelf for his Salvation, more than his Redeemer.

Again, Would it not be a ſhrewd reflection upon the untainted Holineſs of the bleſſed God to annex the Promiſes of Happineſs to the deform'd and wretched performances of his Enemies, which are ſo far from being able to bear their own weight in the Court of Juſtice, that they are (becauſe of the corrupt manner of performance) the objects of his infinite abhorrence? If the Church's Righteouſneſs is call'd filthy Rags, Pillars of Smoke, Iſai. 64.6. Cant. 6.3. tho' they proceed from faith and love, how vile and baſe then are the performances of ſuch who are void of theſe two noble and neceſſary Graces, and poſſeſs'd of two very oppoſite qualities, viz unbelief and hatred, 2 Theſ. 3.2. Rom. 8.7. How canſt thou therefore, O Man! apply to thy ſelf theſe Promiſes? Ask, and thou ſhale receive &c. what ſort of asking and ſeeking is there meant? is it not by Faith? and from Love? and a new Nature? Yes ſurely, for it is not every one that ſayeth, Lord, Lord, that ſhall enter into the kingdom of Heaven. Many ſhall ſeek to enter, but ſhall not be able, Mat. 7.21. Luk. 13.24. Now how canſt thou ask with Faith, or from Love, and a new Nature, who art dead in Sin? Eph. 2.1. and whilſt deſtitute of theſe noble and neceſſary Graces? I would not have thee to conceit that thy earneſtneſs flowing from Self-love (which thou vainly calleſt Sincerity) will intitle thee to the Promiſes of Salvation; there is no Warrant for this in all the Book of God, as I have prov'd before; but alas! I fear thouſands reſt on this ſandy Foundation, being born under a Covenant of Works. They ſtill reatin a tincture of it, and expect Juſtification by it: That Covenant was written on the tables of Man's Heart, whereas the Coventant of Grace is entirely owing to divine Revelation; not the leaſt Signature of it on the Hearts of graceleſs Men, not the feaſt Glimpſe be wrayed by the Law of Nature, therefore they can't underſtand it till they be inlightened by the Holy Ghoſt, and therefore according to the Proveth, Ignoti aulla Cupido, There is no Deſire after an unknown Thing. But it may be objected it this be the Caſe, why then out Prayers ſignify nothing at all. I deny the Conſequence, and indeed by thy Objection if you ſpeak as you think, you prove your ſelf to be a mercenary graceleſs Perſon: May not your Prayers be uſeful and neceſſary, though not meritorious? If they intitled thee to Happineſs, they wou'd include a Merit of Congruity; for Shame, would a Proteſtant plead for the Merits of Works? The Duties of an unconvereted Perſon, if earneſtly and perſeveringly performed, do lay them under a Probability of Mercy, Joel 2.14. 2 Tim. 2.25. Acts 8.22. This peradventure is a ſufficient Motive of Action in a Matter of ſuch Weight as our eternal Happineſs is: Are not Men mov'd by a meer probability of obtaining what they ſeek, to earneſt Labours in Matters of infinitely ſmaller Moment and Conſequence? The Farmer willingly endures great Fatigue in cultivating his Land, and after all he is not ſure of a Crop: The Matiner expoſes himſelf to infinite Toil and Hazard, in traverſing the foaming Deep, for that periſhing Gain which he is not ſure of obtaining; and ſo it is in other Occupations. It not the Wiſdom of God exceedingly diſplay'd in annexing but a Peradventure of Mercy to the religious Performances of Chriſtleſs People in the following Conſideration. Our Way to the heavenly Jeruſalem lies between theſe two dangerous Rocks, viz Preſumption and Deſpair; the firſt on the right hand, and the other on the leſt; one of which we are in great Danger of being ruin'd by; now to preſerve us from Preſumption on the one hand, and prepare us by a neceſſary Poverty of Spirit, for the Mediator's Righteouſneſs, there is but a Probability attending the Endeavours of Unbelievers, and to preſerve from Diſpait on the other, and excite neceſſary Motion, there is a probability, for hope is the Spring of Motion: When all Hope expires, motion ceaſes, but awful fear is a very neceſſary Companion of conditional Hope in graceleſs People, in order to humble them, and ſtrip them of their own Righteouſneſs, and ſo to prepare them as objects of Mercy for the Righteouſneſs of the Lord Jeſus, Phil. 3.9. Mat. 5.3. The Church of England confirms what I have offer'd under this Head in her 13th Article.

15. Pretext. If one is ſpeaking about the neceſſity of a found and deep Conviction, in order to obtain the New Birth and Eternal Salvation; Some Hypocrites will immediately reply, that the Spirit has different ways of working, and produce that text, Joh. 3.8. That the Wind bloweth where it liſteth, &c Hence they inſer, tho' falſely, that they themſelves are in a good State, tho' they can give no account how they came by it; and thus they ſecurely reſt in a damnable Condition. In anſwer to this, it is confeſs'd,

1. That God has a variety of Seaſons in which:

2. Various Inſtruments by which he works upon Sinners Hearts, Pſalm 110.3. 1 Cor. 3.5. And

3. That different Perſons ſeel Pains under Conviction, different both in Meaſure and Duration. But what then? God's Work is ſubſtantially the ſame in all, as God is One, Ezek. 11.19. Every one muſt ſee ſo much of the Evil, and ſeel ſo much of the Bitterneſs of Sin, and the Inſufficiency of his own Righteouſneſs, as to be heartily willing to forſake them, and actually embrace a naked Jeſus, Rom. 5.20. John 1.12. They muſt ſee and ſeel ſo much of the Miſery of their loſt and undone State as will make them reſtleſs and diſtreſſed until they obtain Pardon, Rom. 8.15. Are not the Terms of Mercy equal and uniform? Where is there any Exception mention'd in the Scriptures, that any one who comes not up to them ſhall be ſaved? Is not the bleſſed God conſiſtent with himſelf? Now this may ſhew thy Falſhood and Hypocriſy in pretending to true Chriſtianity, when thou haſt never been ſtruck dead by the Law, Rom 7.9, 10, 11, never experienc'd a powerful and univerſal Change of Heart and Life, which every one muſt feel or be damned eternally; that Hope which maketh not aſhamed, is built upon Experience, and is attended with a Senſe of Chriſt's Love; and the ſanctifying Influences of the Spirit, Rom. 5.4, 5. 1 Pet. 1.3. Hath begotten us again to a lively Hope. 1 John 3.3. And every Man that hath this Hope in him, purifieth himſelf even as he is pure. Neither does that Text before alledged, viz. John 3.8. enervate but rather eſtabliſh what I have offered; that the Holy Spirit in the Converſion of the Elect works

1. Arbitrarily, as an abſolute Sovereign and free Agent, both as to the Perſons to whom he grants his bleſſed Influences, as well as in Reſpect of the Seaſon and Meaſure of them, 1 Cor. 12.11. The Wind bloweth where is liſteth.

And

2. Myſteriouſly, as to the manner of his Operations. Hence it's ſaid, Ye know not whence it comes, or whether it goes: Thus he that experienceth a work of Converſion is not able to declare or expreſs with words fully to another what he feels in himſelf, either as to the Order or Degree of the Spirit's Operations; yet this very Scripture aſſerts that the Holy Spirit works powerfully and ſenſibly; we can feel the Wind, and hear the ſound of it: tho' the Cauſes of Converſion be hid, its Effects are patent and evident: When the Soul is made to grieve for Sin, and groan under a burden of Corruption, to pant and gaſp after Chriſt, and cry, Abba, Father; then we hear the ſound of the Spirit, and know he is at work. But,

9. Preſumptuous Sinners offer many pretexts to palliate their Sins, both of Commiſſion and Neglect, by which their native horrors are leſſen'd in their apprehenſion, and their falſe hopes confirm'd; as particualrly,

1. For Drunkenneſs: Tho' this be a very monſtrous Evil, that ſinks a Man beneath his Species, by diveſting him of, and dethroning his reaſon: and therby levelling him with the Brute Creation. I ſay, tho' it breaks the Conſtitution, waſtes the Eſtate, wounds the Conſcience, makes a Man an eaſy prey to his greateſt Enemies, the Devil and his luſts; tho' it be as contrary to our temporal as eternal Intereſt, equally oppoſite to the Law of Nature and of God: A Sin which is the Shame and reproach of humane Nature, bereaving it of its native grandeur and dignity, making Men worſe Fools than Brutes or Idiots, becauſe their folly is the effect of their vicious Choice; whereas the other was the lot of their Creation. Prov. 20.1. Luk. 21.34. Eph. 5.18. Yet alas! this monſtrous Evil is too frequent and flagrant in this part of the World at this Day. But if notwithſtanding all the Warnings God gives you by his Word and Rod, you will ſtill continue in your ſhameleſs Vomit, adding Drunkenneſs to T$$g$, and yet e$p$ct P$$ce: Remember that all the Curſes that are written in this Book will be upon you, and your Names ſhall be blotted out from under Heaven. God will make you drunk with the Wins of his Wrath, and cauſe you to ſtaggar and reel into Hell: He will make you ſpue and fall that you ſhall never riſe again. Jer. 25.27, 28. 2 Cor. 6.9, 10. Hear ye Sons of Shame and Death, what the great God ſays to you, Pſal. 75.8. For in the hand of the Lord there is a Cup and the Wine is red, it is full of mixture, he poureth out of the ſame, but the dregs thereof all the wicked of the Earth ſhall wring them out and drink them. Deut. 32.42. I will make mine Arrows drunk with Blood. But notwithſtanding the ſordid nature, deſtructive and damning Conſequences of this Sin, daring Sinners have the front to advance ſome Pleas to paliate it, and thereby they ſtrengthen their falſe Confidence.

1. Some will alledge, that they have Wealth ſufficient to bear out ſuch Expence, and therefore why may'nt they enjoy their own? they don't wrong any body.

Anſw. You wrong your ſelves, and that in your deareſt Intereſts, your Souls, Honours, Bodies, Eſtates; you prodigally exhauſt your Subſtance, blemiſh your Character, mar your Reaſon, the grand Characteriſtick of the humane Nature, by which we are diſtinguiſh'd from, and advanc'd above the brutal Herds; ſear your Conſciences, and weaken your Conſtitutions: And is not this very baſe and heinous? Hoſ. 7.11. 2 Tim 3.13. And is not thy Prodigality as great a wrong to thy near Relatives? who have an Intereſt in thy Subſtance, as thy Wickedneſs in it is their Grief and Vexation? And is it not a wrong to the Poor and Needy, who have (in ſoro poli, in the ſight of God) a right to ſome part of thy Eſtate? What, does the Bulk of thy Eſtates (which can add no real or intrinſick Worth to the Poſſeſſor) give thee a Letter of Licence to violate the Laws of God and Nature, as well as thy own Conſtitution? Will Reaſon vouch ſuch a claim of Right, and prove the Patron of Rebellion and Suicide or Self-Murder, on ſuch a Foundation, which is a ſtrong excitement to the contrary Virtues: does not encreaſe of Wealth (being, God's free Gift) encreaſe our Obligations to God? And can that which augments our Obligations to God and his Service, utterly diſſolve them? And is this reaſonable? Accurate Mr. Flavel in his Treatiſe of Perſonal Reformation propoſes this Queſtion to ſuch Perſons, which I believe you will not eaſily anſwer: Whether you think “that ſpending the r$$uncancy or overplus of your Eſtates in Exceſs and Drunkenneſs be the very End that God aim'd at in beſtowing ſuch Things upon you with ſuch a bountiful Hand, and whether the Expence of it this way will pleaſe Him, $s well as if you ſed the Hungry, and cloath'd the Naked with it? and brought the Bleſſing of thoſe that are ready to periſh upon you and ”your Families?

2. Others will alledge that it was Trouble occaſion'd their firſt falling into this Courſe being Melancholly and oppreſs'd with Grief upon the account of their Spiritual or Worldly Concerns; they drunk exceſſively to ſupport their drooping Spirits; this being frequently repeated, induc'd a habit which they can't break.

Anſ. This method as to the Soul, is Murder, and in regard of temporal Trouble, it's Madneſs.

1. I ſay, in reſpect of the Soul, it's Murder, for thereby God's Authority is contemn'd, and the Motions of his Spirit quench'd; which its both our Duty and Intereſt to comply with & obſerve. 2 Theſ 5.19. Quench not the Spirit. The Metaphor alluded to in this Place of Scripture is that of Fire, to which God's Spirit is frequently compared in the ſacred Oracles, becauſe of the analogical or like Effects he produces in the Hearts of his own, as a Fire does upon groſs Bodies, diſſolving their native Hardneſs into ingenuous Sorrow for Sin, Pſalm 51.4, 17. conſuming their Corruption, Iſai. 44 and enflaming their Affections with the pure and chaſte Flame of divine Love, Cant. 2.5. Now as Fire may be quenched two Ways, either by neglecting it, or caſting Water upon it; ſo may the common Motions of the Holy Ghoſt be quenched, either by neglecting to comply with them, and ſo ſlighting them, contrary to that Direction, Iſai. 55.6. or poſitive Acts of Sin againſt them which is a piece of the moſt effronted Wickedneſs, and God daring Impiety: To ſuch we may apply the Words of devour S$$phen to the obſtinate Jews, Acts 7.51. Ye ſtiffn$cked and uncircumciſed in H$art and Ears, ye do always r$ſiſt the Holy Ghoſt, as your Fathers did, ſo do ye. If thoſe t$at r$ſiſt a lawful M$giſtrate in the juſt Ex$cution of h$s Office, ſhall receive to themſelves Damnation, Rom. 13. Won't a double Damnation be your Portion (ſo con$$nuing) who reſiſt the King of Kings and Lord of Lor$s, off ring Salvation to you in the moſt $$$deſcending Manner poſſible? Iſai. 30.18. Rev. 3.20. Heb 10.28, 29. Is it not the moſt hor$ible Mu$$er thus to deſtroy your own Souls? But miſerable Man! this Method you take for a Cure, does but increaſe the Diſeaſe and render it worſe; your Caſe will be as bad as that of Ephraim, Hoſ 5.3. When Ephraim ſaw his Sickn$ſ$, and Judah his Wou$l, then went Ephraim to the Aſſyrians, and ſent to King Jareb, yet he would not cure you, nor heal you of your Wound. Inſtead of going to the Creator, they apply'd to, and confided in the Creature; but to no Purpoſe. Hear and tremble at the Judgment that the righteous holy God threatned to inflict upon that wicked People for flying to wrong Phyſicians in their Diſtreſs, in the following Verſe, For I will be to Ephraim as a Lyon, and as a young Lyon to the Houſe of Ju$ah; I, even I, will tear and go away, and none ſhall reſoue him. Remember Sinner, it will take thee a great deal of Pains to get thy Conſcience murder'd, and thereby obtain compleat Furniture for Hell and the Devil. For the Way of Tranſgreſſors is hard, Prov. 13.15. And is not that a fine Portion, worthy of thy Sweat and Labour? Perhaps before thou gett'ſt thy Conſcience fear'd, even by this Courſe, that it will ſcare thee ſo with it's ghaſtly Groans, that you'l be obliged to choak it with a Halter, as thy great Grandfather Judas did before thee: But alas! this will but open it's Mouth the wider in the other World to thy eternal Grief and Anguiſh.

2. As to temporal Concerns, it's Madneſs, becauſe inſtead of curing the Diſeaſe, it makes it more deſperate by increaſing it's Cauſe. It's true, it gives ſome preſent Eaſe by unbending and relaxing the labouring Mind from it's Burden of anxious Cares for a very little time, by intoxicating and clouding the rational Powers, and giving the Aſcendant to the inferiour and brutiſh Paſſions, but as ſoon as this Paroxſym or Fit of Madneſs is over, the Force and Fumes of the Liquor exhauſted and ſettled, and Reaſon again enthroned, and freed from the tyrannical Encroachments and rebellious Mutinies of Senſe; the Diſeaſe returns with double Violence, for the Cauſe of their Miſery is augmented by a needleſs Diminution of their Subſtance, and Addition of new Guilt; ſo that like Paul's Veſſel they are between two Waves in great Danger of being ſunk and ſhipwreck'd, Acts 27.41. Poor Souls! if you went to God in your Troubles and humbled your ſelves before him, confeſſing your Sins as the meritorious Cauſe of your Sufferings, peradventure he would pity and pardon you, Joel 2.12, 13, 14. This would be a bleſſed Iſſue of your Troubles indeed? Believe it Friend, God's Love can ſweeten the bittereſt Cups of Calamity and Affliction, and keep the Soul calm and ſerene in the midſt of the greateſt Diſaſters and Difficulties, Pſalm 46.2, 3. Application to Gud in Trouble is what he juſtly expects of you, Hoſ. 5.15. And it's often his gracious Deſign in ſending them to alarm you out of your enchanted Slumbers, and drive you to himſelf. Does he not ſend Afflictions as Phyſick to purge away your Filth? As a Fan to winnow away your Chaff? As a Furnace to conſume your Droſs? Iſai. 27.9. And is not Application to God in Affliction the ſureſt and ſpeedieſt Way to find Relief. Pſalm 37.5. Commit thy Way unto the Lord, truſt alſo in him, and he ſhall bring it to paſs. Pſal 91.1, 1. He that dwells in the ſecret Place of the moſt High, ſhall abide under the ſhadow of the Almighty. He ſhall cover thee with his Feathers, and under his Wings ſhall thou truſt. But alas! What a ſad Infatuation has Sin $rought upon Men's Underſtandings! That though they retain a natural Deſire after Happineſs, Who will ſhew $s any Good? Pſalm 4.6. Yet the moſt concert and purſue wrong Meaſures, to attain it, they forſake God the Center of the Soul, and wander endleſly in vain Purſuits after empty Creatures, Jer. 2. When one is found by Experience defective, they graſp after another; thus they travel in mazy Labyrinths to no Purpoſe: The beſt of Creatures have but a limited Goodneſs, and ſo can never ſatisfy the expanded Wiſhes of a rational immortal Spirit: None but the bl$ſſed God himſelf who is an Ocean of all deſireable Perfections and Excellencies can give it a Fulneſs of Reſt and Delight. Pſalm 116.7. Hoſ. 2.7. The Soul can find no more Satisfaction over all the flowry Fields of ſenſitive Delights, than Noah's Dove upon the deluge Waters; but Chriſt is an Ark in which wearied Doves may reſt. Mat. 11.28.

As to what you object about the habitualneſs of your Sin, and therefore your Inability to abſtain from it; I anſwer, That though contracted Habits be hard to be broken, yet they may by the meer Strength of Nature; they may incline but can't ſo$c$ the Will. The Jews had a very vicious Habit of Idolatry, yet after the babyloniſh Captivity they reformed from that darling Luſt, tho' in the mean time they indulged other Wickedneſſes, Rom. 2.

3. If any ſhould alledge (tho' there are but few ſo Vulgar as to ſpeak it, whatever they think) that they find ſo much Pleaſure in this Practice that they don't know how to leave it. Anſwer, What true Pleaſure can there be in Exceſs, which creates an unnatural Ferm$nt, and thereby oppreſſes Nature, and induces a Train of noiſom and deſtructive Diſeaſes, which often occaſions Pain and puts a fatal Period to human Life? If there be any Pleaſure in ſuch Exceſſes, it's a very inconſiderable, tranſient, irrational and deluſive One, only the Gratification of a vicious diſeas'd Appetite, by which the Diſtemper is increas'd, and God offended. But pray compare your pretended Pleaſures with the manly Delights of Temperance, which taſte ſweeteſt, and laſt longeſt, becauſe they preſerve Nature in it's juſt Elevation and Element; and compare thoſe imaginary Pleaſures with the real Pains of Body and Mind here, and the endleſs Sorrows of the next State, which that Practice occaſions, and ſee whether they will ballance them.

4. Some plead that it's not ſo much Love to the Liquor as to good Company and Converſation that makes them go to ſuch Places; as alſo that their Buſineſs calls them there. Anſwer, Is good Company no where elſe to be found but in Taverns? I doubt theſe are not the proper Places to find ſuch as are truly good, for thoſe will endeavour to avoid Places of Temptation as much as poſſible, 1 Theſſ. 5.22. To pray that we may not be led into Temptation, as we are directed, Matth. 6.13. and yet to run afterwards unneceſſarily into it, is not this $word$ put a Jeſt upon the Almighty, and endanger our own Safety? Does not Joſeph and Jehoſaphat witneſs this? As to the Pretence of Buſineſs, it's but a Pretence with the moſt; Buſineſs for the moſt part may be done elſewhere, but if ſome Buſineſs requires thy Preſence in a Tavert, is Drunkenneſs a neceſſary Qualification to manage $word$ with Diſcretion?

5. Some may advance this Excuſe, that they are oblig'd to reſort to ſuch Places ſometimes, and drink an extraordinary Glaſs, leſt they ſhould incur the odious Charge of Phanatiſm. This is juſt what ancient Salvian ſays of the People of his Time, Coguntur eſſe mali$ne viles habantur, “They are forc'd to be wicked, leſt they be eſteemed ”mean and vile. The Rev. Mr. Flavel gives a very good Anſwer to this Excuſe in the following Words: “Gentlemen I aſſure you, ſays he, that Phanaticks (as you call them) have Reaſon to thank you for the Honour and Juſtice you have done them, in acknowleging them to be none of the Men of your helliſh Society, but Perſons of a more ſober and honourable Character: And I appeal to your Reaſon, ſays he, Whether it, would not be more for your Honour to wear the unjuſt Title of a ”Phanatick, than the juſt Cenſure of a drunken Sot.

2. For Worldly mindedneſs: They'l immediately trump up that text of Scripture, 1 Tim. 5.8. that if any provide not for thoſe of his own Houſe, he is worſe than on Infidel. They deal with pious Miniſters, and private Chriſtians, who meddle with them about this matter, as the Devil did with our Saviour, that damn'd Fiend came with a “ ”Bible under his Arm, and Scripture in his Mouth; as Mr. Burket expreſſeth it; and tells our Lord it's written; Mat. 4.6. The Paſſage refet'd to by the Devil, is that of the Pſalmiſt, Pſal 91.11 For he ſhall give his Angels charge ever thee, to keep thee in all thy ways. The ſcope of which is only to ſhew; that God by the miniſtration of Angels, would afford Protection to his People in all lawful ways; but the Devil extended, and apply'd this falſely to all unlawful and preſumptous ways; therefore he advis'd our Saviour to caſt himſelf down from the Pinacle, and yet expect the Angelick Protection. So theſe Miſers, following their black Maſter's example; do pervert that ſacred Scripture before mention'd, which only requires a moderate careleſs Care for their own and their Families Support; yet this Text they'l rack on the Tenter's, in order to Patronize their idolatrous anxiety about the World, they's faithful drudgery to Mammon, which is to that degree, that it often interrupts their Family and Cloſet Devotion. Theſe Nahals get up early to Worſhip their God; I mean the World: they have no time to Worſhip the God of Heaven in their Families; no, no, that might give ſome interruption to their more weighty Affai$s, which is to get a large Eſtate: Therefore the Service of Jehovah muſt bend and bow to their Friend Mammon, whom they moſt heartily affect. Thro' the Day their Brains are rack'd with a vaſt variety of Proj$cts, how to put every thing to the beſt Advantage; the Feet of many are tired with motion, and their Hands with action in their Lord's Service; however in the mean time one thing they don't forget, unleſs a great hurry of Buſineſs prevent, which is to fill their Bellies at proper Seaſons, and that perhaps without ſear, Jade ver. 14 When the Even comes on the Labouring Men repair to their Beds, and the Gentry to their Bottles for Refreſhment, ſo that the Service of God is miſerably neglected; One is too much fatigued, and the other's Head is fill'd with Matters of greater Concern, he w$n$s to tell a merry, or prophane Story $word$ his Friends for their Edification; and ſome are ſo zealous in this Affair that they can't ſleep in the proper Seaſon, but imitate their Brethren the Bats, by waking in thoſe dark times, when others take their reſt according to ſtated order of Nature, and after their midnight Revels are ſnooring in deep Sleep, when Phebus has bleſs'd the Earth with his benign Rays, and run a couſiderable part of his diurnal Circuit; I ſay, they are Sleeping when honeſt Men are about their neceſſary Labours; but Darkneſs is the fitteſt vail to ſhreen thoſe brutiſh Actions which would bluſh before the Light, and the Day.

2. But I have a large Family, I muſt provide for them: Well who hinders thee; but pray do this in God's way. Seek firſt the Kingdom of God, Mat. 6.33. Let your care be moderate; be careful for nothing, Phil. 4.6. I muſt provide for my Family; and will you under this pretence loſe the Opportunities of Mercy? and ſo damn your Souls in order to get a Snare, I mean a large Eſtate for your Children. You have a better proſpect of getting nec$ſſary Suſtenance for your Family, ſecur'd in God's way, than in any other; for Godlineſs hath the Promiſe of this Life, as well as the Bl$ſſing of the next, 1 Tim. 4.8. The Succeſſes of all our Projects and Labours are the iſſues of a wiſe and all-governing Providence; it's God's Bleſſing that makes Rich, Prov 10.22. Without this the moſt blooming Attempts prove abortive: If the Lord watch not the City, the Watchers watch in vain, Pſal. 127.1. It's in vain without the Smiles of Providence to tiſe up early, or to ſit up late, or eat the bread of Carefulneſs. Pſal. 127.2. For the Race is not to the Swift, nor the Battle to the Strong, Eccl. 9.11. If all Events be thus under the direction of Providence, then ſurely the moſt eaſy and certain Method to Advancement is to get an Intereſt in the laſting Favour and Friendſhip of that God who ſits at the Helm of Government, and rowls the unerring Wheels of Providence, ſo as to illuſtrate his Glory, and advance his People's Happineſs. Non caeco impetu volvuntur rotae: The Wheels of Providence are not governed by a blind Fortune, or Chance. You muſt provide for your Families; who has ever heard you ſay, you muſt provide for your Souls? Is not that Proviſion a matter of infinitely greater importance? O! that you were as ſenſible of your Souls wants as you are of your Bodies, it would be happy for you. But if you had a neceſſary, rational and parental Aff$ction to the Souls of your Children, you would expreſs it otherwiſe by Inſtructing them in the knowledge of the great Principles of Chriſtianity, exciting and entreating them to practical Piety, and confirming your ſeaſonable Inſtructions by pious Examples. Children have Eyes as well as Ears, to ſee what you do, as well as hear what you ſay: If they don't hear you Pray and Read God's Word in your Families; in ſhort, unleſs they ſee you Pious in the courſe of your Converſation, how can they think you are any other wiſe then in Jeſt when you ſpeak to them about Religion, when they ſee you make a Jeſt of it your ſelves. Some Men are like Nebuchadnezar's Image, whoſe Head was of Gold, but its Feet, partly of Iron and partly of Clay; they hold perhaps found Opinions reſpecting Religion, but have a baſe Earthly Practiſe, Dan. 232, 33. It's an awful Expreſſion of famous Hopkin's That ſome “Men talk as if Angels ſat on their Tongues, but in their ”Lives they are Devils.

You that are Heads of Families, if after your own Converſion to God, you might be a mean (thro' Grace) by your good Inſtruction and Example, of their Spiritual Life, to whom you have been an Inſtrument of a Natural Life, would not this be better than $o provide them an Eſtate, at the Expence of your own, and their Salvation". But alas! it's matter of great Lament$tion! that many Parents are worſe to their Children than the Sea Monſters: Theſe irrational Animals by an inſtinct of Nature, draw out their Breaſts to their Young, Lam. 4.3. But you who have Reaſon and Revelation, beſides that natural tenderneſs, do not feed your Children out of the Breaſts of both Teſtaments: You give them Learning, you ſay, and what ſhould you do more? There is much more to be done, than juſt to learn them to Read, and then leave them to themſelves, like the cruel Oſtrich, as I have ſhewn before.

Pretext 3. But I get an Eſtate that I may do good with it in the World: Ay, this is a guilded Pretext. But what Good do you do now with what you have? Little or nothing perhaps, ſome inſignificant trifles not worth mentioning, no ways proportioned to your Ability; But you'l ſay, you han't it to ſpare; ay, and you would have leſs to ſpare if your Poſſeſſions were ten times greater, for your greedy Deſires would increaſe more than in Proportion to the Increaſe of your Wealth; you would be but a Beggar then: For as Seneca well obſerves, Compare the “richeſt Miſers Poſſeſſions with his Deſires, and he is a ”Beggar. Remember the poor Widow's Mite, and be aſhamed of thy Hypocriſy. But ſhall I tell thee thy View in labouring to get a large Eſtate? Pride is one Motive, you want to be a little demi god in the World, a ſort of an independant Being, by having many depending on thee, courting thy Smiles, and trembling at thy Frowns, careſſing thee by all the humble Arts of Endearment, hanging on thy Lips, and liſtning to thy Haughty, and perhaps but Shallow Diſcourſes, with the profoundeſt Silence, as to Apollo's Oracles. A ſecond is Luxury, that you may live with more Eaſe, Gaiety and Voluptuouſneſs, in order to compaſs a comparative Happineſs here, a ſort of Turks Paradiſe. And would you have a Happineſs in this World? Well thought of indeed; for if you don't get it in this, you are not like to get it in the next by your preſent Courſe, 1 John 2.25.

4. Pretext. I am in debt, and muſt not I labour to pay my Debts? Yes, yes, Friend, there's no doubt of it, but in the mean time, you ſhould conſider that you are in debt to the great God, both to his Mercy and Juſtice. Does not your Life and Being, and all your Supports in both freely flow from the forfeited Springs of his unmerited Goodneſs? And are you not in debt to his Juſtice, by breaking his Law, and ſlighting his Goſpel, affronting his Majeſty and abuſing his Mercy? You are perhaps afraid of the Sheriff or other civil Officers ſiezing of you, and putting you in a temporal Priſon; but miſerable Soul, unleſs you get your Debts diſcharged, the Judgment that is paſt againſt you revers'd by the meritorious Paſſion of Jeſus, unleſs you get reconcil'd to your Adverſary, the Almighty God, while you are in the Way, quickly the grim Serjcant Death will arreſt you, and you ſhall be caſt into the Priſon of Hell, where you ſhall not come out till you pay the uttermoſt Farthing, Matth. 5.25, 26. O Friend! Is there not more Reaſon to be afraid of being bound in theſe heavy Chains of Darkneſs and Death, than any other Confinement. You who through eager Deſire and Labour to ſecure this World, neglect the Concerns of another, are like the Dog in the Fable, who having a piece of Beef “in his Mouth, and ſeeing the Shadow of it in the Water, dropt the piece that was in his Jaws, and catch'd at the ”Shadow.

5. Pretext. Say what you will, I muſt mind the main Chance. Ay! is this World then the main Chance, the chief Buſineſs we ſhould purſue and eſteem? Why then hug it, and make much of it, ſcrape and gnaw your Dog's Bone as much as you will; I believe no Child of God (when he is himſelf) will begrudge you your Portion.

6. Pretext. I only ſeek a moderate Support, ſays another, Ay, I ſuppoſe you'l ſay ſo: There's hardly any Body worldly minded, if their Sayings were worthy of Credit, but their Actions gives their Lips the Lie. It's as impoſſible to perſwade a Worldling that he is ſuch a One (without preventing Grace) as to waſh an Ethiopian white. But pray Friend, if your worldly Care is ſo m$derate, why do you run ſo faſt, why are you ſo prodigiouſly vext at ſmall Diſappointments, and complain more $b$ut the Scarcity of Money than about the Abſence of Chriſt, and the decay'd State of Religion? Why do you ſometimes neglect the Duties of Piety in your Haſte? Why are you as hot as Fire when your temporal Intereſt is touched, but as cold as a Stone about the Intereſt of Chriſt's Kingdom? According to thoſe awful Propheſies, Phil. 2.21 That in the latter Days, Men ſhall be Lovers of themſelves, more than Lovers of God. And 2 Tim. 3.2. For Men ſhall be Lovers of their own ſelves, Covetous, Boaſters, Proud, Unthankful, Unholy.

3. For their Carnality, Preſumers alledge David's Fall: In anſwer to this, it ought to be conſider'd, 1. That was through ſtrong Temptation. 2. Not repeated. 3. That his Repentance was very great, Pſalm 51. 4. That the Judgments of God purſued him for it.

A gracious Perſon honeſtly labours againſt all Filthineſs of the Fleſh and Spirit, 2 Cor. 7.1. As a living Spring will not long continue mudied, but is ſtill working out the impure Mixtures that defile it. Chriſt is the Pattern which a devout Soul copies after, him he follows though it be haud paſſibus Aequis, at a diſtance. 1 John 2.3. He that ſaith he abideth in him, ought himſelf ſo to walk, even as he walked. Heb. 12.12. He will not follow any others, any further than they followed Chriſt, 1 Cor. 1.1. 1 Pet. 221. But the preſumptuous Sinner copies after the Blots of pious People; Noah, Lot, David, Solomon, Peter, did ſo and ſo, and yet were ſaved, and therefore why ſhould I doubt the goodneſs of my preſent State, or future Happineſs, though I be guilty of this or that Failing, Drunkenneſs, Whoredom, Covetouſneſs, habitual Paſſion, &c. I would not deſire a plainer Sign of a preſumptuous Sinner doom'd to D$ath, and poſting to H$ll, than this. 2 Pet. 2.10. Theſe ſhall be eſpecially puniſhed, who walk after the Fleſh, in the Luſt of Uncleanneſs. We are expreſly told that neither Fornicators, nor Alulterers, nor Effeminate, nor Abuſers of themſelves with Man$ind, ſhall inherit the Kingdom of God, 1 Cor. 6.9, 10. Gal. 5.19, 20, 21. That ſuch God will judge, that is condemn or damn, for ſo the Word crinei is ſometimes rendred, 1 Cor. 11.29. Heb. 13.4. Is it not lamentable that theſe Falls of God's People which were recorded for the Support of diſtreſs'd diſponding Penitents in their Return to God, and as Beacons and Warnings to excite us to avoid the like Offences, ſhould be abuſed and perverted to a very contrary Deſign, as Enducements to Sin, & Supports to a falſe Confidence. But if you muſt needs cut your “ Throats becauſe others have cut their Fingers, who can ”help you? Many can fall with pious People, but they can't riſe with them by Repentance and Reformation.

Excuſe 2. It's but a trick of Youth, a Foible, to kiſs a pretty Maid. Anſwer, It's the common Practice of wicked People to transſer the Names of Vertue, and put them upon Vice, in order to leſſen it's Horror, leſt their guilty Conſciences ſhould be ſhock'd, and ſo mar the Pleaſure of their brutiſh Enjoyments, by beholding it in it's native Dreſs: In like manner do they repreſent Vertue under the odious Characters of Vice, that being thus arrayed in a Fools or Knaves Coat, they may with the greater Liberty point the Arrows of their Anger and Diſdain againſt it; but theſe artful Guiſes are as far from altering their diſtant and oppoſite Natures, as they will be from ſecuring the Contriver and Uſers of them, from the puniſhment their Crimes, and the Extenuation of them demerits. He that hideth his Sins ſhall not proſper. Prov. 28.13.

But to ſhew that Uncleanneſs is no Foible, but a very notorious abominable and deſtructive Evil, pray conſider theſe following Particulars, viz. That it emaſculates and darkens the Mind, emaciates and diſhonours the Body, hardens the Heart, and ſears the Conſcience, waſtes the Subſtance, wounds the Reputation, and damus the Soul. Prov. 6.32, 33. But whoſe committeth Adultery lacketh underſtanding; he that doth it, deſtroyeth his own Soul, a wound and deſhonour ſhall he get, and his reproach ſhall not be wiped away. 2 Cor. 6.18. He that committeth Fornication ſinneth againſt his own Body. Read thoſe Places of Scripture, Jer. 5.8 9, 23, 29 E$h. 5 $,—7. Prov. 5.5,—12. Prov. 2 16, 2$ Jud. 7. N$$$h. 25 1, 4. Prev. $.32, 33.

Excuſe 3. It's what almoſt all practiſe, and eſpecially People of the beſt Senſe and Faſhion. Anſw Tho' it muſt be confeſs'd that there is too great reaſon to fear that this Sin is too common and flagrant in this perverſe Age; yet there is reaſon to hope that a conſiderable Number are preſerv'd from the Infection. As to what you offer further that the People of Senſe and Faſhion practiſe this. I anſwer, That it's to be fear'd the Aſſertion has too much Truth in it, viz. That many of thoſe who make a gay and great Appearance and ſplendid Figure in the World, who would be eſteemed indeed the only Men of Senſe (as if their Judgment muſt of neceſſity be proportioned to the bulk of their Eſtates, the heighth of their Imaginations, or the loſtineſs of their Looks) are guilty of it. But ſuppoſing them to be poſſeſs'd of a large Stock of natural Wit and acquired Learning, as it's confeſs'd ſome of the Devil's Children have; but not ſo much as many of them conceit neither: Some of Satan's Brats are meer Dunces, tho' they would all be eſteemed Solomon's: I ſay, do they ſhew their Wit in rejecting the Government of Reaſon, and the Laws of God, in the purſuit of brutiſh Pleaſures? But what patronage can you get from them? Muſt not every Man anſwer for his own Sins? Ezek. 18.4. Dan. 12.13. If they have much Wit and Knowledge, and live in defiance of it, does it not heighten their Sin? and won't, it their Condemnation? Joh. 3.19. Can the commonneſs of any Vice leſſen it's malignant qualities? Can it be imagin'd that reſpect of Perſons will be ſhewn to People according to their Civil Diſtinctions here, at the General Judgment? No ſurely, the moſt of the great Ones will be in a moſt woful plight in that Day. See Rom. 6.15, 16. Their Rank and Quality does not free them from the common Viciſſitudes of Fortune in this World, Sickneſs and Death ſhews no reſpect to their Greatneſs; and when enter'd the Grave the Worms feed as freely on their Hearts, as the Heart of a Beggar; and then People are as free with their (moſtly) infamous Characters, as the Worms are with their pamper'd Bodies. Now if their Creatneſs can't help them in this World in the foreſaid reſpects, how much leſs in the next?

Excuſe 4 Some will pretend that they are induc'd to this Sin by a kind of Neceſſity, for they are not able they ſay to maintain a Wife credibly, but when they get their Subſtance increas'd by Trading, then they intend to marry and reform. In anſwer to this, I would propoſe theſe Six Queries.

Quer. 1. If thoſe Remedies which God has appointed, and which if faithfully us'd might prove ſufficient preventives of this Vice, ſuch as Faſting, Prayer, Temperance in Earing and Drinking, Diligence in the Buſineſs of our particular Calling, and the avoiding all the Incentives to this Vice, ſuch as lewd Company, prophane Books, wanton Pictures, &c have not been try'd; is it not meer ſham and notorious Hypocriſy to pretend Neceſſity in ſuch a Caſe? But remember God will not be mock'd.

Quer. 2. Seeing all our Succeſſes are under the Divine Direction; is the affronting of God's Majeſty and the Violation of his Laws a right Method to obtain his Succeſsful Smiles? But if any ſhould obtain Succeſs in ſuch a way, it's attended with the Curſe of God, Mal. 2.2. Now is it not better to want ſuch ſucceſs, than have it? However you may dream at preſent, I'm ſure you'l think ſo in the iſſue

Quer. 3 Is not a little with Peace of Conſcience in God's appointed way of Marriage, better than a great abundance in his Wrath, attended with inward diſquiet? The Pſalmiſt anſwers this Queſtion in the Affirmative, Pſal. 37.16.

Quer. 4 Is not the Practice of Wickedneſs the way to D$ſ$redit and Shame? 1 Sam 2.30. For them that honour me, I will honour, and they that deſpiſe me, ſhall be lightly eſteemed. Rom. 6.21. What fruit had you then in thoſe things whereof ye are now aſhamed? for the end of thoſe things is Death.

Quer. 5. Is it not highly probable that a habit of Uncleanneſs before Marriage will enſnare you after it, to your own, and your Family's ruin and diſhonour? Prov. 2.18, 19. For there is no bounds to Luſt, but Grace and the Grave.

Quer. 6. Is it not very likely that if you perſiſt wilfully in any known Sin, that God will forſake you, deſiſt ſtriving with you, and deny you in Juſtice, that Grace without which you cannot reform Rev. 22.11.

4. In behalf of Sweating: Some will alledge theſe following Pleas,

1. They Swear to the Truth. What then, one may Swear vainly to confirm what is true, and that they do when they Swear unneceſſarily and cuſtomarily, in common Diſcourſe: This cuſtomary Swearing gradually wears off the dread of God's Majeſty, and inſe$$$$ly leads to Falſhood and Perjury; an Evil that makes thoſe Monsters that commit it ridiculous, for who wou'd not ſuſpect him that ſuſpects himſelf. Was there ever a greater Monſter in Nature, than the raſh Sweater? A Man that perhaps profeſſes much Wit, and Penetration, one that thinks (probably) that all the ſober part of the World are Fools, in compatiſon of his Wiſdom; and yet in one of his witty Flights, he ſells his Soul to the Devil for nothing, for a Sin that is neither attended by Pleaſure or Profit, and is very deſious that Beelzebub ſhould have his Bargain immediately, which he expreſſes in his ſtrange Acts of Devotion, praying that God would damn (horeſco refrens) him, or the Devil take him: Friend, you need not be ſo earneſt with God to damn you; without Doubt his Holineſs, his Juſtice, his Truth will oblige him to grant you your Petition without much Importunity; you need not fear but he will ſeal your Mittimus for Tophet, and caſt ſuch Vermine as you are among the Devils your Companions; there you ſhall have curſing enough, and be obliged to gnaw your Tongues for Pain; thoſe wretched Inſtruments by which you have reflected ſo much Diſhonour upon the God that made you: One would think your other Wickedneſs would be enough to procure you that Portion, without much other Labour, and is this your great Wiſdom! Is Hell ſuch a comfortable Place? And is the Devil ſuch a beneficent Maſter and pleaſant Companion? I believe if you felt but one ſingle Gripe of the Damned's Torments, if “ ”GOD and the Devil had a Blow a piece at you; as Hopkin's expreſſeth it, you would not think ſo It affords Matter of the greateſt Surprize, and decpeſt Sorrow, to conſider that ſome who go under the Name of Chriſtians ſhould outdo the very Pagans, thoſe Devil-worſhipers, in this horrible Heaven daring, God-provoking, Soul-damning Wickedneſs! As I am informed, the Indians about us have no ſwearing Words in their Language: But ſome ſilly Creatures, when they get a little worldly Pelf, a faſhionable Coat, a bob Wig, and a Banjan, the Devil himſelf can ſcarcely outdo ſome of them in Pride; with theſe Accoutrements, they not only huff and ſtrutt it over their Fellow Creatures, ſome of whom are perhaps in all valuable reſpects their Superiours, but even enter the Laſts with Omnipotence! and defy their Maker; they diſgorge the ſoam of their envenom'd Malice againſt the moſt high God! by gracing (as they fooliſhly imagine) their ſmutty Speeches with horrid Imprecations! They are no mean Mortals: When they have got ſuch extraordinary Trappings, the Laws of Nature and Religion (in their notion if their Lives may be allowed to interpret their Sentiments) are beneath their ſoaring Fancies, which are buſied with Matters of greater Importance, viz. Catching of Flies; as it's ſtoried of a Roman Emperor: No, no, they leave the Reſtraints of Religion (which they count Shackles) to Perſons of a vulgar Mould. Thus as the Wiſe Man obſerves, The Proſperity of Fools deſtroy them, Prov. 1.32.

Plea 2. But perhaps ſome may plead, that they don't Swear, only atteſt what they ſay by their Faith and Truth. I anſwer, This includes not only prophase Sweating, but Idolatry alſo in its boſom: If a neceſſ$$$ lawful Oath be a part of God's Worſhip, as it certainly is. Deut. 6.13. Iſai. 45.23. Jer. 12.16.2. Cor. 1.23. Heb. 6.16. Rev. 10.6. Then it's Idolatry to give this part of divine Worſhip to the Creature, which is due only to the Creator. The deſign of an Oath is an appeal to God, concerning the Truth of what we ſpeak: Now when this is done with Solemnity, God is glorified; for by this appeal we acknowledge the Perfections of his Nature, particularly, his Omniſcience, Omnipreſence, Juſtice. Now when any Swear by a Creature (which Faith and Truth are) we aſcribe to Creatures the Attributes of God; this the Lord highly reſents, Jer. 5.7. How ſhall I pardon thee for this? Thy Children have forſaken me, and ſworn by thoſe that are no God's. Conſider O Sinner! God will not hold them guiltleſs that take his Name in vain: The Curſe ſhall enter into the Swearers Houſe, and there reſt, Zech. 5.4.

Plea 3. Some will ſay they mean no harm, it's only a Cuſtom they have got, which they can't eaſily leave. Anſwer, Whatever they mean, they do harm by breaking God's poſitive Law, contemning his Authority, and expoſing themſelves thereby to his Curſe and Vengeance, for he has ſaid, he will not hold them guiltleſs that take his Name in vain; and ſurely he will make good his Word to their Confuſion, except they repent. As for the Pretext of Cuſtom, it's ſo far from leſſening, that it very much heightens their Wickedneſs. If a Man convicted of Felony, and arraigned at the Bar, ſhould plead in his own Defence that he was ſo us'd to Thieving, he could not help it; would this alleviate his Crime? or ſave his Neck from the Halter? No certainly, the Judge would be apt to anſwer, as it's ſtoried of one, that if he, meaning the “Criminal, was accuſtomed to Stealing, he himſelf had a cuſtom of Condemning ſuch, and that therefore he muſt ”Dye. Vicious Habits are acquir'd by frequent Acts, and therefore do exceed ſingle Facts, as much in heinouſneſs as in the number of Acts of which they are formed; a Fountain exceeds all the Streams that flow from it. To conclude this Head, it's very ſurprizing! that Men who pretend to Manners ſhould offer ſuch an incivility in Converſation as to treat with diſhonour and contempt the Name of One whom all the ſober part of Mankind eſteen and revere, and therefore can't but ſuffer by the inſolent Affronts that are caſt upon him; ſuch a Practiſe is no leſs than an unmannerly and cruel 'Perſecution of thoſe we Converſe with; if they be not Men quite abandon'd to all ſenſe of honeſtly and honour.

5. For Sabbath Breaking, ſome will alledge that the ſtrict Obſervation of the Sabbath is Ceremonial. Aye! it's Ceremonial I ſuppoſe in your eſteem or opinion to keep from talking Worldly Diſcourſe on the Lord's Day: O carnal Creature! conſider that awful Speech of the Great God by his Prophet Iſaiah, Iſai. 58.13. which will either convince thee, or condemn thee: Is it not moral and rational that the whole of that Day which is ſet apart for the Worſhip of God ſhould be ſpent in it? It's true the Works of Neceſſity and Mercy are lawful to be done on Sabbath Days; but is thy chattering Worldly, or worſe Diſcourſe, either of them? But I ſuppoſe when you are kept a pretty while in hearing of a Sermon, and other parts of Divine Worſhip, from your darling the World; you are out of your Element, like a Fiſh out of the Water panting for breath; and may be you gave ſeveral gaſps in the Meeting Houſe, to ſetch your breath, which was almoſt ſpent. I mean that your greedy hearts went ſeveral times after your Covetouſneſs while you preſented your Bodies before God, Ezek. 33.31. But as ſoon as ever you come out of the Church Door, and may be before it, there muſt be a word of Refreſhment about your God Mammon, then it goes pleaſantly: Ha! you breathe in your own Air, but if you are kept from ſpeaking your own Language, what a Wearineſs is it. Mal. 1.13. Ye ſaid alſo what a wearineſs is it, and ye have ſnuffed at it, ſaith the Lord. You eſteem that Day a Burden, which is the Queen of Days to others; "So Ignatius ſtiles it in his Epiſtle to the Magneſians." How highly did the Pſalmiſt value a Day in God's Courts, even above a thouſand elſewhere Pſal. 84.10 But O! how few are of this Divine Temper at this Day! It's matter ſufficient to alarm all our Mourning Powers! and make our ſoſteſt Paſſions bleed! to ſee how horribly the Sabbath is prophan'd in this Part of the Land! and eſpecially by ſuch whoſe Duty it is to ſhew a better Example: This Day which ſhould be ſpent in a faithful attendance upon the Duties of Divine Worſhip, is ſpent by ſome in travelling about Worldly Buſineſs, or Viſiting, or Walking for Diverſion: Won't the jealous God revenge ſuch Heaven daring Impieties? Ezek. 20.13, 16, 24. Lam. 1.7. Ezek. 22.8, 14. But to render thoſe inexcuſable who wilfully perſiſt in this perverſe practiſe, let me add a few Words more under this Head to prove the Morality of the Sabbath. And

1. The Command concerning it, is put among the Moral Precepts, and confirm'd by ſuch Reaſons as are Moral and perpetually binding. 2. It's eſſentially neceſſary at all times to promote the publick Worſhip of God; as the very Opponents of this Truth confeſs. 3. It was engraven on Tables of Stone, to ſhew its perpetual duration. 4. Inſtead of being aboliſh'd, it's confirm'd in the New Teſtament, Mat. 17.18, 19. 5. A Sabbath was inſtituted from the Creation of the World, Gen. 2.2, 3. H$b. 4.34. 6. A Sabbath was obſerv'd after the Fall before the Law was given upon Mount Sinai, Exod. 16.19. to the 31ſt verſe.

6. As to the neglect of Family Worſhip, ſome will rather queſtion the Divinity, or neceſſity of that Duty, than their own Carnality, and Hypocriſy; which is very unreaſonable: as will appear by the following Particulars. That this Duty is a part of Inſtituted Worſhip is evident,

1. From the Examples of pious Familles: Adam after the Fall Sacrificing and preſcribing Sacrifices to his Children, Cain and Abeb. Of Noah Sacrificing after the Flood. Of Abraham teaching his Poſterity, Gen. 17.19. Of the Jaylor, Acts 16.31, 33. Of Cornelius, Act. 10.2. Of Joſhua, 24th Chapter of his Book and 15th verſe. Of Daniel, Dan 6.10. This was ſhadowed forth by the Morning and Evening Sacrifice, which was under the Jewiſh EOconomy continually offer'd to God.

2. By Precept: When we are commanded to ſay, Our Father, Mat. 6.9. which Prayer being plural in the manner of expreſſion, ſuppoſes more than one preſent. We are commanded to pray with all Prayer, Eph. 6.18. But this is one kind of Prayer. Hence it was that the Families of Chriſtians were call'd Churches, or Churches in their Houſes, Rom. 16.5. Phil. 4.22. 1. Cor. 16.19. Col. 4.15. We are commanded to pray without ceaſing, 1. Theſ. 5.17. The Servants of Solomon are ſaid to ſtand continually before him, tho' it was only at ſtated times. David's comfortable Speech to Mephiboſheth, that he ſhould eat bread at his table continually, 2. Sam. 9.7. ſignifies only his eating there at ſet times, otherwiſe his Speech would have been big with terror and puniſhment inſtead of comfort. So Jehoiachin King of Judah is ſaid to eat bread continually in the preſence of the King of Babylon all the days of his Life, Jer. 52.33. Sure no body can be ſo vain as to imagine that he are every minute; then indeed his Life would not have laſted long at that rate of gormandizing. So then this Command of God concerning Praying without ceaſing, at leaſt ſignifies our being always in a praying Frame, and more eſpecially our punctual obſervance of the ſtated Seaſons of Prayer.

3. By the Divine Threatning for the neglect of it. Jer. 10.25. I will pour out my fury upon the Heathen that know me not, and upon the Families that call not on my Name. Obſerve here the dangerous Condition of Prayerleſs Families, they are the Objects of God's Indignation: Pour out thy fury upon the Heathen.

2. The neglect of this Duty is a Pagan Practiſe: Upon the Heathen. Truly 'tis worſe than that of the Mehomitans, for they Pray five times a Day.

3. The neglect of Family Religion is a plain Evidence of groſs Ignorance, and want of acquaintance with God. We may without breach of Charity under the patronage of this precious Scripture call thoſe People Heathens, who neglect this Duty; and indeed they are ſo in fact, tho' perhaps they are Chriſtians in Name, who neglect this Duty totally or frequently, and yet have had Opportunity of being inſtructed concerning its neceſſity and uſefulneſs. Where we have a Tent God ſhould have an Altar, upon which ſhould be offered ſpiritual Sacrifices.

4. Don't Reaſon confirm what I have advanc'd on this Head? Is there no Family Sins to be confeſſed, no Family Mercies to be implored and acknowleged? Is not this Practice of excellent Tendency, not only to your ſelves, but alſo to your Children and Servants? Therefore we are bid to train up a Child in the Way he ſhould go, and when he is old, he will not depart from it, Prov. 22.6. How will you be able to give an Account of the Charge committed to you before the great God, who neglect to inſtruct, admoniſh and pray with your Children and Servants: If they periſh through your neglect of Inſtruction, either by Precept or Practice, are you not guilty of their Blood? O Friends! conſider if in that great Day of God, when you ſhall appear before the flaming Tribunal of the Lord Jeſus, would it not be terrible to hear ſome of your Children and Servants accuſing and curſing you, as the Inſtruments of their Ruin, thro' your vile Neglect of this Duty, and other wicked Practices? And this indeed is likely enough to be your Caſe, if you don't alter your Courſe.

If it be objected, 1. That ſuch a Courſe of praying wou'd be formal: I anſwer, It's your own Fault if it be ſo. I am ſure that praying frequently, if with neceſſary Caution and Solemnity is the appointed Way and Mean to obtain vital Religion, Matth. 7.7. Luke 11.9. I ſuppoſe indeed that this Duty is coldly and ſuperficially performed by ſome carnal People, and no better can be expected of them while they remain in that State, unleſs it be ſome Sparks of their own kindling, Iſai. 50.11. And ſometimes under the bidings of Chriſt's Face, true Chriſtians may languiſh in their Devotion, which Sloth may much increaſe: By Night on my Bed I ſought him, Cant. 3.1. which is much to be lamented! But does this make the Duty, in it ſelf conſider'd, the leſs worthy of the Eſteem of conſcientious Perſons? This Argument militates as much againſt ſtated hearing of the Word, reading the Scriptures, ſpiritual Conferences, which are commanded Duties, Heb. 10.25 Rom. 10.14, 15. John 5.39. Iſai. 8.20. Acts 17.11. Mal. 3.16. We don't undervalue natural Food becauſe we partake of it frequently, or becauſe others abuſe it.

Object. 2. I pray now and then when I am in a good Frame. O Hypocrite! I doubt thy Frame is little worth; that which don't come in God's Way, (I mean in the Way of earneſt Seeking) it is generally either a Deluſion of the Devil, or at beſt ſome tranſient Sorrow, occaſioned by the gnawing of thy natural Conſcience for ſome Wickedneſs thou haſt committed, ſuch as the Pagans have as well as thou, Rom. 2.

Object. 3. If any ſhould object that he wants Ability; let him ask Wiſdom of God, who gives liberally and upbraids not, and it ſhall be given him, James 1.5.

Object. 4. But if any ſhould alledge that their Families are ſo imbarraſs'd with Difficulties that they can't perform it with Conveniency. I anſwer, That he who obſerves the Wind ſhall not ſow, Eccl. 11.4. Through many Tribulations we muſt enter into the Kingdom of Heaven, Acts 14.22. while there is a tempting Devil, and an alluring wicked World, there will be Hindrances in the Way of Duty, and Furtherances to Evil; he that will not endure Difficulties and Death it ſelf for Truth and Duty, is no Diſciple of Chriſt Jeſus.

Object. 5. I ſhould be ſcoffed at, if I ſhould carry on Family Religion. And what then, that is but a light Suffering for the precious Jeſus; if your Head was to be laid on the Block for this Practice, which is much more, you would run the Risk of it, if you were a Child of God. Remember Daniel: If you profeſs not Chriſt before Men, how do you think he will profeſs you before his Father and the holy Angels?

7. For neglecting to hear the Word of God, ſome will offer the following Pleas.

1. The Miniſter is an odd ſort of a Man, he ſpeaks of nothing but Hell and Damnation. Anſwer, Was not John the Baptiſt a terrible Preacher? Behold the Ax is laid to the Root of the Tree, every Tree, ſaith he, that bringeth not forth good Fruit ſhall be $own down and caſt into the Fire, Mat. 3.10. O Generation of Vipers. Mat. 12.34. Was not Chriſt himſelf an awful Preacher? It's true he pronounced Bleſſings upon his Diſciples, and ſo do his faithful Miniſters, Mat. 5. But how many bitter Curſes did he thunder out againſt the Phariſees, that ſelf righteous Generation, that built upon their own Works? Mat. 23.13,—17 In the Compaſs of four Verſes, he denounces ſour Curſes upon them. With what Solemnity and Frequency did our bleſſed Lord inculcare the grizly Horrors and endleſs Pains of the damned World! Mat. 8.12. Was not this the Practice of the Apoſtles? Knowing the Terrors of the Lord, we perſwade Men, 2 Cor. 5.11. Upon which Text, learned Stillingfleet juſtly obſerves, That if the Terrors of God and Eternity will not perſwade Men to forſake their vicious Courſes, nothing elſe will. The great Neceſſity of uſing Terror appears from the following Conſiderations.

1. The Holy Spirit begins with Conviction John 16.8, 9. Now ſhould not Miniſters follow the Order of the Holy Spirit's Operations on the Soul? Does not natural Reaſon teach this, and Men's Practice in other Affairs? In Buildings, don't Men dig deep, and lay the Foundation firſt? For that ancient Proverb is moſt juſt, Stabit Opus melius$ſt bene fixa Baſis, The Superſtructure will ſtand the better if the Foundation be well laid. To preach Comfort to Men before a ſound Conviction, is as ridiculous as if a Maſon ſhould pretend to erect a fair Fabrick in the airy Regions. Do not Men plow the Ground before they ſow it? This Similitude the Holy Spirit uſes in the Word, Jer. 4.3. Plow up the fallow Ground of your Hearts, and ſow not among Thorns. Would it not be very ridiculous for a Husbandman to ſow his Ground before he plowed it, or to caſt Seed upon a flinty Rock? It's every whit as ridiculous for Miniſters to preach Comfort to unconvinced Souls. There is no Peace ſaith my God to the Wicked, Iſai. 48.22.

2. Unconverted People have a clearer Notion of Pain, both bodily and mental, than of the Pleaſures and Comforts of a pious Life, for they have had the Experience of the one, but not of the other; they have no juſt Notion of the raviſhing Sweets of Religion, either in this Life or that to come; for a Stranger doth not intermeddle with thoſe Joys, Prov. 14.10. Now is not a Perſon more apt to be affected with thoſe Things he knows, than with the Things he knows not?

3. Unconverted People are govern'd by ſelfiſh Principles, fill'd with Hatred againſt the good God; as I prov'd before. How then can it be reaſonably expected that ſuch Perſons will be much moved by Love Arguments when they are without that noble generous Paſſion in any Degree of Eminence towards God? Is not Love Loves Load$ ſtone? A Man never loves God truly and tranſcendently until he feels the warm Beams of God's Love glowing in his Breaſt: We love him becauſe he firſt loved us, 1 John 4.19. As the Sun ſhining upon Glaſs has it's Rays reflected or retorted, ſo a Believer's Love to Chriſt is nothing but his own reflected. It's true, ungodly People may have ſome tranſient Motion of the Affections when they hear a Love Subject paſſionately handled, but theſe Affections are like the morning Cloud and early Dew, Hoſ. 6.14. & 13.3.

Object. 2. But ſuch a Miniſter is uncivil in his publick Diſcourſes, he does not treat Mankind with Manners and Diſcretion. In anſwer to this, Let me crave leave to inform you, that one can hardly call a wicked Man out of his Name: Won't you allow us the Liberty to learn Manners in Chriſt's School? Is not his Word the beſt Directory for the Manners of Chriſtians? I hope you won't have ſuch a hardy Front as to call Chriſt and his Apoſtles unmannerly Perſons, and why ſhould you any that follow their Examples? Pray read and conſider what Epithets of Shama and Ignominy our Lord and his Servants gave thoſe Men; Chriſt call'd wicked Perſons, blind Guides, Fools and Blind, Mat. 23.16, 17. Hypocrites, 23. Serpents, & a Generation of Vipers, 33. Foxes, Luke 13.32. Whited Walls, Acts 23.3. The Apoſtles called them Dogs, Phil. 3.2. Beware of Dogs, beware of evil Workers, Rev. 22.15. For without are Dogs, and Sorcerers, and Whoremongers, and Murderers, and Idolaters, and whoſoever loveth and maketh a Lie. Yea Beaſts, 1 Cor. 15.32. The Ox and the Aſs is preſerr'd before you in ſome Reſpects, Iſai. 1.3.

Object. 3. Miniſters ſhould endeavour to draw People by Degrees by a mild winning Way, they ſhould offer Milk to Babes: Yes, yes, this is the Way to gain them to themſelves, but not to Chriſt. Your Advice Friend, is the old Story over again, pray hear what God ſays of it, Iſai. 30.9, 10 That this is a rebellious People; lying Children that will not hear the Law of the Lord, which ſay to the Seers, See not, and to the Prophets, Propheſy not unto us right Things; ſpeak unto us ſmooth Things, propheſy Deceits Is it proper think you for a Phyſician to act according to the Humour and Advice of a diſtemper'd Patient? If one that is in a Lethargy, a little before he falls into his Fits ſhould adviſe his Phyſician, that whatever he did, beſure to give him eaſy Medicines; do you think that a Man of any Senſe or Conſcience would follow that Direction? I think not. Thus Chriſtleſs Perſons are all of them before their Conviction in this lethargick Sleep, which they don't care to be rouſed out of, becauſe of the Pain occaſioned by ſuch an Alarm. Suppoſe a Man were ſleeping ſecurely and dreaming pleaſantly, while the Houſe was a Fire over his Head, would it not be a Deed of Mercy, to awake ſuch a Perſon? Yes, I ſuppoſe you'l allow this. Now ſuppoſe you your ſelves endeavour'd by a ſudden Alarm to rouſe that Man (for I charitably preſume you would allow the Exerciſe of ſome Zeal to ſave a Man's Life from the devouring Flames) you would not ſurely go to whiſper in his Ear ſome ſoft round about Diſcourſe, that his Houſe was you feared not in the beſt Condition poſſible, it might perhaps take Damage if ſuitable Care were not taken to prevent it. I ſay would you go thus about the Buſh with the poor Man in a Time of ſuch Danger? No, I believe not: I fancy you would take a rougher Method, without Ceremony or Grimace. Now what if this Man ſhould return your Courteſy and Kindneſs to him in Diſtreſs with a Blow on your Face, while the poor Creature was but half awaked out of his ſweet Sleep, being ignorant of his good Deſign: The Caſe applies it ſelf. This truly is much the Condition and Carriage of a ſecure Chriſtleſs World. If a Perſon that was cachextick or under a bad Habit of Body, ſhould adviſe the Phyſician to give him Elixirs and Cordials continually, becauſe he had a natural Averſion againſt Phyſick, either Emetick or Cathartick; ſhould the Phyſician obſerve this Direction, and would it effect a Cure? If one that had an old Ulcer, or a mortify'd Leg or Arm, would pray the Chyrurgeon to lay by his Probe and Saw, for he could not bear to ſee thoſe Inſtruments, they always terrify'd him, but if he muſt ſhew them at any Time, to let the World know that he had a good Set of Tools, and thereby eſtabliſh his Character, that he would intreat him that this ſhould be but ſeldom, and that he would keep them at a due Diſtance, and in the mean time, uſe emolient lenitive Medicines; would it be proper to obſerve theſe Directions think you, to avoid the groundleſs Charge of Cruelty, & incur deſervedly that of Murder or Fraud?

Object 4. But you'l object, that Milk ſhould be offer'd to Babes: Yes, yes, by all Means, I have nothing againſt it, but I hope you don't think any are Babes before they are born; I dare be bold to ſay, if you were regenerated by the Holy Ghoſt, & ſo Babes in Chriſt, you would love the Doctrines of Converſion, Faith, Repentance, as the Child the Breaſt, for theſe are the firſt and great Principles of practical Religion. But how can you think you are Babes when you are unacquainted with the Pangs of the New-Birth. Nay, perhaps inſtead of the experimental Knowledge of this great and noble Change, you are apt to queſtion whether ſuch a Thing be attainable; whether the Notions of People about it don't conſiſt very much, if not altogether in Fancy, Melancholly or Enthuſiaſm; and may be in your great Wiſdom you are apt to fleer or ſmile at the mentioning of ſuch a Change; and yet in the mean time, you pretend to believe that Chriſt ſpeaks of Truth, John 3.9. I pray you reconcile your Faith and your Wiſdom together if you can, and ſee if the one be not Fiction and the other Madneſs and Malice. But is there not Children in another Senſe? Yes, yes, there be Babes in Knowlege, and ſuch are you for all your Conceit; otherwiſe you would not ſlight and diſguſt thoſe Doctrines and Methods of Application, which have the directeſt Tendency to promote your Happineſs. But ſuppoſe we ſhould humour you for Gain, and tell you pleaſant and ſmooth Stories, and if we ſpoke any Terror to the Wicked now and then by the by, we ſhould immediately upon the Heels of it, before the Wound was half opened, apply a healing Plaiſter, and ſo daub with untempered Mortar, Ezek. 13.10, 11. Becauſe, even becauſe they have ſeduced my People, ſaying Peace, and there was no Peace. And one built up a Wall, and others daub it with untempered Mortar, ſay unto them that daub with untempered Mortar; that it ſhall not ſtand. I ſay, if we ſhould ſow Pillows under every Arm-Hole, ver. 18. by a ſhort, general and undiſtinct Application of our publick Diſcourſes, contrary to Paul's Direction to Timothy, 2 Tim. 2.15. And labour to heal the Wounds of the Daughter of Zion ſlightly, Jer. 6.4. & 8.11. They have healed alſo the Hurt of the Daughter of my People ſlightly, ſaying, Peace, Peace, when there is no Peace, for Fear any poor Souls ſhould be convicted and ſaved from the Wrath to come. You would be apt to ſay, O that is a fine Miniſter indeed, he is not always thundring about Hell and Damnation, he is a Man of Senſe and Learning, I believe he ſhews the Way to Heaven with Moderation, he does not lead People into a Wilderneſs, and there leave them; you would court ſuch a Man's Converſation which you would find according to your Hearts Deſire, worldly and vain, may be a little Religion ſpoken of by Chance, and that of the doctrinal and controverſial Parts (not the experimental, they'l take care to avoid that) of Religion, and that offered with haughty, or light Air, which leaves no laſting Impreſſion on the Audience; theſe are the fine Men that the World is bleſs'd with, Hoſannah, Hoſannah! O the Blindneſs and Madneſs of an infatuated World! Such Soul Murderers, and dry Nurſes are the only Men fit to be eſteemed and careſſed! You would fly the Company of a faithful Miniſter, as you would do a Lyon; becauſe his pious Diſcourſes gall you, and you are afraid poor Souls of being converted. But I ſay, ſuppoſe we ſhould tell you ſuch pleaſant Tales, would this alter the Nature of Things? No I believe not, the Nature of God and divine Truth remain invariable; for all our Notions this Method would only expoſe us to the awful Charge of Blood-guiltineſs, and you and us both, to an unexpected and therefore aggravated Dammation, Ezek 33.8.

Object. 5. Perhaps ſome will ſay, that it's dangerous to hear ſuch Men that preach Terror: Why what Danger I pray; is there Danger of your $$ing convicted of your damnable State, and your being converted to God? Are you afraid of this? if you are, you are Fools for your Pains.

Object. 6. No, I am not afraid of that, but I am afraid of being drove into Diſpair; ſuch a Time when I was in the Meeting, the Sermon ſtruck me with ſuch Terror that my very Blood chill'd in my Veins; I could hardly keep from trembling. Very well Friend, I am glad to hear that the Word of God had reach'd you; I wiſh you had trembled thoroughtly, and improved it for your Salvation, Iſai. 66.2. Friend, you need not be ſo much afraid of being drove into Diſpair; you are in much more Danger of the contrary Extreme, Preſumption, as I have ſhewn before in another Part of this Diſcourſe.

Object. 7. I am not ſo much afraid my ſelf, I don't much mind ſuch Fellows (Acts 17.18. what will this Babler ſay?) as ſome poor weak People; they are in great Danger of being hurt by ſuch Men: Ha, you are a charitable Man then as you ſuppoſe! but it's the backward Way, a blind, bloody Charity. Some now a days are like the Phariſees of old, who would neither enter into the Kingdom of Heaven themſelves, nor ſuffer thoſe that are entring to enter, Mat. 23.13. But pray remember the Words of Solomon, Prov. 26.12. Seeſt thou a Man that is wiſe in his own Conceit, there is more Hope of a Fool than of him.

Object. 8. Such a Way of preaching Terror, Terror, I am ſure will never do any Good. I anſwer, that a blind Man can't judge of Colours well; ſtay till you be brought home to Chriſt your ſelf, and be the Means under God of bringing others to him, and then you'l have other Thoughts of this Matter. The Apoſtle informs us that by the Fooliſhneſs of preaching God ſaves them that believes, 1 Cor. 1.21. By that way of preaching which is judged Fooliſhneſs by a carnal World; for in the Wiſdom of God, ſays the Apoſtle in the forecited Place, the World by Wiſdom knew not God.

Object. 9. He's a weak Man ſay ſome: Well be it ſo, tho' in the mean time, the moſt of People are but poor Judges of miniſterial Accompliſhments, which is too evident from the ſudden Admiration and Applauſe ſome Quacks and Petty-Forgers in Divinity, that have neither Grace nor Learning, have gain'd from the unthinking Populace: I ſay, ſuppoſe they are weak in Gifts, yet if they are ſincere, and preach the ſound Truths of Chriſt, though not with ſuch bright Eloquence and rhetorical Diction (which Varniſh perhaps they deſignedly conceal) as ſome others, they ſhould not be deſpiſed; wholeſome Food is not to be ſlighted for the want of curious Sauce; it's a Sign of a diſtempered vitiated Palate when the Sauce is liked better than the Meat.

Object 10. But ſome Men preach new and ſtrange Doctrine, that Men muſt be convicted and converted, or new born! Ay, Is this new Doctrine? It is as old as Alam, he after his woful Fall was convicted; when God came into the Garden in the cool of the Day, he heard his Voice and was afraid, and ſtrove to hide him, being aſhamed of his Nakedneſs, and therefore endeavour'd to cover it with (but ſorry Vail) Fig-leaves: This is the very Practice of a convinced Soul at this Day; Alam's Poſterity follow their degenerate Parent's Footſteps, when they hear God's Voice by his Word they are afraid; for his Word is like a ſharp two-edged Sword, which pierces to the dividing of Joynts and Marrow, Heb 4.12. This Sword goes out of Chriſt's Mouth, Rev. 1.16. & 19.15. God's Word is as a Hammer and as Fire, which break the Rock in pieces, Jer. 23.29. I ſay, when this is brought home to Sinners Hearts, it can't but create Fear and Pain; then does the convinced Soul fly from God as Adam, inſtead of flying to him: Some endeavour to drown the Voice of God and Conſcience with a Harry and Noiſe of worldly Buſineſs, as Cain laboured to divert the Reflections of his guilty Mind by building of Cities: Some fly to Diverſions, as troubled Soul to his Fiddle, to drive away thoſe Ghoſts which damp their Mirth and appale their Jollity; ſome drink away their Troubles; I fear too many get their Wounds skin'd over by theſe Methods, I now mentioned: ſo that they go on in their merry jovial Courſe again: But if theſe Expedients don't prevail, but ſtill their Wretchedneſs is diſcovered, then they'l endeavour with all Speed to patch and ſew together the Fig-leaves of their Prayers, and Charity, good Thoughts, and Hineſly to hide their Shame. But if God has deſigned Mercy for you, he'll ſhew you the Inſufficiency of ſuch poor Props to lean a ſinking Soul upon. What, are theſe ſtrange and new Doctrines that have been inculcated from the earlieſt Times, and are urged all over the Book of God? Deut. 30.10. Jer. 4.3, 4, 14. Joel 2.13. Acts 2.37. John 3.3. and a thouſand more Places of Scripture I might mention to the ſame Purpoſe, if there was any Neceſſity.

Object 11. But a great many underſtanding People ſpeak againſt this way. What then; ſo it ever has been, and will be, Act. 28.22. Gal. 4.29. 2 Tim. 3.12. 1 Cor. 1.26, 27. Is Truth to be weighed by the multitude or paucity of its Friends, or Opponents? or in the Sanctuary's Scales, and Ballances of right Reaſon? If you believe this or that becauſe the generality do ſo, eſpecially the Men of Figure and Faſhion, your Faith is but Hiſtorical and Humane, and of no avail; for as we ſhould not follow a multitude to do Evil, Exod. 23.2. So we ſhould not follow a multitude to believe lies, or with the blinded Papiſts, pin our Faith upon another's Sleeve. It becomes a wiſe Man to ſearch impartially into the grounds of his Faith, and having found them ſufficient, he ſhould ſtand as a Rock, impregnable, againſt the furious incurſion of all the Waves that may aſſay I him.

Object. 12. But I doubt like that Miniſter at all. May be it's becauſe he diſturbs your falſe Peace, and tells you your Wickedneſs. There is one Micajah by whom we may inquire of the Lord; but I hate him, for he doth not propheſie good concerning me, but evil, 2 Kin. 22.8. My Friends, if you conſulted your own Intereſt, you would not ſuffer Fancy, or a groundleſs Prejudice, to turn the Scale of your Judgment. If he is a faithful Man, you ſhould not ſlight him for that which deſerves your eſteem; I mean his Warmth and Fidelity in his Maſter's Service. Pray remember the words of the Lord Jeſus, He that deſpiſeth you, deſpiſeth me, Luk. 10.16. But if you will perſiſt in this unreaſonable Practice, it will in the iſſue turn to your loſs and his gain. But if he is a Time ſerver, a Flatterer, a carnal Worldly Man, he is not worthy of your love, Joh. 10.5.

Object. 13. But I can read at Home, I have very good Books. Have you ſo; then you have reaſon to be thankful for that Priviledge; but is there no other times to read theſe good Books but the time of publick Worſhip? Should one Duty prevent another? If it may ſuffice to ſtay at Home and read good Books, than why are publick ſtated Meetings enjoyn'd? Heh. 10.25. and to what purpoſe was a Miniſtry appointed? which is to continue to the end of Time, Eph. 4.11, 12, 13. Mat. 28.19. If we might ordinarily obtain Happineſs without a Goſpel Miniſtry, would not this inſer an unworthy Reflection upon the Wiſdom of Chriſt the Legiſlator, that he has appointed an unneceſſary Order of Men? Why are we inform'd (if reading is ſufficient) in the 10th of the R$$ns, ver. 14.15. That Faith ſomes by Hearing? and that we can't hear without a Preacher; and that he can't Preach without he be ſent Why did the bleſſed God direct Cornelius by his Angel to ſend to Joppa for Peter, and learn Inſtruction of him? Acts 10.5, 6. Could not the Lord have Inſtructed him by an Angel? Yes ſurely; but it was his Pleaſure (for our Inſtruction) to do otherwiſe, to which we ſhould without murmuring ſubmit. Did not the Lord alſo ſend Ananias to Saul to teach him the things that concern'd his Happineſs? Act. 9.11. Could not the Almighty have inſtructed him after the ſame miraculous manner he convinc'd him? Yes doubtleſs, but it was his Pleaſure to do otherwiſe, 1 Cor. 1.21. Thoſe that won't ſeek Happineſs in the ſtated Goſpel Order which God has eſtabliſhed, he is not like to find it. 2 Cor. 10.5. Prov. 29.18. Small trifling Excuſes will keep ſome from hearing the Word: A little Rain, or Cold: But theſe petty Difficulties would not hinder them from travelling much further to a Fair, or Market, or Vendue, to ſecure a good Bargain: What did I ſay, a had Bargain it is ſurely, when you barter Truth and Conſcience for unjuſt Gain, ſtriving at the Coſt of your Salvation to get things below their real worth.

Object. 14 I took Phyſick that Day, and ſo I could not come. Anſw. Why did you take the prophylactick or preventing Phyſick on the Sabbath, rather than on any other Day? Could you not have delay'd Bleeding, and taking of Phyſick till Monday with Safety? (I except immergent Caſes) yes you might; but was it not to ſave this method; and ſo prevented your ſelves of an Opportunity of Hearing the Word. Is not this a pretty Contrivance now? a ſenſible notion! Ay, I ſuppoſe thoſe that it, think ſo; for they have fav'd one Day for their Friend Mammon, which would otherwiſe have been loſt in going to Meeting. Some People think it's all clear Gain that they can by hook and by crook ſcrape off the Lord's Time or Worſhip: but will they (cunning Fellows!) think ſo at laſt? When they loſe their Souls by the Bargain. For are not they guilty of Rebellion, and Theft? by prophanely breaking the poſitive Law of God; and hypocritically ſtealing the Time dedicated to his ſacred Service, and appropriating of it moſt ſacrilegiouſly to their civil Buſineſs? Don't ſuch a practice argue that we value the Buſineſs and carnal Comfort of this tranſitory Life, above the Service of, or Communion with God? and if ſo, how can ye expect to enjoy the God, whoſe Authority and Love ye thus diſdain.

Object. 15. Some Friends came to ſee me, whom I was under Obligation to, and whom therefore I could not in civility leave. Anſw. The Pretext is plauſible, the poiſonous Pill is guilded, and will ſuit a diſtempered Palate well; but conſider in anſwer to it the following Queries.

Quer 1. Are thoſe Friends, who keep you from ſeeking God's Favour and Friendſhip in his appointed time and way? Quer. 2. Are you under ſuch Obligations to any Mortal, as you are to God? Should not you therefore be more afraid of diſpleaſing him, and damning your own Souls, than of diſobliging an unreaſonable Creature?

Quer. 3. Why can't you take your Friends with you to Meeting, if they will go? if not, is it not better to leave them, than to go to Hell with them out of Compliment?

Quer. 4. Is not more regard and reverence due to God, than to any Creature? Therefore is it not the beſt Manners to ſerve Him firſt? Quer. 5. Is Feaſting and carnal Merriment a proper Means to prepare the Soul, for fellowſhip with God here, or hereaſter? Quer. 6. Do you think in your own Conſcience, that your excuſe will be accepted by a holy and righteous God.

Object 16. I'm aſham'd to go in ſuch poor Cloaths as I have. Anſw. 1. This ſhews Pride, (for you have no reaſon to be aſham'd of any thing but Sin, and will one Sin excuſe another? 2. Will the badneſs of your Coat or Cap, or Gown, hinder your profiting by the Word and Ordinances, if you attend? no ſurely; a bad Heart is more like to do that Heb. 4.2.3. May you not be carried off by Death before you get new Cloaths? 4. Does God regard Apparel? Jam. 2.1, 2, 3. How can you think then that ſuch a pretext will excuſe you? 5. If you are Poor in this World in Purſe, and Apparel, ſhould not you the rather ſeek God in his appointed way, that you may obtain Spiritual and Eternal Robes and Riches, that you ben't Poor in both Worlds?

Object. 17. The Meeting is far off. Anſw. Don't you go as far about Buſineſs, or Diverſion in the Week time? And is not the Salvation of your Souls a matter of greater Conſequence, than any Worldly Buſineſs? deſerving greater Pains, Travel, and Labour to ſecure it?

Object. 18. I muſt ſtay at Home one part of the Day, at leaſt, to take a nap, for I am us'd to it. Anſw. Quer. 1. Is Sleeping the way to keep the Sabbath holy? Then Sluggards are well off, they muſt needs be very pious People. Prov. 26.14. Quer. 2. Is it a natural or ſpiritual Reſt that God principally requires in the Fourth Command? If the Sanctification of the Sabbath conſiſts chiefly in a natural Reſt or Ceſſation from Labour, then your Ox or Aſs can keep it as well as you, Quer. 3. Whither ſuch Indolence don't ſhew a manifeſt and notorious diſregard to God's Authority, as well as to your own Happineſs. Quer. 4. Can't you watch a few Hours upon a Lord's Day for your poor Souls? If you won't, Sleep on; and take your Reſt, till Death and Holl awake you. Mat. 26.45. Quer. 5. Will your cuſtom in Sloth, alter or leſſen its vile and heinous Nature?

Now your indifferency about hearing God's Word, proves to your Faces that you are the Sons of Death; for thoſe that are born of God hunger after the Word, as a Child after the Breaſt. 1 Pet. 2.2. How amiable are thy Tabernacles, O Lord of Hoſts; my Soul longeth; yea even ſainteth for the Courts of the Lord, Pſal. 84.1, 2. But if you chance to be there, which is perhaps but ſeldom; your Soul longs, and even ſaints to get out again, that you may get Home to pay ſome Devotion to your Bellies, I mean to ſwill them with warm Food, and ſeed your hungring Souls with ſome zealous, worldly or idle Diſcourſe. What a different frame is this from that of the Pſalmiſt; and yet you are fine Chriſtians in your own notion: I warrant you would ſtorm, and huff, and fret, and grind your Teeth with anger and diſdain, if any body would be ſo faithful as to tell you the Truth, viz that you are in a damnable Condition: but O remember the holy Lord Jeſus will revenge your ſlighting of his precious Word and poor Servants; you may think as light of this as you pleaſe, when your Bellies are full, and Death and Sickneſs ſeems afar off, and you among your graceleſs jolly Companions: But by and by you will ſee things with other Paints of Light, a fable Scene will open (if you continue in your old courſe) that ſhall fill your Souls with everlaſting horror and confuſion, without hopes of remedy. Remember you haughty Wretches, the jealous God will grind you to Powder, except ye repent and reform, Luk. 13.

8. For Paſſion: Some will plead (1.) that text, Eph. 4.26. this is borrow'd (ſays Mr. Henry) from the Septuagent “Tranſlation of Pſal. 4.4. where we render it, Stand in awe and ſin not: Here is an eaſy Conceſſion, ſaith he, for as ſuch, we ſhould conſider it rather than as a Command; If we would be angry and Sin not, we muſt be angry at nothing but Sin: But if our Spirits have been rufled by inſolent Affronts, they ſhould be quickly ”calm'd, for Anger only reſts in the boſom of Fools, Ecc$. 7.3. Anger is ſinful, (1.) When it is without juſt provocation given, either for no Cauſe, or for no good or great and profitable Cauſe. Some will be all in Flames and Fury for the leaſt trifling Offence, and perhaps for none at all, but what their own brooding jealous Minds groundleſly project, like the Clouds (as Hopkins very “juſtly repreſent it) that break into Thunder and Lightning, when all the Fire and Sulphur is bred only in their ”own Bowels. (2.) When it exceeds due Bounds, either as to Degree or Duration, when it comes to be outragious and revengeful, ſeeking the Hurt of thoſe we are offended with, this is Murder, Mat 5.22, 23. & 15.19. Such Perſons tread the Steps of bloody Cain; their raging Anger is kindled from the Gulph beneath, Jam. 3.6. Alſo it's ſinful when it continues long: Hence we are commanded not to let the Sun go down on our Wrath, Eph. 4.26. for then it degenerates into Malice and Rancour. (3.) When it's without any good Deſign, meetly to ſhew an arbitrary Authority and gratify an arrogant brutiſh Paſſion, then it's baſe and criminal: For one that is lawfully angry ſeeks to reclaim the Offender, and clear himſelf, 2 Cor. 7.11. Tho' I confeſs ſomewhat is to be allowed on the Account of Men's Temperaments, yet it is certain that powerful Chriſtianity alters Men's wolfiſh, ſwiniſh and Lyon Qualities, and makes them like thoſe of the Lamb and Dove, John 21.15. Cant. 2.14. Why ſhould not the Power of ſinful Anger be broken by converting Grace, as well as of Uncleanneſs, and other baſe Affections? Surely he that is in Chriſt has crucified the Fleſh with the Affections and Luſts, Gal 5.24 Rom. 6.14. Neither will the Inſtance of Jonah's fooliſh and peeviſh Paſſion, which was but once that we read of, and that doubtleſs bitterly bewail'd, paliate or excuſe your Courſe of Paſſionateneſs. That Man or Woman who is ordinarily guilty of this Wickedneſs upon almoſt every Temptation, is in a State of Sin and Death, whatever Pretences they have to Religion it matters not, for no evil Habit of any Kind whatſoever is conſi$$ent with true Grace and divine Life, 1 John 3.6. He that is ſoon angry dealeth fooliſhly, Prov. 14.17. They have never been in the School of J$$$$, otherwiſe they would have learned Meekneſs of him, Mat. 11.29 Can it be thought that the Dove of Heaven, the Bird of Paradiſe, will dwell in an angry Boſom? How ſoon will ſome Men be angry, blaze and foam, when any trifling Buſineſs reſpecting their Family concerns, is out of Order, by the Neglect of any of the Servants, who at other Times perhaps, can hear the great God diſhonour'd with Temper and Calmneſs? Is not this a plain Evidence of their hypocrify and damnable Condition? Seneca calls raſh Anger a ſhort Phrenſy or “ ”Madneſs, and indeed it is ſo; it is ſuch a Phrenſy as rends the Nerves of civil Society and taints all it's Sweets with Marah's Waters. The Inſtances of ſome of the Pagans Moderation may ſerve to ſhame many pretended Chriſtians, and confound their ſalſe Hopes: When Socrates “was provoked by one of his Servants, he ſaid, Sirrah, ”I would beat you if I were not angry. Remarkable is that alſo of Philip King of Macedon when the Athenians ſent their Ambaſſadors to him, they were received with this Complement, Tell me Gentlemen, ſaid King Philip, what I ſhall do to oblige the Athenians? Demochares one of the Ambaſſadors told him, that he would take it for a great Obligation if he would be pleaſed to hang himſelf; while the Standers by were filled with Indignation, the King ſent the Ambaſſadors back with this Meſſage; that it's worſe to ſpeak ſuch Things than to hear and forgive them.

Object 2. Such a Man has wronged me, and does not ask Forgiveneſs. What then, you ought to forgive him nevertheleſs; otherwiſe how can you pray the Lord's Prayer, Forgive us our Treſpaſſes as we forgive them that treſpaſs againſt us; you pray for God's Vengeance upon you in this Petition, if you ſtill retain ſome Rancour and Enmity againſt your Neighbour? Again, Forgiveneſs is neceſſary to obtain Pardon of God, Mat. 6.14, 15. & 18.35. Indeed there is ſome difference between Forgiveneſs and full Reconciliation; though we ſhould bear no angry Reſentments againſt an Offender, but on the contrary Thoughts of Peace, Love and Benevolence: If thine Enemy thirſt give him drink. Overcome Evil with Good, Rom. 12.20, 21. Yet it's againſt the Law of Prudence to receive him ſuddenly into wonted Familiarity. The prudent Man foreſees Evil and hid$s himſelf. Prov. 22.3.

9. The next Particular that I would ſpeak of, is that of Charity; but before I propoſe the Pleas of ſome graceleſs People about the Neglect of this Duty, let me offer a Word concerning it's Neceſſity and Excellency, which al$ tho' it be a Digreſſion, is nevertheleſs a neceſſary one.

And

$word$. To make charitable Diſtributions of the good Thing$ of Providence which we enjoy, for the Relief of the Po$$ and Indigent, is neceſſary by the poſitive Law of God; To do good and to communicate forget not, for with ſuch Sacriſices God is well pleaſed, Heb. 13.16. Caſt thy Bread upon the water, Eccleſ, 11.1. Caſt your Seed upon low Places;" ſo ſome underſtand it, alluding to the Husbandman “(ſaith Mr. H$nry) who ſpares ſome of the Bread-Corn he has for his Family to ſow his Land, knowing ”that without this he can have no Harveſt another Year. This Text certainly imports our giving to ſuch who are not able to requite us. This for that, is rather a Truck “than a Benefit," ſays Seneca; we ſhould ſend our Gifts a Venture, as Merchants do that trade by Sea, they won't ſink intirely in the Waters: Indeed the Conſcience of giving with a good Deſign, is a preſent Recompence.”

2. By the Nature of God: Which is our Honour, our Duty and Intereſt to imitate. God is love, 1 John 4.8. both eſſentially and communicatively; his Being is Love, and his Ways of Providence expreſs much Goodneſs and Beneficence to Mankind in general, and to his People in particular; He makes his Sun to riſe upon the Evil and the Good, and ſendeth Rain on the Juſt and Unjuſt, Mat. 5.45. Acts 4.17. Pſalm 103.13.

3. By the Law of Nature and Humanity. That Men by the Conſtitution of their Nature are framed for Society, appears beyond Controverſy, from their natural Propenſity to communicate their Notions and Ideas to one another, the Neceſſity they labour under of mutual Solace and Support, alſo from their common Wants and Fears. Now that Offices of mutual Love and Beneficence are the Cement of Society, the Bands and Sinews by which it is preſerved is as evident,

4. By the Example of Jeſus in that peerleſs and tranſcendent Prodigy of his dying Affection to a loſt World, Col. 3.12, 13.

5. This Duty is excellent in it's Nature, 1 Cor. 13.1. Though I ſpeak with the Tongues of Men and Angels, and have not Charity, I am become as ſounding Braſs, or a tinkling Cymbal; all my Pretences are vain.

6. It's excellent in it's Effects and Rewards; this is the Way to invite Strangers to fall in Love with Chriſtianity. The ancient Chriſtians were very famous for this Practice, and ſaw the bleſſed Fruits of it. Alſo it's an Excitement to others to ſhew us the like Courteſy in our Neceſſity. It's pleaſing to God: when ſutably performed; for what is done to the leaſt of Chriſt's Members, he takes it as done to himſelf, Mat. 25.40. It introduces Peace (that Hower of all the Bleſſings of Life) into our Breaſt here, and us into the Kingdom of Peace and endleſs Life hereafter; hence we are bid to make Friends of the Mammon of Unrighteouſneſs, that when we fail, they may receive us into everlaſting Habitations, Luke 16.9. Bleſſed are the merciful, for they ſhall obtain Mercy, Mat. 5.7. and on the contrary, He that won't ſhew Pity to others in Diſtreſs, ſhall cry himſelf and not be $eard, Prov. 21.13. Mat. 18.23, $word$ 3$. But notwithſtanding what has been advanced, ſome will frame the $ollowing Excuſes.

Excuſe 1. What I have is my own, and I have it for my own Uſe, Shall I take my Bread and my Fleſh, and give it to I know not who? This is Nabal's Plea, 1 Sam. 25.11. Hold Friend, you are miſtaken; though you have a civil Right to what you poſſeſs, yet the original and ſovereign Claim of Right belongs to God, whoſe Tennant and Steward thou art, and to whom you muſt quickly be accountable for the Uſe thou haſt made of thoſe Talents the great Lord of the Univerſe intruſted thee with, whether thou haſt brought forth Fruits unto thy ſelf or him? Luke 16.2. Whether thou haſt uſed thy Eſtate to feed thy own and thy Childrens Pride and Luxury, or to refreſh the Bowels of the Poor and Needy? O Man! if thoſe Bottles of the Heavens, I mean the Clouds, had their Waters for themſelves, the Earth would ſoon be as Iron, and thou periſh for want of Bread! but thou feeſt how they refreſh the parched Earth with their balmy Dews and refreſhing Show|$rs: Are the Heavens thus indulgent to the labouring Earth, and ſhall thy Bowels be as Braſs, void of compaſſionate Relentings towards the Indigent, who are Bone of thy Bone, Gen. 29.14. What does the Sun get by travelling his ſteady Circuit round the Globe?

Excuſe 3. But I am Poor: What then? the leſs is required indeed, but yet ſomething is neceſſary to be given to the diſtreſſed, in Propertion to what God has given thee; the poor Widow gave her two Mites, Mark 12.42.

Excuſe 3. I ſhould be deſpiſed if I did not give as much as others. Friend, Remember it's to God you muſt approve your ſelf, 2 Tim. 2.15. The Judgment of one God and one Conſcience in our Favour is infinitely better than the Applauſe of the whole Earth, and will make the Mind firm and impregnable amidſt all the Storms of Reproach and Ignominy; if you will not ſuffer with Chriſt, you ſhall not reign with him: No Croſs, no Crown.

Excuſe 4 My Children may want it, I muſt buy Lands for them; I have Taxes to pay, and a great many Things to do with the little I have. Friend, your feeding the Hungry, and cloathing the Naked, inſtead of hindring your making neceſſary Proviſion for your Children, will ſecure their Support, by bringing the Bleſſing of Heaven upon your Labours, for what you give to the Poor you lend to the Lord, Prov. 19.17. which he will repay with Intereſt. But further, let me tell you in the Words of the wiſe Man, Eccl. 11.4. He that obſerveth the Wind ſhall not ſow, and he that regardeth the Clouds ſhall not reap. If we ſtand “magnifying every little Difficulty and ſeeming Danger, we ſhall never do the Work God requires of us; if the Husbandman ſhould decline ſowing for every flying Cloud, and reaping for the ſake of every blaſt of Wind, he would make but a poor Account of his Husbandry at the Years end. Now the Duty of Charity is as neceſſary as that of Sowing and Reaping, and attended with infinitely greater Advantages; and thoſe Diſcouragements from ſelfiſh Nature, which obſtruct the Performance of it, are like flying Clouds, or paſſing Blaſts, which a reſolute ”Mind will eaſily encounter and Surmount.

Excuſe 5. I am in Debt, how can I be charitable?

1. It's to be ſeared that many run themſelves into Debt by taking Money at Intereſt in order to purchaſe great Eſtates for their Children, they join Houſe to Houſe, and Farm to Farm, Iſai. 5.8. and like the Horſe Leach are never ſatisfied; they with eager and impatient Haſte ſeek great Things, contrary to the Prophet's Advice to Barak, Jer. 45.5. Embaraſs themſelves in Difficulties at preſent to obtain that End; now while they are under theſe Emergencies which they have unneceſſarily involved themſelves in, they think they are free from the Obligations to charitable Actions, as if one Sin would excuſe another.

2. Perhaps thy Debts are inconſiderable compar'd with thy Eſtate: There be ſcare any Men of Buſineſs and Trade in the World, but what are in Debt, leſs or more, and perhaps continue ſo during Life; for as ſoon as one Debt is paid, another is contracted: So that at this rate you'l never find a time for Charity. This is a vile deceit, but God won't be mock'd: but if thou art really Poor and in Debt, and knoweſt not well how to pay it, do Juſtice, love Mercy, Mich. 6.8. Hoſ. 12.6. The bleſſed God won't have Robbery for a Burnt Offering; where there is a willing mind, God accepts according to what a Man hath, and not according to what he hath not, 2 Cor. 8.12. Becauſe David had it in his Heart to build the Temple, tho' he did not put his Deſign in Execution for want of Opportunity, yet it was accepted as done, 1 Kin 8.18. But it muſt be in the mean time confeſs'd, that having the abſolutely neceſſary Supports of Life, we ſhould venture the Abridgement of the acceſſory and addtional Comforts of it, much more the extravagancies of pompous Apparel and delicious Meats and Drinks, by ſupplying the Wants of our indigent Brethren, by ſupporting humane Nature in diſtreſs.

Excuſe 6. But this Man, or that Woman is not an Object of Charity, a great many go about that are meet Cheats. Anſw. A greedy Mind will always have an Excuſe ready to protect the Purſe. But more particularly, I confeſs that wiſe Caution is neceſſary in the choice of the Object; and a ſpecial regard ſhould be ſhewn in our charitable Donations to Pious Perſons: We ſhould expreſs reſpect to all, but eſpecially to thoſe that are of the Houſhold of Faith, Gal 6.10. But you ſhould conſult more with the Divine Oracles in ſuch Caſes than with your Convetous Hearts; otherwiſe you'l never do much Good in the World. What tho' you happen to miſs the right Object after neceſſary Examination, you'l not miſs the Reward, if your deſign be Pious. Mar. 10.42. There be a number of Profeſſors in this Age, that carry large Lamps, but there's little of the Oyl of Charity in them; in regard of the talking, praying parts of Religion, thay make a blazing appearance; they are very ready in theſe Duties, for they are cheap, and touch not the Pocket, but tell them there is this or that to be done for the poor Saints, or Church of God, and their Hearts ſink within them, like their great Grandfath: 1 Nabal's, 1 Sam. 2.5. their Zeal languiſhes like an expiring Candle in the Socket, they begin to grow ſorrowful, like the Young Man in the Goſpel, Mit 19.22. Then they hycocritically with they could do any thing, but—. Now with what Face can theſe Men talk of Religion, or imagine they have any true Grace in their Hearts, if this be cuſtomary. Jam. 2.14, 15, 20. Jam. 1.27. O thou Earth-Worm! thou diſcovereſt thy rottenneſs and hypocriſie in this, for all thy pretended Devotion; thy Faith has not overcome the World, 1 Joh. 5.4. Hear and conſider, O Deceiver! what the Great God ſpeaks to thee in thoſe Scriptures, Jam 2.13. He ſhall have Judgment without Mercy, that hath ſhewed no Mercy. Prov. 21.13. Matth. 45. ver. 41. to the end.

If ſome warm Blades give two Pence, or a Groat, or Six Pence to a poor Chriſtian, they think they have diſcharged a good Conſcience: I believe they have indeed baniſh'd it, and given it a Bill of Divorce. If they were not ſtone-blind, could they imagine that that was ſufficient Charity which was not at all proportion'd, neither to the ability of the Giver, or the wants of the Receiver; may be fifty times as much would be counted little, if ſpent upon their own, or their Childrens Luſts or Superfluities. I believe, ſince the Creation of the Earth, there never was a more mercileſs, ſelfiſh Age than this, but thereby the Scripture is verified, as I have before made evident.

10. Another cauſe of the Security and falſe Hope of wicked People, is the Devil; the God of this World has blinded the eyes of thoſe that believe not, leſt the light of the glorious Goſpel ſhould ſhine unto them, and they ſhould be ſaved, 2 Cor. 4.4. The Devil has many artful and politick Methods to compaſs the ruin of Mankind, and among others, this one of very fatal tendency, viz that he endeavours by all the ſly and ſubtle Meaſures of Inſinuation to ſtrengthen the groundleſs hopes of ſecure Souls: This method he us'd with our grand Parent, Eve, Gen. 3.4. and found it wofully ſucceſsful, even to the total overthrow of Man's innocency and happineſs: And the Serpent ſaid unto the Woman, Ye ſhall not ſurely die: The ſame Path that crafty and malicious Enemy of Mankind travels with almoſt equal Succeſs as to Individuals, and leſs difficulty in his dealings with Adam's degenerate Poſterity. When God's faithful Servants tell wicked People, that if they continue impenitent, they muſt expect nothing but God's fierce Vengeance; Satan inſinuates a very contrary Leſſon: You ſhall not periſh; God is merciful: Chriſt has dy'd for Sinners; what, an't you Chriſtians? Believers? Baptized Perſons? Don't believe theſe preciſe Fellows. Now when the ſolemn incloſure of the penalty is remov'd from the Precept, Sin, which is tranſgreſſion of it, becomes leſs formidable, and thereby Sinners are induc'd to make bold with it, to their Coſt, as Flies that ſport themſelves with their wanton Flights about a Candle, till they drop down dead.

11. Another cauſe of the deluſive hopes of many, is the bad Advice of wicked People: Some of whom are buſy, and ſucceſsful Factors for the Devil, in helping him to accompliſh his bloody Deſigns againſt themſelves&others: Some like the perverſe Phariſees of old, will neither enter into the Kingdom of Heaven themſelves, nor ſuffer thoſe that are entering to enter; Matth. 23.13. Wo unto you Scribes and Phariſees, Hypocrites. The Pſalmiſt David was very ſenſible of the bad influence of wicked Society, and therefore he abandons them with the utmoſt Indignation; Depart from me ye workers of Iniquity, for I will keep the Commandments of my God, Pſal. 119.115.

Some wicked Wretches will endeavur to jeer and laugh Men out of their Salvation, but there be none that have common Senſe would be thus fool'd out of an Eſtate. If ſome Imps of the Devil ſee any concern'd about their Salvation, they'l give them ſuch a Salutation as this; What are you beginning to be preciſe too? There's no need of ſo much pains and buſtle to get to Heaven. Cant. 5.9. God is very merciful; I tho't you was a Man of more Judgment, than to be bewitched by ſuch People: Away with ſuch melancholy Whims, you'l be fit for Bedlam by and by if you go on at this rate; Drink a Glaſs of Wine, Brother, and ſerve God with a cheerful Heart: What do you think none will be ſav'd but a pack of ſuch canting preciſe Fellows? God help the World then indeed, what will become of the moſt of your honeſt Neighbours, and the greateſt part of the Earth at this Rate? What needs all this Sorrow, you have never wronged any Body, or committed Murder or Treaſon: You know there is no Body of Senſe that minds thoſe fantaſtical Enthuſiaſts Anſw. O Murderer! I may ſay to thee as the Apoſtle to Elimas, Acts 13.10. O full of all Subtilty, and all Miſchief, thou Child of the Devil, thou Enemy of all Righteouſneſs; wilt thou not ceaſe to pervert the right Ways of the Lord? Conſider, as thou wilt anſwer it to the great God, theſe few Queries in Anſwe to thy pernicious, though crafty Harangue.

1. If we ſhould not be preciſe, as thou ſcoffingly terms Chriſtian Circumſpection and ſtrict Holineſs; why are we commanded to walk circumſpectly, Eph. 5.15. Does not the original Word Acriboos ſignify ſtrictly, or preciſely? Wherefore are we commanded to be holy as God is holy, perfect as he is perfect? 1 Pet. 1.15.16. Mat. 5.48.

2. If there be no need of ſo much Pains about Religion, why are we commanded to fight? 2 Tim. 6.12. to run? Heb. 12.1. to wreſtle? Eph 6.12. to ſtrive? Luke 13.24. in order to obrain Happineſs? Do not theſe Metaphors import the utmoſt Intenſeneſs? Why are we inform'd that the Kingdom of Heaven ſuffers Violence, and the Violent take it by Force? Mat. 11.12. and that many ſhall ſeek to enter and ſhall not be able, Luke 13.24.

3. Is Conformity to the Will of a wiſe God the Way to Folly? Then white is black, and black is white: And is not this the Will of God, even our Sanctification? 1 Theſ.4.3. Is it Folly to ſecure the greateſt Good by the ſeaſonable and earneſt Uſe of appointed Means? Then God grant, I ever may be ſuch a Fool! I know you have a great Conceit of your Wiſdom! All ungodly Men have ſome of the Devil's Pride; and perhaps the Father don't much outdo ſome of his Children in this; but remember thoſe Words of the Apoſtle, 1 Cor. 3.19. For the Wiſdom of the World is Fooliſhneſs with God: For it is written, He taketh the wiſe in their own Crafrineſs

4. As to the Paucity of the ſaved, it has been before conſider'd; the holy Scriptures do evidently declare that the far greater Part of Mankind, nay of thoſe that live under the Goſpel, ſhall be damned eternally; neither does this eclipſe the Mercy of God, as ſome carnal People imagine no, but on the contrary, the diſtinguiſhing Nature of God's Mercy magnifies it exceedingly in the Thoughts of the redeemed, as many thouſands have experienc'd. God might have paſs'd by the fallen Race of Man, as he did by the fallen Angels, and damned them to eternal Pains for the Rebellion of their pro parent and ſoederal Head, Adam, and made his righteous Severity triumph in their endleſs Woes; therefore it's wondrous Grace (which does indeed aſtoniſh all the Heavens!) that any of Adam's guilty Race ſhould be ſaved from Hell and Death!

5. Thy calling the Work of God's Spirit in changing and renewing the Heart, Enthuſiaſm, is the Fruit either of thy Ignorance or Malice, or of both complexly, contrary to the tenor of the holy Scriptures, which expreſly aſſert ſuch a Change to be abſolutely neceſſary, as I have prov'd before, as well as contrary to the united Teſtimony of the proteſtant Churches; in this Speech thou belcheſt forth thy ſerpentine Venom againſt the Apoſtles and all the faithful in every Age, both before and after Chriſt's coming, for all of them experienc'd this Work of God which thou ignorantly or invidiouſly calleſt Enthuſiaſm; and the Reaſon why thou aſcribeſt to the Devil the Work of the Spirit of God, is becauſe it detects thy Hypocriſy, ſcorches and pains thee with it's Warmth. But O Man! are you not afraid of blaſpheming the Holy Ghoſt after this Manner, leſt thy Sins never be forgiven thee either in this World, or that to come, Heb. 10.26.

6. What tho' this or that Perſon has never been guilty of Overt Fraud, Murder or Treaſon; ſuppoſing they had never been guilty of any groſs Immorality; what does not that Fountain of Iniquity, that Spawn of Sin, that Body of Death, that Seed Plot of Corruption which we are born with, afford ſufficient Cauſe for the deepeſt Sorrow? Yes it does; and if ever thy Underſtanding be inlightened, thou wilt feel this Truth, John 3.6. Pſalm 51.5. Job. 14.4. Iſai. 48.8. Rom. 7.24 & 3.9. Are there not many who have not committed the Crimes mention'd externally, who are yet guilty of them in a ſpiritual Senſe? Has not every unconverted Sinner (of adult Years) wronged himſelf, been guilty of Soul-Murder, by not improving the Opportunities of Salvation? Alſo are they not all guilty of Rebellion againſt the King of Heaven by diſobeying his Laws? and don't thoſe Sins require great Sorrow?

As to the laſt Particular of the Charge; conſider theſe Places of Scripture, John 7.48, 49. Have any of the Rulers or of the Phariſees believed on him? but this People who know not the Law are curſed. 1 Cor. 1.26, 27. Not many wiſe Men after the Fleſh, not many mighty, not many noble are called, but God hath choſen the fooliſh to confound the wiſe, the weak to confound the mighty. Acts 28.22. But as concerning this Sect, we know that it is every where ſpok $ againſt. The People of God are called the Congregation of the Poor, Pſalm 84.19. But to proceed, ungodly People will further object againſt thoſe that have the Life of Chriſtianity, in order to ſeduce convinced Souls, and prejudice others againſt Piety, either

1. That they are imprudent or immoderate in their Zeal: Graceleſs People are for much Moderation, as they miſcall it, in the Cauſe of God and Religion; but as to their worldly Intereſt, which they like much better, they will drive like Jehu; their pretended M.deration in religious Affairs, is nothing alſe in plain Engliſh, but that Lukswarmneſs which God hates, Rev. 3.16. Let it be conſider'd that Prudence is two-fold, carnal or ſpiritual: Carnal Prudence aims at Self-intereſt as it's principal Mark: and forms it's whole Scheme ſo as to advance it; that it's always imprudent in thoſe People's Eſteem, which indangers their Honour or worldly Intereſt, James 3.15. Phil. 3.19. 2. Spiritual Prudence has for it's main Mark, the Glory of God, and the Intereſt of his Church; which the Perſon that is poſſeſs'd of this noble Quality, eyes and purſues in all his Tranſactions, whatever becomes of his own Honour, and worldly Intereſt. A ſincere Soul will venture that, and ſtand for Chriſt's Intereſt in all Weathers. Acts 21.13. When the Apoſtle Paul is ſaid to become all Things to all M$n, to gain ſome;$ I ſuppoſe his Compliance was not in any Thing really criminal, or with a covert View, to gain them to his own Intereſt, but to Chriſt's. I ſuppoſe every one that believes the Scriptures will own that this Apoſtle excelled in the Vertue of Prudence to a great degree of Eminence, and yet he could not keep the People ſtill and quiet where he preach'd: There was generally an Uproar and Tumult among the People, where he declared his Maſter's Truths. Acts 13.45, 50.14.4, 5, 19 & 16.20. & 17.2, 5, 6. & 18.6. & 19.8, 9, 29. I ſuppoſe there is the ſame Rancour and Malice in natural Men's Hearts againſt God and his Truths now that there was then, only that it is under ſome Reſtraint in ſome by their Education, but Education does not change the Heart. Can it be imagined but that graceleſs Perſons, when the Word is cloſely, powerfully and ſucceſsfully ſpoken, will growl (many of them) and ſhew their Teeth, if they don't bite; for Chriſt did not come to ſend Peace on Earth, but a Sword, Mat. 10.34, 35, 36. Luke 12.51 to 54 But there be ſome ſo prudent in our Age, that they have found out a new Way to Heaven, a Way which Chriſt and his Apoſtles never trod; for they pretend to go there without bearing the Croſs of Chriſt; but except they lay aſide this perverſe ſhifting off the ſweet and precious Croſs of Jeſus, tacking about with every blaſt, they'l never come into the Haven of the bleſſed; For he that lives godly in Chriſt Jeſus ſhall ſuffer Perſecution, 2 Tim. 3.12.

The Prudence of many is nothing elſe, but that carnal ſelfiſh Craft which God diſdains, 1 Cor. 3.19, 20. It's better I think to act ſo as to have the Apoſtle's Teſtimony. That in Simplicity and godly Sincerity, not in fl$ſhly Wiſdom, we have had our Converſation in the World, 2 Cor. 1.12. Or

2. To draw away People from vital Chriſtianity, they will ſay, that ſuch as are pious are fooliſh, as Feſtus ſaid of Paul, Acts 26.24. Paul thou art beſide thy ſelf; much Learning doth make thee mad. So the Wicked treated the Prophets of the old Teſtament to prejudice People againſt them: Wherefore came this mad Fellow unto thee; ſaid the Captains of the Hoſt to Jehu, concerning the Prophet, 2 Kings 9.11. Alſo Hoſ. 9.7. The Prophet is a Fool, the ſpiritual Man is mad, for the Multitude of thine Iniquities, and the great Hatred. Which of the Prophets, ſaid dying Stephen, have not your Fathers perſecuted? Acts 7.52. And was not the bleſſed Jeſus deemed fooliſh, not only by the malicious Phariſees, but by his own Relations? John 10.20. And many of them ſaid, He hath a Devil, and is mad, why hear ye him? Mark 3.21. And when his Friends heard of it, they went out to lay hold on him, for they ſaid, He is beſide himſelf. Wicked People are apt to ſay of pious. Chriſtians, I believe ſome of them are ſincere, they mean well, but they are weak: But if one of your own Crew that has no Learning, and hardly common Senſe, that is pretty well rigg'd with faſhionable Apparel, begins to ſquirt ſome petty Puns and pert Squibs againſt living Religion, O that is a Man of Senſe and Learning! a pretty, a very pretty Fellow. Your Conceſſion that ſome Chriſtians are ſincere is extorted from your gall'd Conſciences by the ſhining Holineſs of their Lives, Mark 6.20. The latter flows freely from your ſtupid Ignorance, or ſerpentine Malice. 1 Cor. 2.14. The natural Man cannot underſtand the Things of the Spirit of God, for they are Fooliſhneſs to him, neither can he know them, becauſe they are ſpiritually diſcerned. Gen. 3.15. Rom. 8.7. O conceited Hypocrite! Hear thy Doom from God, Iſai 5.21. Wo unto them that are wiſe in their own Eyes, and prudent in their own Sight. Verſe 20. Wo unto them that call Evil Good, and Good Evil, that put Darkneſs for Light, and Light for Darkneſs; that put Bitter for Sweet, and Sweet for Bitter. Or

3. They'l object, that they are Hypocrites, and endeavour to prove this Charge by their Weeping in divine Service, and ſtrict and ſober Life. O! the malicious Madneſs of the ungodly World, who would make thoſe Things to be Signs of Hypocriſy, which are the great Evidences of Sincerity! By this Method they would make Chriſt an Hypocrite; for he was a Man of Sorrows and acquainted with Grief; he mourned and wept often; but never laughed, that we read of, Luke 19.41. Alſo the mourning Prophet Jeremiah, O that my Head were Waters, and mine Eyes a Fountain of Tears, Jer. 9.1. And the Apoſtle Paul, Acts 20.31, 19. Therefore watch. Remember that by the ſpace of three Years I ceaſed not to warn every one Day and Night with Tears. Yea and all true Penitents are bid to turn unto God with Faſting, and with Weeping, and with Mourning, Joel 2.12. We are informed that all Tears ſhall be wiped away, Rev. 7.17. For the Lamb which is in the midſt of the Throne ſhall feed them, and ſhall lead them unto living Fountains of Waters, and God ſhall wipe away all Tears from their Eyes. But pray, how ſhall Tears be wiped away from the dry Eyes of thoſe that have not wept? What will thoſe hard hearted dry eyed Chriſtians do with God's Book and Bottle, Pſalm 56.8. Put thou my Tears into thy Bottle; Are they not all in thy Book? However you ſlight the Tears of poor Penitents, the great God takes notice of them; 2 Kings 20.5. I have heard thy Prayer, I have ſeenthy Tears; behold I will heal thee! Jer. 31.18. I have heard Ephraim bemoaning himſelf. We are informed how wreſtling Jacob prevail'd with his God, Hoſ. 12.4. He wept and made Supplication unto him. Holy Paul was not of your grumbling Temper and Diſpoſition, as to the Tears of others; no, he was pleaſed with and mindful of Timothy's Tears, 2 Tim. 1.4. Greatly deſiring to ſee thee, being mindful of thy Tears, that I may be filled with Joy.

You'l ſay perhaps, what can't they be ſincere without Weeping in publick, I weep my ſelf ſometimes in private: O Phariſee! I believe that's but ſeldom, and that when you are under the gnawings of a guilty Conſcience, or ſome worldly Trouble; but pray Friend, are your Tears thus at your Beck, that you can open and ſhut thoſe Fountains when you pleaſe? Then indeed they are Crocodile Tears, little worth, and your ſelves very Hypocrites, for all your pretended Sincerity. Or

4. They'l object thus, I don't like thoſe People that weep ſo in the Worſhip of God; it looks very childiſh and effeminate. Anſw. The Reflection is hardy and prophane, for by this you would repreſent Chriſt, his Prophets and Apoſtles, as a mean ſpirited daſtardly Company, void of a generous Greatneſs of Mind. King David was a Man of a brave and gallant Spirit, as appears by his martial and heroick Exploits recorded in ſacred Scripture; and yet how oft did he weep and mourn for Sin. Pſalm 42.3. His Tears were his Meat. But what is the Reaſon thou doſt not like thoſe that weep in divine Service? You'l ſay perhaps, that it hinders their Elocution, or that it ſeems hypocritical; no, no, it does not hinder but help their Speech. As to the ſecond Particular, I have before conſider'd it, only let me add one Word; Though I confeſs it is our Duty to conceal from others Obſervance as much as is poſſible our Brokenneſs, yet we muſt not quench the inward Motions of the Holy Spirit; when the bleſſed God is thawing our frozen Hearts by his Word and Spirit, ſhould we ſuppreſs his Work, oppoſe his Love Motions for Fear ſome carnal People ſhould call us Hypocrites, and ſo be guilty of real Murder and fighting againſt God to avoid the groundleſs Charge of Hypocriſy, and incur the awful Diſpleaſure of an holy and almighty God, to evite the Scoffs and Taunts of ſilly blind Worms?

But ſh$ll I venture to tell you the true Reaſon of your Diſguſt at ſuch Things, why it is this; thou art a hardned Sinner thy ſelf, thy ſtony Heart was never removed, and a Heart of Fleſh given thee, according to that new Covenant Promiſe, Ezek. 36.26. Thou knoweſt a Stone is dry, inſenſible, impenetrable, but Fleſh is tender, ſoft and flexible, eaſily ſuſceptive of the leaſt Impreſſions. Now becauſe thou wanteſt the Heart of Fleſh thy ſelf, and ſeeſt others broken in the Service of God, it pains thee by detecting thy Stupidity; this Pain you like not, and therefore to prevent the Effect, you reflect againſt the Cauſe. When a ſhort Diſcourſe upon Morality is preached with ſwelling Diction, and graceful Cadence (Jude Verſe 16. Their Mouth ſpeaketh great ſwelling Words, having Men's Perſons in Admiration becauſe of Advantage) without any Life or Energy: O then you'l ſay, that's a fine Sermon indeed, becauſe it has ſcorched thy guilty Conſcience no more than a painted Fire would thy Body! O hard hearted Hypocrite! If thou knew the ſoul-raviſhing Sweets which the Children of God enjoy in their Meltings of Heart by the Preſence of their Maſter and Father, thou would'ſt not ſnuffle and fret at their Contrition, Pſal 51.17. but bewail thy own Obſtinacy; they have more Comfort in their Tears, than thou haſt in all thy carnal Mirth and Jollity.

As to what you object about the Strictneſs of their Lives, conſider the Words of the Apoſtle Peter, 1 Epiſt. 4.4. Wherein they think it ſtrange that you run not with them to the ſame Exceſs of Riot, ſpeaking Evil of you. I ſuppoſe you find your ſelves ſo guilty of groſs Wickedneſs, that through the Greatneſs of your Charity and Vertue which you boaſt of (though groundleſly) you are apt to think that theſe that do appear more reformed, do but appear to be ſo. Or

4. Some will charitably alledge to forward the foreſaid Deſign, that they are all Knaves in their Hearts; this Man will tell one Story, and the other another; I had ſome Dealings with ſuch a Man, one of the Saints, and he bit me; another tells an awful Story of the Fraud, or other Wickedneſs of one of the New-born; then they all laugh, ha! ha! ha! I thought ſo, I believe they are all alike if they were but diſcovered, a pack of Rogues; ho! is this your large Charity that would graſp in the Heathens in it's Boſom? Yes, yes, you'l extend your Charity to all the Sons of Belial, for like rejoyces in like: But remember the Word of God mentioned by the wiſe Man, Prov. 24.24. He that ſayeth to the Wicked thou art righteous, him ſhall the People curſe; Nations ſhall abhor him. None are excluded from your blind and graceleſs Charity; but the proper Objects of true Charity, viz. pious People, them you don't like, eſpecially if they are very ſtrict, holy and faithful, you watch for their halting, Jer. 20.10. as the Cat does for poor Mouſe; you ſearch their Practice as narrowly as Laban did Jacob's Stuff, and when you find any Thing that will bear a Reflection, then you rejoyce and ſpread it abroad among your Kindred, (2 Sam. 1.20. Tell it not in Gath, publiſh it not in the Streets of Askelon, leſt the Daughters of the uncircumciſed triumph.) But what are the Reaſons of this Joy?

1. Malice; that old Enmity God put between the Seed of the Woman, and the Seed of the Serpent, Gen 3.15. A Man that bears Malice againſt another rejoyces in his Diſgrace.

2. Another is this, it gives Eaſe to your guilty Conſciences which were gall'd by their juſt Reproofs, or holy Life. But to anſwer your Charge more fully.

3. It muſt be confeſs'd, that as there always has been, ſo there will be Hypocrites in the viſible Church to the End of Time, chaff mix'd with the Wheat till the laſt winnowing Seaſon comes, and the Son of Man takes the Fan of Judgment in his Hand, and makes a thorough and final Separation: But what then? Is it not unjuſt to infer a general or univerſal, from a particular? Is it not contrary to the Laws both of Reaſon and Religion? Ex particulari non licet ſylogizari Prov. 17.15. He that juſtifieth the Wicked and he that condemneth the Juſt, even they both are an Abomination to the Lord. But it's thy unhappineſs, Friend, to be under that Curſe of the Almighty, mention'd Iſai. 5.20. Wo unto them that call Evil Good, and Good Evil, that put Darkneſs for Light, and Light for Darkneſs, that put Bitter for Sweet, and Sweet for Bitter. Ver. 23. Which juſtify the Wicked $or $eward, and take away the Righteouſneſs of the Righteous from him. But you ſhew your fooliſh, tho' invenom'd Spite, by charging the whole Body of Chriſtians becauſe of the Enormities of ſome Hypocrites; becauſe there was a Judas among the Apoſtles, were they therefore all Judaſes? But we need not wonder at thy Folly, when we conſider that as it was of old, ſo it is now, he that was born after the Fleſh, perſecuted him that was born after the Spirit, Gal. 4.25. Cain's Club won't be left altogether unoccupied while any of his cruel Brood are on this ſide Hell.

2. Some pious Perſons through Unwatchfulneſs, or Negligence, are ſometimes betray'd by Surprize into thoſe Failings, which they bitterly bewail; but they may, and do obtain pardon of a gracious and merciful God, of thoſe unindulged and involuntary Defects and Infirmities upon the Exerciſe of true Repentance, Jer. 3.1. Tho' God may viſit their Tranſgreſſions with the Rod, and their Iniquity with Stripes: Nevertheleſs his Lovingkindneſs he will not utterly take away, or ſuffer his Faithfulneſs to fall, Pſalm 89.31 to 35. Iſai. 54.7, 8. John 10.27, 28. Rom. 11.29. Yet they will never obtain pardon of a mercileſs World; The Moon though it be a bright Body, is not without her Spots; theſe Blemiſhes wicked People repreſent in an unjuſt and glaring Light, after the Example of their Father, who was a Liar and a Murderer from the beginning, and abode not in the Truth, John 8.44. But is it their Failings you deteſt? No, no, unleſs it were in ſomething that concerned your worldly Intereſt; it is their Piety that you are offended with, and ſhoot at with your barbed Arrows of Reproach, under the ſpecious Pretext of this or that Fault, real or imaginary, which you charge them with, 1 John 3.12. Not as Cain, who was of that wicked one, and ſlew his Brother: And wherefore ſlew he him? but becauſe his own Works were evil, and his Brother's righteous. Indeed you are angry becauſe they are not worſe than they are; if it were their Sins you only found fault with, as you pretend, why don't you find fault with your own Crew who are ten times worſe? No, no, theſe are your Brethren in Iniquity, Children of the ſame Father and Family, theſe muſt be ſpared and an Apology framed to palliate, the$$ $$$nſon Guilts, and Bear Skins put upon Chriſtians (as $$thcient. Times by the Pagans) that the Dogs may bark at them, bait, and worry them; but becauſe ſome pious People “break their Shins, as Mr. Banter obſerves, will you break ”your Necks? And does this look like Prudence in ſuch wiſe Men as you imagine your ſelves to be?

3. Wicked People will claſs among the Pious, ſuch as they will not own, and then accuſe them with their Faults, which is very unjuſt and deceitful, Pſalm 37.12. The Wicked plotteth againſt the Juſt, and gnaſheth upon him with his Teeth. And

4. Sometimes the Sons of Belial do deviſe notorious Falſhoods againſt God's People in order to blacken their Character, Jer. 18.18. Come and let us deviſe Deviſes againſt Jeremiah.

The 12th Particular. Another Cauſe of the falſe Hope of many is the daubing of unconverted Miniſters.

1. By their falſe Preaching, or by their preaching thoſe erroneous, nature ſoothing, but Soul damning Doctrines of Free-Will, univerſal Grace, and univerſal Redemption, by which ignorant ſelf conceited graceleſs Sinners are held faſt in the Chains of the Devil, & excited to erect a Babel on their own Bottom and Foundation which may rea$$ the Heavens. O! aſtoniſhing Madneſs, can ſuch a ſandy Fabrick bear the Shocks of God's impartial Judgment? May the holy God confound the Language of thoſe arrogant Mortals, which is ſo directly contrary to the Language of his ſacred Oracles, and of his People's repeated Experiences. Eph. 2.1, 8, 9. Rom. 5.6. Rom. 1.16. 2 Cor. 3.5 Matth. 11.25, 26. Acts 13.48. John 10.26. & 17.9, 11 24. Rom. 8.29, 30. & 9.11, 12, 13. Eph. 1.3, 4, 11 1 Pet. 1.2. Jude ver. 4. Rom. 7.18. Or,

2. By concealing the contrary Truths of Chriſt, altho' they ſay they believe them, through vain Pretexts; what is this but holding the Truth in Unrighteouſneſs, Rom. 1.18. Perhaps they'l object that the preaching of ſuch (generally) deſpiſed Truths, would do more hurt than good. What is “this but to impeach the Wiſdom of God, and arraign it ”at our Bar, and preſer our Craft before it, as the reverend and learned Calvin well obſerves in his Inſtitutions. To what Purpoſe were theſe Truths indicted by the Holy Ghoſt, if not to be preached and made known; yea and inſiſting on ſuch Subjects, whatever is muttered to the contrary, is ſometimes crown'd with remarkable Succeſſes. Let me crave leave to inſert a Paſſage here to this Purpoſe, which I heard of the reverend and pious Mr. Moody of York in New-England; He told me, That famous Mr. Stoddard “of Northampton, after ſome conſiderable Time of Coldneſs and Unſucceſsfulneſs in his publick Labours, hoſe that Text, John 10.26. But ye believe not, becauſe ye are not of my Sheep. From which Words he rais'd this Obſervation, That one Reaſon of Men's not receiving the Lord Jeſus Chriſt, was their non Election. This Sermon he informed me (tho' upon ſo grating and diſpleaſing a Subject) was followed with a very remarkable out pouring ”of the Holy Spirit, to the Conviction of many. What though the Fan of Chriſt's Word ſeparate ſome light Chaff from the Wheat, is the Wheat any thing the worſe for that? Tho' ſome Men of corrupt Minds, looſe or formal Lives be offended and leave our Aſſemblies, is this any other Treatment than Chriſt himſelf met with? His Doctrine was ſo ſevere that many diſguſted it, and forſook him, John 6.65, 66, 67 From that Time many of his Diſciples went back and walked no more with him. Matth. 15.12, 13. Then came his Diſciples and ſaid unto him, Knoweſt thou that the Phariſees were offended? But he anſwered and ſaid, Every Plant which my heavenly Father hath not plan$$ ſhall be rooted up. John 6.60. This is an hard ſaying, Who can bear it? 2 Tim. 3.5. Having a Form of Godlineſs, but denying the Power of it, from ſuch turn away. Luk. 13.17 Whoſe Fan is in his Hand, and he will throughly ſurge his Floor, and will gather the Wheat into his Garner, but the Chaff he will burn with unquenchable Fire. 2 Tim. 4.3, 4. For the Time will come, when they will not endure ſound Doctrine, and they ſhall turn away their Ears from the Truth, and be turned to Fables. And muſt Chriſt's Miniſters deſiſt preaching Truth, in order to humour the People, I think not. Gal. 1.10. Or do I ſeek to pleaſe Men, for if I yet pleaſe Men, I ſhould not be the Servant of Chriſt. Jer. 5.30, 31. A wonderful and a horrible Thing is committed in the Land, the Prophets propheſy falſly, and the Prieſts bear rule by their Means, and my People love to have it ſo, and what will ye do in the end thereof?

If any ſhould again object, that treating upon ſuch Truths in the Infancy of Churches, is unſeaſonable: In anſwer to this, I would propoſe the following Queries.

Query 1. Did not Chriſt and his Apoſtles preach them in the Infancy of the Goſpel Church? Query 2. Are they not fundamental or principal Truths of Chriſtianity? And do not Artificers firſt lay the Foundation? Query 3. Are they not a part of God's Counſel? And ſhould not Miniſters deliver the whole Counſel of God, as they have Ability and Opportunity? Query 4. Does it not look like a ſhuffling of Chriſt's Croſs, a ſlaviſh mercenary Fear of incurring the People's Anger, for a Miniſter who ſtatedly labours in a Place, to conceal thoſe Truths of God for many Years ſtanding? Query 5 Has not the Practice of delaying and conſulting with Fleſh and Blood in ſuch Matters a viſible Tendency to eradicate thoſe Truths out of the Chriſtian Church in proceſs of Time, when the People know not whether their Miniſters believe them or not?

3 By their ſoft and ſmooth Way of Preaching; ſome Miniſters being what God witneſſeth of the falſe Prophets of old; Foxes in the Deſerts, Ezek. 13.4. Crafty and covetous Creatures; they know the Way to inſinuate themſelves into the People's Affections, and thereby obtain Honour and Gain of them, is to ſuit their Sermons to their Humours; now the general Inclinations of poor ignorant graceleſs People, is to hear of nothing but Love, Peace, Promiſes, Comforts, Iſai. 30.18 Speak to us ſmooth Things. They want Preachers only to ſcratch the I$ch of their Curioſity with quaint Notions, and ſmooth Stories, 2 Tim 4.3. And ſuch Chapmen they too often meet with through the Iniquity of the Times, (O Tempora, O Mores) who by ſeigned Words make Merchandize of them; there has been too many ſuch in all Ages, Ezek 13.10, to 17. Thoſe Prophets that Jehovah complains of in the Places of Scripture now quoted, with ſo ſolemn an Emphaſis, They “gave out, Lana Vaticinia et Verba Lactis, comfortable ”Words and milky Words, as Mr. Greenhill terms it in his Paraphraſe; They cryed Peace, Peace; the downy Pillows of the falſe Propheteſſes were ſoft enough to make Sinners ſleep in utramvis Aurem, on both ſides of the Head. But will not the jealous holy God tear down ſuch deceitful Daubings, with their Authors and Abettors, by the Storms of his inflamed Vengeance!

Were not God's Prophets of old (and is there not as much need of it now? he is ſtone blind that ſees it not) bid to cry out and not to ſpare, to ſhew God's People their Tranſgreſſions, and the Houſe of Jacob their Sins? Are not Miniſters called the Salt of the Earth? Has not Salt a biting, painful Quality? I can't but believe that much of that Salt is turned into Sugar (in our Times) Job 33.23. Matth. 7.22, 23. & 5.13. Ye are the Salt of the Earth, but if the Salt have loſt his Savour wherewith ſhall it be ſalted? It is thenceforth good for nothing, but to be caſt out and to be trodden under Foot of Men. Is not the Word (when duly preached and bleſſed) quick and powerful, ſharper than any two edged Sword, piercing even to the dividing aſunder Soul and Spirit, Joynts and Marrow, Heb. 4.12. Acts 2.37.

4. By their general and undiſtinguiſhing way of Preaching. In the Application of their Diſcourſes ſome will often claſs their Audience into one common maſs, which Proteus like, often changes Shapes; for perhaps in one and the ſame Sermon, they'l ſpeak to them as if they were all Converted People;&all of a ſudden again, may be but a few moments after, they'l addreſs them as Unconverted; and if they happen to drop a few awakning Expreſſions againſt ſome groſs Immoralities, immediately (as tho' they were afraid poor Sinners would be convinc'd of their undone ſtate) they advance a daub of untempered Mortar in great haſte, I mean miſapply'd Comfort; and ſo they plaiſter and ſmooth it over to make all eaſy again, Ezek. 13.22. They ſtrengthen the Hands of the Wicked that he ſhould not return from his wicked way, by promiſing him Life.

What does this perverſe dealing mean? Is it fear of convicting themſelves, or of the People's Anger? or ignorance, that makes theſe Men go on at this bloody rate? How ſolemnly does the Great God ſpeak againſt the falſe Propheteſſes that labour'd to deceive the Jewiſh Nation, Ezek. 13.18, 19, 20. Wo to the Women that ſow Pillows to all Arm holes: And will ye pollute me among my People for handfuls of Barley and pieces of Bread, to ſlay the Souls that ſhould not die, and to ſave the Souls that ſhould not live. If they make any particular Application at all, perhaps it's to make the Hearts of the righteous ſad, and ſtrengthen the Hands of the Wicked, Ezek. 13.22. eſpecially if they have offended them, and that may be by telling them nothing but the very truth. Have there not been ſuch in the World that have bit with their Teeth, and cried Peace, and prepar'd War againſt ſuch as did not put into their Mouths, Mic. 3 5. Miniſters may preach till they're gray headed, nay to Dooms-Day, before ever they be the means of bringing one Soul to Chriſt, at this rate.

Should not thoſe that ſerve at God's Altar follow hi^$ directions in dividing the Word of Truth aright? 2 Tim. 2.15. in giving every one his Portion in Seaſon, Luk. 12.42. Shewing difference between the clean and unclean? Ezek. 22.26. Lev. 10.10. Ezek. 44.23.

2. By their Lives, (1.) Light or looſe Carriage, frothy, chaffy, jocoſe Diſcourſe. Zeph. 3.4. Her Prophets are light and treacherous Perſons. Eph. 5.4. Should not thoſe that bear the Veſſels of the Lord be clean? Iſai. 52.11.

(2.) Through the neglect of that precious Duty of Examination, or enquiring into the State of their Flocks. Prov. 27.23. Be thou diligent to know the ſtate of thy Flocks, and look well to thy Herds. Act. 20.20. And how I have kept back nothing that was profitable unto you, but have ſhew'd you, and have taught you publickly and from houſe to houſe. Too few it's to be ſear'd uſe the neceſſary plainneſs of Nathan to David, Thou art the Man, 2 Sam. 12.7. or of John the Baptiſt to Herod concerning his Herodias.

O! that God would excite Miniſters to be more painful in this part of their Work: Some thro' Grace have found this Method attended with rich Succeſſes. It's true, the Practice is imbarraſs'd with many Difficulties and Diſcouragements; but what then, God will ſupport his faithful Servants in their Work, and ſweeten their Labours by his preſence here, and afterwards more fully recompence them in the uninterrupted enjoyment of his Majeſty: If Souls are worth Chriſt Blood, they are well worth our Pains. What tho' we ſhould be requited with hatred and reproach by ſome, is the Diſciple above his Maſter, or the Servant above his Lord? Are theſe trifling Sufferings to be compar'd with the eternal Weight of Glory? 2 Cor. 4.17. Bleſſed be God that the faithful Servants of Jehovah, who turn many to Righteouſneſs, however they are traduc'd and flighted here, will ſhine as the Brightneſs of the Firmament, and as the Stars for ever and ever, Dan. 12.3.

(3.) By a groundleſs and cruel Charity, either fondly believing that ſuch Perſons are true Chriſtians, who only have the form of Chriſtianity, but are ſtrangers to experimental Religion. 2 Tim. 3.5. Rom. 5.4, 5. which (notwithſtanding of it's fair face) hath a very pernicious tendency, becauſe it deprives them of the opportunity of labouring by private Converſation to detect and convince Such Men of their damnable Eſtate: but on the contrary makes them the unhappy Inſtruments, probably by diſcourſe, of confirming People in their deluſions; Or 2. by carrying themſelves towards ſuch by Speech and Practiſe, as tho' they did believe it, when they do not, thro' a mercenary love to them, for what they get of them, or ſlaviſh fear of incurring their diſpleaſure, if they told them the truth, which is much worſe than the former; becauſe by it they counter-act their own Conſciences; the former may be the fruit of ignorance, but this of ſelfiſh craft and ſordid meanneſs of Spirit.

(4) By their lax and promiſcuous admiſſion of unworthy Gueſts to the Holy Sacrament, by which the Ordinance is prophan'd. Mat. 7.6. Give not that which is holy to Dogs; precious Souls endanger'd and deceiv'd, 1 Cor. 11.29. Perhaps the People have a high opinion of their Miniſter's Judgment, and therefore they think themſelves ſafe if they have it in their favour, which they'l doubtleſs conclude when they are admitted to ſuch a ſacred Ordinance by him: Let theſe Miniſters preach as plainly and pungently about unconverted People as they can, will ſuch People apply it to themſelves, no, they'l imagine he means others.

But I haſten to

The 13th Particular, that ſtrengthens the falſe hopes of ſome wicked People, and confirms them in their wicked Courſes, is the wicked Examples and Cuſtoms of the greateſt Number where they dwell, and eſpecially of the Grandees; thoſe that are famous for their Wit, Learning, or Wealth. Many unthinking irreligious People are altogether for the Religion that is in faſhion, be it what it will; they ſquare their Conduct according to the Cuſtoms of the Places they live in; according to that Proverbial ſaying, Cum ſueris Rome, Romano vivito more. Cum ſu$ris alibi vivito more Loci. When we are at Rome, we muſt do as the Romans do When they are in a Place where Religion is honour'd, then they put on a religious Cloak for gain; follow Chriſt in Profeſſion and outward Performances, for the Loaves; but when they happen to be in a Place where Piety is diſcountenanc'd, eſpecially by the Men of Figure and Diſtinction; as alas! it is in too many at this Day; then they are apt to ſay of it, as the cruel Jews of Jeſus, away with it, away with it, crucify it, crucify it. Poor Wretches! they won't ſtand one brunt for Chriſt, his precious Croſs they fly from as a Scare crow, and therefore can't be his Diſciples, Luk. 14.27. But if ever they have felt the power of Piety, or the Sweetneſs of Chriſt's Love, they would not thus twiſt with every Wind, and ſail with the Tide, tho' it were to Tophet's Culph, and turn with the Times; as that Chancellor in England, who being asked how he had kept in favour, during ſuch different Reigns; he reply'd, Natus ſum ex ſalice non ex quercu: I am of the pliable Willow, not of the ſtubborn Oak; no, they would rather fall as Victims to the Rage of Men, or be ſent up as Holocauſts or Burnt Offerings to God, than forſake any known Truth or Duty of Religion: True Piety would inſpire them with the brave and generous Reſolution of magnanimous Joſhua, Joſh. 24.15. And if it ſeem evil unto you to ſerve the Lord, chooſe you this Day whom you will ſerve: But as for me and my Houſe we will ſerve the Lord. I am determined in this Matter, coſt me what it will; whether you will concur with me or not. O that God would effectually perſwade us to entertain ſuch a Reſolution and Temper of Mind; it's ſuch a purpoſe and practiſe as well becomes a great Mind: It ſhews a ſneeking Meanneſs and Baſeneſs of Spirit to follow the Cuſtoms of Places blindfold whether good or bad; and to come into mercenary and ſervile Compliances, is unworthy of the rational Nature; but if you will be damned for Faſhion ſake, or Company ſake, who can help you? Pray read and conſider what Seneca ſpeaks on this Head; Let us not follow like Beaſts, “ſaid he, but rather govern our ſelves by Reaſon than Example. It fares with us in humane Life as in a routed Army, one ſtumbles firſt, and then another falls upon him, and ſo they follow one upon the Neck of another, till the whole Field become one Heap of Miſcarriages, and the Myſtery is, that the Number of the Multitude carries it againſt Truth and Juſtice, ſo that, ſaith he, we muſt leave the Crowd if we would be happy; for the Queſtion of a happy Life is not to be decided by Vote; nay, ſo far from this, that the Plurality of Voices is ſtill an Argument of the wrong Side: The common People, ſays he, content themſelves with what is uſual, never examining whether it be good or not; by the common People is intended the Man of Title, as well as the clouted Shoe, for I do not diſtinguiſh them, ſaid he, by ”the Eye, but by the Mind.

But I proceed to conſider the fourth General propoſed, which was to ſhew the Folly, Miſery and curſed State of ſuch deceived Perſons. And

1. More generally: Are not thoſe who truſt in their own Hearts, Fools? Yes ſurely. Prov. 28.26. He that truſteth in his own Heart is a Fool, yea a curſed Fool, Jer. 17.7. Now do not all preſumpruous Perſons truſt in their own Hearts? Prov. 12.15. The Way of a Fool is right in his own Eyes; but he that hearkneth to Counſel is wiſe. Alſo, Prov. 14.12. & 16.25. & 21.2. Preſumptuous Perſons have nothing elſe to truſt to but their deceived Hearts; for both Scripture and Reaſon oppoſeth their groundleſs Confidence.

2. Is it not a Folly to believe Lies, and expect Protection by them? This is the very Caſe of preſumptuous Souls, Iſai. 28.15. For we have made Lies our Refuge, and under Falſhood have hid our ſelves. Pray read and conſider what God ſaith in the 17. Verſe, Judgment alſo will I lay to the Line, and Righteouſneſs to the Plumet, and the Hail ſhall ſweep away the Refuge of Lies, and the Waters ſhall overflow the hiding Place. The Prophet informs them that this tottering Fabrick would fall and bury the Builder in it's Ruins, the Waters ſhould overflow it; every other Refuge but Chriſt ſhall be overwhelm $word$; as every thing elſe beſide the Ark was in the Flood of Noah, even the higheſt Mountains were covered, the Ark reſted on lofty Ararat.

It is ſtrange to conſider what a prodigious pitch of Security and Preſumption Sinners may arrive at. Iſai. 28.15. We have made a Covenant with Death, and with Hell are we at Agreement, when the overflowing Scourge ſhall paſs through, it ſhall not come unto us. See they are as ſecure and unconcerned about the Approaches of Death, as tho' they had made an Agreement with it upon a valuable Conſideration, that it ſhould not come till they ſent for it, and as little afraid are they of Hell: What is the Reaſon of this? Why, they made Lies their Refuge, they truſted to and depended upon theſe falſe and ſandy Props, which the faithful Servants of God told them would deceive them, but which they themſelves and their ſoothing falſe Prophets looked upon as $$$tantial Fences: But what was the Iſſue of this vain Confidence and fooliſh Dependance, I have before conſiderd.

3. Is it not a Folly to pretend to feed upon Aſhes? This preſumptuous Sinners do, Iſai. 44.20. They put a grand Cheat upon themſelves by pretending to feed their precious Souls with their deluſive Hopes, which can no more nouriſh or ſupport them than Aſhes the Body; and yet they will fully perſiſt in this Self-deceit, and will not be undeceived, or ſay, Is there not a Lie in my right hand? They will not be perſwaded, many of them, ſo much as to ſuſpect the Goodneſs of their preſent Condition, by the moſt rational and paſſionate Addreſſes of God's Servants! but hold faſt their Deluſions in their right hand, with a ſtrong and eager Gripe, as their chief Good! and he that would aſſume the Boldneſs for their Benefit, to ſtrike them on the Fingers to make them quit their Hold, would perhaps get their Fiſt in his Face as the Reward of his Labours, which they would call Impertinency, Pride, or ſome other Nick-name; but ſurely Self ſuſpicion is the firſt Step to Converſion: Is there not a Lie in my right hand?

4. Is it not a Folly to entertain that with Complacency, which inſtead of doing us any real Service, will do us the greateſt Injury poſſible; if your falſe Hopes would ſave you, I would neither trouble you nor my ſelf in telling you the Danger of them; but inſtead of this, they will ſix you more in the Snare of the Devil, heighten your Sin, ſecure and aggravate your Damnation, while you ſay, Peace, Peace, ſudden Deſtruction ſhall come upon you, as travail upon a Woman with Child, 1 Theſ. 5.3. Your falſe Hopes indeed may put you out of Fear, but they increaſe your Danger, by making you unapprehenſive of it, unconcern'd about it, and ſo negligent of the earneſt Uſe of thoſe Means which are neceſſary to obtain an Eſcape. Zech. 1.11. Amos 6.1. They keep you from a ſound and deep Conviction of your loſt Eſtate, which is abſolutely neceſſary to a ſaving Converſion, Luke 15.17. Acts 2.37. The whole need no Phyſician (in their own Imagination) but the Sick, Matth. 9.12. Mark 2.17. Luke 5.31. The Lord Jeſus came not to call the Righteous (ſelf-righteous Phariſees, whole hearted People) but Sinners, Sin ſick, broken hearted Penitents, Mark 2.17. Pſalm 5.17. I know it is hard for you, poor Souls, to quit your ſweet Deluſions and to come under the Blows of God's Hammer, Jer. 23.29. Job 11.20. But the Eyes of the wicked ſhall fail, and they ſhall not eſcape, and their Hope ſhall be as the giving up of the Ghoſt. When a Godleſs Sinner is dying, it is with great Reluctance and Regret, he quits his Life; his Soul is torn away from him againſt his Will; indeed it is ſo only with ſuch as are awakned, as for others, they die like Lambs, tho' they are damn'd as Wolves, Pſalm 49.14. They go off quietly to their own Place, and never awake till they get beyond all Hope among the damned Spirits. But tho' it be hard, yet it's abſolutely neceſſlary, as I proved before; What Folly is it to truſt to that which will fail us in Eternity. Job 8.11, 12, 13, 14. So are the Paths of all that forget God, and the Hypocrites Hope ſhall periſh, whoſe Hope ſhall be cut off, and whoſe Hope ſhall be a Spider's Web: Can the Ruſh grow without Mire? Can the Flag grow without Water? In theſe Verſes Bildad compares the Hope of Hypocrites to a Ruſh and a Spider's Web: Now to illuſtrate the Folly and Unprofitableneſs of entertaining preſumptuous Hopes, I ſhall a little inquire into the Reaſons of theſe Similitudes. And

1. A Ruſh$ reſembles a Hypocrite's Hopes in theſe three Things.

1. As the Ruſh grows up out of the Mire and Water, ſo the preſumptuous Sinner's Hopes ſprings from unworthy Conceptions of God, falſe Apprehenſions of himſelf, and other baſe Originals before mention'd, and is generally attended with an earthly or unclean Practice. 2. Tho' the Ruſh has a beautiful Appearance, yet it's hollow and good for nothing; Hence the Proverb of any Thing that's inſignificant, Not worth a Ruſh: So the Hypocrite, tho' he has a fair Outſide, yet he has a hollow Heart, and an unprofitable Practice: In ſhort, He is a worthleſs Creature, fit for little elſe but to cumber the Ground in this World, and to ſerve for Fewel in the next, and his Hope is as inſignificant as himſelf. 3. Tho' it looks green and gay, it ſoon withers, ſooner than the Graſs: So your Confidence, tho' it ſeems ſtrong at preſent, will quickly vaniſh and leave you bereaved. And

2. A Spiders Web reſembles a Hypocrite's Hope in four Particulars, 1. In reſpect of its Original: As the Spider weaves her Web out of her own Bowels; ſo the Hypocrite builds his Hope upon thoſe frames of Heart which are but Sparks of his own kindling, thoſe Performances, which are the fruits of his own power, thoſe Conceptions of the Almighty which are the birth of his corrupt fancy. Thus you ſee he weaves his hope out of his own Bowels; it's a Creature of his own coining and framing: Whereas the true Chriſtian, as Mr. Henry obſerves, "is like the laborious Bee, he fetcheth in all his Comforts from the heavenly dew of God's Word. 2. In reſpect of the Pleaſure he takes in it: The Spider is pleas'd with it's Web, flies to it as a Houſe of Defence, as well as ſports in it as a place of Pleaſure; and do not preſumptuous Sinners flatter and pleaſe themſelves with the hopes of Heaven, and fly to their falſe Confidence, as a ſecure refuge? 3. In reſpect of the uſe he makes of it: Doth not the craſty Spider make uſe of it's Web as an enſnaring Engine to catch any ſuitable Prey which comes within it's reach? and thus do not preſumptuous Hypocrites cheat and impoſ$ upon many with their ſpecious pretences? 4. In reſpect of it's weakneſs: The Spider's Web tho' it's artfully woven, and conſiſts of a great many Threads, it is extreamly weak; ſo is the Preſumer's hope, notwithſtanding the conceit he has of it, it is as inſufficient to bear the winnowing of Chriſt's Fan, as the Spider's Web is to bear the Strokes of a Broom; their hopes ſhall certainly fail and periſh, and they with them, when they expect the moſt comfort from them.

But the ſinfulneſs and folly of indulging and retaining preſumptuous Hopes will appear more fully by the following Particulars, 1. It's Mockery: Be not deceiv'd, God is not mocked, for what a man ſows, that ſhall be alſo reap, Gal. 6.7. What madneſs and impudent effontry is it to mock ſuch an Omnipotent God, who can in a moment ſpeak you dead or damned, who can immediately blow you with the breath of his Indignation as light Chaff to Hell, and burn you with unquenchable Flames. Job 4.9. By the blaſt of God they periſh, and by the breath of his noſtrils are they conſumed. 2. Blaſphemy. Rev. 2.9. By denying God's veracity; tho' the Almighty has told them that ſuch who commit the Wickedneſs they are guilty of (ſo continuing) ſhall periſh everlaſtingly. 1 Cor. 6.9. Gal. 5.19, 20, 21. yet they believe they ſhall be ſaved, tho' God has expreſly reveal'd that without the New Birth there is no Salvation; that no duty or priviledge, opinion or practice will avail without it, John 3.3, 5. Gal. 6.15. Yet they expect Happineſs tho' they are Strangers to this Work, and indeed ſeek not earneſtly after it; what is this but confronting the Almighty! Flying in the Face of God, challenging him to do his Worſt, by calling him, implicitly, a Liar! Won't God's revenging Severity burn againſt thoſe bold Blaſphemers, his Jealouſy ſmoak againſ them, and all the Curſes of his Book be upon them, and their Name be blotted out from under Heaven? If God will not hold them $uiltleſs that take his Name in vain, Exod. 20.7. And that be will by no means clear the Guilty, Exod. 34.7. What will the holy God do to thoſe that wound, rend and tear his Being, by denying one of his glorious Attributes! Remember O Sinner, Is is a fearful Thing to fall into the Hands of the living God! Thou hadſt better be under the united Rage of all the Devils in Hell, and Men on Earth, than ſeel the Iron Gripes of one GOD, for their Power and Anger is finite, but God's is infinite and eternal! Heb. 10.30, 31. But may be you'l ſay, I don't deny God's Truth, or expect to be ſaved without Converſion. Anſwer, Perhaps thy Falſhood and Fraud would appear, if I ſhould but ask thee two Queſtions; as firſt, Whether your Peace be made with God? May be after much Reaſoning, you would confeſs the Truth, that it was not. And yet if I ſhould ask you another Queſtion; Do you think that you ſhould be ſaved if God carried you off by Death in this State? Yes you would ſay, you hope ſo, through God's Mercy. O Hypocrite! thou haſt belched forth Blaſphemy and Idolatry in this one Sentence: You hope that through the Mercy of God, he will prove a Liar, and falſify his Truſt; this is the Meaning of thy Speech, O Sinner! it's big with Horror and inſandous Baſeneſs! Art thou not afraid that God will ſtab thee dead immediately with the Spear of his Vengeance! Or cauſe the Earth to open it's Mouth and ſwallow thee up quick, as it did proud rebellious Corah and Company, Numb 16.32. Again, there is Idolatry in thy Speech; thou haſt unjuſt Apprehenſions of God's Mercy, as if he would make it triumph in the Ruin of his Truth. Pſalm 50.21. 3. Devil Worſhip. I ſuppoſe that when you ſpeak of the Pagans worſhiping the Devil, you little think your ſelvas are guilty of the ſame horrible Wickedneſs. The Truth of this Charge appears by the following Conſideration, viz. That Faith, as all confeſs is an Act of Worſhip, but you believe the Devil the Father of Lies and Deceit, rather than the faithful God who is Truth it ſelf. When God tells you in his Word, which ſhall ſtand, when the Heavens and the Earth ſhall ſhake, that if you continue in this State and Courſe, you ſhall be damned. And the Devil tells you, you ſhall not; now you believe Satan the Enemy of your Souls, and diſcredit the God that made you by his Power, fed and preſerved you by his kind Providence. Thus you worſhip the Devil, O miſerable Souls! how great is your Sin and Folly? And how compleat and horrible will be your Miſery, when you ſhall be ſent to enjoy the gloomy gods you adore? Matth. 25.41. 4. Hypocriſy; by profeſſing Chriſt in Word, and in Works deny him; you bow the Knee in Pretence as the Jews did of old, and then crucify him in Practice; you ſalute him with a hail Maſter, as Judas your Predeceſſor in Impiety, and then betray his Intereſt; you come to God with your Lips; while your Hearts are far from him, Matth. 15.8. & 27.29. & 26.49. I know the prophane Herd of Mankind imagine themſelves to be far from Hypocriſy, becauſe they ſay, they ſhew what they are; they do ſo indeed demonſtrate themſelves to be the genuine Children of their Father the Devil, John 8.44. But at the ſame Time they declare their Wickedneſs as Sodom without Shame or Bluſhing, Iſai. 3.9. The ſhew of their Countenance doth witneſs againſt them; and they declare their Sin as Sodom, they bide it not: Wo unto their Souls. Jer. 6.15. Were they aſhamed when they had committed Abomination? nay, they were not at all aſhamed, neither could they bluſh: therefore they ſhall fall among thoſe that ſall, at the Time that I viſit them, they ſhall be caſt down, ſaith the Lord. Jer. 8.12, 13. I ſay at the ſame Time, they declare their Wickedneſs, they profeſs Chriſtianity, and expect Salvation by it, and yet while they are Chriſtians in Pretence and Profeſſion, they are incarnate Devils in Practice: Now is not this notorious Hypocriſy, to profeſs one Thing and do another, to look one Way and row another, to pretend Friendſhip to Chriſt and at the ſame Time ſtab his Intereſt, diſhonour his Name, and diſcredit his Truth by your impious Speeches, and b$$tiſh Lives. And beſides what has been offered under this Head, it ought to be conſider'd, that all who want ſpiritual Sincerity muſt needs be Hypocrites: I confeſs indeed that prophane Sinners are not of the moſt poliſh'd Kind. However though theſe ſeem to be at Variance, yet they are Children of the ſame Father and Family, and like to inherit the ſame Portion. Hear your Doom from God ye Hypocrites! Matth. 24. laſt. And ſhall cut him aſunder, and ſhall appoint him his Portion with Hypocrites, where ſhall be weeping and gnaſhing of Teeth. Hear you deceitful rotten hearted Profeſſors, who deſpiſe weeping here for Sin, remember (that ſo continuing) ye ſhall weep in Hell, where there is no Hope: Here penitential Tears for Sin attended with a Reformation from it, probably would be a mean of obtaining Pardon, Joel 2.12, 14. But there, poor Souls, your Tears will be like Eſau's ſhed in vain! there you will gnaſh your Teeth, i. e when you are ſhut up in the Gulph of everlaſting Miſery, then you will be filled with Self-revenge and Indignation againſt your own Madneſs in hypocritically ſlighting ſuch a Happineſs as was tendred to you by the Son of God, that you would even tear your ſelves in pieces if you could. Can you without ſhivering think upon that awful Scripture? Matth 22.12, 13. Then ſaid the King to his Servants, bind him Hand and Foot, and take him away, and caſt him into utter Darkneſs. 5. Murder. 1. You murder your own Souls, thro' the Miſapplication of the Portions of God's Word, as particularly by applying the Promiſes when you ſhould apply the Threatnings. You ſnatch at the Children's Bread, when you have no right to it. Now as a R$medy miſapplied hurts rather than heals, ſo it is in this Caſe, you turn thoſe Means of Grace which were deſigned for the Salvation of Men, into a Savour of Death unto Death, and to be a Means of your Damnation, 2 Cor. 2.16. Thus you imbrue your Hands in your own Blood; God will by no Means clear ſuch barbarous Butchers, ſo continuing. But 2 They alſo murder others, partly perhaps, by neglecting the ſeaſonable Inſtruction of ſuch as they are under a Relation to, Prov. 22.6. And partly by their contradictory Practice; Jo$b's Voice with the Hands of Eſau, a Saint abroad, at Home a Devil. May not this be a great Stumbling Block to thoſe that know their perverſe Pranks. Perhaps ſuch a Stumbling Block as ſome of their own Relations may fall over, and never $i$e again. O if theſe Men had any true Love to God, their own Souls, or the Souls of their Relatives, would they not either lay down their Lamps or reform their Lives. 6. Infidelity. They do not believe whatever they pretend. God's holy Word, the Lord Jehovah, points out their Condition as plainly as the Noſe upon a Man's Face, and yet they won't believe, conſider and apply it. Jer. 8.6. I hearkned and heard, but they ſpake not right, no Man repented him of his Wickedneſs, ſaying, What have I done? Every one tu$ne$h to his Courſe, as the Horſe ruſ$eth into the Ba$$$. Heb. 4.2. But the Word preached did not profit them, not b$ing mixed with Faith in them that heard it$$ The Eye that ſees others, ſees not itſelf. Hear preſum$tuous Sinners what God ſpeaks to thee, Mark 16.16. He that beli veth not ſhall be damned And 1 John 5.10. He that believeth not, hath made him a Liar. 7. Fraud. O preſumptuous Sinners! you are guilty of Self deceit, of Soul deceit: To cheat another in any temporal Matter is a villanous and very criminal Evil, juſtly expoſing the nocent Perſon to Shame and Contempt, as well as to the Laſh of the civil Law; it is a Sin which is the Diſhonour of Humanity, extremely prejudicial to all the Intereſts of Society; yet as bad as it is, it is not ſo monſtrous and unnatural as to cheat our ſelves, and that in a Matter of infinitely greater Moment: Our Neighbour's Loſs is temporary and reparable, but this is irreparable and eternal. As Suicide, or Self murder is juſtly accounted more unnatuaal and monſtrous than the Murder of another, ſo is this Self deceit, which tho' it affords ſome preſent falſe Eaſe, yet perſiſted in, introduces the Soul into a Labyrinth of endleſs Anguiſh, Luke 6.25. Remember, O Deceiver! that God's Curſe is upon you, Mal. 1.14. Curſed be the Deceiver. 8. A Confederacy with the Devil. Thoſe Spirits having broken the Law of their Creation, are now juſtly deprived of the Happineſs they were once inſtated in, and reſerved in Chains of Darkneſs for the Judgment of the great Day, 2 Pet. 2.4. Knowing their Doom to be irrevocable, and that ſome of the lapſed and degenerate Race of Adam are advanced to that heighth of Happineſs they had forfeited by Sin: They are fill'd with Rage and Malice againſt God, which not being able to execute upon him immediately, they therefore labour to diſpleaſe him mediately by ſeducing that darling Creature, whom he hath been pleaſed to honour, with ſuch diſtinguiſhed, as well as undeſerved Love. This is the grand Deſign theſe malicious Spirits are in purſuit of and imploy all their Power and Policy about, 1 Pet. 5.8. 2 Cor. 2.11. Now when Men embrace their falſe, though ſubtle Inſinuations againſt their own Souls, believing their Suggeſtions concerning the Goodneſs of their preſent State, or the Certainty of their future Happineſs againſt the plain Teſtimony of the holy Scriptures, as the preſumptuous Sinner doth: Is not this a notorious Confederacy with theſe infernal Ghoſts againſt God, and his own Soul. 9. By this you not only ſecure but heighten your Damnation; it may indeed help you to ſome preſent Eaſe, but alas! this tranſitory Delight will ſoon expire in eaſeleſs and endleſs Pain. Your preſumptuous Hopes makes you thoughtleſs of the Miſery you are making faſt Approaches to. Now the leſs you expect ſuch a Portion, the greater will be your Pain; for Surpriſals, as Dr. Stillingfleet well “obſerves, confound Men's Thoughts, daunt their Spirits, ”and betrays the Succour that Reaſon offers. What a great Diſappointment, think you, was it to the fooliſh Virgins, who had ſuch ſtrong Hopes of Happineſs, as Death it ſelf could not ſhake, to have the Marriage Chamberdoor ſhut againſt them, Matth. 25.12. Inſtead of aſcending the flowry Hills of Paradice, to be ſunk into the Depths of Hell; and would not the ſame Diſappointment ſtrike you with the ſame Surprize? For God's ſake, conſider, that the Strength of your Hopes does not prove their Truth or Goodneſs: This you may learn from the ſad Inſtance of the fooliſh Virgins; but alas! how difficult is it to perſwade deceived Souls, to quit their falſe Confidence; when they are with Ephraim ſettled on their Lees, like Wine which has done working, in which there is little or no Motion, Jer. 48.11. One may as well pull a Bear by the Tooth as meddle with ſome of them. It is as eaſy without ſovereign Grace intercept, to ſhock the Earth of it's Foundations, as to overthrow their vain Confidence. They have often heard Threatnings, and therefore are uſed to them, and hardned by them. All the Thunders from Sinai, and Curſes from Mount Ebal, are no more to them than the Cracks of Children's Squibs or Potguns; no, no: they have heard of theſe Things long ago; now the Frequency of hearing the moſt awful Truths, leſſens their Terror; Cuſtom deadens and ſtupifies the Paſſions, or makes their Motion more faint and languid; like Mariners at “Sea, they are much afraid of Storms at firſt, but afterwards ”they grow more hardned and unconcerned, as one expreſſeth it. Goſpel Sinners will in proceſs of Time grow hardy and fearleſs, under the moſt awakening Sermons; like the Smith's Dog, that will lie and take his Reſt near the Anvil, when the glowing Sparks are flying about like Hail: What ſhould ſuch Men as they begin their Religion now, no they ſcorn it; it's proper only for weak, ſilly Peoplethat know no better to be frighted by Terror, but it is beneath men of their Senſe to be ſtartled at ſuch Trifles, as God's fierce Vengeance and an everlaſting Hell; ah! but for all your Haughtineſs, if but one Curſe, or the Guilt of one Sin was brought home in it's native Weight and Terror to your Conſcience, it would make you tremble like a Leaf ſhaken with the Wind. Prov. 18.14 A wounded Spirit who can bear? Guilty Gaal thought the Shadows of the Mountains were Men, Judges 9.36. But none beſides the Almighty can perſwade preſumptuous Sinners to forſake their pleaſant, though pernicious Dreams and Deluſions. Grant gracious God, that poor bewildred, benum'd and deceived Souls may be convinced of their Sin, Folly and Miſery, in entertaining groundleſs Confidences about their preſent and future State.

Having before conſidered the Folly and Sinfulneſs of the preſumptuous Sinner's Hope and Practice; let us now inquire into the Miſeries of his Eſtate and Condition, while under thoſe Deluſions. Theſe for Order's ſake may be diſtinguiſhed into two Kinds, viz. Privative and Poſitive; His privative Miſeries are principally theſe two, viz. Loſs of the Image of God, and Communion with God.

As to the firſt of theſe, Every preſumptuous Sinner is deprived of the Image of God, which is the greateſt Beauty, the higheſt Excellency and Ornament of the humane Nature; becauſe the neareſt Reſemblance of the Divine. Thoſe moral Excellencies that once the humane Soul poſſeſs'd, it's now bereaved of, until it be ſanctify'd by the Holy Spirit, and made nigh by the Blood of Jeſus, Eph. 2.12, 13. Eccleſ. 7.29. But to underſtand more fully the Extent of this Loſs, let me propoſe a few Particulars concerning the Nature of that Image, innocent Man was honoured with: What was it but the Conformity of Man to God, or the Reſemblance he bare in his Meaſure of the divine Excellencies and Perfections? This Reſemblance appeared in three Things.

1. In the Nature and Eſſence of the Soul, for it's Spirituality, Inviſibility, Immortality and Simplicity, are faint Emblems of ſuch like Properties and Perfections, which ſhine with a ſuperiour Luſtre in the divine Nature, Acts 17.28, 29. This may be called the natural Image of God in Man, which can't be loſt while the Soul endures; but there is little Reaſon to glory in that, becauſe the Devils poſſeſs it as well as wicked Men. 2. In the Faculties of the Soul, in the Conformity of all i'ts Powers and Paſſions to the Nature and Will of God, in thoſe divine Gifts and Excellencies with which the Soul was cloathed, ſuch as Wiſdom in the Underſtanding, or a perfect Knowlege of Things divine and humane, Col. 3.10. which appeared in Adam's giving Names to all the Creatures, ſuited to their different Natures; without this he would have been unfit to manage and ſuſtain the Government of the inferiour Creatures which he was advanc'd to.

Sanctity in the Will; by which it is inclin'd to love and purſue after God and Goodneſs, to hate and avoid Evil, and the Appearance of it: Not only to perform with Delight and Pleaſure the Homage due to God, but alſo the Duties of Juſtice and Mercy due to Man, Eph. 4.24. capable to perceive what was true, and inclinable to embrace what was good.

Order and Harmony amongſt the Affections; both as to the Nature of their Objects, and their Degrees of Intenſeneſs, their ſilent and ſteady Submiſſion to the ſuperiour Powers, without that Reluctance or Diſcord which Sin has ſince introduced, this may be called the moral Image of God.

3. There was alſo this acceſſory Part of God's Image, viz. The Power of Government over the inferiour Creatures, wherewith our firſt Parents were inveſted by God, Gen. 1.26. which may be called the civil or political Image of God; as being a Repreſentation and Shadow of this glorious Sovereignty; Adam was as it were God's Vice Roy upon Earth; but this Privilege as well as the moral Image is loſt by Sin; the Beaſts revolt from their wonted Subjection, and want to avenge their Maker's quarrel with Mankind. To conclude this Head, let me mention a few Expreſſions of the learned and elequent Dr. Bates in his Harmony: He enjoyed, ſaith he, (ſpeaking of Adam in “his innocent State) Nature in it's original Purity, crown'd with the Benediction of God before it was blaſted with the Curſe, the World was all Harmony and Beauty, becoming the Goodneſs of the Creator; the Earth was liberal to Adam of all it's Treaſures; the Heavens of their Light and ſweeteſt Influences; he was ſeated in Eden, a Place of ſo great Beauty and Delight, that it repreſented the celeſtial Paradiſe, which is refreſh'd with Rivers of Pleaſure. But his ſupreme Happineſs conſiſted in the Exerciſe of his moſt noble Faculties on proper ”Objects. See what we have loſt by Sin! If we could with Niobe weep inceſſantly; nay, could we ſhed chryſtal Seas of Grief; if all our moiſture were ſpent in the bittereſt Lamentations; Were our Heads Waters and our Eyes Fountains of Tears; nay, were our Tears turn'd into Blood; it were too little to bewail our fatal, fatal Leſs! Wo is us, the Crown, the ſparkling Diadem is fallen is fallen from our Heads; our Hearts, and we are juſtly left bereaved of our primitive Innocency, Happineſs and Beauty; and were it not that the God of Pardons and Compaſſions had opened a Scene of redeeming Love in JESUS! to reſtore apoſtate Man to ſome degree of his primitive Honour and Excellency, we ſhould have had a whole Eternity to ſpend in fruitleſs Eſau like Complaints, without the very leaſt Glimpſe of Hope to allay their Bitterneſs: But you preſumptuous Sinners not having embrac'd JESUS the Angel of the Covenant, nor experienc'd the Power of converting Grace, are ſtill languiſhing under the Ruins of Adam's Apoſtacy, deſtitute of the Image of the holy God, without which you can never enjoy him, who is infinite in Purity & glorious in Holineſs, Heb. 2.14. Iſai. 6.3. Exod. 15.11. While you want God's Image, are not you deprived of your greateſt Honour, your higheſt Excellency, and ſweeteſt Enjoyment? What greater Honour than to be like the pure and holy God, and what greater Happineſs than by this Conformity, to enjoy the refreſhing Smiles of his reconciled Face? Is it not a ſinful Want, becauſe occaſioned through our own Default? Adam being the Repreſentative and federal Head of his whole Poſterity; the Covenant being not only made with him perſonally, but with us in him; his Actions being of a publick Nature and Concern, we ſinned in him, and fell with him in his firſt Tranſgreſſion, Rom 5.12, 18, 19.

O Sinner! all the other Wants thou complaineſt ſo much about are inconſiderable and trifling, when compar'd with this! they are but temporary and momentous, but the Conſequences of this are durable and eternal: Many of theſe are but imaginary, or not ſo neceſſary, but that you may live, and perhaps comfortably without having them ſupply'd: But this Want is not only real, but of abſolute Neceſſity to be remedy'd; otherwiſe your Perſons and Services will never be accepted, Heb 12.14. Iſai 1. You are apt to be deeply ſenſible of, and much affected with other Wants, & perhaps make great Complaints about ſmall Matters; but alas! Friends, theſe are but Summer Brooks, when compared with this immenſe Ocean. This! this! deſerves your moſt manly Thoughts and Reflections, your greateſt Care and your deepeſt Sorrows. Think upon, and apply to thy guilty Conſcience that ſolemn Threatning of the holy God, Ezek. 16.23. And it come to paſs after all thy Wickedneſs, Wo, Wo, unto thee ſaith the Lord God.

2 Preſumptuous Sinners are deprived of Fellowſhip and Communion with God: alas! miſerable Souls, you know not what it means experimentally: I confeſs if you have Learning, you may talk ſomething about it by Rote, coldly and by gueſs, as the blind Man ſhoots at the Mark; but you do not know feelingly what it is to receive the Emanations of God's ſpecial Love into your Boſoms; the pure and precious, and Soul raviſhing Streams of thoſe Waters of Life, that gently flow from the Throne of God and the Lamb, deſcending into and ſatiating of your longing panting Souls, and flowing in you as a Well of Waters, ſpringing up to eternal Life, John 4.14. Pſalm 23.2. And exciting the moſt flamy paſſionate Commotions of Love, Deſire, Delight and Gratitude. Cant. 2.5. & 8.6. and 5.5, 6. & 2.3. & 5.16. You know not unhappy Souls, what it is to drink of the divine Nector, and living Waters, or to feed upon the hidden Manna, and ambroſial Sweets, that attend the preſence of the deſcending God.

For

1. How ſhould you have Communion who yet retain your Enmity againſt him? Amos 3.3. Can two walk together except they be agreed? There can be no Communion without Reconciliation, if ever the Friendſhip was broken, which is the preſent Caſe; and though you are not willing to allow this Charge, your Practice proves it, your quarreling with God's Image, viz. ſtrict Holineſs, ſhews your Diſguſt at the Original or Prototype, your ſlighting of, and contending with God's Children, ſhews you hate their Father, 1 John 4.20.

2. Where there is Communion, there is alſo a Communication of ſuch Things that are peculiar to one, as if common to both; this appeared eminently among the primitive Chriſtians, Acts 2.44, 45. As the bleſſed God freely communicates his precious and permanent Love to his People, Jer. 31.3. So his People are willing to ſpend and be ſpent for him; they take joyfully the ſpoiling of their Goods, knowing that in Heaven they have a better and an enduring Subſtance, Heb. 10.34. And count not their Lives dear that they may win Chriſt; defend and promote his Intereſt, Acts 20.24.

3. Where there is Communion, there is alſo a friendly and familiar Conference; Chriſt ſpeaks to his People by his Word and Spirit, and they know and hear his Voice with great Deſire and longing, Cant. 5.2. & 4 5, 6. and follow him, John 10.4.5. And they ſpeak their Hearts to him, by Sighs, Tears, Groans, Prayer and Praiſe, Ez$k 9.4. Iſai 35.10 Pſalm 42.3. Iſai. 38.5. Pſalm 38.9. Rom. 8.26. Job 22.26, 27. Pſalm 22.23. They cry to him with a Child like Love, and humble Boldneſs, Abba, Father, Father, dear Father, Rom. 8.15. But O how far are you from this, inſtead of the Suffering Death, may be you are not willing to ſuffer Reproach for his Truth, but will rather truckle & ſhift, & come into carnal Compliances. Perhaps inſtead of Willingneſs to ſuffer the Loſs of your Goods by Perſecution (which Loſs is indeed the greateſt Gain) that you count it all loſt that you give to a poor diftreſſed Member of Chriſt's Body myſtical; you part as difficultly with a ſmall Matter out of your Purſes, or Pocket-Books for charitable and pious Uſes, as with the Blood out of your Veins. Is it likely that ſuch Earth-Worms ſhould have Communion with the Almighty? As to that familiar Converſe with God I but now mentioned; you are perhaps ſuch Strangers to it your ſelves, that if any made uſe of it in your Hearing you would, may be, ſuſpect them, quarrel with them, and condemn them under the guilded Pretext of making too bold with the Almighty; as if Children might not ſpeak in their own Language, O ſtrange! It appears alſo that you are deſtitute of Communion with God, becauſe you want Conformity to God in Heart and Practice, 1 John 1.6. 2 Cor. 6.14, 15. Now how great is this Miſery, unhappy Sinner! whilſt thou liveſt in a State of Eſtrangement from God who is the Fountain of Happineſs, the God of Conſolation, with him is the Fountain of Life, Pſalm 36.9. Yea his Lovingkindneſs is better than Life, Pſalm 63.3. All our Springs are in God, Pſalm 87.7. So that in keeping at a Diſtance from him, thou dwelleſt far from thy own Life and Happineſs.

Now in Order to get thy Heart affected with this woful Want, Defect and Loſs, conſider ſolemnly theſe following Particulars.

1. Thou haſt no true Comfort in Difficulties, no Covenant God to go to, thou muſt bear thy Burden alone; is not thy State doleful? Can you be contented in ſuch a Condition? But on the contrary, what a bleſſed Privilege is it to have ſuch a compaſſionate Friend to make our Moan to in all our Diſtreſſes, and with the ſtrongeſt Aſſurances of obtaining Succour from him, Pſalm 12.5. Iſai. 65.24. Hab. 2.3. 2. Can thoſe that want Communion with God here, reaſonably expect to enjoy him hereaſter? No ſurely. If Strangers had not Admittance into the jewiſh Temple, Num. 1.51. which was but an obſcure Type of Heaven how much leſs will they be introduced into Heaven it ſelf? 3. It's a Reſemblance of the Puniſhment of the damned Angels, and damined Souls, for theſe abandoned wretched Spirits have no Enjoyment of God's gracious Preſence, in that burning Lake, wherein they are ingulphed. Indeed thy outward ſenſual Enjoyments blunt the Edge of thy preſent Miſery, but quickly thou wilt be ſtript bare of all thy earnal Comforts, for ever bereaved of the Bones and Husks, in which thou confided and triumph'd, and thy naked Soul ſhall feel the Fierceneſs of his Revenge; the unallayed Horrors of an ever abſent God, unleſs thou repenteſt. Does not univerſal Nature mourn, when the Sun has hid his roſie Face, but for a ſmall Time in an Eclipſe, and appears in a funeral Dreſs? What then think you, muſt the Mourning of the damned be, who are ſhut up in thick Darkneſs, and deprived of all Hopes of ever enjoying God? 4. How awful will be the Appearance or Approach of Death to you while you remain in ſuch a Condition? Won't pale Death terrify your ſecure Conſciences, and put you in great Diſorder? What can ye expect but that fearful and amazing Sentence, Depart from me ye curſed, into everlaſting Fire, prepared for the Devil and his Angels, I know you not, Matth. 25.41. & 7 23.

Is not the gracious Preſence of God the Quinteſſence of all deſireable Comforts? O! what inexpreſſible Miſery is it to be without God! (who as he is the beſt Friend at all Times, ſo he is the only Friend at ſome Times) it is bad in Life, worſe at Death, and worſt of all in Hell. Eph. 2.12. But

I proceed to conſider the poſi$ive Miſeries of preſumptuous Sinners.

1. You are under the Power of Sin, Eph 2.2, 3. Rom. 3.9. John; 6 Rom. 6.20. For when ye were the Servants of Sin, ye were free from Righteouſneſs. In their unconverted Eſtate, the Apoſtle informs them, that they were Drudges to Sin, and free from Righteouſneſs, not by a Liberty given, but taken, Rom. 8.12. For the Law of the Spirit of Life which is in Chriſt Jeſus has made me free from the Law of Sin and Death. Here he aſſerts his preſent Freedom through the Covenant of Grace in Jeſus, from the Guilt and Power of Sin, which neceſſarily ſuppoſes his former Bondage to both, while in a State of Nature. While Men remain in this ſad and doleful Condition, they are by repeated Tranſgreſſions againſt Light and Love, contracting new Guilt, and thereby aggravating their Damnation, Rom. 2.4, 5. Or deſpiſeſt thou the Riches of his Goodneſs and Forbearance, not knowing that the Goodneſs of God leadeth thee to Repentance, but after thy Hardneſs and impenitent Heart treaſureſt up unto thy ſelf Wrath againſt the Day of Wrath, and Revelation of the righteous Judgment of God. But your whole Lives and all your Actions, are not only rainted with, and under the Dominion of Sin, but your Souls in all their Faculties are corrupted and governed by it; your Minds are darkned and alienated from the Life of God through Ignorance, Acts 26.18. Eph. 4.18 & 5.8. The bright and beauteous Morning Star never felt (in a ſaving Way) the warming and enlightening Beams of the Sun of Righteouſneſs, uſhering the joyful Dawn of an everlaſting Day into the glooming Hemiſphere of their beclouded Souls: And is not this dark Condition a State of extreme Danger, and awful Horror? John 12.35. He that walketh in Darkneſs knoweth not whither he goeth. Let there be never ſo many Dangers in the Way, they can't be diſcerned in the dark; they are like to be felt before they are ſeared; Is not this the Reaſon of the great unconcernedneſs and preſumptuous Security of the ungodly World, they ſee not, alas! they ſee not their Danger, that the pale Horſe is juſt at their Back with Death upon him, and Hell following after him, Rev. 6.8. Otherwiſe they would weep rather than laugh, mourn rather than rejoyce, tremble and cry out whereever they are, rather than ſing and be jovial, according to the common Courſe of this World, Eph. 2.2. Eccleſ. 2.2. O Man! Can'ſt thou be eaſy in this dark and doleful Condition, which is ſo exceeding dangerous, that thou knoweſt not but that the next Hour (or in a few Hours at leaſt) thou may'ſt be in Hell, paſt all Hope; thou knoweſt not but that this Day or Night, Sickneſs and Death may ſnap the feeble Thread of thy momentary Life, trip up the He$ls of thy falſe Hope, and ſink thy wretched Soul among the Devils? Is it not dangerous to have the Guide and Leader among the Faculties blinded and vail'd with a Muffler of Ignorance and Darkneſs? If the Blind lead the Blind, are they not like to fall both together into the Ditch, Luke 6.39.

2. A State of Darkneſs is a State of awful Horror, the Horrors of Death! The Horrors of Hell! The Horrors of Sir! and the Curſe environ you! and not the leaſt Grain of ſolid Comfort, or Glimpſe of ſure Hope while you ſo remain, Eph. 2.12. to ſupport your ſinking Souls.

I aſſure you Friends, if God ſhould open your Eyes, you would be aſtoniſhed at your paſt and preſent Stupidity! O Man! thou art in a worſe Condition than the poor Egyptians, when they were encompaſſed with thick Darkneſs; for that Darkneſs was but temporary, external, palpable; but thine is internal, inſenſible to thee, and will prove eternal, unleſs Repentance opens a brighter Seene: Their's laſted but three Days, but perhaps thine has laſted twenty, thirty, ſorty, fiſty or ſixty Years: They were afflicted with their's, Enod. 10.16. But perhaps you are contented with thine; thy Caſe is worſe than that of Paul and his Fellow-Mariners, when they were almoſt ſhipwreck'd, Acts 27.20. and neither Sun or Stars appeared in many Days.

1. Their Danger and Diſtreſs only reſpected the temporal Life, but thine, the eternal.

2. They were very apprehenſive of their Danger, Verſe 20. All Hopes we ſhould be ſaved was then taken away; but may be your falſe Hopes were never ſhock'd at the Foundation yet. Iſai. 57.10. Thou art wearied in the Greatneſs of thy Way, yet ſaideſt thou not, there is no Hope, thou haſt ſound the Life of thy Hand, therefore thou waſt not grieved. So, many Perſons now a Days, if their Conſcience checks them, they can ſoon cure themſelves by their Prayers, they find the Life of their Hand, they depend upon their Doings for Juſtification and Salvation, this ſtrengthens their falſe Hope, and keeps them from being ſufficiently griev'd; but the Fig leaves of a Man's own Righteouſneſs, will be found to be a very defective Robe, Iſai. 27.20. For the Bed is ſhorter than that a Man can ſtretch himſelf on it, and the covering narrower, than that he can wrap himſelf in it.

3. They us'd with Earneſtneſs, proper Means to obtain Relief, Acts 27.16, 17, 18. but you ſleep in Sloth in infinitely greater Danger.

4. The Continuance of their Danger was but for a few Days, but thine is like to laſt to Eternity at the Rate thou goeſt on.

5. Though the Veſſel was toſſed like a Tennis-Ball by the impetuous Winds and Waves, much as the Pſalmiſt deſcribes that Caſe, Pſalm 107. & 26.7. Yet they had Anchors to caſt out in their Diſtreſs, Verſe 29. They caſt ſour Anchors out of the Stern, and wiſhed for the Day. But tho' thou be in the Sea of God's Wrath, and ready to be blown every Moment by the furious Guſts of his, Indignation into Hell, thou haſt not one Anchor to caſt out in thy Diſtreſs; no true Hope fixed within the Vail, Heb. 6.19. Epb. 2.12. The Anchor thou truſteſt to (I mean thy falſe Hope) is hollow, droſſy and brickle, it won't hold thy Stormſtead Soul during one Blaſt of the breath of God's Indignation: Surely all his Billows ſhall go over thee, except thou getteſt another Anchor of ſound Metal, Pſalm 42.7. Job 18.14. His Confidence ſhall be rooted out of his Tabernacle: and it ſhall bring him to the King of Terrors I

6. Thoſe diſtreſſed Mariners wiſhed for the Day, but may be you are ſo far from wiſhing the Day-break of Conviction, that you put away the evil Day far off, and fly from the Light becauſe your Deeds are evil, Amos 6.3. John 3.19, 20.

7. Thoſe People were ſo diſtreſſed about their Danger and Miſery, not only becauſe of the Storm, but alſo becauſe the Lights of Heaven were blown out, and that they wanted the Sun's Warmth, and the Direction of the Stars (for they had not then found out the Virtue of the Load-Stone, that they eat nothing (no ſtated Meals) for fourteen Days together, Verſe 33. And thou perhaps haſt hardly ever faſted one Day, or may be ſcarce miſſed a Meal about thy Soul Concerns, though thou haſt continued in the Valley of the Shadow of Death theſe many Years; never having felt one Heart changing, Life giving Ray from the Son of God the Sun of Righteouſneſs; or never beheld by an Eye of Faith the Morning-Star of Salvation: O ſhame! See Joel 1.14, & 2.5. Matth. 9.15. Luke 5.35.

More particularly, the Mind is darkned and blinded in it's Apprehenſion of Things, Eph. 4.18. as well as erroneous in it's Judgment concerning them. Iſai. 5.20. Wo to them that call evil good, and good evil.

3. It's Reaſonings are frequently falſe and carnal, though often crafty and ſubtle, 2 Cor. 10.5. Luke 16.8.

4. It's Deſigns and numerous Projects, ſelfiſh, mean and mercenary, 2 Tim. 3.2, 4. James 3.15.

5. The Thoughts vain and vicious, Jer. 4.14. They are continually Evil, either as to Matter or Manner, Gen. 8.21. Preſumptuous Sinners do vainly imagine that God does not take ſuch ſtrict Notice of their Actions, nor is ſo ſevere in puniſhing them; as his faithful Servants repreſent him to be. Pſalm 34.7, 10, 11. Jer. 4.4. Pſalm 50.21. Theſe Things thou haſt done and I kept Silence; thou thoughteſt that I was altogather ſuch a one as thy ſelf, but I will reprove thee, and ſet them in order before thine Eyes Let ſuch Sinners remember the Text that I am ſpeaking from, If you walk after the Imaginations of your Heart, and yet expect Peace; all the Gurſes that are written in the Book of God ſhall lie upon you.

6. The Memory is corrupted, forgetful of Good, and retentive of Evil, Jer. 4.14.

7. The Conſcience is wofully depraved, Tit. 1.15 Unto the Pure all Things are pure, but to the defiled and unbelieving is nothing pure. Mat. 6.22. The Light of the Body is the Eye, if thine Eye be evil, thy whole Body is full of Darkneſs, if thereſore the Light that is in thee be Darkneſs, how great is that Darkneſs? But

2. As your Underſtandings are filled with Ignorance and Darkneſs, ſo your Wills are poſſeſſed of Obſtinacy and Frowardneſs in Evil, John 5.40. Amos 6.10. and Averſion to God, Pſalm 14.34. Iſai. 48.4. Becauſe I know thou art obſtinate, thy Neck an Iron Sinew, and thy Brow Braſs. The Wills of preſumptuous Sinners have a ſtrong Proneneſs to Sin, and a great Averſion againſt that Law by which it is reſtrained and condemned, Rom 5.7. & 7.11. Mal. 3.14. In ſhort the Will is

1. Perverſe in it's Inclinations, Zech. 7.11. But they refuſed to hearken, and pulled away the Shoulder, and ſtopped their Ears that they ſhould not hear. Hoſ 11.7. And my People are bent to backſliding from me, though they called them to the moſt High, none at all would exalt him.

2. As the Will is perverſe in it's Inclinations, ſo it's obſtinate in it's Deſigns, Jer. 8.5, 6. I hearkened and heard but they ſpake not aright; no Man repented him of his Wickedneſs, ſaying, what have I done? Every one turneth to his Courſe, as the Horſe ruſheth into the Battle. They hold faſt Deceit, they refuſe to return. Alſo Jer. 2.25. I have loved Strangers and after them will I go.

3. Fooliſh in it's Choice: chooſing either real Evil, or but apparent Good, Jer. 2.12, 13. Be aſtoniſhed, O ye Heavens at this, and be horribly afraid, be ye very deſolate, ſaith the Lord. For my People have committed two Evils, they have forſaken the Fountain of living Waters and hewn out unto themſelves Ciſterns, broken Ciſtorns, that can hold no Water,

4. Inordinately eager in it's Enjoyments, Eph. 4.11. Who being paſt feeling have given themſelves to work all Uncleanneſs with Greediveſs.

3. The Affections are wholly averſe to the Purſuit of God and divine Things, Iſai. 30.10. 2 Tim 4.3, Job. 21.14. Averſe to the Law of God and Obedience to it, Rom. 8.7. Jer. 6.17. & 7.26. And on the contrary fix'd on ſenſitive Delights, Gal 5.24. 1 Tim. 5.6.

4. The Life is framed according to the Cuſtoms of the World, the corrupt Deſires of the Heart, and Examples of Predeceſſors, Rom. 12.2. Eph 2.2. 2 Pet. 2.12. Jer. 16.12. Zech. 1.4. John 8.33. But in the mean time, leſt any be miſtaken, know. that all unconverted and preſumptuous Sinners are not equally guilty of outward Abominations, no, no, there are ſome who by Reaſon of their mild Temper, good Education, and the common Motions of the Holy Spirit, make a more guilded Appearance, and faiter ſhew in the Fleſh than others, and yet are in the ſame woful State with the Prophane, Rom. 2.17, 18, 19, 20. Rev. 3.17. Some preſumptuous Sinners are viſibly dead, others ſeem to themſelves and others to live, John 9.40, 41. Matth. 25.2, to 8. See Friends what a lamentable Diſorder Sin has brought into the Soul's Faculties, how has it clouded the Mind, and hardned the Heart, Ezek. 36.26. ſear'd and ſtupify'd the Conſcience, 2 Tim. 4.2. Is not your Caſe lamentable, who dwell under the Dominion of ſuch a Tyrant, who is worſe than the very Devil himſelf? For is it not Sin that made him who was once a glorious Angel, a deformed Devil? Is it not Sin that has cloathed him with all his helliſh Qualities of Rage and Spite, againſt God and all Goodneſs? Does not the Tyrant Sin enſlave? Tit. 3.3. pollute? Prov. 13.5. poiſon? James 3.8. Deut. 32.33. wound? Iſai. 1.6. infatuate? Luke 15.17. plague? 1 Kings 8.38. And will it not deſtroy and damn your precious Souls for ever, unleſs Repentance intervene and prevent the fatal Blow? Luke 13.3. O therefore confeſs it with David, Pſalm 51.7. Behold I was ſhapen in Iniquity, and in Sin did my Mother conceive me. Mourn over it, with holy Paul, Rom. 7.24. O wretched Man that I am, who ſhall deliver me from this Body of Sin and Death! Without this hereditary and contagious Corruption, the bitter Fountain from which all our actual Evils proceed, the Enemy could not have ſo much Power over us to entice and ſeduce us, Matth 4.10. Therefore we have Reaſon to aſcribe our actual Sin and Ruin, not ſo much to Satan, and the Allurements of the World, as to this Sin that dwells in us, Rom. 7.20.

And now, Friends, Can you imagine that ſuch unclean Creatures, even pieces of Pollution as you are, over whoſe Hearts and Lives, Sin, both original and actual, reigns and governs, who are covered with Bruiſes and putrifying Sores, from the Crown of your Heads to the Soles of your Feet, Iſai. 1.5, 6. can poſſibly be admitted to the immediate and eternal Embraces of an infinitely pure and holy God, in the State and Caſe you are in; no poor Sinners, Be not deceived, God is not mocked, Gal. 5.6. Without Holineſs no Man ſhall ſee the Lord, Heb. 12.14. Hab. 1.3. Thou art of purer Eyes than to behold Evil.

2. You are in the Poſſeſſion of Satan. It's true, the Devil is not your Lord or Maſter, de Jure, or by lawful Right, but he is de Facto, in Fact, he hath uſurp'd the Poſſeſſion of your Souls, and obtain'd it partly by your own Conſent, and partly by God's judicial Tradition; While the ſtrong Man armed keeps his Palace, his Goods are in Peace, Luke 11.21. Mr. Henry obſerves upon this Place of Scripture, That the Heart of every unconverted Sinner is the “Devil's Palace where he reſides and rules. Eph. 2.2. That all the Faculties of the Soul are his Goods, being employed by him in the Service of Sin, that there is a kind of Peace in an unconverted Soul, while the Devil as a ſtrong Man keepeth it; the Sinner, ſaith he, hath a good Opinion of himſelf, is very ſecure and merry, has no doubt concerning the Goodneſs of his State, nor any dread of the Judgment to come; he flatters himſelf in his own Eyes, and cries Peace to himſelf. Before Chriſt came, all was in Peace, becauſe all went one Way, but the Preaching of the Goſpel diſturb'd the ”Peace of the Devil's Palace, Mat. 10.34. Rom. 7.9. For I was alive without the Law once, but when the Commandment came, Sin revived and I died. The Apoſtle here ſhews, that while he was unconvinced, he was in a deep Slumber, indulging a falſe Hope, & retaining a falſe Peace, but when the Commandment came, when the Law was brought home to his Soul and Conſcience, by the almighty Power of the Holy Spirit, Sin revived in his View and Apprehenſion, and he died, loſt that falſe Peace, and falſe Hope he before indulged, Rom. 7.11. Is not this a lamentable Confideration! that the Devil thus erects his Throne in all preſumptuous unconverted Sinners Hearts, and there ſways his wicked Scepter! and has all the Powers and Paſſions of the Soul to lacque to his Nod, and obſerve the leaſt Intimations of his Pleaſure, with the proſoundeſt Submiſſion and Alacrity, like the Centurions Servants; that he ſhould be thus ſtrongly intrenched in this Garriſon, with all the Bulwarks and Barriers, of Ignorance, Ambition, Preſumption and Prejudice, Rev. 3.17.2. Cor. 10.5. John 5.40. So that none but the Lord Jeſus Chriſt can diſpoſſeſs him, and ſpoil him of his Armour; and this he doth by Storm, Luke 11.22. firing the great Guns of his broken Law, and the dreadful Curſes of his ſlighted Goſpel, from Sinal and Mount Ebal; For the Law was a Schoolmaſter to bring us to Chriſt, Gal. 3.24. The Devil won't quit an inch of Ground, with his Will, he won't leave the Fort totally, till it be all in a Flame about his Ears. It is true, he may make a voluntary Retreat (having leſt ſtrong Guards behind) for a little Seaſon, only with Deſign to lead the Sinner into a dangerous Ambuſh; and obtain a ſtronger Poſſeſſion by changing his Coat, or Colour of black into white; inſtead of a black he becomes a white Devil; that is, he ſuffers his deluded Slaves and Vaſſals to quit the Pollutions of the World, and reſt in a Form of Piety, then the Room is garniſhed, Luke 11.24, 25, 26. How woful muſt the Caſe of ſuch poſſeſſed Souls be, conſidering their King and Commander, the Devil, is a powerful, politick, malicious and deceitful Enemy?

1. Powerful. It is in reſpect of this, that he is called a ſtrong Man armed; Principalities, Powers, and Rulers of the Darkneſs of this World, that is of darkned People in it, Eph. 6.12.

2. Politick. In Regard of his Policy, he is called a Serpent, the old Serpent, Rev. 12.9. Hence we read of his Devices, Eph. 6.11. which are many indeed, and deceive the whole World, Rev. 12.9.

3. In regard of his Malice: He is call'd the great Dragon, Rev. 12.9. a roaring Lion, going about ſeeking whom he may devour, 1 Pet. 5.8. Rev. 12.12. Wo to the inhabitants of the Earth and of the Sea, for the Devil is come down, having great Wrath, becauſe he knoweth he hath but a ſhort time. Theſe once glorious, but now miſerable, miſerable Spirits, having loſt, thro' Sin, their primitive innocency and happineſs, and all hopes of being reinſtated into the divine Favour, are poſſeſs'd of a ſettled rancour againſt the bleſſed God; and they having, no ſufficient power to make him feel the effects of their revenge, He being infinitely exalted above the reach of their rage; they therefore, endeavour to glut, or rather gratify their Malice and excite his Diſpleaſure, by labouring to betray that race of Creatures which it pleaſed God to advance above themſelves. 2 Pet. 2.4. Jude. ver. 6. 1 Pet. 5.8. The malicious Devil is a more cruel Task Maſter than the Egyptian Pharoab: His Service is the baſeſt Slavery, he has no pity upon his Drudges, gives them no reſt, hurries them ſometimes to ſuch diſhonourable Actions, as ſhorten their Lives, and makes their Death unlamented; There Name is blotted out from under Heaven; either quite extinct and forgot, of remembred with abhorrence.

4 A deceitful Enemy. Rev. 12.9. He makes it his buſineſs to cheat and deceive: He promiſes fine things to his Votaries, but never performs; for he was a Liar and a Murderer from the beginning, and abode not in the Truth, Joh. 8.44. The Devil's Baits are all a Shame: Was it not ſo in his tempting of our Lord? Matth. 4. He ſhewed him all the Kingdoms of the World, and ſaid unto him, All theſe things will I give thee, if thou wilt fall down and worſhip me. O Hell hatch'd Impudence! and deceit! fit for none but him that expreſs'd it. What! the Creator to worſhip a Creature! and that of the vileſt M$uld; by a ſinful Degeneracy! for Corruptio optimi, eſt, peſſima. The beſt things being corrupted, grow the worſt: And what was his offer of Satan, but a meer Shadow, a Phantaſm? For its very probable he ſhew'd Chriſt only an airy Map of the World's Splendor and Gaiety, labouring thereby to ſtrike the ſancy; for it can't be reaſonably imagined that any Mountain is ſo high as to afford a proſpect of all the numerous and ſpacious Kingdoms of the Univerſe; and what humane ſight could extend ſo far at one View? It's likely there was a juggle and cheat in the Offer, and ſuch are Satan's Baits generally. O! that we could imitate the Lord Jeſus in rejecting his Temptations with abhorrence! ſending him away in haſte, and ſhutting our Ears againſt his falacious Charms, Matth. 4.10. Get thee hence Satan. All you unconverted preſumptuous Sinners, that are here preſent before God, are poſſeſſed with the Devil: May be you would be afraid to ſee the Devil in any bodily ſhape; but alas! poor Souls, you have him Night and Day in your Hearts! O! allpowerful and moſt compaſſionate Lord J$ſus, who came from thy Father's Bofom to deſtroy the Works of the Devil. eject by thy Word and Spirit theſe Devils out of theſe poſſeſſed Souls, that are now in thy Houſe of Prayer.

3. You are under the Guilt of Sin; which is thy liableneſs to puniſhment upon the account of the Law thou haſt broken. Joh. 3.18. He that believeth not is condemned already; which ſignifies, ſaith Mr. Henry,

1. “ A certain Condemnation; they are as ſure to be condemned in the Judgment of the Great Day, as if ”they were condemned already.

2 “A preſent Condemnation: The Curſe has already ſeiz'd them; the Wrath of God is now ſaſtned upon ”them

3 “A Condemnation grounded upon former Guilt. He is condemned already; for he lies open to the Law for all his Sins, the condemning power of the Law ſtands in full force againſt all preſumptuous Sinners, becauſe they have no intereſt in the Proviſion made by the Goſpel;” not having comply'd with its Terms. Rom. 3.19. For we know that whatſoever the Law ſayeth, it ſaith to thoſe that are under the Law, that every mouth may be ſtop'd, and the whole World may become guilty before God. Conſider, O Sinner! how many Sins haſt thou committed, in Thought, Word and Action! Are not thy Sins in number as the Stars in the Firmament? The Drops of Water in the Ocean? the Sands upon the Sea-ſhoar? the Hairs upon thy Head? Sins againſt the Law and Goſpel; Sins againſt Knowledge, againſt Mercy, againſt Vows, Purpoſes, Promiſes, Warnings and repeated Engagements; and that not one of them Pardoned, or ever ſhall, 'till thou quit thy preſumptuous Hope, and get thy Heart changed: Conſider ſeriouſly, how many thy Sins in Thought muſt be, when they keep pace with the winged Moments, and every of them evil, till you be converted to God. Not only thy vain, vile and preſumptuous Thoughts are evil, Jer 4.14. O Jeruſalem! waſh thy Heart from wickedneſs; how long ſhall vain Tho'ts lodge within thee, Matth. 15.19, 20. but alſo thy Thoughts upon God, and Chriſt, and Piety, are ſinful as to the manner, and in ſtrict Juſtice deſerve eternal Damnation, Luk. 6.43. For a good Tree bringeth not forth corrupt Fruit, weither doth a corrupt Tree bring forth good Fruit, Matth. 7.17, 18 And God ſaw that the Wickedneſs of Man was great on the Earth, and that every Imagination of the Tho'ts of his Heart was only evil continually, Gen. 6.5. And remember the Wages of Sin is Death. Rom. 6.23. How many are thy Sins of Neglect & Omiſſion, which are baſe and damnable; for he that knoweth to do good, and deeth it not, to him it is Sin, Jam. 4.17. Sin with a witneſs, heinous, highly aggravated Sin. Matth. 25.25, 26. Oh! how numerous are thy Sins of Commiſſion. Search your paſt Lives, and ſee with horror and regret the vile Abominations you have committed! Don't you remember Sinner, this and that time you broke the Laws of God? You finn'd preſumptuouſly. Jer. 8.9. They were as fed Horſes in the morning, every one neighed after his weighbours Wife. Shall I not viſit for theſe things, ſaith the Lord? and ſhall not any Soul be avenged on ſuch a Nation as this! Gal 5.19, 20, 21. Rom. 1.28, 29, 30, 31, 32. And remember that for Sins of Preſumption, there was no Sacrifice to be offer'd under the Law, Deut. 17.12. Numb 15.30, 31. Hear and tremble! at what the jealous God ſpeaks by the Prophet Ezekiel, the 24th. Chapter of his Book, 12, 13, and 14 verſes. She hath wearied her ſelf with lies, and her great ſcum went not forth out of her; her ſcum ſhall be in the Fire. In thy filthineſs is lewdneſs: becauſe I have purged thee, and thou waſt not purged, thou ſhalt not be purged from thy filthineſs any more, till I have cauſed my fury to reſt upon thee. I the Lord have ſpoken $word$, it ſhall come to paſs, and I will do it, I will not go back, neither will I ſpare, neither will I repent; according to thy ways, and according to thy doings ſhall they judge thee, ſaith the Lord God.

Obſerve,

1. She had wearied her ſelf with Lies; truſted to, and depended upon falſe props, ſuch as fail'd her in extremity; and ſhe had wearied God with her falſe and ineffectual purpoſes of Amendment and Reformation, like Felix.

2. She was unreformed by the methods of Cure. God had us'd means to reclaim her, but neither the Word or Rod, Food or Phyſick, had any ſaving influence; Her Scum, i.e. her Wickedneſs was not remov'd, ſhe was not thoroughly purg'd, notwithſtanding all the means uſed with her; but in her filthineſs was lewdneſs; ſhe was obſtinate and impudent, abus'd the good Prophets, and deſpis'd their Warnings and Threats, hut hug'd the Daubers in her boſom, who propheſied Peace, Peace, and Plenty, much Wine and Strong Drink, as honeſt Mr. Cradacet obſerves. Math. 23.37. O Jeruſalem, Jeruſalem, that killeſt the Prophets, and ſtoneſt them that are ſent unto thee, how often would I have gathered thy Children together, even as a Hen gathereth her Chick us under her wings, and ye would not. How were Jeremiah and Mic$j$h abus'd, Jer. 20 2, 10. 1 Kin. 22 8, 24. 1 Kin 17.3 & 19 2. Luk. 11.49, 50, 51. While in the mean time, the filthy tho' numerous gang of Baal's Prieſts were careſs'd and honoured. And as the Jewiſh Nation were thus abuſive to the true Prophets, ſo were they hardned,

“than reform'd by Afflictions, they growl'd and ſnarl'd at the Stone, gnaw'd and bit the Chain wherewith they were bound, like a mad Dog; murmur'd againſt, and quarrel'd with the Almighty and one another, but eſpecially with the faithful Servants of God, that were frequently a ſounding with an ungrateful knell, Death and ”Deſtruction in their Ears. Now becauſe they were obſtinate in Sin, God gives them up to Deſtruction, ceaſ$th ſtriving with them, and cauſeth his fury to reſt upon them: Thou ſhalt not be purged any more, till I cauſe my fury to reſt on thee. This Sentence he ratifies by his Truth. Whether this be not the Wickedneſs that many now a days under the Goſpel commit; I leave it to God and your own Conſciences to judge and determine: And if this be your Sin, why you ſhould not expect the ſame Puniſhment, I can ſee no reaſon, ſeeing the Nature of God and Moral Evil remains the ſame invariably and eternally. O Sinner, thou haſt not only broke the bleſſed Law of God by innumerable Tranſgreſſions, but has ſlighted the precious Goſpel of the Son of God, in which are the higheſt triumphs of pure Grace and pardoning Love, that a God could expreſs, or a Creature receive. Not only wounded thy ſelf by Sin, but rejected the remedy for Sin; a Balſom provided by infinite Coſt, and Expence of the rich Treaſures of amazing Mercy and condeſcending Majeſty! Joh. 5.40. & 3.20. Eph. 3.18, 19. Joh 1.14. Will not your abus'd Privileges haſten and heighten your Damnation? Rom 2.8, 9. Indignation and Wrath upon every Soul of Man that doth evil, of the Jew firſt, and alſo of the Gentile. You have not only perhaps abus'd Afflictive but alſo comforting and proſperous Providences, inſtead of being led by the Goodneſs of God to Repentance and Reformation, as it is both your Duty and Intereſt; you have deſpis'd it; and after the hardneſs of your impenitent Heart treaſur'd up to your ſelves Wrath againſt the Day of Wrath, and the revelation of the righteous Judgment of God, Rom. 2.4.7. I ſay, inſtead of being led by God's Goodneſs to Repentance, Gratitude and Reformation; you have been led perhaps to Pride, Luxury, Obſtinacy and Self-dependance. Deut. 32.15. But Jeſhurun waxed fat and kicked; thou art waxen fat, thou art grown thick: Then he forſook God which made him and lightly eſteemed the r$ck of his Salvation Some tranſlate the word Jeſhurun,—Upright. It ſeems this People had the Name of Piety before their Proſperity, but then they juſtly loſt it, their inſide was turned outward, then they ſhew'd in Act, what they had in Heart before, viz. Senſuality, Pride, &c. The Rattle Snake in the Winter time, keeps very ſtill and harmleſs; but when he begins to feel the warm beams of the Sun, he ſhews his ſpeckled Skin, and makes a terrible rattle with his Tail, artfully moving his horrible Head that's inviron'd with his Body, ready to give any Body that would moleſt him a mortal gripe with his invenom'd Tusks. Obſerve what is aſſerted of Jeſhurun.

1. They waxed fat and thick, big and unwelldy, unfit for buſineſs, and unconcern'd about it; ſtupid and indolent, indulging themſelves in the inordinate uſe of ſenſual gratifications, as if they had no other God to adore and ſerve, but their Bellies: Thus the Proſperity of Fools deſtroy them, Prov. 1.22.

2. They kick'd; grew inſolent and arrogant, liſting up the heel againſt God himſelf, when he, check'd them, either by his Prophets or Providences, as an untam'd Heifer or Bullock unaccuſtom'd to the Yoke, Jer. 31. When a poor Horſe that has hardly any thing but Skin and Bones, is put into a rank Paſture, by and by he begins to be fat and wanton, and capers about at an unaccountable rate, worſe a great deal than Horſes that have always been kept in pretty good Caſe, quite forgetting former Poverty, one cannot come near them to put the Bridle on them, but he's ready to get his Heels in his Face; he's in danger of his Life or Limbs that would come cloſe to ſuch Creatures; they leer and kick ſo ſtrangely. Is not this a juſt Emblem of the Carriage of ſome Men in their Proſperity. Prov. 19.29 & 9, 12. Iſai 29.20 Prov 4.9. But ſuch as kick at Inſtruction and Reproof, ſhould remember that they kick againſt the Pricks, Act 9.5. Prov. 29.1. and that their fading grandure won't be able to protect them from the arreſts of Vengeance.

But may be ſome will frame Evaſions to p$liate their Guilt, or utterly deny the Charge. Such I would anſwer in the words of God by Jeremiah, Chap. 2 ver. 22, 23. For though thou waſh thee with nitre, and take thee much ſoap, yet thine Iniquity is marked before me, ſaith the Lord God See thy way in the valley, Know what thou haſt done? Your Iniquities are ſeal'd up among God's treaſures; as Indictments are put up in a Bag in a civil Court of Judicature, to be open'd at the Grand Aſſize, Deut. 32.34. Joh 21.19. And all your Pleas will never he able to juſtify your Conduct; no, for your Sin is written with a pen of Iron, and with the point of a Diamond, both in the Book of God's Remembrance, and in the Book of your Conſcience, with ſuch indelible Characters as nothing but the Blood of Jeſus can extinguiſh and deface. Hearken unto me ye ſtour hearted that are far from Righteouſneſs, Iſai. 46.12. Is not the Caſe ſo as I have deſcribed it? Have you not been long under the Hammer, and not yet broken? Long in the Furnace, and not yet melted and refined? Under the milder Aſpects and more indulgent Smiles of Providence, have you not been elated with Pride; or emerg'd in carnal Security, and pernicious obſtinacy againſt Advice and Counſel? And perhaps in the mean time paying your Devotion to your own Ingenuity and Induſtry, as the Authors of the Succeſſes that attended your eſſays. Hab. 1.16. Therefore they ſacrifice to their Net, and burn incenſe to their Drag. And perhaps inſtead of relieving the Poor, grinding their Faces, gathering all you can into your Drag, and rejoycing in your unjuſt Gain. Hah. 1.15. Jer. 1.15. The Apoſtle gives a doleful deſcription of the Wickedneſs of Unconverted and Preſumptuous Sinners. Rom. 3. from the 10th to the 19th. ver. There is none righteous, no not one: There is none that underſtandoth, there is none that ſeeketh after God They are all gone out of the way, they are together become unprofitable, there is none that doeth good, no not one. Their throat is an open ſepulchre; with their tongues they have uſed deceit; the poiſon of aſps is under their lips: Whoſe mouth is full of curſing and bitterneſs. Their feet are ſwiſt to ſhod blood. Deſtruction and miſery are in their ways, and the way of peace they have not known. There is no fear of God before their eyes. But beſides theſe Sins mentioned, let me tell thee, O preſumptuous Sinner! that thy natural Actions are all of them ſinful and abominable: I mean, thy eating, drinking, ſleeping; becauſe not done with a deſign to honour God, 1 Cor. 10.31. Alſo thy civil Actions, the labours of thy particular Calling: for the ſupport of thy Self and Family. Prov. 21.4. A high Look, and a proud Heart, and the Plowing of the Wicked is Sin. Their Labours are good and neceſſary as to the Matter, but ſinful in the Manner, becauſe not done with a view to God's honour; and alſo thy religious Services, as I have before deſignedly prov'd in this Diſcourſe.

But let me mention in the laſt place, Original Sin, the hereditary Leproſy, Pollution, and Deformity of thy Nature, which is more awful (tho' leaſt conſider'd by thee, becauſe of thy blindneſs) than all the Evils before ſpoken of, becauſe it's the corrupt Fountain from which they all iſſue and proceed. Now as the Spring is more than all the Streams that flow from it, ſo is this greater than all actual Tranſgreſſions. Rom 7.24. O wretched man that I am, who ſhall deliver me from this body of Sin and Death! What ſayeſt thou to all this Charge! O Man, doſt not thou feel yet, and groan under thy Miſery! Why the guilt of innumerable Sins lie like Mountains of Lead upon thy wretched Soul, a weight enough to ſink all the Angels of Heaven into the depths of Hell, if imputed to them, and laid on them: And yet doſt thou not tremble! Remember that the Wages of Sin is Death, Rom. 6.23. The Guilt contracted by one vain Thought, is infinite, becauſe the Sin is committed againſt an infinite God, and therefore cannot be remov'd but by an infinite Atonement; — Shouldſt thou Pray, were it poſſible, a Million of Years, Weep an Ocean of Tears, and wear thy ſelf to a Skeleton by Faſting, and other mortifying Duties, it would not compenſate the wrong offer'd to God by that vain Thought, for Juſtice requires an exact proportion between the Guilt contracted and Satisfaction paid; Ten Thouſand Rivers of Oyl will not do, nor the firſt Fruits of thy Body for the Sin of thy Soul, Mich. 6.7. If it be ſo, then what ſhall become of thee, who has committed ſo many Abominations! The Lives of all the Angels in Heaven, and all the Men on Earth, would not be ſufficient to repair the injury thou haſt offer'd to the Divine Majeſty, for the reaſon before mentioned. O doſt thou not feel thy miſery yet! I ſuppoſe not, for caſt a Mountain upon a dead Man, and he feels it not! O Gracious God! Smite in Mercy the guilty Conſciences of theſe ſecure Sinners, let them be diſtreſs'd, bleſſed Jeſus, with a ſenſe of their Guilt and Sin, until they find the ſweetneſs of thy pardoning Love, and atoning Blood.

4. Preſumptuous Sinners are under the Wrath of God, Eph. 2.2, 3. We are by Nature Children of Wrath. It is the dreadful Portion and Inheritance you are born to, until you be new Born, John 3.3, 6, 36. He that believeth not the Son, ſhall not ſee Life, but the Wrath of God abideth on him. O Friends, conſider, it's not the Wrath of Men, which (tho' they are never ſo potent) is but trifling comparatively, but the Wrath of a God, whoſe Wiſdom is unſearchable, whoſe Power is infinite, and whoſe Exiſtence is unchangeable and eternal; it's not a tranſient, fading, fleeting Paſſion, but permanent and abiding Wrath; and that not at a Diſtance, but upon you. It's true, you feel but little of the Effects of it now, but you ſhall very quickly; Except ye repent ye ſhall all likewiſe periſh, Luke 13.3, 5 You ſhall not ſee Life, you ſhall not have a Proſpect of that Life Chriſt has putchaſed by his Death, unleſs it be to aggravate your Loſs of it; all that Wrath you made your ſelves liable to by the Violation of the Law, if not removed by the Grace of the Goſpel, is bound upon you: Old Debts lie undiſcharged, and new ones contracted; ſomething done almoſt continually to fill up the Meaſure; and nothing to empty it; thus the Wrath of God abides; for it's treaſured up againſt the Day of Wrath, Rom. 2.5. The Pſalmiſt informs us that God is angry with the Wicked every Day, Pſalm 7.11. And who are wicked, if preſumptuous unconverted Sinners are not? As God's Mercies are freſh and new every morning to his People, ſo his Anger is renewed and impregnated every morning againſt the Wicked, becauſe of their repeated Provocations; God hates and loaths them in their greateſt Bloom of Honours and proſperous Succeſſes, when they are careſs'd by a mercenary, flattering and ſycophantick Crew, that have a Dependance on them, and make Merchandiſe of them; and to that End pay their cringing Devotions, not ſo much to their Perſons, as to their Bags or Bills; I ſay God loaths them even in the Time of their greateſt Gaiety, Advancement and ſuperficial Devotion, Prov. 13.5. Zech. 11.8. But to awake you out of your deep and dead Sleep, conſider, O Sinners! that the Wrath of God which you are under and expoſed to, has theſe following Qualities, viz. It's incomprehenſible, terrible, unavoidable, intolerable and eternal.

1. It's incomprehenſible. It is utterly impoſſible for the Mind of Man to conceive it, or his Tongue to expreſs it: Who knows the Power of thine Anger? even according to thy Fear, ſo is thy Wrath, Pſalm 90.11. It is impoſſible for the moſt winged, ſoaring Fancy in its utmoſt Flight and Projection, to reach the Extent of God's Anger, it is as incomprehenſible, as its Cauſe efficient: God himſelf, our God is a conſuming Fire to the Workers of Iniquity, Heb. 12.29. Damned Sinners really ſeel in Hell, more than they feared on Earth; the ſtrongeſt, brighteſt and boldeſt Images which are uſed in Scripture to convey to our Minds the damned's Torments, fall exceeding ſhort of the Horrors of that infernal Furnace; even as all the Scriptural, or any other Metaphors that can be formed to repreſent the Happineſs of Heaven, do faint and languiſh before the Beauty and Brightneſs of that celeſtial Paradiſe, in this World; becauſe it is a Time of Tryal and Probation; there be but ſmall Effuſions of God's Anger; hence Men entertain mean Thoughts of it, and the more indulge their vicious Courſes, Eccl. 8.11. Becauſe Sentence againſt an evil Work is not executed ſpeedily, therefore the Heart of the Sons of Men is fully ſet in them to do evil. This Abuſe of God's Goodneſs and Patience, is ſurely the baſeſt Ingratitude, the moſt prodigious Madneſs, for thereby they treaſure up to themſelves Wrath againſt the Day of Wrath, Rom. 2.5. Auſtin's Obſervation upon this Head is very excellent; “If no Sin were puniſhed here, ſaith he, no Providence would be believed, if all Sins were puniſhed here, no future ”Judgment would be expected.

2. God's Wrath, which thou art expoſed to, O preſumptuous Sinner! is ſevere and terrible. Lam. 1.12. Iſai. 13.9. Behold the Day of the Lord cometh, cruel both with Wrath and fierce Anger. Therefore they were bid to howl becauſe the Day of God was at Hand, Verſe 6. With the froward God will ſhew himſelf froward, Pſal 18.26. As Sinners have a Day now which they miſpend and abuſe, thinking to carry all before them; ſo God has a Day in which he will avenge all thoſe Injuries and Affronts; the great God laughs at your fooliſh Confidence; for he knows that his Day is coming, Pſalm 37.3 a Day in which his ſevere Juſtice will have a ſolemn Triumph. God's Wrath hath a conſuming Fierceneſs, it makes an eaſy Prey of guilty and impenitent Sinners as the burning Flame doth of dry Stubble. The Word Jealouſy in our Text, imports God's fierceſt Anger, his revenging Severity; his Jealouſy ſhall ſmoke againſt that Man. He that duly conſiders that God being wrong'd by the Creatures Sin is bound by his Juſtice and Truth to vindicate his own Honour, and the Authority of his Laws, by inflicting the Puniſhments annex'd to the Violation of them; Puniſhments exactly proportioned to the Delinquents Crimes, both in Regard of their Multitude and Heinouſneſs: For inflexible Juſtice and inviolable Truth, will not looſe one Grain Weight of a full Compenſation paid by the Sinner, perſonally, or a Surety in his Room and Stead; now preſumptuous Sinners not having comply'd with Chriſt's Terms, thoſe Conditions of Self-denial, and taking up his Croſs, Matth. 16.24. upon which redeeming Love and Grace is offered, can have no Intereſt in or ſaving Benefit by the great Sacrifice of Chriſt's Blood, while they continue in this State, therefore full Satisfaction will be required of them perſonally. I ſay, he that conſiders the Multitude and Aggravations of his own Sins of Neglect and Commiſſion, original and actual, againſt Love and Light, Purpoſes and Promiſes, and the Exactneſs of divine Juſtice ſuiting the Penalty according to the Number and Quality of the Offences, muſt needs confeſs that God's Wrath is exceeding terrible. O Sinner! Sinner! for Chriſt's ſake conſider! that it is the Wrath of an infinite, juſt, jealous and tremendous God, who is cloathed with irreſiſtable Power and ſtern Majeſty and Wrath, that ſhall fully avenge the Quarrel of abuſel Mercies. Zech. 7.11, 12, 13. Yea, they made their Hearts as an Adamant Stone, leſt they ſhould hear the Law, and the Words which the Lord hath ſent in his Spirit by the former Prophets, therefore came great Wrath from the Lord of Hoſts. Therefore it came to paſs, that as he cried, and they would not hear; ſo I would not hear, ſaith the Lord of Hoſts. It is obſervable here, that as thoſe unhappy People gave a deaf Ear to God's Intreaties by his Servants, ſo the Almighty ſuited their Puniſhment to their Sin: He gave a deaf Ear to their Prayers; they hardned their Hearts as an Adamant Stone, as a Diamond, which is ſaid to be the hardeſt of Stones to be wrought upon; what is ſo inflexible as a preſumptuous Sinner's Heart, for by going on in an impenitent Courſe, they add to a natural, which is common to all Unbelievers, Ezek. 36.26. an acquired Hardneſs. Can the Ethiopian change his Skin, or the Leopard his Spots, then may ye alſo do good that are accuſtomed to do evil? Jer. 13.23. And thereby provoke the righteous God to inflict a judicial and penal Hardneſs, which is a moſt tremendous Judgment, Iſai. 6.9, 10. And he ſaid, Go and tell this People, hear ye indeed, but underſtand not, and ſee ye indeed, but perceive not; make the Heart of this People ſat, and their Ears heavy, and ſhut their Eyes, leſt they ſee with their Eyes, and hear with their Ears, and underſtand with their Hearts, and convert and be healed. Hof. 4.17. Ephraim is joined to Idols. This Man and that Woman obſtinately cleaves to their Luſts, after frequent Warnings & Intreaties, let them alone to my Curſe & Vengeance; let them go on in their Sin and Security, I will uſe no more means to reclaim them, Prov. 29.1. He that being often reproved, hardneth his Neck, ſhall ſudd$nly he deſtroyed & that without Remedy. Rev. 22.11. He that is unjuſt, let him be unjuſt ſtill, he that is filthy, let him he filthy, ſtill For God's Spirit ſhall not always ſtrive with Man, Gen. 6.3. Wo unto thee Sinner, if thou be thus forſaken of God, it had been better for thee if thou hadſt never been born! It may indeed ſeem eaſy at preſent to be left without Controul to the pernicious Swing of thy corrupt Deſires, as it ſeems pleaſant to the Ox to he Stall-fed, or to be put into a fat Paſture, little dreaming of the Knife that ſhall quickly terminate his Delights: But alas! unhappy Souls, it will be bitter and fatal in the Iſſue, when the jealous God will ſmite you dead eternally with the Ax of his flaming Wrath, Matth. 3.10. Then you ſhall eat of the bitter Fruit of your own Ways, and be filled with your own Devices, Prov. 1.31.

3. It is unavoidable Wrath, if ye continue in your preſumptuous Impiety; you can't fly from it, but by flying to Jeſus, the City of Refuge, the precious Zoar, by the Wings of a ſincere Deſire and ſtrong Affection. Indeed there is a ſafe Shelter for poor ſtorm-ſtead, moneyleſs Sinners, under the balmy Wing of our redeeming God Immanuel! Iſai 55.1. Matth. 1$.28. Mal 4.2. But unto you that fear my Name, ſhall the Son of Righteouſneſs ariſe with Healing under his Wings, and ye ſhall go forth, and grow up as Calves of the Stall. In and through the bleſſed Lamb of God, the fatherleſs may find Mercy, and the weary reſt. Hoſ. 14.3, 4. Matth. 12.21. In the Shadow of this almighty Jeſus, penitent returning Prodigals may find a ſecure and refreſhing Protection from all the burning drops of God's ſtormy Vengeance. Iſai. 32.2. & 33.16. Pſalm 36.7, 8, 9 & 91.7. But ſuch as neglect this Salvation, how can they, how ſhould they eſcape the Wrath of a jealous and juſtly enraged God? Heb. 2.3. Heb. 10.28, 29. If thoſe that deſpiſed Moſes Law died without Mercy, of how much ſorer Puniſhment think ye ſhall he be thought worthy of, who hath trodden under Foot the Son of God? God will ſurely render Vengeance to ſuch guilty Rebels: Hath he not ſworn that they ſhall not enter into his Reſt, Pſalm 95.10, 11 They ſhall no more eſcape the juſt Wrath of the Almighty, without the Condition before mentioned, than a travailing Woman her Pains. 1 Theſſ 5.3. For when they ſhall ſay, Peace, Peace and Satety, then ſudden Deſtruction cometh upon them, as travail upon a Woman with Child, and they ſhall not eſcape. Which Way can they avoid Jehovah's Anger!

1. Not by Flight, for God is omnipreſent: If they ſhould take the Wings of the morning, and flee to the utmoſt Ends of the Earth or Sea. If we aſcend to the heighth of Heaven, or deſcend into the depths of Hell, there his right arm would find us, Pſalm 139.7, 8. Nor

2. By Frauds. The moſt dark and obſcure Receſſes can't ſcreen us from the Cogniſance of that God who is all Eye, Panopthalmos, to whom Darkneſs is as the Light, and Midnight as the Noon-day; All Things are naked and open to the Eyes of him with whom we have to do, Heb. 4.13. O preſumptuous Sinner! the Thoughts of this might juſtly ſtrike thee with the utmoſt Horror, Shame and Confuſion! when thou art a going about thy Cloſet curtain Wickedneſs, that the holy God is looking on thee during the whole Scene of thy brutiſh Uncleanneſs, with the utmoſt Hatred and Abhorrence, Hab. 1. that thy own Conſcience keeps the black Records of thy Villanies which ſhall be opened before the holy Trinity, Father, Son and Holy Ghoſt, before the vaſt Aſſembly of holy Angels and Saints, wicked Men and Devils, to thy Confuſion and Damnation. Then ſhall the ſecret Things of Darkneſs be brought to light, Rom. 2.16. 2 Pet. 2.10. Neither will Lies and Deceit ſecure thee, becauſe God is infinite in Knowledge: Who can by ſearching find out God, or know the Almighty to Perfection? Job 11.7. Nor

3. By Power; for he is omnipotent, infinite in Strength. Haſt thou an Arm like God, or canſt thou thunder with a Voice like him, Job 40.9. Iſai. 42.13. The Lord ſhall go forth as a mighty Man, he ſhall ſtir up Jealouſy like a Man of War, he ſhall cry, yea roar, he ſhall prevail againſt his Enemies, he is wiſe in Heart, and mighty in Strength: Who has hardned himſelf againſt him, and proſpered? Which removeth the Mountains, and they know it not, which overturneth them in his Anger, which ſhaketh the Earth out of her Place, and the Pillars thereof tremble, which commandeth the Sun and it riſeth not, and ſealeth up the Stars: Which alone ſpreadeth out the Heavens, and treadeth on the Waves of the Sea, Job 9.4, — 8. The moſt potent and crafty Men that ever the Earth bore are infinitely unequal to contend with God, either by Diſpute or Combat: The Lord Jehovah acts both in the Kingdoms of Nature and Providence with abſolute Sovereignty, according to the Counſel of his good Pleaſure, Eph. 1.11. When it pleaſed the all powerful God, the Heavens and the Earth muſt ſtart out of their native nothing, and appear in their preſent Frame and Order; an inconteſtible Proof of the Infinity of his Wiſdom, and Almightineſs of his Power; indeed theſe divine Perfections are written in very legible Characters upon every Leaf of the great Volume of Creation, the Heavens, and Earth, and Sea, and all the different Ranks of Beings they contain, during the divine good Pleaſure; the inanimate Parts of the Creation, obſerve and keep their ſtated Order; the Earth reſts on its Axis, the Sun and Moon run their wonted Ciroles; but by the leaſt beck of his Will, Nature's Laws are broken and reverſed; the maſſy ponderous Globe of Earth totters at its deep Foundations, and the overlaſting Mountains are ſcattered. Hab. 3.6. The Sun is vail'd with Sable, and forgets to ſhed his beamy Light and Warmth, or ſtands ſtill in the midſt of Heaven, and all the Creation groan and mourn, and appear in a funeral Array, as in the Time of our Lord's Crucifixion; and in Joſhua's Time, did not the Sun ſtill? Joſh. 10.12, 13. Sun, ſtand thou ſtill upon Gibeon, and thou Moon, in the Valley of Ajolon. O Sinner! How can'ſt thou ſtand it out with this God, who has all the Powers in Heaven and Earth at his Back!

4. The Wrath of God is intolerable, ſuch as can't be endured without the moſt exquiſite Anguiſh, ſuch as would ſoon indeed conſume the Sinner, and reduce him to nothing, were it not that the righteous God ſupports and continues their Being to lengthen out their Pains, that his Juſtice may receive Satisfaction: Were it not that God upholds them with one Hand, while he ſcourges them with the other, they would ſoon ceaſe to be; the Wrath of God when it touches the Conſcience but lightly in this World, makes Men rage like Madmen, and roar like Bulls in a Net, Iſai. 51.20. Was it not ſo with both the Spira's, and John Child? What will it be when all their falſe Hopes and carnal Comforts are entirely removed, and they ſhut up in endleſs Diſpair and Horror. If we can't bear a wounded Spirit, Prov. 18.14. How ſhall we bear to be broken in the Place of Dragons? Pſalm 44.19. If you can't bear the light touches of God's Finger, in a ſhort Fit of Sickneſs, how will you endure the Weight of his unbeared Arm, the fierce Laſhes of his iron Rod? If the gentle. Whip daunts and appalls you, won't being ſcourged with Scorpions confound you! Can your Heart endure or your Hands be ſtrong in the Day that God ſhall deal with you? Ezak. 22.14. Who among us ſhall dwell with the devouring Fire? Who among us ſhall dwell with everlaſting Burnings, Iſai. 33.14. The Prophet Nahum gives a very elegant. Deſcription of the Fierceneſs and Intolerableneſs of God's Anger towards the Wicked, in the firſt Chapter of his Book, from the ſecond to the ſeventh Verſe, pray read thoſe Verſes: In them we have a very beautiful and magnificent Diſplay of God's glorious, though terrible Majeſty, his inflexible Juſtice, irreſiſtible Power, and awful Severity to the damned World.

5. God's Wrath is eternal to ſuch preſumptuous Sinners as ſin away the Seaſons of Grace. It laſts as long as God endures, Matth. 25.41, 46. Rev. 14.11. And the ſmoke of their Torment aſcendeth up for ever and ever, and they have no Reſt, Day nor Night. When millions of Years are elapſed, their Torments are but a beginning! O if there were any Hopes of being freed from thoſe inexpreſſible Pains, when as many thouſands of Years are ſpent as there be Grains of Sand by the Sea-ſhore, or Drops of Water in the great Ocean, it would give a ſenſible Allay to their Torments; this would be a dreadful Portion, the very Thoughts of it is ſufficient to make ones Heart tremble an their Body, and their Blood chill in their Veins! but even this! even this! cannot be obtained from an inexorable provoked God; no theſe damned Wretches, ſhall never, never, never come out of their burning Brimſtone Vaults. And

6. In all this boundleſs Space of infinite Duration, not one Moment's Eaſe or Intermiſſion! O awful! O terrible! Eternity! Eternity! Eternity! our Thoughts are loſt in Obſcurity & Darkneſs, when we think of thee. What finite Underſtanding can graſp thee? Secure preſumptuous Sinners, what ſay you to this? Can you ſtand the Shocks of the Almighty's Fury? Can you endure the burning Vials of God's Wrath to be poured forth into the Veſſels of your Souls throughout a never ending Eternity? Why don't you, poor Souls, tremble and quake, and cry mightily to God for pardoning and converting Grace? For as ſure as your Souls are in your Bodies, ſo ſure ſhall you burn and fry as Brands and Faggots in thoſe everlaſting Flames of God's Wrath and Jealouſy, unleſs you quit your falſe Hopes, and get a Change of Heart and Life!

O Man! if thou art but under a ſmall fit of bodily Sickneſs, how ſlowly do the Minutes roll, one Night ſeems to be as long as a Week, and a Week as long as a Month; Time ſeems to fleet with ſuch a heavy Wing, even tho' thou haſt thy Friends weeping over thee, or ſympathizing with thee, a Phyſician to attend thee to project and purſue thy Cure, and ſome refreſhment in $word$ and Drinks, and among other Comforts, this is none of the leaſt, that thou haſt hope of freedom from thy preſent Malady, that thy Pain will expire, and you enjoy ſucceeding Health and Eaſe: This! This! ſupports thy Spirits, and abates the ſharpneſs of thy Pain. But, O Friend! how much more tedious will the Day of Eternity be, when inſtead of pity, which is a cheap and univerſal "Lenitive to Perſons in Miſery. Solamen eſt miſeris— God, Angels, and Saints will laugh at thee, and rejoyce in thy Damnation. Prov. 1. That God, who now offers you Pardon and Pity with the moſt condeſcending importunity; that Jeſus who now courts you by the moſt endearing Methods to embrace his Love, and thereby obtain your own Life and Happineſs, will then laugh at the deſerved ruin thou haſt brought upon thy ſelf, by thy obſtinate refuſal of his Mercy, and a courſe of Impiety. Iſai. 30.18, Rev. 3.10. Prov 1.26. And Saints and Angels will ſee ſuch juſtice and impartiality in God's proceedings againſt you, that they can't but approve and ſeal his damnatory Sentence againſt you, and rejoyce that his Juſtice has ſo bright a diſplay in your Deſtruction. 1 Cor. 6.2. For do ye not know that the Saints ſhall judge the World. You ſhall have no Friend in Heaven or in Earth, and as few in Hell; inſtead of thoſe Comforts and Refreſhments I mention'd, to have the miniſtration of malicious Devils uſing all their power and craft to increaſe your Pain; and inſtead of Hope, to be rack'd with black Deſpair; knowing certainly that your Pains will never have a Period. Good God! is not this ſolemn and terrible! O! how can unhappy Souls who are yet in a preſumptuous unconverted ſtate pretend to believe this, and yet live in Security? You would do a great deal to prevent being burnt alive in this World; I'm perſwaded you wou'd ſerve (as a bond ſlave) a ſevere Maſter, your whole Life, to eſcapthis Death! O! won't you do that which is much leſs to eſcape the fiery Oven of God's Vengeance, which will burn to Eternity? whereas the other flame will ſoon expire, viz. Will you not ſerve Jehovah from your Hearts? who is indeed a beneficent Maſter, and moſt indulgent Father, whoſe Service is real Liberty, Joh 8.36. But beſides what has been offer'd concerning the awful qualities of God's Wrath, in order to awaken, if it be poſſible, ſecure Sinners, let me propoſe the five following Particulars, which ſerve to heighten our Conceptions of the terrors of it. And,

1. God's Wrath is terrible becauſe of his Highneſs and tremendous Majeſty. Job. 13.11. Shall not his excellency make you afraid, and his dread fall upon you? And Job 31.23. Deſtruction from God was a terror to me, and by reaſon of his highneſs I could not endure. Is not Men's anger fear'd according to their Degree and Character? Thus we are inform'd by Solomon, Prov. 16.14. That the wrath of a King is as Meſſengers of Death. The eminent Dignity of his diſpleaſure, than of the anger of ſuch who are of an inſerious Order, and leſs diſtinguiſh'd Figure. Now if the Wrath of a temporal King be as a meſſenger of Death, how much more terrible is the Wrath of him who is King of Kings, and Lord of Lords, the high and lofty One that inhabiteth Eternity, whoſe Name is holy, Iſai. 57.15. For as much as there is none like unto thee, O Lord, thou art great and thy Name is great in Might, who would not fear thee, O King of Nations, Jer. 10.6, 7. Men's Wrath is trivial and of ſhort Duration, it muſt needs expire with their fleeting Breath, though they may poſſibly wiſh an immortal Revenge, yet their tranſitory fading Life will not admit ſuch a malicious Proſecution; but the Wrath of God is permanent and eternal. Jer. 10.10. But the Lord he is the true God, he is the living God, an$ an everlaſting King, at his Wrath the Earth ſhall tremble, and the Nations ſhall not be able to abide his Indignation. So terrible will be the Majeſty of God to Man, at the general Judgment, that all Nature will faint before him, Rev 20.11. And I ſaw a great white Throne, and him that ſat on it, from whoſe Face the Earth and Heaven fled away. And,

2. Becauſe of his Holineſs and ſpotleſs Purity, Exod. 15.11. He cannot look on Sin with any Complacency and Delight, but with the utmoſt Abhorrence and intenſs Hatred. Hah. 1.13. How will then the preſumptuous and ungodly Sinner ſtand before this Holy, Holy, Holy, Lord God of Hoſts? Iſai. 6.3. 1 Sam 6.20 Paſl. 1.5. Therefore the ungodly ſhall not ſtand in the Judgment, nor Sinners in the Congregation of the Righteous: Surely the Wind of his Indignation ſhall hurl them into the burning fiery Lake. Pſal. 1.4. Matt. 25.26. Rev. 20.14.

3. Becauſe of the depth of his Wiſdom, whereby he perlectly knows the Nature, Number, and Aggravations of your Sins, and how to proportion Puniſhments according to their Guilt and Heinouſneſs Pſal. 44.20, 21. Can't his infinite Underſtanding project, as eaſily as his Power compaſs, ſuch Methods and Meaſures, ſuch Tortures as will keep you in an inexpreſſibly exquiſite and eternal Rack?

4. Becauſe of the infinity of his Power and Sovereignty. Job 9.4. He is wiſe in heart, and mighty in Strength. The moſt high God is the abſolute Sovereign of the Univerſe, He has the whole Creation under his controul, He manages the Globe with utmoſt eaſe&pleaſure, &brings about all thoſe Revolutions in the Kingdoms of Nature, Grace & Providence, which yield both ſurprize & delight to the inquiring Mind. A very ample confirmation thereof, the Pſalmiſt gives in the 29th Pſalm; in it we have a very beautiful and poetical deſcription of God's Power, ver. 4. The Voice of the Lord is powerful, the Voice of the Lord is full of majeſty, it breaks the Cedars, and makes Lebanon and Sirion skip like a young Unicorn; divides the flames of fire, and ſhakes the wilderneſs of Kad$ſh. Thunderbolts and Earthquakes cauſe very terrible Convulſions in the frame of Nature, tares Trees; levels their proud and lofty Tops, and $oſſes the Earth of it's Axis, makes it reel and ſtagger like a drunken Man, ſo that Men's fix'd Eſtates enter into the Lift of their Moveables. Men often want power to inake others feel their angry Reſentments, otherwiſe their anger would be much more formidable than it is; but God's Power is of equal extent with his Wiſdom, infinite, and incomprehenſible, Pſal. 62.11. He can ſpeedily iſſue all the Counſels of his Mind, maugre the fierceſt oppoſition of Men and Devils. Iſai 46.10. My Counſel ſhall ſtand, and I will do all my Pleaſure. And

5. The Sufferings that the Lord Jeſus bore, ſhew the intolerableneſs and ſeverity of God's Anger: Did it not extort a crimſon Shower from all the pores of his bleſſed Body! in the Garden of Gethſemane? Luk. 22.44. and a grievous outcry on the Croſs! enough to rend the Earth and Heavens! Eli, Eli, lama ſabachthani: My God, my God, why haſt thou forſaken me? Matth. 27.46. Now if God did not ſpare his own Son, when he only ſtood in a Sinner's room or ſtead, being perſonally ſpotleſs and innocent, Heb 7.26. How much leſs will he ſpare you who continue in Sin and ſl$ght his love? If God's anger extorted Tears and Blood from Chriſt's Body, and heavy Groans from his oppreſſed Heart; My Soul, ſaid he, is Sorrouful, even to Death. Mat. 26.38. tho' he was guiltleſs and ſupported by his Divine Nature; how will it prey upon you, who ſhall be fill'd with Guilt and cover'd with Shame! Perſons of ſuch a feeble frame and texture, and utterly deſtitute of all Succour! O! think ſolemnly of this before it is too late! before the Sun of Mercy ſets, and an everlaſting Evening ſpreads its ſable. Wings over you, and hide you in utter Darkneſs, and eternal Death, where you ſhall never enjoy the leaſt glimpſe, or dawn of Light and Day. Rev. 14.10. 2 Pet. 2.17. But

5. Preſumptuous Sinners are in a ſtate of Death; tho' they be naturally alive, and perhaps very chearful and jovial, Amos 6.3, 4, 5. yet they are dead Men and Women: not only dead, legally, Joh. 3.18. doom'd by the Law to eternal Death, or an everlaſting Separation of their Souls and Bodies from the gracious preſence of God, Pſal. 9.17. Joh. 3.36. but ſpiritually dead, void of a principle of divine Life, Eph. 4.18. being alienated from the Life of God. Eph. 4.2, 8 Col 1.21. Say what you will againſt this great and awful Truth, you have the Signs and Characters of Death upon you; which having a tendency by the bleſſing of God to convince you of, and humble you for your preſent Miſery, I ſhall endeavour to inſiſt upon them a little particularly. And

1. A dead Man is without Senſe or feeling. So are you without the neceſſary ſenſe, and apprehenſion of your danger: So our Text affirms; They expect Peace, tho' they walk after the imaginations of their Hearts. Would you not conclude one to be Dead naturally, if a Perſon beat upon him with a Hammer, or ſtab'd him with a Sword, and yet he felt it not! This alas! Dear Friend is thy very Caſe: How often has the threats of God's Law, which as Fire and a Hammer breaks the rocky Hearts of God's Elect in pieces, Jer. 23.29. been denounc'd in thy hearing, without any ſaving effect? thy Heart remaining whole within thy iron Breaſt! How often has the two-edged Sword of God's Word been pointed at thy Boſom, and yet thou remaineſt unconcern'd, almoſt as a Stone: If there was the leaſt ſpark of Life in thee, wouldſt thou endure ſuch a weight of Guilt, as is enough, if it were imputed to them, to ſink Thouſands into Hell, and yet go ſo lightly under it, as if nothing ail'd thee! As if thou did not bear one ſingle grain weight; no, no, Sinner: as ſure, as God lives, thou art D$ad: If thine Eyes which are ſhut with blindneſs and ſeal'd with Death, were but open'd, thou wouldſt ſoon feel the Sword of God in thy Heart, and c$y out wit$ the moſt dolorous and heavy Groans. What ſhall I do to be ſaved? Act. 2.37. O poor loſt Sinner that I am where ſhall I fly for reſt and refuge? Merciful and Gracious God, pity, pity, and pardon me.

2. Without Breath. Where there is any natural Life, there is Breath, Pſal. 104.29. Ezek. 37.5. So where there is any ſpiritual Life, there is longing and breathing after God. Lam. 3.56. Hide not thine Ear at my breathing, at my cry, after Righteouſneſs, Matth. 5.6. after Chriſt, Cant. 5.6. My Soul fail'd when he ſpake: I ſought him, but I could not find him Alſo the 4th & 5th verſes. My beloved put in his Hand by the hole of the Door, and my bowels were moved for him; I roſe up to open to my Beloved, and my Hands drop'd with myrrh, and my Fingers with ſweet ſmelling myrrh upon the handles of the Locks. But thou art without tranſcendant and effectual deſires after Chriſt and Heaven, Job 21.12, 13, 14. Rev. 3.16: Thou canſt not ſpeak (and have truth on thy ſide) in the Language of devout Aſaph, Pſal. 73.25. Whom have I in Heaven but thee, and there is none on Earth that I deſire beſides thee. No, thy religious deſires, if thou haſt any, are but lazy, inconſtant, ineffectual, Balaam like wiſhes, Numb. 23.10. Let me dye the Death of the Righteous, and let my laſt End be like his. Yes, yes, he wanted to dye their Death, becauſe he knew it was a tranſition to endleſs Joys, and never fading Pleaſures; but not to live their Life, becauſe of the Difficulties that attend it, thro' the Corruption of Nature. Are not preſumptous Sinners the very brood of Balaam, his faithful Followers in this abſurd and fruitleſs practiſe?

3. Without Strength. Can a dead Man move or act? So unregenerate Sinners are in a helpleſs forlorn State, Rom. 5.6. as unable to remedy their Miſery, as they are inſenſible of it, 2 Cor. 3.5. Thou can'ſt no more change thy ſelf, than a dead Man can raiſe himſelf out of his Grave; you are like the dry Bones the Prophet ſpeaks of, Ezek. 37.4. in reſpect of Ghoſtlineſs, Inſenſibility, Impotency: Could theſe Bones put Sinews and Fleſh upon themſelves? No, it was God only, that by his Word and Spirit could put a Shaking among them, and Breath into them. So it is God alone that can convince thee ſoundly of thy Miſery, and breathe divine Life into thy Soul. Miſerable Man! thou lieft polluted in thy Blood and Gore, in a helpleſs and loathſom State, and there you muſt lie and periſh eternally. No Man, no nor Angel can help thee, unleſs the God that made thee, whoſe Law thou haſt broken, and whoſe Love thou haſt ſo diſingenuouſly abus'd, pities thee, and ſays to thee in thy Blood, Live, Ezek. 16.6. O Sinner! Sinner! Sinner! What a woful State is this? to be miſerable and yet inſenſible of it! to be miſerable and unable to remedy it! or ſo much as aright to deſire an Eſcape. Let all the Patrons of Free-Will, thoſe Painters of degenerate Nature, talk to Eternity, they will never be able to invalidate this ſolemn Truth.

4. A dead Man is without Motion. Life is the Spring of Motion; Life and Motion are inſeperable, both in Grace and Nature; in him we live and move, Acts 17.28. Col. 2.1. Indeed graceleſs Perſons may move about the outward Duties of Religion, but not ſpiritually from right Principles, and for right Ends, viz. Supreme Love to Chriſt and the Glory of God. Deceive not thy ſelf, O Man! with Sparks of thy own kindling in this Matter, leſt thou lie down in eternal Sorrow, Iſai. 50.11. I mean, with mercenary, ſelfiſh, ſlaviſh, lanquid Motions of the Soul towards Chriſt: Motions chiefly occaſioned through the Deſire of Happineſs, or Fear of Miſery.

5. A dead Man is deſtitute of Sight; he ſees not, his Eye-ſtrings are broke, his Eye-lids cloſed. Thus it is with thee, O preſumptuous Sinner! Rev 3.17. 1 Cor. 2.14. Thou haſt Eyes but ſeeſt not, Iſai. 43.8. Bring the moſt beautiful and orient Colours to a dead Man, and will he be affected with them? No, no; how ſhould he? he ſees them not. So it is with you, when God's Servants endeavour to paint before you the fair Flowers of the celeſtial Paradiſe, the blooming Beauties of the heavenly Eden, with a ſcriptural Pencil, why are you no more affected with them than in hearing a Romance, perhaps not ſo much? And has not the Deſcription of Hell's Horrors as little Influence on your Fear, as the other on your Love? Is it poſſible, O Sinner! that you ſhould ſit ſo unconcerned in hearing ſuch Truths that are of eternal Weight and infinite Moment, if you had a juſt Apprehenſion of their Nature and Conſequences? No ſurely. I may ſay to thee as the bleſſed Juſus to the Woman of Samaria, John 4.10. If thou kneweſt the Gift of God (which is Chriſt) thou wouldſt have asked, and he would have given thee living Water.

6 Hearing. Cry as lond as you will in the Ears of the Dead, and can they hear? No, that almighty Voice (and no other) which raiſed a dead Lazarus can awake them; and thus it is with preſumptuous $nconver$ed Sinners, Iſai. 6.$.10. They are like the deaf Adder that won't liſten to the Charmer's Voice, charming never ſo wiſely, Pſalm 58.5. But when the Day of God's Power comes, then the Dead hear the Voice of the Son of God, and thoſe that hear ſhall live. Pſalm 110.3. John 5.25. & 10.27, 28. If it were not for the Hopes of this almighty Power going with the Word, the Ambaſſadors of Chriſt could have no more Hopes of perſwading Sinners to embrace the Son of God, than of perſwading thoſe that are naturally dead to ariſe and quit the Graves in which they lie entombed.

7. A dead Man has no Taſte. So poor preſumptuous Sinners, you have no abiding Reliſh for the heavenly Manna; you taſte not the Sweetneſs of Chriſt and divine Things, for you are ſoon weary of, or but indifferent about the Uſe of thoſe Means whereby they are obtained; ſuch as hearing of the Word, Prayer, Meditation, pious Conferences. Or you reſt ſecurely in the Husk, or outſide of theſe Duties, Rom 2.17,—20. Ay, but living gracious Perſons taſte the Sweetneſs of them, and of the precious Promiſes, 1 Pet 2.3, 7. 2 Cor. 7.1. 2 Pet. 1.4. They are raviſh'd with the dear Love of the Lord Jeſus, his very Name yields balſamick Sweetneſs to their Hearts, Cant. 2.3. & 1.3.

8. A dead Man is void of Beauty. O what a ſudden and ſtrange Alteration does Death make on the moſt comely and beautiful, their ruby Cheeks and Lips ſoon turn pale and livid; and that Face that charm'd the Beholders, now ſtrikes them with a ghaſtly Horror. It is pertinently obſerved by Mr. Flavel on this Subject, That although “ Abraham had a very tender Reſpect to his Wife Sarah when alive, yet when dead, he wanted her to be bu$ed ”out of his Sight, Gen. 23.4. She then wanted her wonted Charms, whatever, natural, civil or religious Accompliſhments: Unbelievers have (as it is confeſs'd ſome of them make a fairer Shew in the Fleſh, than ſome others that are far better than they in other Reſpects; they are mild, affable, candid, courteous, juſt and regular in their external Conduct, and obſervant of the outward Duties of Religion) yet for the Want of good internal Principles they are loathſome, both to God and good Men, Deut. 32.19. Zech. 11.8. Pſalm 15.4. “Theſe Ornaments, as accurate Mr. Flavel obſerves, are but juſt like. Roſes to ”adorn a dead Corps. As to your outward Performances and Attainments which you reſt in and are proud of, pray remember thoſe two Places of Scripture, and may the Almighty grant that they may be as a Sword in your Bowels, making you continually uneaſy, until your Sins be pardoned, and your Hearts changed, they are theſe following, Gal. 6.15 Matth. 5.20. Read and conſider them, and pray over them.

9. Void of Fear. Hang a dead Man over the moſt terrible Precipice and flaming Furnace, he fears not, let the Danger be never ſo great and imminent; whereas one that had any Life, or Senſe, would ſhiver to ſee theſe Things at a Diſtance. Now are not many preſumptuous Sinners as void of Fear, though they are expoſed to vaſtly greater Dangers: It may be juſtly ſaid of many of them, as Job ſpeaks of a fierce Horſe in the Time of Battle, Job 39.22, 23. He mocketh at Pear, and is not affrighted, neither turneth he his Back from the Sword, the Quiver rattleth againſt him, the glittering Spear and the Shield, he ſwallows up the Ground with Fierceneſs and Rage, neither believeth he that it is the ſound of the Trumpet. Some obſtinate Sinners are carried with ſuch vehement Paſſion in Purſuit of their beloved Luſts, and are ſo hardned by them, that tho' God's Servants, and their own Conſciences repreſent the Wormwood and the Gall, the Pain and Anguiſh, the Poſſeſſion of every abhorred Evil, and the Loſs of all deſireable Good, their Sins will coſt and produce, let them hang up the dreadful Sword of God, and blow the terrible Trumpet of his Judgments, deſcribing the fatal Iſſue that will certainly ſucceed ſuch Practices continued in; yet theſe Sinners will not believe or deſiſt the Purſuit of their impious and impenitent Courſes, but rather mock at Fear, and ſlight the rattling of the Quiver, Spear and Shield; and thereby act more fooliſhly than Balaam's Aſs. What remains for ſuch ef$ronted Rebels, but to leave them to ſeel what they will not fear, Prov. 29.1.

10 Speechleſs So preſumptuous Sinners cannot ſpeak the Language of Canaan, unleſs it be by rote; they are indeed generally very awkward in this Matter; It is true, they may learn to ſpeak ſomething at the ſecond Hand, by reading practical Books, and hearing others talk about Religion; but theſe Leſſons not being learned by the Holy Spirit, they are apt to forget them, and ſo to be $word$ Loſs; or if they don't, their Speeches are but cold like themſelves, when they would pronounce Shibboleth, they are apt to mince it and ſay Sibboleth. And it is admirably ſtrange to ſee how they will diſcover themſelves ſometimes, or the Badneſs of their State to a judicious Chriſtian by that very Diſcourſe by which they would appear to be religious, or obtain their favourable Opinion of their Piety. Prov. 20.5. If we may not have a ſatisfactory, tho' ſallible, Knowlege of the preſent State of thoſe we converſe withal, how ſhall we exerciſe a ſpecial Regard to ſuch that are true Chriſtians, as we are enjoined? Is not the ſpiritual Man ſaid to judge all Things, 1 Cor. 2.15.

11. Dead Men neither hunger nor thirſt; neither do preſumptuous Sinners hunger after Chriſt and Holineſs; but on the contrary, hate them whatever they pretend: How can they love Chriſt who ſlight and abuſe his poor Members. Saul, Saul, why perſecuteſt thou me? Acts 9.4. How is it poſſible that thoſe ſhould truly love Holineſs, who undervalue and ſcoff at ſuch in whom it ſhines, and ſeek to quarrel with them; the more holy and zealous a Man is, the leſs they like him; is this like hungring after Righteouſneſs? Moderate Men, that is lukewarm People, they like very well, becauſe they are of the ſame Mould with themſelves, but it is the Property of living and gracious Perſons to hunger after Righteouſneſs, Matth. 5.6. and after the Lord Jeſus, Pſalm 42.1, 2. & 63.1, 2, 8. & 84.2.

12. Dead Men are gnaw'd by Worms: So wicked Men are ſtung and grip'd by their guilty Conſciences a little here, but what are theſe gentle murmurings (which yet they don't like to hear, and therefore uſe all the Arts of Diverſion to extinguiſh) to its loud roarings, ſtinging gripes, and fierce ſcourges, whereby it will laſh and torture the Soul in the World of Spirits, where all the opium of Stupidity, Atheiſm, and all ſenſitive Delights, which give ſome allay and diverſion to its Cenſures here, will be for ever remov'd. And now preſumptuous and ſecure Sinners; let me addreſs you in the Language of Paul to the Epheſians, Chap. 5.14. Awake thou that ſleepeſt, and ariſe from the Dead, that Chriſt may give thee light. O will you ſleep the ſleep of eternal Death! Will you continue in Sin and Security, till you awake in Flames! Horrible! Fierce! Devouring! Conſuming! Suffocating! and Everlaſting Flames! Endleſs! Eaſeleſs! remedileſs Torments! O Holy and bleſſed Jeſus! Seize theſe ſtupid, breathleſs Souls by thine Almighty Power; Open their Eyes that are ſhut with blindneſs, and ſeal'd with Ignorance; Open their Hearts that are lock'd with unbelief and prejudice: Speak to them, Gracious God, by thy Word and Spirit, as thou once did to a dead Lazarus, that they may hear and live: Merciful Father, thy poor Meſſengers cannot perſwade the Dead to live, they will be deaf to all our entreaties, and ſtill abide in Death, notwithſtanding our utmoſt Importunities, unleſs thou concur; but Gracious God, tho' they are too hard for us, they are not for thee; thy glorious Power and rich Grace can make a ſpeedy and ſaving alteration on them; Turn them! turn them! Almighty and moſt dear Father! and give them divine Life.

6. Under the Curſe. O! Preſumptuous Sinner! thou art under the Curſe of that Law which thou haſt broken. Gal. 3.10. Curſed is every one that continueth not in all things that are written in the Book of the Law to do them. You are under the Curſe of that Goſpel you have ſlighted. Joh. 3.18. He that believeth not is condemned already. Mar. 16.16. He that believeth not ſhall be damned. God the Father, and the Lord Jeſus in whom you pretend to truſt, Curſe you: Our Text aſſerts, that all the Curſes that are written in the Book of God, ſhall lie upon you, and that you are curſed, according to all the Curſes of the Covenant: And 1 Cor. 16.22. If any Man love not the Lord Jeſus Chriſt let him be Anathema Maran atha; accurſed till that Jeſus whom they ſlight, comes in his own and his Father's Glory, to publiſh their contempt of his Ways, Truths, Servants. In the 23d. Chapter of Matthew you may read what Curſes Chriſt himſelf pronounced upon preſumptuous Sinners.

But in order to awaken ſecure Souls, give me leave to be more particular under this Head.

1. O Preſumptuous Sinner! thou art under a Univerſal Curſe in Body and Soul, in the Giſts of Nature and Providence, in thy Priviledges and Performances: And firſt, thy Body in all its Parts is Curſed, Deut. 28.15, 16, 17, 18. Curſed are thy Eyes, which are Windows to let in Temptations to Sin: Curſed is thy Heart which burns with baſe and filthy Luſts; Curſed are thy Hands which are polluted with Wickedneſs, perhaps with Bribery and Cruelty; Curſed are thy Feet which are ſwift to carry thee forwards in wicked Courſes; Curſed is thy Tongue, which hath us'd deceit, both with God and Man, the Poiſon of Aſps is under thy Lips. Read Rom. 3. from ver. 11, to 20.

2. Thy Soul is Curſed in all its Powers and Paſſions. Iſai. 3.9. The ſhew of their Countenance doth witneſs againſt them, and they declare their Sin as Sodom, they hide it not. Wo to their Souls, for they have rewarded Evil unto themſelves. More particularly,

Thy Underſtanding is Curſed, Iſai. 5.20, 21. Art thou Ignorant in a Land of Light, in the midſt of Opportunities of obtaining Knowledge; this heightens thy Guilt, Iſai. 27.11 This is a People of no underſtanding; therefore he that made them will not have mercy on them, and he that formed them will ſhew them no favour. And 2 Theſ. 1.7, 8, 9. When the Lord Jeſus ſhall be revealed from Heaven with his mighty Angels in flaming Fire, taking Vengeance on them that know not God, and that obey not the Goſpel of our Lord Jeſus Chriſt; who ſhall be puniſhed with everlaſting Deſtruction from the preſence of the Lord, and from the glory of his power. Joh. 3.19, 20 And this is the Condemnation that Light is come into the World, and Men loved Darkneſs rather than Light, becauſe their Deeds were Evil; for every one that doth Evil hateth the Light, neither cometh to the Light, leſt his D$eds ſhould be reprov'd

Haſt thou Knowledge? why thy Knowledge abus'd will increaſe thy Damnation, Luk 12, 47. And that Servans which know his Lord's will, and prepar'd not himſelf, neither did according to his Will, ſhall be beaten with many ſtrices. Jam. 4.17. Therefore to him that knoweth to do good, and doth it not, to him it is Sin. Sin exceedingly aggravated Thy Knowledge thus abus'd, makes thee but more like the Devil, thy Maſter; who is an intelligent, but wicked Spirit: thy Subtilty is under the crafty Serpent's Curſe, whoſe Seed thou art; upon thy Belly thou go$ſt, and careſt of the Duſt, and feedeſt on Aſhes; for a de$ei$ful Heart b$th turned thee aſide, and thou knoweſt not that there is a Lye in thy right Hand, Iſai 44.20 Thou think ſt thou art rich and increaſed in Goods; and knoweſt n$t that thou art p$or, and blind, and miſerable and naked, Rev. 3.17. Thou art wiſe to do Evil, but to do Good thou haſt no knowledge, J$r. 4.22. Thy Will is under the Curſe of Obſtinacy, Joh 5.40. Thou haſt been as the deaf Adder under all the Thunders of the Law, & Charms of the Goſpel; thou haſt been as little affected (to any purpoſe) when the beautiful Landskip of Heaven, and the flaming Tophet has been opened to thee, as a blind Mole would be, if a curious Picture was held before it: but haſt contented thy ſelf with Bal$am's wiſhes, or Judas's fortows, without any ſaving cloſure with Jeſus Chriſt, Joh 1.11.

Thy Conſ$i$nce is Curſed with blindneſs and pollution. Tit. 1.15 But unto them that are defiled and unbelieving is nothing pure, but even their Mind and Conſcience is defiled. It is not yet purged from dead Works to ſerve the living God. Heb. 9.14. Is not thy Love accurſed, which has been more ſet upon the momentary Enjoyments of Sin & Senſe, than upon the bleſſed Jeſus? 1 Cor. 16.12. Curſed is thy Deſire, which has been more for Earth than Heaven. Pſal. 4.6. There be many that ſay, who ſhall ſhew us any good. Curſed is thy Delight; which has been taken up with the practiſe of wickedneſs, while the Duties of Piety have been weariſom to thee, Eph. 4.15. Mal. 1.13 Curſed is thy Hatred; which inſtead of being fix'd upon Sin and Impiety, has been terminate upon God and his People, and the practice of Holineſs, Rom 8.7. Prov. 29.27. An unjuſt man is an abomination to the juſt, and he that is upright in the way is an abomination to the wicked. Iſai. 59.15. Yea truth faileth, and he that departeth from evil maketh himſelf a prey Curſed is thy Sorrow: which is either that Worldly grief about temporal Loſſes and Difficulties, which works Death, 2 Cor. 7.10 Or if ſpiritual, as to its object, namely, upon the account of Sin, its ineffectual to reform thee from it in Heart and Life; it's like the ſorrow of Cain, Judas, Eſau, Ahab. Curſed is thy Shame: which wanders from its right object; thou art aſham'd to own the deſpiſed Truths and Ways of Chriſt and Piety in religious Places, or before irreligious Perſons, that are great in Wealth and Power; but thou art not aſham'd perhaps in the mean time, to declare thy Sin as Sodom: Thus thou glorieſt in thy Shame, and art aſham'd of thy Glory, Phil. 3.19. Curſed is thy Fear; which is more concern'd about the diſpleaſure of Man, whoſe breath is in his Noſtrils, whoſe foundation is in the Duſt, who are cruſh'd before the Moth, Iſai 2.22. Job 4.19. than the diſpleaſure of a great and dreadful God, whoſe Power is equal to his Anger, Dan. 9.4. Pſal. 62.11. More occupied about thoſe things which are ſeen and temporal, than about thoſe things which are unſeen and eternal, namely the Bread that periſheth, than that which endures for ever, John 6. The loſs of worldly Poſſeſſions in this, more than the loſs of an everlaſting Crown in the next Life; contrary to the directions of the Lord Jeſus, Mat. 10.28. Mat. 6.24, 25, 26, 32.

3. The Giſts of Nature, are accurſed to thee; as Beauty, Health, Strength, Wit, Knowledge; becauſe abus'd to Sin.

And 1. What avails the external Beauty of the Body, without the internal ſplendor of Holineſs upon the Soul, is it not very vain and momentary. Pſal. 39.11. Deſpis'd by God, 1 Sam. 16.7. Do not even ſome Beaſts, as well as the moſt wicked Men, excel in it; does it not allure thee to Unchaſtity, or Pride, Prov 13.30. and is it not therefore accurſed to thee. Many People that dote upon their Beauty, either real or imaginary, are like a loathſome Carrion in the account of an Holy God. 2. Does not your Health beget carnal Security, ſuppreſs pious Meditation, obſtruct your Repentance and Converſion, by exciting you to put the evil Day far off, Amos 6.3, 4, 5. And therefore is not your Health accurſed to you? What avails Health of Body, while the Soul is Sick unto Death, Eph. 4.18. This is your woful Caſe.

3. Your Strength is what God regards not. Job 36.19. Pſal. 147.10. It's common to Beaſts, and unable to ſuſtain you in diſtreſs, Pſal. 33.16. It gives occaſion to vain Glory, and is ſpent by you in the Service of Sin. Eph. 4.19. 1 Job. 2.16. and is therefore accurſed to you.

Your Gifts of Mind, whether natural or acquired, pregnant natural Wit, or Learning, ſtir up your Pride and Self confidence, and thereby obſtruct your embracing Jeſus, and the Truth as it is in him, 1 Cor. 8.1. 1 Cor. 1.22, 23, 26. 2 Cor. 10.5. and therefore are accurſed to you.

4. The Giſts of Providence: Riches, Honours, Pleaſures, Authority, are accurſed to you. Mal. 2.2. If ye will not hear, and if ye will not lay it to heart, to give Glory unto my Name, ſaith the Lord of Hoſts. I will even ſend a Curſe upon you, and I will curſe your Bleſſings, yea I have curs'd them already, becauſe you do not lay it to heart. This includes all the giſts of Nature and Providence which I have mentioned. Pſal. 11.6. Upon the Wicked he ſhall rain Snares, Fire and Brimſtone, and a horrible Tempeſt ſhall be the portion of their Cup. So that whatever their Condition be in this World, it is a ſnare to their Souls; their Proſperity lifts them up, and makes them contemn God, Job 21. Their Adverſity makes them murmur againſt him, Jer. 8.21. Are ye Rich? Curſed are ye in the City and in the Field. Curſed is your Baskes and your Store, the fruits of your Body, and the fruits of your Land, the increaſe of your Kine, and the flocks of your Sheep, Deut. 28.16, 17, 18. In the fulneſs of thy ſufficiency thou ſhalt be in want, Job 20.22. Thy Table is a ſnare and a trap to thy Soul; every Morſel thou eateſt is curſed, Pſal. 69.22. Is not thy Wealth food for thy proud and ſenſual Luſts? Is it not the Devil's Bait, by which he leads thee captive to Sin, the thorn by which he torments thy earthly anxious Soul? It's ſtrange to ſee Men growing proudes and prouder as their Debts increaſe: yet alas! it's too common; for the moſt do not behave themſelves as Stewards for, and Tennants under God, in the management of their Subſtance; but as abſolute Lords of what they poſſeſs, as if no Account were to be given of their Diſburſements: But if any imagine ſo, they will find themſelves under a grand miſtake. Luk. 16.1, 2 But let the ungodly know that their Proſperity thus abuſed and perverted, ſerves but to fatten them for the Slaughtering Knife of God's Vengeance. Iſai. 34.2. Jer. 12.3. Prov 1.32, Art thou honour'd by Men? Alas! what is this! while the Soul of a God hates and abhors thee! Pſal. 11.5. and 10.3. Rev. 3.16 His Sword ſhall be bathed in Heaven, and it ſhall come down upon the People of his Curſe to Judgment, Iſai 34.5. Art thou in Authority, veſted with a Civil Power of governing others, and yet governeſt not thy ſelf? Remember the abuſe of your Authority will expoſe you to the greater Vengeance. Job 12.19, 21. Your Honour and Authority ſerve but to lift you upon a higher Pinacle, that you may get a greater and more fatal fall: Quo altiora eveuntur Lapſa graviore ruunt. Are you Afflicted? it's a doleful preſage of your Damnation; a ſmall drop of that ſcalding Ocean of Wrath which ſhall burn your Souls to Eternity in that diſmal Gulph, where the Worm of your accuſing, upbraiding and condemning Conſciences ſhall never dye; and the Fire with which you ſhall be cover'd as with a Sheet of Lightning, ſhall never be quenched. Mark 9.44 unleſs you repent and reform. Pſal. 7.12, 13. If ye turn not, he will whet his Sword, he hath bent his how and made it ready. Doſt thou Rejoyce? Wo to thee, thou ſhalt mourn by and by without hope, and grind and gnaſh thy Teeth with Devils without End. Luk. 6.24, 25 But wo unto you that are Rich, for ye have received your Conſolation: Wo unto you that are full, for ye ſhall hunger: Wo unto you that laugh now, for ye ſhall mourn and weep. Art thou Secure? thy ſinful Slumber ſhall end in awful roarings, if not mercifully prevented by convincing and converting Grace, 1 Theſ. 5.3.

5. Your religious Priviledges are alſo accurſed to you by your abuſe of them. Matth 11.21, 22. Wo unto thee Chorazin, wo unto thee Bethſaida; it ſhall be more tolerable for Tyre and Sidon in the day of Judgment than for you. The Word is a ſavour of Death unto Death to you, 2 Cor. 2.16. and the Sacraments Seals of Damnation, 1 Cor, 11.29.

That the Performances of preſumptuous Sinners are accurſed, I have prov'd before in this Diſcourſe by ſeveral Reaſons, which I ſhan't now reſume. And to conclude this Head, let me aduce a few Scriptures more to confirm what has been offer'd under it, concerning the Univerſality of that Curſe which reſts upon unconverted preſumptuous Sinners. Deut. 27.28. Chapters. Mat. 23. Rev. 8.13. Amos 6.1. Heb. 6.8. Iſai 3.9, 11. Ezek. 16.23. Iſai. 30.1. Iſai. 45.9. Mich 2.1. Jud. 11. Hab. 2.6. Jer. 11.3. & 17.5. Pſal. 119.21. Jer. 48.10. Job 24.8. Mal. 3.9.

2. Without intervening Repentance, you ſhall be under a judicial Curſe. Matth. 25.41. What ſorrow and aſtoniſhment ſhall poſſeſs preſumptuous Sinners! when Zion's King, the exalted Lord Jeſus ſhall ariſe from the Seat of Beauty and Throne of Majeſty, which he now adorns, and where he's now admir'd and ador'd with the higheſt Honours, deepeſt Reverence and ſtrongeſt Affections by all the Hoſts above, and deſcend viſibly with a ſhout from the Third Heavens (attended with all the State and Grandure of a God, appearing in his own, and in his Father's Glory, encompaſs'd with Millions of Saints and Angels) to the middle Regions of the Air, and there be enthron'd on a body of blazing Light. Rev. 1.7. Behold he cometh with Clouds, and every eye ſhall ſee him, and they alſo which pierced him, and all the Kindreds of the Earth ſhall wai$ becauſe of him. Luk. 9.26. For whoſoever ſhall be aſhamed of me, and of my words, of him ſhall the Son of Man be aſhamed when he ſhall come in his own Glory, and in his Fathers, and of the Holy Angels. 1 Theſ. 4.16. For the Lord himſelf ſhall deſcend from Heaven with a Shout, with the Voice of the Arch Angel, and with the Trump of God. And 2 Theſ. 1.7, 8, 9 When the Lord Jeſus ſhall be revealed from Heaven with his mighty Angels in flaming Fire, taking Vengeance on them that know not God, and that obey not the Goſpel of our Lord Jeſus Chriſt, who ſhall be puniſhed with everlaſting Deſtruction from the preſence of the Lord, and from the glory of his power.

What inexpreſſible Anguiſh muſt poſſeſs the Wicked, when being raiſed out of their Graves, and their wretched Bodies and Souls ſhall be united, not to enjoy their former lawleſs Delights, but to feel the Doom they have thereby deſerved! With what Reluctance ſhall theſe miſerable Caitiffs be drag'd by the Devils to the dread Tribunal, to receive their final Sentence from the Judge of the whole Earth? They ſhall call to the Hills & Mountains to cover them, but in vain, nothing ſhall be able to hide them from the Face of the Lamb that ſits upon the Throne, Rev 6.16. What Fear muſt needs poſſeſs their Hearts, what Shame cover their Countenances when they ſhall look on that Lord Jeſus whom they have ſo affronted and offended, arrayed with infinite Power, great Glory and ſtern Majeſty? What a magnificent and ſolemn Deſcription does the Prophet Daniel give of the Judge's Appearance, and the judicial Proceſs, Dan. 9.10 I beheld till the Thrones were caſt down, and the ancient of Days did ſit, whoſe Garment was white as Snow, and the Hairs of his Head like the pure Wool, his Throne was like the fiery Flame, and his Wheels like burning Fire, a fiery Stream iſſued and came forth from before him; thouſand thouſands miniſtred unto him, and ten thouſand times ten thouſand ſtood before him, the Judgment was ſet and the Books were opened; viz. of God's Precepts, Remembrance, and their own Conſciences, in which will be found nothing but what was in Ezekiel's Roll, Mourning and Lamentation and Wo, Ezek. 2.10. It is probable the Apoſtle John alludes to this in the firſt Chapter of his Revelations, Verſes 13, 14, 15, 16. In the midſt of the ſeven Candleſticks, one like unto the Son of Man, cloathed with a Garment down to the Foot, and girt about the Paps with a golden Girdle; his Head and his Fairs were white like Wool, as white as Snow, and his Eyes were as a Flame of Fire, and his Feet like unto fine Braſs, as if they burn'd in a Furnace, and his Voice as the ſound of many Waters, and he had in his right hand ſeven Stars, and his Countenance was as the Sun ſhineth in his Strength. Yea, ſo terrible will be the Majeſty of the incarnate God, that univerſal Nature ſhall languiſh in his Preſence, the Heavens and Earth ſhall flee from his Face. Rev. 20.11. And I ſaw a great white Throne, and him that ſat on it, from whoſe Face the Earth and Heaven fled away. How ſhall ungodly Sinners then ſtand before him in Judgment, and hear their ſecret Wickedneſs openly expoſed, 1 Cor. 4.5. and their Perſons publickly ſentenced and curſed, Matth. 25.41. Go ye curſed into everlaſting Burnings, prepared for the Devil and his Angels. What Words can be conceived more full of Horror than theſe? They were wont in their life time to bid God depart from them, Job 21.14, 15. Therefore now they ſhall be commanded to depart from God, and all their unſeaſonable Pleas for Acceptance will be fruitleſs, Matth. 7.22, 23. As they loved Curſing, ſo it ſhall come upon them; for they muſt depart with a Curſe into Fire! prepared Fire! Iſai. 30.33. Everlaſting Fire! to dwell with the Devil and his Angels, their ſworn Enemies! procurers of their preſent Miſery, who will doubtleſs triumph in their Pains, and uſe all their helliſh Art to aggravate them after the fatal Sentence is pronounced, which will extort piteous Groans and loud Laments from all the damned's inmoſt Boſoms; then will ſucceed the univerſal Conflagration, which will put the whole Frame of Nature into the utmoſt Confuſion and Diſorder. Some learned Mon, particularly, Dr. Stilling fleet, and Mr. Burnet, have obſerved, “That it is highly probable there will be a great Analogy between the two Deluges, that which has been by ”Water, and that which will be by Fire: And ſo doubtleſs there will: As to the former the Windows of Heaven were opened above, and the Abyſs below, which concurring, occaſioned the Inundation of the Earth; ſo that the Conflagration Showers of liquid Fire ſhall be rained down upon the Earth, as God did once upon Sodom and Gomorrah, Zeboim and Admah, and the ſulphureous Matter which is hid in the Heart of the Earth; theſe Fountains of of Fire which have fed Etna and Veſuvius being opened and enflamed, will ſet the whole Earth and viſible Heavens on Fire: What a rueful Plight muſt the damned be in then? How will they yell and roar after they have received their dreadful Doom, when ſuch a Scene of Horror is opened before them, and they ſhall ſee the World breaking forth into Flames every where around them, and feel it trembling underneath them? For the Vapours that are confined in it's Bowels ſeeking vent, and meeting with Obſtructions, will cauſe the whole Globe (it's probable) to reel and ſtagger like a drunken Man; what a melancholly Proſpect muſt it be for theſe undone Creatures to hear the great Ocean roar with the moſt hideous Murmurs, to ſee the Lights of Heaven veil'd with Darkneſs, and in the mean time the Air to blaze with portendous Comets? Think ſolemnly, O preſumptuous Sinners, how ſhall you endure to hear the loud and terrible Blaſt of the Arch-Angel's Trumpet, which ſhall reach the utmoſt Ends of the Earth and Sea, and pierce the ſilent Receſſes of the darkſom Grave, and alarm it's ſleeping Inhabitants out of their iron Slumbers? Will not the horrible Cracks and Thunders of the groaning diſſolving Heavens, the aſtoniſhing Convulſions of the trembling burning Earth, returning to it's original Chaos, the roarings of millions of damned Men and Women, hopeleſs of Eſcape from that Wrath with which they ſhall be clad, as with a Coat of flaming Sulphur, daunt your Spirits, confound your Confidence, and ſink your abandon'd Souls into the dreadful Gulph of endleſs Deſperation?

3. Extreme and terrible; eſpecially in the next Life: Then this Curſe ſhall be more bitter to thee, than the Jealouſy Water to the adulterous Woman, which made her Belly to ſwell, and her Thigh to rot; ſo that ſhe became a Curſe among her People: It ſhall come into thy Bowels like Water, and like Oyl into thy Bones; it ſhall cover thee as a Garment, and gripe thee as a Girdle, Numb. 5.27. Pſalm 109.18, 19. For then ye ſhall be deprived of that perſonal Beauty, and moral Excellency, which the People of God ſhall then be adorned with When the Lord appeared upon the Mount of Transfiguration, his Countenance ſhone as the Sun, and his Garment was bright as the Light, Matth. 17.2. What an amazing Splendor then and dazling Brightneſs, muſt proceed from the Bodies of the glorified, which ſhall be conformed to the Body of Jeſus, Phil. 3.21. And what ſuperiour Beauty muſt ſhine in their Souls, when their Graces are perfected, and the moſt excellent Diſpoſitions continually excited towards God and Goodneſs. But inſtead of theſe, it's highly probable, that thoſe whom God curſes ſhall be covered with a Deformity ſuitable to their Abject and moſt wretched State; having their corrupt Diſpoſitions much increaſed and enraged, and their moral Varniſh quite removed: they ſhall appear like Devils incarnate, Matth. 25.28, 29.

2. Damned Souls ſhall be bereaved of the gracious Preſence of the bleſſed God, whoſe Loving kindneſs is better than Life, Pſalm 63.3. And all the delightful Enjoyments of the heavenly World; which the brighteſt Images in the whole Syſtem of Nature, are not able to convey adequate Ideas of to our Underſtandings, in this embodied State; for here we ſee darkly as through a Glaſs, 1 Cor. 13.12. Eye hath not ſeen, nor Ear heard, neither hath is entred into the Heart of Man to conceive what God hath laid up for thoſe that love him, 1 Cor. 2.9. The Believer's beholding of the various and tranſcendent Perfections of the glorious God, and the bleſſed Jeſus, eternally engaged to advance his Happineſs, muſt neceſſarily create an agreable Wonder and rapturous Pleaſure; when all the dark Scenes of Providence ſhall be opened, and the Beauties of redeeming Grace diſplayed, muſt not every pious Breaſt be filled with a joyous Tranſport? What reciprocal Motions of a ſtrong and ſteady Affection to God muſt needs reſult from the uninterrupted Communications of divine Love? but alas! theſe unhappy Souls whoſe woful Fate it ſhall be to be curſed by Chriſt judicially at the grand Aſſize, ſhall be plunged into the Damnation of Hell, and there eternally bereaved of the aforeſaid Enjoyments, and perpetually racked with very contrary and tormenting Paſſions; ſuch as Sorrow, Hatred, Despair, Horror. The Underſtandings of the Wicked will be enlarged, many of their former Miſtakes ſhall be corrected by ſad Experience, their Minds being freed from the Obſtructions of groſs Bodies, will doubtleſs be more keen in their Operations and Conceptions of the heigth of that Happineſs they have forfeited, and the depths of that Miſery they have incurred: Now proportionable to their Apprehenſions of the Greatneſs of their Miſery, will be their bitter Reflections upon the procuring Cauſes of it. Your Conſciences which now for the moſt part ſleep in your ſinful and ſecure Boſoms, ſhall then be awakened with a Vengeance againſt you, whoſe Rebukes will indeed be hard to be endured, but impoſſible to be avoided: In this World they had many Arts to extinguiſh it's juſt Reflections, worldly Projects and Labours, ſenſitive Pleaſures, carnal Counſel, and a falſe Confidence, which they induſtriouſly improved for that End, and perhaps attained it to their content; the Amuſements of this life, or the Hopes of a better (tho' againſt all Scripture and Reaſon) made them eaſy and unconcerned, tho' in the midſt of Danger; but now when all theſe carnal Comforts and groundleſs Hopes are for ever, and at once removed, the Soul ſtrip'd naked of thoſe Dependencies in which it uſed to truſt and triumph, how will it ſink into the depths of Sorrow, the Horrors of Diſpair Eſpecially

1. When the Memory ſuggeſts the Greatneſs of that Glory they have loſt; ſome Beginnings of which they have ſeen at the general Judgment, when the Perſons of the Righteous were honoured with the moſt joyful Congratulations, and their Bodies ad$$$$'d with the brighteſt Splendors, ſhining like ſo many Stars about the Son of Righteouſneſs, advanced to the greateſt State and Magnificence, ſeated on reſplendent Thrones near the Son of God, the great Judge of the whole Earth, Luke 15.28 Then ſhall you ſee Abraham. Iſaac and Jacob in the Kingdom of God, and you your ſelves ſhut out.

2. When the Memory ſuggeſts the frequent Offers of that Happineſs they enjoyed under the Goſpel of Chriſt, and the importunate Intreaties of God himſelf, and his faithful Servants, that they would accept of them, Hoſ. 11.8. How ſhall I give thee up, Ephraim? How ſhall I deliver thee, Iſrael? How ſhall I make thee as Admah? How ſhall I ſet thee as Zeboim? Mine Heart is turned within me, my Repentings are kindled together. As alſo the frequent Warnings they had, both by the Word and the Rod, of the Danger that would enſue their Refuſal; How ſhall we eſcape?

And (3) That contrary to all the Laws of Reaſon and Gratitude, they obſtinately refuſed the offers of Life, abus'd the Opportunities of Mercy, embrac'd their own Ruin with open Arms, ſondly ſought after naked Deſtruction, and were laborious in the purſuit. Will not theſe Conſiderations aggravate the Miſery of the Damned? and awake all their painful Paſſions? As Particularly,

1. Their Sorrow: When the damned conſider, and are forc'd to confeſs that they periſh deſervedly, and that their Deſtruction is juſt, being but the natural and neceſſary Conſequence of their own voluntary and vicious Choice: Will not Grief in all it's awful Forms fill all the darkſome Regions of the Damned with heavy Groans and dolorous Complaints? O wretched Soul that I am, who have been deaf to Inſtruction, and deſpiſed Reproof, who have courted Deſtruction, and made a League with Death! Curſed be the Day that ever I was born! Once Mercy was in my Offer, but I ſlighted my own Happineſs, and barter'd it away for Trifles of no Moment or Duration, like Judas and Eſau, and now it is gone, gone for ever! The Sun of Salvation is ſet, and never will riſe more, and I am leſt in Darkneſs and in Death, juſtly bereaved of that Mercy I deſpiſed! When unfortunate Eſau miſs'd but a temporal Bleſſing of his Father, He cried out with an exceeding great and bitter Cry, Bleſs me, even me, O my Father, Gen. 27.38. Now what extreme Agonies do you think will poſſeſs you (continuing impenitent) when inſtead of a Bleſſing you ſhall have a bitter Curſe, and all your petitioning ſhall be as vain as Eſau's.

The Cauſes of Sorrow, as Dr. Bate's juſtly obſerves, “is the Loſs of ſome valued Good, or the Senſe of ſome ”preſent Evil. Now proportioned to the Greatneſs of the Cauſes muſt be their Effects. How deep then muſt be the Sorrow of the Damned, who are deprived of the greater Good, God himſelf, and expoſed to the greateſt penal Evil, his Anger and higheſt Diſpleaſure?

2. Your Shame: Is not the Cauſe of Shame, the knowledge of ones faults, and their folly and degeneracy in them. Tacita ſudent precordia culpa; "The Guilt which from unſeen Pollution ſprings, "Pale ſweating horror in their Boſom brings. and the more publickly your Crimes are expos'd to others obſervance, does it not ſharpen the piercing ſtings of your ſhameful reflections? What ſhame then muſt cover the Faces, and perplex the Hearts, of preſumptuous Sinners? when they appear before the flaming, and ſevere Tribunal of a holy, jealous God? and hear the whole Series of their paſt Wickedneſs which they here labour'd to conceal, (and were eaſy if they could accompliſh that deſign) there open'd in all its aggravated Circumſtances to the hatred and contempt of a vaſt Aſſembly of Spirits. Shall not the Damned retain ſome ſenſe of this throughout Eternity?

3. Their hatred and ſelf revenge; when they remember the condeſcending Methods that Mercy us'd with them, the court the Great God made to them for their Salvation, which they by their cruel and preſumptuous Obſtinacy render'd ineffectual, they will be ready to tear out their own Hearts, or dig out their bowels, if they could effect it.

4. Their Fear: They ſhall not only be tormented with the remembrance of paſt Mercies abus'd, and with the ſenſe of preſent Pains, but with the fears of future Miſeries, for they ſhall have a ſure Proſpect of the Eternal and uninterrupted duration of their preſent Torments. Rev. 14.10, 11. The ſame ſhall drink of the Wine of the Wrath of God, which is poured out without mixture, into the cup of his Indignation, and be ſhall be tormented with Fire and Brimſtone, in the preſence of the holy Angels, and in the preſence of the Lamb: and the ſmoke of their Torments aſcendeth up forever and ever: and they have no reſt day nor night. All the Afflictions of this Life are allay'd and temper'd with ſome Mercies, and deſirable Enjoyments; but in Hell, which is the proper center of Miſery, there will be Miſery without any mixture of pity or Mercy: All the groans of the Damned cannot incline the Compaſſions of a juſtly offended and inexorable God Iſai. 37.11. Then farewell Hope and Happineſs, and all Good for ever! Another additional ingredient or circumſtance of the Damned's Torments, will be the Place where they are inflicted, a Place where the thickeſt darkeſt and intenſeſt Heat for ever reign, a Place where not the leaſt dawn of Light is allowed thoſe forlorn Wretches, unleſs what ſerves to diſcover the Inſtruments of their Pain, a Place where damned Men and Devils are blended together in one promiſcuous Throng, and the former perpetually expoſed to the cruel Tyranny of the latter; Who among us ſhall dwell with devouring Fire? Who among us ſhall dwell with everlaſting Burnings?

4. The Curſe will be irrevocable and eternal, except they repent: Go on a little longer in your vicious Courſes, in ſlighting God's Love, breaking his Law, and quenching the Motions of his bleſſed Spirit, and your Caſe will be paſt Remedy; for God's Spirit ſhall not always ſtrive with Men, Gen 6.3. Hence we are bid to call upon him while he is near, to ſeck him while he may be found, Iſai. 55.6. which intimates plainly that if he be not ſought while he is near, while he ſtrives with us by his Spirit, he may be ſought afterwards but in vain; though his Mercy wait long, yet it will not wait always, his abuſed Patience will have a Period, and perhaps quickly with thee.

O preſumptuous Sinner! if thou perfiſteſt any longer in thy Impiety, thou may'ſt expect that Chriſt will give thee that final Curſe, which he gave the Fig-free, Mark 11.13, 14, 20, 21. Let never Fruit grow on thee more. And ſay to thee as to Ephraim of old, Ephraim is joined to Idols, let him alone, Hoſ. 4.17. And to thoſe mentioned, Rev. 22.11. Let him that is filthy be filthy ſtill. Becauſe I have purged them, and they were not purged, therefore I will not purge them any more, till I cauſe my Fury to reſt on them, Ezek. 24.13. If this happens to be thy Caſe, then wo to thee that ever thou waſt born! Pray conſider that the Time of God's gracious Viſitation (wherein he offers Mercy) does not always laſt ſo long as a Man's Life, nay that it frequently thro' their Obſtinacy expires before it. The longeſt Period of Patience that we find afforded to any, was that which the old World was made the Subject of, which contained the Space of one hundred and twenty Years, Gen 6.3$ 1 Pet. 3.19, 20. Yet this was not the ſixth Part of the Time they uſually liv'd before the Flood; ten or twelve Years are longer to us, than one hundred and twenty was to them, compating the different Ages Men ordinarily liv'd to then, and now. Now if the Curſe may be rendred through Men's Obſtinacy irrevocable in this World, it will ſurely be eternal in the next; this the holy Scriptures are very full and expreſs in aſſerting. See Iſai 33.14. Dan. 12.2. Mark 18.8. 2 Theſſ. 1.9. Heb. 6.2. Mark 9.43, 44. Jude 13. Rev. 14.11. If it be objected, that the Words Eternity, or, ever and ever, only ſignifies a limited Space of Time: It is true, they do ſo in ſome Places of Scripture; but it is as true that in many other Places they ſignify an endleſs: Duration, as where Eternity is aſcribed to God, Pſalm 9.7. & 29.10. and 146.10. and eternal Happineſs to pious Perſons. It would be as ridiculous as blaſphemous, to ſay, that God ſhall live but for a few Ages, and is abſurd to imagine that the Godly ſhould be happy but for the ſame Space. Now in the narrow Compaſs of one Verſe, we find the ſame Eternity aſcribed to the Torments of the Damned, as to the Happineſs of the ſaved; Theſe ſhall go away into everlaſting Puniſhment, but the righteous into Life eternal, Matth 25.46. which not only the Identity of Expreſſion, but the Antitheſis, or Law of contraries obliges us to believe is of the ſame Extent: If we may limit the Duration of the one, we may with equal Reaſon the other. But it is objected, that it's contrary to the Juſtice and Goodneſs of God to inflict an infinite Puniſhment for a finite Offence: In anſwer to this, let the following Particulars be conſider'd.

1. That though Sin be finite ſubjectively in reſpect of the Perſon, by which, and the Time in which it is committed, yet it is infinite in regard of it's Object, for it is committed againſt an infinite God, an Affront to infinite Sovereignty, a Diſparagement of infinite Wiſdom, and an Abuſe of infinite Love, and therefore deſerves in Juſtice an infinite Puniſhment. In ſhort, Sin is a moſt pregnant and complicated Evil, containing in it a direct Contradiction to, and vile Reflection upon all the Perfections of the Deity, an unnatural Revolt from his Government, which we are bound to obey by the ſtrongeſt Ties of Reaſon and Gratitude, becauſe of his creating, preſerving, providing and redeeming Love, and that upon the meaneſt Exiſtments, the ſhadowy Honours and periſhing Profits of a vain World, and the brutiſh Pleaſures of Senſe. Is it not a Maxim in all Courts of Judicature, that the Offence increaſes in its Heinouſneſs in proportion to the Dignity of the Perſon offended; for if no Diſtinction of Perſons be allowed reſpecting the civil Authority with which they are inveſted, then all Order and Government is deſtroyed, and a Babyloniſh Anarchy introduced in its Room. “If it be thought juſt and lawful among Men (as Mr. Stackhouſe obſerves) for very great and outragious Crimes to inflict ſuch Puniſhments upon Offenders that the civil Government may be preſerved, as ſhall affect the whole Duration of their Lives, (which is all of their Beings we have any Power over) it can't ſure be thought unjuſt in God to inflict ſuch Puniſhments upon Sinners as ſhall affect the whole Duration of their Beings, becauſe there is manifeſtly in this Caſe as great a Difference in their ”Crimes, as in the Duration of their Puniſhments.

2. It is rational and agreable to the divine Wiſdom that ſuch Penalties ſhould be annexed to the Breach of the divine Laws, as do over ballance all Incentives to Vice, that the Subject's Obedience may be effectually ſecured, the Sovereign's Honour inviolably maintain'd, and the Ends of Government obtained. But temporary Puniſhments are not ſufficient to procure this Obedience, therefore the Denounciation of eternal is neceſſary.

The ſecond Propoſition which only needs Proof, may be thus confirm'd: If through the obſtinate Pravity of Men's Natures, and the numberleſs Enticements to Sin, the Denounciation of eternal Puniſhments has but little Influence on the moſt; how much leſs would a Puniſhment of a vaſtly ſhorter Duration. It is a juſt Obſervation of Dr. Tillotſon and Mr. Jenkins, That if the Law “be good and neceſſary, and cannot ſo effectually be obey'd without a ſevere Puniſhment to enforce it, the Severity of the Puniſhment is ſo far from being a Cruelty, that it's a juſt and wiſe Proviſion to ſecure Obedience to the Law, and to procure the Benefit deſigned by it's ”Inſtitution.

3. Men have brought into their Natures a Diſpoſition to ſin eternally. It is very probable, that were they allowed to live here for ever, they would act as perverſly as they do at preſent (unleſs the Almighty changed them by that Grace which they had forfeited, by their ſinful Obſtinacy) nay worſe, if worſe can be, than the Pitch ſome have come to; if they knew they ſhould be indulged with ſo long a Duration here; for then all the Reſtraints which are drawn from the Brevity and Uncertainty of their Time, as well as from the Terrors of Death, and that State of Rewards which immediately enſues it, (which gives ſome Check to the moſt) would be entirely removed. The Saying of Gregory upon this Head is remarkable, Ir “becomes the Juſtice of our Judge (ſaith he) that they who in this Life would never be without Sin, ſhould ”in the next never be without Puniſhment.

4. God does but deal with Men in this Caſe according to their Choice. Is it not reaſonable that the Almighty having made Creatures that are capable of moral Service, ſhould give them a Law to direct them in it, enfore'd by ſuch Rewards and Puniſhments, as are ſuitable to excite to the Obedience of it, or deter them from Diſobedience? Now if the Penalty be no greater in weight or duration than the Reward, who can with any reaſon find fault? eſpecially conſidering that none ſhall be obliged to endure it, but ſuch as voluntarily chooſe the way that leads to it; if you don't like the Wages of Sin, pray avoid the Work; but if you will chooſe your own ruin, who can you blame but your ſelves? It's but equal, that thoſe who ſlight an endleſs Life, ſhould be puniſhed with an endleſs Death.

5. It's neceſſary for the preſervation of the divine Honour, and agreable to the Order God has eſtabliſhed of communicating his Favours, that Criminals who expect his Mercy, ſhould ſue for it, repent of, and reform from their Wickedneſs; but the Damned are ſo far from this, that they will perpetually increaſe their Abominations; for their Enmity againſt God, which is now in a great meaſure conceal'd, ſhall be then enflam'd by the ſeverity of their Torments; their impatience to endure them, and inability to avoid them. This will excite them to belch forth bold Blaſphemies againſt the bleſſed God, with the moſt fierce and furious tranſports of implacable, tho' impotent Malice; that if their power were equal to their deſire, they would tear him from his Throne Rev. 16.10, 11. They gnaw'd their Tongues for pain, and blaſphem'd the God of Heaven, becauſe of their pains and ſores, and repented not of their Deeds. In Hell, we are told by the Lord Jeſus, will be weeping and gnaſhing of teeth, Mat. 8.12. Intenſe Indignation, as well as great Sorrow. Now if the wickedneſs of the Damned continue, will not God's irrefragable Juſtice incline him to continue their deſerved Puniſhment?

7 Thy Caſe is extreamly dangerous, tho' thou art not ſenſible of it: Thou are like a Man ſleeping on the top of a Maſt in the miaſt of the Sea, Prov. 23.34. Every moment in danger of Death. Would it not make your Heart ake, and your Bowels bleed to ſee a poor Creature ſecurely ſlumbering on the Round top of a Veſſel in the time of a Storm, when the Sea being vext with the Winds, rowls Mountains high? or would you not be affected with the ſight of one hanging over a burning Furnace by a ſmall Thread? or walking fearleſly on the brink of a fatal Precipice without the leaſt diſcovery of the neighbouring danger? every ſtep ready to tumble into a violent and cruel Death? O Friend, this is thy very caſe! Thou art every moment in danger of being ſunk in the Sea of God's Wrath! and if wallowed up with the Billows of his Indignation! Tho' thou art ſecure and unconcerned, thou hangeſt over the Gulph of Hell by the ſlender Thread of thy Life, yea thou fearleſly walkeſt upon the narrow Line of Life, juſt by the brink of the eternal Furnace: The terrible Sword of God's Juſtice hangs over thy Head, as it were by a Hair, ready to pierce thy Bowels, and bathe it ſelf in thy Gore. Is this a caſe to Sleep in? to Laugh in? and to take thy Eaſe? Amos 6.1. Wo to thoſe that are at eaſe in Zion. Come Friend, in the Name of the Great God my Lord and Maſter, let me tell thee a little more of thy danger and miſery. The Holy God hates thee, as thou doſt a Toad. Pſal. 7.11. Jer. 12.8. The whole Trinity is againſt thee, while thou continueſt in this State: God the Father, for thy ſlighting the marvellous Projects of his Grace and Love in the Lord Jeſus. Heb. 10.26,—32. God the Son, for your making light of the Bleſſings he bought with his Blood. Mat. 22.3, 7. And God the Holy Ghoſt, for your reſiſting and quenching his good motions. Act 7.51. All God's Attributes are engag'd to Damn you, ſo continuing. If there is Power, or Truth, or Juſtice in God, ye ſhall periſh except ye repent. Luk. 13.3. Mat. 22.13. Then ſaid the King to the Servants, bind him hand & foot, and caſt him into utter darkneſs, there ſhall be weeping and gnaſhing of teeth. Matth. 13.30. Gather together the Tares, and bind them in bundles to burn them. All the Hoſts of God, whether in Heaven or on Earth are againſt thee: The very Stars in their Courſes fought againſt Siſera, Judg. 5.20 The holy Angels muſt needs reſent the diſhonours offered to their offended Maſter, and therefore they are ſometimes the Executioners of his righteous Judgments againſt the Wicked. 2 King. 19.35. 1 Chron. 21.30. Pſal. 35.5. The Earth groans under thee, while thou art a ſtranger to God. Rom. 8.22. The very bruit Creatures revolt from their ſubjection to ſinning Man, and thereby avenge the quarrel of their injur'd Lord. Poor preſumptuous Sinner! thou haſt no Friend in Heaven or Earth that is able to ſtand by thee and ſuccour thee in thy diſtreſs? You can look no where, but where there is occaſion of fear and ſorrow: If ye look backwards, there is a doleful Landskip opens to your view, of a Life ſpent in vain, a Life ſpent in offending the Author of it, and thereby procuring an endleſs Death: If ye look forward, what can be more terrible than to behold your gradual advances to a Place of inexpreſſible Miſery: If you look upward, Heaven is ſhut and ſeal'd againſt you; behold a flaming Cherub (viz the Juſtice of an incenſed God) guards that Celeſtial Eden from ſuch Intruders: If ye look down-ward, Hell from beneath is mov'd to meet you at your coming, Iſai. 14.9. If you look inward, what can you ſee but Sin and Security? The dreadful Preſages of your endleſs Miſery! Whatever conceit you have of your Wit, or Wealth, you are nevertheleſs wret hed, poor, blind, miſerable and naked, Rev. 3.17. Brethren, if ye had all the Mines of Peru and Mexico, and yet wanted the Graces of the Spirit, that try'd Gold, you are wretchedly Poor. Mayn't a Man be juſtly called Poor that has no Bread to eat, or Houſe to cover him, no Shelder to throud from the Rain? This is thy Caſe; thou haſt no Intereſt in the Bread of Life, the Heavenly Manna, Prov. 14.10 Rev. 2.17. no Intereſt in the Houſe not made with Hands, eternal in the Heavens, whoſe builder and maker is God, Heb. 11.10 Blind without any ſaving knowledge of God or your Selves, or the Truth as it is in Jeſus. Eph. 4.21. 2 Cor 11.10. 1 Cor 2.14 and ſentenc'd to all Evil, as out Text aſſerts: N$ked, without any right to the precious Robe of the Redeemer's Righteouſneſs, Iſai 61.10 without any Shelier to protect you from the ſtorms of God's Indignation, Pſal 69.24. Heb 10.27. Without God and without Chriſt, without Hope, without the Covenants of Promiſe, Eph. 2.12. Every leaf in the Bible ſpits Fire and Venom in thy Face, for there's not a Promiſe in all the Book of God for you, ſo continuing, 2 Cor. 1.20.

Object. I hope I ſhall be ſav'd for all your threats, tho' I ben't Converted, and ſo preciſe as you talk of.

Anſ. My threats; they are not mine, but the threatnings of the God that made you. If you are ſav'd without Converſion, then the Truth of God muſt fail, Joh. 3.3. Gal. 6.15. But if in the face of Light you will obſtinately hold your falſe Confidence, then remember, Rebel, that all the Curſes that are in this Book, ſhall lie upon thee; as our Text affirms. God's Anger and Jealouſy ſhall ſmoke againſt you, and your Names ſhall be blotted out from under Heaven!

Object. 2. I can't believe theſe hard things.

Why then you are an Infidel, you will give your Maker the Lye, when you won't believe his Word: But your unbelief won't render the Faith of God without effect, Rom. 3.3. If you won't believe, you muſt be put to the expence of having your wilful Miſtakes corrected by ſad and hopeleſs Experience, by feeling what you would not credit, accompliſh'd in your Deſtruction. But I don't wonder you won't believe that which tends to diſtrub the falſe Eaſe you ſo inordinately affect, and as greedily, as fooliſhly labour to retain to your coſt.

Again, the Devil your Father is as unwilling you ſhould believe theſe threats, as you are your ſelves; for he knows that if you were ſenſible of your danger, you would labour more to eſcape it than you do at preſent, and ſo be in a more likely way to get out of his Clutches.

The IMPROVEMENT.

USE. I. Of Conſolation to the People of God, who have good ſcriptural Evidences of their Hope, who have been brought to Chriſt by a ſound Conviction, and Converſion of the whole Soul, and whoſe courſe of Life is Holy and Heavenly; bleſſed are ye of the Lord, rejoyce and be exceeding glad, for ye are delivered from thoſe Curſes I mentioned, and inveſted with the contrary Bleſſings and Benefits, by Chriſt's being made a Curſe for you; and thus has deliver'd you from the Curſe of the Law, Gal. 3.13. Sing O Heavens! and be joyful O Earth! and break forth into ſinging, O Mountains! for the Lord hath comforted his People, and will have Mercy upon his offlicted, Iſai 49.13. There is no Condemnation to them which are in Chriſt Jeſus, Rom. 8.1. Sin ſhall not have dominion over you, for ye are not under the Law, but under Grace, Rom. 6.14. Ye are brought from darkneſs to light, and from the power of Satan to God, that ye might receive forgiveneſs of Sins, and an Inheritance among them that are ſanctified, Act. 26.18 For God who commanded the Light to ſhine cut of darkneſs, hath ſhined in your Hearts, to give the light of the knowledge of the glory of God in the face of Jeſus Chriſt, 2 Cor. 4.6. As a thick Cloud God has blotted out your tranſgreſſions for his own Names ſake, Iſai. 44.22. To them that fear God's Name has the Sun of Righteouſneſs ariſen with healing under his Wings. Mal. 4.2. O how ſhould ye love and ſerve that Holy Jeſus, that hath purchaſed ſo great things for you at ſo dear a rate. Remember precious Souls to your eternal Comfort,

1. That you are under a univerſal Benediction: Bleſſed are you in Body and in Soul, and in all their Parts and Powers; bleſſed are your Eyes, for they ſee, and your Ears for they hear, and your Heart, for it underſtands, and loves the things that belong to your Peace: Bleſſed are your Bowels that are fill'd with compaſſionate relentings towards the poor and needy; your Hands which are open to ſupply the Indigent, and your Feet that freely and frequently carry you to the beds of Spices (the Aſſemblies of the faithful) where you may meet and ſerve your Jeſus. Bleſſed are your Minds with beams of Divine Light, in that you ſee the Holineſs, and other Perfections of God, the amiableneſs of Religion, the beauty of Jeſus, the horrors of Sin and Hell, the neceſſity and excellency of Holineſs and eternal Happineſs affectionately & effectually. Bleſſed are you who know the Truth as it is in Jeſus, who know theſe things and do them. Joh. 13.17. Bleſſed are your Wills that have heartily, unreſervedly, deliberately, and reſolvedly clos'd with Chriſt. Joh 1.12. Luk 9.23, 24. Bleſſed are your tender Conſciences that ſo readily ſmite you for the leaſt Offences. Bleſſed are your Affections that flow with an eaſy and eager proneneſs towards Chriſt and Holineſs. Bleſſed is your Love, in that you can ſay with Peter, Lord Jeſus thou knoweſt all things, thou knoweſt that I love thee, Joh 21.17. Your Deſires; that you can ſay with Aſaph, Whom have I in Heaven but thee, or on Earth that I deſire beſides thee Pſal. 73.25. Your Delights; that you can ſay with David, One Day in thy Courts is worth a thouſand elſewhere, Pſal 84.10 Bleſſed is your Hatred, which is fix'd upon it's right Object, Sin; and your Diſlike, that it's plac'd on wicked People, tho' never ſo great and proſperous. Pſal. 15.4. Do not I hate them that hate thee. Bleſſed are you in your Enjoyments, for they come through the Gracious Covenant, ſwiming in the Ocean of Chriſt's Blood, and are ſanctified to you by the Holy Spirit.

Your God ſpreads a Table for you in the Wilderneſs before the face of your Enemies: Let your Converſation be without Coveteouſneſs, and be content with ſuch things as ye have; for he hath ſaid, he will never heave thee nor forſake thee, Heb. 13.5. Your God will ſupply all your need, Phil. 4.19. All God's Providences are bleſſed to you, Rom. 8.28. Are you Afflicted? It's a fatherly Chaſtiſement, Heb. 12.6, 7. Are you Proſperous? It's a preſage of your endleſs Happineſs: All things are yours, whether Proſperity, Poverty, Life, Death, things preſent or things to come; and ye are Chriſt's, and Chriſt is God's, 1 Cor. 3.22, 23. Every thing ſhall work together to advance your Happineſs; Paul and Apollos is your's: The Word is a favour of Life unto you, and the Sacraments Seals of Salvation, Rom. 8.28. Thus all your Enjoyments and Priviledges are bleſs'd; and if God is for you, who ſhall be againſt you, Rom. 8.31. Your Performances alſo meet with a gracious acceptance; for tho' they are in themſelves but Pillars of Smoke, they are nevertheleſs perſum'd with Myrrh and Frankincenſe, and all the Powders of the Merchant, Cant. 3.6. Do you mourn, poor Souls? bleſſed of Chriſt are you, for you ſhall by & by rejoyce world without end, Mat. 5.4. Light is ſown for the Righteous, and joy for the upright in Heart, Pſal. 97.11. As your Bleſſings are univerſal, ſo,

2. They ſhall be final and perpetual. Tho' your Husband may hide his Face from you for a moment, becauſe of your miſcarriages, yet he will return with everlaſting loving kindneſs, Iſai. 54.7, 8. Pſal 89.32, 33.

3. Your Bleſſings ſhall be as publick and ſolemn as they are laſting and durable. Ye ſhall be honoured with that glorious Benediction mentioned by the Evangeliſt, Math. 25. Come ye bleſſed of my Father &c. before the face of God and Angels; and Men and Devils, reprobate and damned Angels, will be fill'd with Indignation at your joyful and ſolemn reception, but ſhan't be able by all the efforts of their malice, to make your Crown twinkle, for your ſtate of Happineſs ſhall be Eternal, it ſhall laſt as long as God endures. Mat. 25.46. And,

4. Exquiſitely ſweet and raviſhing; being receiv'd by your deareſt Jeſus with the tendereſt Congratulations, the ſweeteſt Smiles, and moſt joyful Triumphs, you ſhall aſcend into $word$ Seat of the bleſſed, the Imperial City of the moſt high God, after the general Judgment, when you have ſeen with pleaſure (becauſe God's Juſtice is thereby honoured) all the damned Hoſts of Angels and Men juſtly ſentenc'd to their curſed Tophet, then ſhall you aſcend the high and holy Hills of the Heavenly Paradiſe, with God the Father, Son and Spirit, and his holy Myriads of triumphing Angels, with Hearts brim full of joy and gladneſs, and your Lips breathing forth ſweet and continual Hoſannah's: the loud and harmonious Accents of which ſhall ſtrike the Concave of the Heavens, when your joyous Squadrons, having the mighty God for their Guide and General, ſhall with auguſt Port and regular Array advance to, and arrive at the Regions of the bleſſed; the golden pearly Gates of that celeſtial City of the great King will open of their own accord to give eaſy acceſs to that bleſſed throng of Angels and Elect Perſons, when the redeemed of God ſhall come with Crowns on their Heads to Zion, that Paradiſe of Pleaſure, where ſorrow and ſighing ſhall fly away: Their pace thither will doubtleſs be very ſpeedy, having ſuch an eager Wing as Love & Joy will form. It's highly probable that the very ſight of the New Jeruſalem at a diſtance will fill their Hearts with the moſt pleaſing Senſations; as when the Italians came within ſight of their native Shoar, they made the Heavens ring with Shouts and joyful Acclamations, crying out aloud, Italie, Italie, Italiam, Italiam Leto clamore Salutant. But when you are come to your happy Manſions, what Seraph's Tongue can deſcribe the Pleaſures that ſhall then poſſeſs your Souls, when you ſhall have a ſafe and ſecure retreat from all the boiſterous Winds and Waves of Sin & Sorrow which beat upon you, and rowl'd over you in this tempeſtuous and troubled Ocean: and ſhall on the contrary be unſpeakably raviſh'd with the uninterrupted views and enjoyments of the bleſſed God, and the dear and tranſcendently lovely Lord Jeſus; when your Love and Joy ſhall be perfected, and your Souls eternally ſatisfyed with the continual Emanations of the Divine Affection, the Converſation & Social Worſhip of holy Angels and bleſſed Saints throughout Eternity.

USE. II. Of Exhortation. But I turn me to offer a Word more to thoſe Preſumptuous Souls that have no Intereſt in this Happineſs Friends, I hope I may ſay with Moſes, that I have this Day (according to my capacity) ſet Death & Life before you, the Bleſſing & the Curſe: What do you think, will you or will you not, pluck out your right Eye, and cut off your right Arm? If you will ſtill delay, or deceive your ſelves, then Hear O Heavens! and give Ear, O Earth! let all the Creation bluſh and be aſhamed at your obſtinacy! He that hath an Ear to hear, let him hear! O Earth! Earth! Earth! Hear the Word of the Lord, Jer. 22.29. I call God the Father, Son and Holy Ghoſt to witneſs againſt you: I call the Sun in the Firmament to witneſs your bold and vile affront offered to God and his Chriſt; would not even that obedient and glorious Creature ſhrow'd his brighter beauty with a bluſhing Vail at the fight of your perverſeneſs and obſtinacy, if he could be made ſenſible of it I call the Elect Angels that are in this Meeting Houſe, to appear before Chriſt in the Day of his coming to Judgment, and witneſs your Murderous neglect of Chriſt and your Souls: I charge your Conſciences to bear witneſs of this againſt your ſelves, and againſt one another. I need not call the Devils, for they will readily enough accuſe you before Chriſt, when he ſhall be ſeated on his ſtarry Throne, and you arraign'd at his dread Tribunal. Hear me, O Preſumptuous Sinners! I adjure you by the moſt high God! that ye perſiſt no longer in theſe Paths of Death: Hate me, and abuſe me as much as you pleaſe, I don't mind your Reproaches, they are a Pleaſure to me in this Life, and they will add to my Crown in the next: Only pity your own Souls. O ye Sons and Daughters of Shame and Death, bear with my Importunity a little longer, for by and by the Sun of Mercy will ſet upon you, and you will hear nothing but the loud roarings of the Devils, and the hideous Shrieks & Groans of the Damned, inſtead of Miniſters: You Worldly minded Fleſhly People; you Prophane Rebels; you Heathen Moraliſts, and Phariſaical lifeleſs Formaliſts; conſider I beſeech you, that it's dreadful to fall under the Curſes of the Law, but more terrible to be expos'd to the Curſes of the Goſpel. It's awful to be Curſed by your Creator, but it's more ſo to be Curſed by your Redeemer O Sinners! will you Sleep quietly on the Battlements of Hell? on the brim of the Eternal Furnace? Prithy lay your Ear to that Pit of Dragons, and hear how heavily the Damned groan, how piteouſly do they lament and moan over their former Preſumption, which is now turn'd into endleſs Deſpair: Hear how loudly they roar, how frightfully they ſcreech and yell; ſee how they rage and ſoam, and gnaſh their teeth with deſperate madneſs; and look how the malicious Devils torment and rack thoſe forlorn damned Caitiffs; many of which had the ſame Priviledges which thou now enjoyeſt, and doubtleſs had as ſtrong hopes of eſcaping this miſery as thou haſt at preſent; how ſoon! how ſoon! may'ſt thou be amongſt them?

Conſider, O Sinner! what a variety of Methods the gracious God has us'd with you to reduce you to your Duty and Allegiance; to reclaim you from your Sin and Ruin; and how ineffectual they have been through your obſtinacy and preſ$$ption! How many Mercies has the good God heap'd upon you? which inſtead of drawing you to Repentance (as according to the Laws of Reaſon and Grati|$ude they ſhould, Rom. 2.4) have been abus'd by you to the encreaſe of your former Wickedneſs; thereby treaſuring up to your ſelves Wrath againſt the Day of Wrath, and Revelation of the righteous Judgment of God, Rom. 2.5. How often has the Word of the living God been ſpoken to you, but in vain, Iſai. 53. Iſai. 65.2. Think on theſe following Scriptures, and tremble under the juſt and ſad apprehenſions of thy Sin and Danger. Prov. 1.21, 24, 25, 26. 2 Cor. 4.3, 4. But if our Goſpel be hid, it is hid to them that are loſt, in whom the God of this World hath blinded the minds of them which believe not, leſt the light of the glorious Goſpel of Chriſt, who is the image of God ſhould ſhould ſhine upon them. Iſai. 6.2, 10. Go and tell this 'People, hear ye indeed, but underſtand not, and ſee ye indeed, but perceive not; make the Heart of this People fat, and make their Ears heavy, and ſhut their Eyes, leſt they ſee with their Eyes, and hear with their Ears, and underſtand with their Hearts, and convert and be healed.

The Intreaties of a God and Saviour have had little or no Power upon you; what wretched Shifts did ye uſe to keep thoſe Soul alluring and Heart melting Addreſſes of the condeſcending God, and wooing Redeemer from piercing your very Souls, and captivating your hard Hearts to the Obedience of Chriſt? Muſt you not have iron Bowels, and Hearts of Steel and Adamant, that can withſtand ſuch paſſionate Intreaties as theſe following? Ezek. 33.11. Say unto them, As I live, ſaith the Lord God, I have no Pleaſure in the Death of the Wicked, but that the Wicked turn from his Way and live: Turn ye, turn ye, from your evil Ways; for why will ye die, O Houſe of Iſrael? Deut. 32.29. O that they were wiſe, that they underſtood this, that they would conſider their latter end. Deut 5.29. O that there were ſuch an Heart in them, that they would ſear me, and keep all my Commandments always, that it might be well with them and their Children for ever. Ezek. 18.30. Repent and turn your ſelves from your Tranſgreſſions, ſo Iniquity ſhall not be your Ruin. Micah 6.3. O my 'People, What have I done unto thee, and wherein have I wearied thee? Teſtify againſt me. What Reluctance does the gracious God expreſs in giving up with a ſinful People, Hoſ. 11.7, 8. My 'People are bent to backſliding from me, though they called them to the moſt high, none at all would exalt him. How ſhall I give thee up, Ephraim? How ſhall I deliver thee, Iſrael? How ſhall I make thee as Admah? How ſhall I ſet thee as Zeboim? Mine Heart is turned within me, my Repentings are kindled together. How affectionately alſo are the Intreaties and Complaints of the Lord Jeſus, Matth. 11.28. John 7.37. If any Man thirſt let him come unto me and drink. Matth. 23.37. O Jeruſalem, Jeruſalem, thou that killeſt the Prophets, and ſtoneſt them which are ſent unto thee: How often would I have gathered thy Children together, as a Hen gathereth her Chickens under her Wings and ye would not. John 5.40. Ye will not come unto me that ye might have Life, Luke 19.41, 42. And when he was come near it, he behold the City and wept over it, ſaying, If thou hadſt known in this thy Day, the Things which belong unto thy 'Peace, but now they are hid from thine Byes. How long have you kept the Lord Jeſus pleading for Admiſſion, Rev. 3.20. without the Doors of your worthleſs ſinful Hearts, even till his bleſſed Head was wet with the Dew, and his Locks with the Drops of the Night, Cant. 5.2. While in the mean time, you readily embrac'd his and your own Enemies; his Tears, his Groans, his Wounds, his Blood, (which are great Arguments to love with an ingenuous Spirit, Quot Vulnera tot Ora) has not effectually ſoftened your ſtony Hearts; may not he ſay in Juſtice concerning you, But thoſe mine Enemies which would not that I ſhould reign over them, bring them hither and ſlay them before me, Luke 19.27. How often have the Miniſters of Chriſt intreated you with Tears in their Eyes, and Sorrow in their Hearts: Now then we are Ambaſſadors for Chriſt, as though God did beſeech you by us: We pray you in Chriſt's ſtead, be ye reconciled to God, 2 Cor. 5.20. I beſeech you therefore. Brethren, by the Mercies of God, that ye preſent your Bodies a living Sacrifice, holy and acceptable unto God, which is your reaſonable Service, Rom. 12.1. If there be therefore any Conſelation in Chriſt, if any Comfort of Love, if any Fellowſhip of the Spirit, if any Bowels and Mercies, fulfil ye my Joy, Phil. 2.1, 2. We then as workers together with him, beſeech you alſo that ye receive not the Grace of God (the Goſpel of Grace) in vain. For behold, now is the accepted Time, behold now is the Day of Salvation, 2 Cor. 6.1, 2. But has not theſe Intreaties been in vain to you? Have you not almoſt broke their Hearts with your preſumptuous Obſtinacy on this Account? They are obliged to complain with Iſaiah, that they labour in vain, and ſpend their Strength for m$ght, Iſai, 49.4. And with Mi$all, Wo is me, for I am as when they have gathered the Summer Fruits, as the Grape gleanings of the Vintage, there is no Cluſter to eat; my Soul deſired the firſt ripe Fruit. The good Man is periſhed out of the Earth, and there is none upright among Men, Micah 7.1, 2. All the Affl$ctions of the World are not ſo heavy on the Hearts of faithful Miniſters, as this, that they travail and are in Pain, and yet bring forth nothing but Wind, Iſai 26.18. And has not the Denounciation of God's Threatnings had as little Effect upon your Fear, Security and falſe Confidence, as the other upon your Love. When you have heard the Words of the Curſe, have you not ſaid in your Hearts, if not with your Lips, that you ſhall have Peace notwithſtanding? For God's ſake apply to your Conſciences the latter part of our Text: But has the Rod of God reformed you? No, the Lord has ſtricken them, but they have not grieved, thou haſt conſumed them, but they have refuſed to receive Correction, they have made their Faces harder than a Rock, they have refuſed to return, Iſai. 3 I charge and beſeech you before God, and his eb$ct Angels! by all the Curſes of the broken Law, and deſpiſed Goſpel! by all the Threats of an angry God! by all the Agonies of a crucified Chriſt! by all the Bloſſings purchaſed by his dying P$ſſion; that you quit your preſumptuous Confidence, which will fail you in your Extremity, Job 11.20. But the Eyes of the Wicked ſhall fail, and they ſhall not eſcape, and their H$p$ ſhall be as the giving up of the Ghoſt. And that you labour to take to Heart the Concerns of your poor Souls before it be too late, too late; and fly to Chriſt for R fuge.

If any ask for Directions to know how they may comply with the foreſaid Entreaty? I would offer theſe following.

1. Examine and ſearch into your preſent State, ſee what is the Courſe of your Liſe, and the Grounds of your Hope To perſwade you to the performance of this Dury, conſider 1. It is the poſitive Command of God. 2 Cor 13.5. Z$ph 1.1, 2. 2. It is the firſt S$$p towards Converſion and Salvation, Jir. 3.13. Luke 15.17. 3. Without it we ſhall be miſtaken about our State, & the Conſequences of ſuch a Miſtake are very dangerous and damning, as I have before exp$$$$'d in the doctrinal Part of this Diſcourſe. Is not this ſufficient to excite any confiderate Perſon to make a ſolemn and impartid Inquiry into his State and Actions? While a Perſon is unacquainged with himſelf, he is fixed in a State of Death, and there remains no Probability of his Converſion and Salvation. It is eaſier to bring the openly prophane to Repentance than ſuch Phariſaical and deceived Sinners, Matth. 21.31. Rev. 3.15. O let not the bleſſed God have cauſe to complain of us, as of the obſtinate Jews, Why then is this People of Jeruſalem ſliden back, by a perpetual Backſliding? They hold faſt Deceit, they refuſe to return. I bearkened and heard, but they ſpake not aright: no Man repented him of his Wickedneſs, ſaying, What have I done? Every $word$ turned to his Courſe, as the Horſe ruſheth into the $word$ Jer. 8.5, 6.

Having found upon Inquiry that your preſent $$$te is bad, the Grounds of your Hope to be one or other of theſe ſandy Foundations I mentioned before. Then

2. Judge your ſelves, that ye not judged, 1 Cor. 11.31. Condemn your preſent State, as Graceleſs, Chriſtleſs, and Damnable, Luke 15.17. See thy Way in the Valley, Know what thou haſt done, Jer. 2.23. Then

3. Endeavour to obtain a deep Senſe of your preſent Miſery; This is frequently recommended in the holy Scriptures, Jer. 4.3, 4. Jeel 2.12, 13. Jam. 4.8, 9. Pſalm 34.19. & 51.17. & 38.4, 5, 6. All that are ſavingly changed do once at leaſt feel the Spirit of Bondage to fear, Rom. 8.15. & 7.9, 10. Acts 9.6. & 16.29. & 2.37. And indeed this is many Ways neceſſary

1. To make us willing to forſake Sin (which ſeparates between Chriſt and us) by diſcovering it's Danger and cauſing us to taſte of it's Bitterneſs. 2. To embrace Chriſt. Until a Man has this Sight and Senſe of the vile Nature and horrible Conſequences of Sin, he will never deny himſelf, nor heartily forſake his Darling Luſts, and haſten to Chriſt, as the only Door of Hope, and Rock of Refuge, with vehement deſire and labour; and ſo eſteem every thing as droſs and dung in compariſon of him; all which is abſolutely neceſſary to Salvation, Luk. 3.23. Gal. 5.24. Iſai. 32.2. Iſai. 26.4. Iſai 55.1, 2. Rev 22.17 Mitth. 11.28. Act 14.27. This ſenſe of your Sin and Miſery which I would urge you to labour for, contains theſe things in it, 1. An affecting apprehenſion of Sin, actual and original; as alſo of the Miſery of your preſent State in four Particulars, viz. the Certainty, Severity, E$$$pity and Equity of it. 2. Fear of Puniſhment. 3. Sorrow for Sin. 4. Deſpair pair of Help in your Selves, or any other beſides Chriſt. 5. Shame becauſe of your Impieties. 6. Hatred againſt Sin.

Theſe I deſign to treat of, in the order now propoſed, and I intreat you for Chriſt's ſake to Examine your ſelves by them, conſcienciouſly, and impartially, as in the Preſence of the Great GOD.

But I return to conſider the firſt Particular propoſed, Every Perſon that is ſavingly convinced, has an affecting Apprehenſion,

1. Of the Sins of his Life, both as to the Malignity of their Nature, and their damning Effects. An enlightened Soul ſees more Deformity in Sin, than in any Puniſhment due for it. O how odious and loathſome does it appear in their View, that they think no Words ſufficient to expreſs the Baſeneſs of it's Nature? Sin becomes by the Commandment exceeding ſinful, Rom 7.13. i. e. the Law being applied to the Conſcience, by the Holy Spirit, feelingly, diſcovers the odious Nature of Sin, 1 Tim. 1.13. Gen. 34.30.

2. The Pollutions of his Nature; that corrupt and unclean Original, from which all actual Evils proceed, Pſalm 51.1, 2, 3, 4, 5. Unconvinced and preſumptuous Sinners take little Notice of their Heart Corruptions, they are apt to think that their Hearts are indifferent good, their principal Concern is to get and keep the outſide clean, if they could but get that managed, they are apt to think they would be pretty well off, Pſalm 36.2. O but when God enlightens the Mind, their Sentiments are quickly altered, they are made to behold with Surprize and Confuſion, innumerable Iniquities in their Hearts, which lay before hid and concealed from their Obſervance: Not only their actual Sins appear in their Scarlet Dreſs, and hideous Aggravations; as ranged in Batallia againſt them to condemn and confound them, Pſalm 50.21. But their original Corruption ſtands ready like a Lyon rampant, with open Mouth to devour them, Eph. 2.2, 3. It aſtoniſhes them to ſee ſo many Evils in their Hearts, which they as little dreamed were there before God enlightened them, as Hazael, that he ſhould commit thoſe Barbarities the Prophet Eliſha foretold, 2 Kings 8.13. And Hazach ſaid, But what is why Servant a Dog that he ſhould do this great Thing? And as it aſtoniſhes them, ſo it afflicts them exceedingly, and makes them cry out, O! what a Wretch, a Monſter in Sin am I! Never was there ſuch a Creature on God's Earth before, 1 Tim 1.15. This is a faithful Saying, and worthy of all Acceptation, that Chriſt Jeſus came inco the World to ſave Sinners, of whom I am chief. Obſerve, not was but am chief. At preſent I ſee I am one of the greateſt of Sinners. How will ſuch convinced Souls complain of their Hearts, which before they uſed to applaud; O my Heart! my Heart! never Man or Woman had ſuch a Heart as mine, they would he willing to change Hearts with any Body, were it poſſible to be done, for they are apt to think that there is ſome peculiar Wickedneſs, and myſtery of Iniquity in their Hearts, which is not in any others; this makes them complain to God in the Language of the inſpired Apoſtle, in his Epiſtle to the Romans, Chap 7.23, 24. O wretched Man that I am, who ſhall deliver me from this Body of Death. You know one may ſee many Motes, or Atoms by a Sun Beam ſhining through a Crevice into a Houſe, which they can't perceive by the light of a Candle, now the Light of a natural Conſcience which is all the inward Illumination, that many unconverted People have abiding in them, is no more in compariſon of the ſpecial inlightening Influences of the Holy Ghoſt, than the Light of a Candle to the Sun.

3. Of his loſt, undone, and miſerable State at preſent. Luke 15.17. It is not enough to ſay, we are all in a loſt State by Nature, alas! no it will not do, it will not do! You muſt ſee that you are this Moment in an undone Condition. Luke 15.24. This my Son was dead and is alive again, was loſt, and is ſound. He was not only loſt really, but he ſaw that he was loſt, and was much affected with his doleful Condition, before he was found by his Father; and it is ſuch only that Chriſt came to ſeek and ſave, Matth. 15.24. Luke 15.4, 6. Matth. 18.11. comp-Luke 18.10, to 15. It is ſuch only whom Jeſus carries on his Shoulder to the Sheepfold, and lavs in his Arms. Luke 15.4, 5. Iſai 40.11. He ſhall feed his Flock like a Sheep-herd: He ſhall gather the Lambs with his Arm, and carry them in his Boſom, and ſhall gently lead thoſe that are with young. Matth 11.28. Come unto me all ye that labour and are heavy laden, and I will give you reſt. It is not ſaid. Come unto me you vain, airy, high minded, hard hearted People, and I will give you reſt; no, they muſt be in another Condition, before they be prepared for it: have their Wills bowed, their Hearts broken and diſtreſs'd for Sin. Particularly,

1. They muſt have a Sight of the Certainty of their Miſery, if they die in the State they are in at preſent. A convinced Sinner ſees and knows that if he is removed by Death, in his preſent Condition, he ſhall as ſurely die as God lives, as ſurely die eternally, as he at preſent lives naturally, as certainly be ſeparated from God's gracious Preſence in Eternity, by the judicial Curſe of Chriſt, as his Soul ſhall be ſeparated from his Body in Time, by the ſtroke of Death. While People are in a State of Blindneſs and Security, they are apt to ftatter themſelves with the Hopes of Mercy, though they keep the old Heart, and go on in the old Courſe, as that bold prophane Rebel in our Text, I ſhall have Peace though — But true Peace and Safety was not a whit the nearer him, becauſe he dreamed of it, and groundleſly expected it; nor Deſtruction the further from him, becauſe he as fooliſhly as impiouſly diſdain'd it. Too many, I fear follow this Man's Practice, and think, if they don't ſay, though I be not ſo preciſe in my Life, and have not got ſuch a Change of Heart as ſome Saints pretend to, yet I hope to be ſaved as well as any of them; this is natural to unconvinced Sinners, and thoſe unhappy Creatures will labour to prop up their falſe Hope, by all means poſſible. As particularly,

1. By a falſe Application of the Promiſes; like Waſps they draw Poiſon out of the ſweeteſt Flowers. And

2. They encourage themſelves by the Falls of pious People, and by many other Methods before mention'd. If one convinces ſome People by the dint of Scripture and Reaſon, that the moſt of Mankind are in a bad State at preſent, and does but ſay, that if they die in that State they ſhall be damned, they are preſently ſurptiz'd, and imagine you to be a ſtrange ſort of a raſh unmerciful Creature, and quickly reply with much comnpaſſionate Zeal for the good of Mankind! You muſt not judge, God is merciful; you can't tell what he will do with ſuch People. Anſ Poor ſilly Souls, your are rather Objects of Pity than Anger! you ſeem to have Zeal, but alas, it is without Knowlege! Rom. 10.2. Inſtead of it's being for God, it is againſt him; this general groundleſs Charity, has a direct Tendency to ſtrengthen your own and others falſe Hopes, and keep the World in a dangerous Security; and this is privately the Reaſon, at leaſt as to your ſelves, why it is ſo wide. In ſhort, your Speech is either the Speech of an Ignoramus, a Fool, or an Infidel, either of one that does not know the plain Current and dirſt of the Scriptures, or of one that cannot know through the Defect of a natural Underſtanding, or of one that will not believe through Prejudice. Your muſt not judge. Anſ. But may not we mention God's own Judgment as it is plainly reveal'd to us in his Word, if we may not, then we may ſhut up our Bibles. God is merciful. Anſ. He is ſo, but will he ſhew mercy contrary to his Word? If ſo, then what will become of his Truth? O the Blindneſs of the ungodly World! But it is again objected, Your don't know what God will do. Anſ. Yes in this Particular we do, for he has told us, in as plain a Manner as can be expreſs'd in his Word, what he will do; that without we believe, and are born again, and live a holy Life, we ſhall be damned, Mark 16.16. John 3.3, 5. Heh 12.14. And muſt we not believe God's Word? I aſſure you it $word$ the Devil's Cauſe you are defending, by your painted Antiſcriptural Chariy. The Truth is, by your Way of arguing, your prove your ſelves to be in a State of Blindneſs and Death, Rev. 3.17. But on the contrary, ſuch as are truly convinced, are obliged to caſt away all the Rubbiſh upon which they built their Hopes before; their Mouths are ſhut, and all their old carnal Pleas are ſilenc'd by which they were wont to extenuate their Sins, or juſtify their State, Rom 7.8, 9, 11, 13. & 3.19.

2. Of the Severity of it: That it is Miſery unallayed with the leaſt mixture of Eaſe, or Intermiſſion. The Severity of the Damned's Miſery is ſet forth to us by ſeveral very dreadful similitudes in the Scriptures. Such as

1. That of a Worm gnawing upon a Body, Iſai. 66.24. Mark 9.44 comp which ſignifies the biting Reproaches of the Sinner's guilty Conſcience, which will cleave to “ and prey upon the damned Soul, as Worms upon a dead Body: This Worm never dies, the Soul that is it's Food is immortal, and the Worm is bred in it, and one with it. Damned Sinners will be for ever accuſing, condemning and upbraiding themſelves with their own Folly, in ”reſecting the Happineſs offered them to Eternity.

2. By that of a Furnace, Matth. 13.42. And ſhall caſt them into a Furnace of Fire; there ſhall he wailing and gnaſhing of Teeth. Let us conſider a little the Analogy, and Diſagreement, between a Furnace and Hell.

1. A Furnace is a Place prepared for Torment, Dan 36. So Tophet is ordained of old, yea for the King it is prepared; he hath made it deep and large, and the Pile there of is Fire and much Wood, the Breath of the Lord like a Stream of Brimſtone doth kindle it, Iſai 30.33. Rev 21.8.

2. A Furnace heated very hot, as Nebuchadnezzar's was, in very terrible to ſuch as are to be caſt into it, for their Wickedneſs: But alas! Nebuchadnezzar's Furance heated ſeven Times, nay ſeventy times ſeven were it poſſible, in but an obſcure Figure of the Damned's Tormenzs, in that Lake which burns with Fire and Brimſtone, which is the ſecond Death! Rev. 21.8. For an earthly Furnace, though terrible, ſoon puts a Period to the Lives of the Patients, and conſequently to their Sufferings, which muſt needs expire with their Life; but the Damned's Torments ſhall never terminate, though they are always dying, yet they ſhall never die. Miſerable Souls they are, unconceivably tormented with a dying Life, and a living Death. Again, an earthly Furnace does but affect the Body, and is ſubject to Decays, it may be either quenched, or will abate through want of Fuel; but Hell's Furnace affects both Soul and Body and all it's Parts and Powers, and that without Intermiſſion or End, Rev. 14.11. And how can there be want of Fuel ſeeing the Breath of a God kindles the Flames, Iſai. 30.33. Nay, God himſelf is the Fuel that ſhall torment the Damned moſt. Hence it is ſaid to be a fearful Thing to fall into the Hands of the living God, Heb. 10.31.

3. By Darkneſs, utter Darkneſs, Blackneſs of Darkneſs for ever, Matth. 8.12. Jude 5, 15. Natural Darkneſs is uncomfortable, but it hath and End, and is ſucceeded with Light; ſo it was in Egypt; and alſo they may enjoy ſome Comforts in the Time of it; but this is without Comfort, and without End; they ſhall never ſee Light more, neither natural, ſpiritual, nor artificial.

2. Men may be in ſpiritual Darkneſs and ſaved for all, Iſai. 50.10. But the Gulph of Hell excludes all Light and Hope. Now convinced Sinners have an awful Apprehenſion of this, their Reſt is broken by it, Sleep departs from their Eyes, and Slumber from their Eye-lids, in a great Meaſure; and even that little they have is very much diſturb'd, with frightful Viſions of a dreadful God, and an eternal Hell. Job complains of this in the ſeventh Chapter of his Book, Verſe 14. Thou ſcareſt me with Dreams, and terrifieſt me through Viſions. Even in the Day time their waking Thoughts preſent horrible Images of the burning fiery Furnace, and of thoſe damned Creatures, that are rolling there on flaming Beds, and roaring hideouſly through the Acuteneſs of painful Anguiſh! Sometimes bewailing their own Madneſs, and ſometimes diſgorging their impotent Rage againſt God!

3. The convinced Sinner has an affecting Apprehenſion of the Eternity of his Miſery, that it will never, never End! O this heightens the Severity of it, and makes it intolerable, terrible, incomparable, unconceivable, inexpreſſible, and miſerable Miſery! How can a Perſon that has a Sight of this keep from crying out with the moſt doleful Accent, Great and good God! what ſhall I do to be ſaved? Men and Brethren, What ſhall I do to be ſaved? Acts 2.37. Moſt holy Lord God! My Heart and Fleſh trembles becauſe of thee, and I am afraid of thy Judgments. Pſalm 119.120. Whither, bleſſed God, ſhall I haſten for Relief and Succour?

4. They have a Sight of the Equity of their Miſery; that it takes it's Riſe from their Sins, and is but the juſt Wages and Reward of their Iniquities; that they have brought it upon themſelves, by their wilful Obſtinacy againſt Light; they know in their own Conſciences, that they were not forced to ſin as they have done, that they have neglected thoſe Duties of Religion, they might have performed, that God may juſtly take up the ancient Complaint againſt them, O Iſrael thou haſt deſtroyed thy ſelf, Hoſ. 13.9. What could I have done more to my Vineyard, that I have not done? reſpecting outward Means: And yet when I looked for Grapes, behold wild Grapes! Iſai. 5. In ſhort, every thing ſeems to condemn ſuch a Soul; when they look to the Trees or Flowers, or brutal Herds, theſe Creatures they ſee, though void of the Conduct of Reaſon, yet by a natural Inſtinct, anſwer the Deſigns of their Being; but they themſelves, though endowed with rational Powers, have lived in Oppoſition to theirs. In ſhort, there is nothing within the whole Verge of Nature, the Heavens, Earth and Sea, but what when conſidered, ſerves to increaſe their Pains! The Sun runs his appointed Circle without the leaſt Variation; the proud angry Ocean keeps within his ſtated Bounds, and obſerves his ſtated Ebbs and Flows; the bluſtring Winds and pregnant Clouds follow divine Direction, Pſalm 135.7. He cauſeth the Vapours to aſcend to the Ends of the Earth, he maketh Lightnings for the Rain, he bringeth the Wind out of his Treaſuries. Pſalm 148. There is an agreeable Harmony and ready Submiſſion to the divine Pleaſure, in all the Works of God; Men and Devils only excepted! from whom only the moſt could be reaſonably expected: but if they turn their Eye from the Book of Nature, the Works of God, to the Book of Scripture, the Word of God, they can find no Comfort there for them, but almoſt every Page wounds them deeper, pricks them like a Nail, Eccl. 12.11. ſtabe them like a two-edged Sword, Heb. 4.12. Rev. 1.16. bruiſes them like a Hammer, Jer. 23.29. ſcorches them like Fire, Jer. 20.9. and frights them as Claps of Thunder and ſudden Flaſhes of Lightning does the timorous, Luke 10.18. But I proceed to conſider a

2. Particular included in that Concern I would urge you to attain, which is Fear; a neceſſary Conſequent of the former: A convinced Sinner is exceedingly afraid leaſt the fierce Anger of God overtake and conſume him, becauſe of his many and multiplied Tranſgreſſions! Iſai 6.5. Then ſaid I, wo is me, becauſe I am a Man of unclean Lips, for mine Eyes have ſeen the King, the Lord of Hoſts. Pſalm 119.120. My Fleſh trembleth for Fear of thee, and I am afraid of thy Judgments. Rom. 7.24. O wretched Man that I am, who ſhall deliver me from the Body of this Death! O Sinner! if ſuch holy Men of God, as I have now mentioned, were ſeized with ſuch Fear and Anguiſh upon the Account of their Sins of Infirmity, what Reaſon haſt thou to cry out, becauſe of all thy baſe Abominations, thy preſumptuous and crimſon Iniquities Suppoſe one that had ſlain a Man at a Venture, under the legal O Economy, ſaw the Avenger of Blood cloſe at his Heels, ready to ſlay him, would he not flee with Fear and great Haſte to the City of Refuge in order to ſave his Life? Is it not much more ſo think ye with a convinced Sinner, for the Life of his Soul, his poor precious Soul lyes at Stake; when he is made to ſee that he is guilty of Soul Murder, and beholds the deſtroying Angel of God's Vengeance, ready to give him the fatal Blow, when he beholds the Bow of Juſtice bent, arm'd with the pointed Arrows of Death ready to pierce his unarmed, ſhelterleſs Soul, and make it bleed to eternal Death? Won't he labour with more Fear and Haſte, to obtain an Eſcape?

3. Sorrow for Sin, and it's threatned Puniſhment, 2 Sam, 24.10. This Sorrow muſt be 1. A great Sorrow, ſuch as breaks the Heart for, and from Sin, Zech. 12.10. Joel 2.12, 13. Iſai. 66.2. 2. A Goſpel Sorrow for Sin, as it is contrary to God, Pſalm 51.4. Againſt thee, thee only have I ſinned. He had ſinned againſt Uriah and Bathſhebe, againſt his own Soul, his Body, his Family, his Kingdom, and againſt the Church of God; every of theſe Conſiderations, no doubt, ſwell'd the Tide of his Grief; but the principal Accent of his Sorrow, was that he had offended a gracious God A true penitent mourns over Sin, more becauſe of it's vile Nature, and the Wrong thereby offered againſt a great and good God; then the Puniſhment which follow it, either in this or the next Life. Cain and Judas were grieved for the penal Fruits of Sin. In the mean time, I freely confeſs, that a legal Sorrow, or a Sorrow principally flowing from ſlaviſh Fear, is much better than none at all, becauſe as I ſhewed before, it is a neceſſary Preparative for Converſion to God. Before the Fire begins to burn brightly, there is much Smoke, but where there is much Smoke, there is ſome Sign of Fire. 3. A ſorrowing Sorrow. The true Penitent mourns that he can mourn no more; when he conſiders the Number and heinouſneſs of his Sins, he is afflicted that his Grief is ſo ſmall, his Tears ſo few, he wiſhes with the mourning Prophet Jeremiah, that his Head were Waters, and his Eyes a Fountain of Tears.

4 An effectual Sorrow. Such as 1. Imbitters Sin, makes thoſe Luſts which were once ſweet to the Taſte, as Gall and Wormwood, Jer. 2.19. 2. Such as reſtrains from Sin. I kept my ſelf from mine Iniquity, Pſalm 18.23. It is not like that of Pharaoh and Saul, who were ſomewhat grieved for Sin, for a little time; but their Sorrow was as the morning Cloud, ſoon paſs'd over, wore away ſpeedily, and they returned again to Folly, Exod 9.27, 28. compared with 34, 35. 1 Sam. 26.21. 3. Such as is frequently renewed, for Sins of Infirmity; when the Penitent contrary to the general Byaſs of his Heart, by the Force of Temptation, or ſurprize, falls into Sin, his Sorrow is renewed for it; he haſtens with an aking Heart, and weeping Eyes, to the Blood of Sprinkling for Relief, and is not ſatisfied until he get a Senſe of God's pardoning Mercy. Pſalm 38.17, 18. My Sorrow is continually before me. I will declare mine Iniquity, I will be ſorry for my Sin. That the Penitent's Sorrow is daily renewed for Sin, the Pattern of Prayer our Lord has left to guide us in that Duty, fully confirms: there we are directed to make daily Confeſſions of Sin. This neceſſarily ſuppoſes 1. That there will be daily Sins to confeſs. 2. It inforces the Neceſſity of confeſſing them. If we muſt confeſs them, why not mourn over them? But I haſten to the 4. Particular which is, Diſpair of Help in our ſelves, or any other beſides Chriſt. Luke 15. Acts 2.37. Men and Brethren. What ſhall we do? Theſe are the Words of Men under the greateſt Anxiety, and reduced to a great Loſs and Strait! 1. They ſaw ſomething muſt be done, What ſhall we do? 2. They were willing to do any thing to obtain Peace and Pardon, and that immediately; they were not for adjourning their Convictions, to a more convenient Seaſon, with Felix, no, they ſaw their Compliance muſt be now or never. Unconvinced Sinners will ſtand halting and halving between two Opinions; they are apt to think the Terms of the Goſpel are hard forſooth! they are not willing to pluck out their right Eye, or cut off their right Arm: Aye, but when God opens a Sinner's Eyes, and lays as it were his Neck on the Block, then he will buckle to any Terms; much more to theſe eaſy and rational ones, propoſed to us in the Goſpel. Pſalm 110.3. Acts 9.6. And he trembling and aſtoniſhed, ſaid, Lord, What wilt thou have me to do? 3. They were at a Loſs what to do! They were even at their Wits end; in the greateſt Plunge and Maze! like Perſons loſt in a pathleſs howling Wilderneſs, among the moſt ſavage Beaſts of Prey, Lyons, Bears, Tygers, Vultures, and that knew not which way to travel to obtain an eſcape? and therefore they ask'd direction with the moſt anxious Importunity, Men and Brethren, What ſhall we do? Their Query is much like that of a Mariner, or Paſſenger, in the time of a violent Storm, in the dead of the Night, when the Sea being vex'd with tempeſtuous Winds, rolls Mountains high, ſo that he can hear nothing but the noiſe of the boiſterous Winds, and angry Waves; in the mean time the Heavens are black with Clouds, and no Star appears; and the labouring Veſſel ſprings a Leak, preſent Death preſents it ſelf, in all it's hideous Shapes; the diſturb'd Deep opens it's murmuring Mouth, to ſwallow him up quick, and bury him alive in a warrey Grave; and he can ſue at preſent no way of eſcape: With what agony of the moſt ſenſible Paſſion, would ſuch a Man implore relief? O! what ſhall I do? Or it's like that of a Man, that is mortally ſtab'd; or one that has drunk deadly Poiſon, and feels it working in his bowels, how would ſuch Perſons cry out with the utmoſt yehemence to a Phyſician, what ſhall I do? But perhaps ſome may object, that was in old times, when People were very ignorant, but now Men of Senſe and good Education, know their Duty, that there is no need now of applying to others for direction, in ſuch matters, and making a great phus and ado about Converſion; that it looks ſilly, and hypocritical to do ſo; indeed ſome weak ignorant People, may apply themſelves to Miniſters, if they will; but as for my ſelf, I know my Duty, no Prieſt can pardon my Sins. Take an anſwer to thy Objection in the following Queries.

Quer. 1. Are we not now in theſe Goſpel times born in a ſtate of ſpiritual Blindneſs and Death, as well as thoſe that liv'd in the days of Methuſelab, or in the times of the Apoſtles?

Quer. 2. Will a good Education enlighten any Perſon in the ſaving knowledge of divine Truths, without the ſpecial concurrence of the Holy Spirit? I think not. How did Moſes complain over Iſrael, that notwithſtanding their peculiar Privileges, they were void of ſaving knowledge? Deut. 29.4. Yet the Lord hath not given you a Heart to perceive, and Eyes to ſee, and Ears to hear, unto this day And is not that as awful a Speech of the Lord Jeſus, Matth. 13.14, 15. And in them is fulfilled the propheſy of Iſaias, which ſaith, by hearing ye ſhall hear, and ſhall not underſtand: and ſeeing ye ſhall ſee, and not perceive. For this people's Heart is waxed groſs, and their Ears are dull of hearing, and their Eyes they have cloſed; leſt at any time they ſhould ſee with their Eyes, and hear with their Ears, and underſtand with their Hearts, and ſhould be converted, and I ſhould heal them. O it's to be fear'd! many of this Generation are under that dreadful Judgment of a penal obduracy, and judicial blindneſs! and it's well if the preſent Objector be not in the ſame woful Condition. 2 Cor. 4.3, 4 But if our Goſpel be hid, it is hid to them that are loſt; in whom the god of this World hath blinded the minds of them which believe not, leſt the light of the glorious Goſpel of Chriſt, who is the image of God, ſhould ſhine unto them.

Well, but we are inſtructed by the Means of Grace we enjoy, that we ſhould believe and repent; this ſome that heard the Apoſtles did not know, before they heard their advice.

Anſw. It's true, I confeſs, that good Education, and Goſpel Priviledges, deſerves our eſteem, and demands improvement, upon the greateſt peril for neglect; they are ſerviceable in their Place, but not ſaving, without the ſpecial bleſſing of Chriſt. Gal. 6.15. 1 Cor. 3.6, 8.

Quer. 3. Tho' natural People have the advantage of hearing of Faith & Repentance, can they Believe or Repent now ſavingly becauſe of that, by their own power, more than in the Apoſtles times? the Scriptures declare the contrary, in Cor. 3.5. Phil. 2.13. Job 1.13. Act. 5.31. Ezek. 36.26. Joh. 15.5.

Quer. 4. Is not Conviction and Converſion the ſame in ſubſtance now, that it was of old? if they be not, you muſt prove how, and where, the terms of Salvation were altered, which I don't ſee how you can do, without producing a new Bible.

Quer. 5. What uſe would you make of that memorable inſtance of Peter's Hearers, who were ſo deeply concerned about their Souls, and made ſuch earneſt application for direction? Was not what was written aforetime written for our learning, Rom. 15.4.

But you'l ſay, there's no need of ſuch a ſtir and phus about Converſion, that it looks ſilly and hypocritical.

Anſw Miſerable Souls! it's true, you don't ſee the need of it. Cant. 5.9. otherwiſe you would not live ſo unconcern'd as you do. But bleſſed be God there are ſome who ſee it. If there be not a neceſſity of earneſt labour, then,

Quer. 6 Why are we commanded to Strive to enter in at the ſtrait Gate? Luk. 13.24. To give all diligence to make our Calling and Election ſure to us, and inform'd, that the Kingdom of Heaven ſuffers violence, and that the violent take it by force? 2 Pet. 1.5. Matth. 11.12.

As to what you object againſt making a phus, or ſtir, I Anſwer, That ſuch who are truly convinc'd will, and do endeavour as much as they can, to conceal their concern from ſuch ſcornful, graceleſs Creatures as you are, for they know you are unacquainted with ſuch things, and therefore diſguſt the very appearance of them; but is it not natural for a ſick Man to complain of his Maladies, and ſeek direction and relief of ſuch from whom he can with reaſon expect it? Truly, convinc'd Sinners make no more ſtir then needs muſt: Pray conſider, they are upon a Rack of moſt exquiſite pain. Whoſoever thou art that complains of them, thou would make as great, if not greater moan, thy ſelf, if thy Soul were in their Soul's ſtead: for all thy pride and ſtoutneſs, and thy preſent unjuſt reflections againſt God's People, wou'd be an addition to thy pain.

But you object, that it looks ſilly and hypocritical $$$$is leads me to the next Query,

Quer. 7. Whether this bold Cenſure does not flow from ignorance of a ſpecial Work of God's Spirit in thy ſelf, and enmity againſt God and his People? But you'l allow that weak, ignorant People, may make application to others for direction, then

Quer. 8. Whither by your own rule, you ſhould not come among the firſt? ſeeing that great Pride is a ſign of great Ignorance, both of God, and a Man's ſelf. Does not Solomon that mirrour of Wiſdom, inform us, that a Fool is wiſer in his own conceit, than ſeven Men that can render a reaſon.

Quer. 9. Whether Self denial be not a term of Chriſtianity? and whether the denial of our own Wiſdom (in point of dependance) be not a neceſſary part of it? The Scripture vouches both. Mar. 8.34. 1 Cor. 3.18.

But you'l object, that a Prieſt can't pardon Sin.

I anſwer, Truths may be ſpoken with a diſdainful Air, and a bad deſign. It's true, neither a Prieſt nor a Fryar can pardon Sin, but in the mean time, its as true that they may counſel Sinners for their good, tho' they can't convert them; and it's equally certain, 1. That they are commanded to inquire into the ſtate of their Flocks; as I've prov'd before. 2. That the People are commanded to make application to them, Matth 8.4. Mal. 2.7. And 3. That this is confirm'd by the ever memorable and harmonious example of three Thouſand at once, who did not talk after your ſaucy petulent manner; and what was the principal reaſon of this? why they were prick'd at the Heart, that was the reaſon; and thy whole $eartedneſs, Sinner, is the cauſe of thy impudence!

Quer. 10. Is not your averſion to this duty, owing to one or other, or all of the following Cauſes? as, 1. Slaviſh fear, through Guilt: Be not you afraid (ſpeak truly) that a Godly Miniſter, or private Chriſtian, if you opened your Caſe to them, would diſturb your Peace; your falſe Peace I mean: I doubt this is the caſe; if ſo, you are juſt like a Perſon that has got an old Ulcer, he's afraid of the Surgeon's Inciſion Knife or Lancet. Or, 2. Pride; that you think it below you, to ſtoop ſo far, as to open your Soul's caſe, to a godly Miniſter, or private Chriſtian, and ask their advice: If this be your caſe, you are no Diſciples of Jeſus, otherwiſe you would have learned the leſſon of Humility of him. Matth. 11.29. Surely if you had been under the Hammer of Conviction, a found and ſpecial Conviction, your haughty Hearts would have been humbled. Or, 3. Indifferency and unconcernedneſs about your Souls O! if you had but a ſight of your Soul's danger, and preciouſneſs, you would ſpare no pains to find relief. 1. You wou'd pray to God, with tears, and gr$ans, that can't be uttered. Ananias was commanded by God to go to Saul of Tarſus, and this reaſon is given for it, Behold be prayeth, Act. 9.11. Mr. Henry's Note upon this is very pertinent, "It's not ſaid, he ſays his Prayers, but he Prays." Aye with many tears, and heavy groans, no doubt. Pſal. 6.6.42.3. Rom. 8.26. That order of Men which he was now to be a Member of, are commanded to weep between the Porch and the Altar, Joel 2.17. This direction bleſſed Paul obſerv'd aftewards, as he himſelf relates, Act 20. and no doubt he begun it now: He did not pray after the cold Phariſaical manner he us'd to do, no, there's no notice taken of theſe dry, dead Prayers; but when he is convinced, then we hear of Saul, and that from God himſelf, Behold be Prays! 2. You wou'd confer with pious People about divine things. Mal. 3.16, 17. You would reſort to them. Act. 4.23. And perform the Duties of Social Worſhip with them Cant. 6.1. Thoſe that are now a terror to you, becauſe of their ſtrictneſs, whoſe Converſation you are ſhy of, wou'd be the deſire of your Eyes, and the delight of your Heart; yea you would court their Company, which is now ſo weariſome to you. Pſal 16.3. 3 Inſtead of being afraid of too much Trouble, which is your preſent miſerable caſe, you would be afraid your Trouble was too little; afraid the Wound was not deep enough; and that your Troubles would go over before you got to Chriſt. — But as to your indifference, pray conſider for Chriſt's ſake, that dreadful paſſage of Scripture, Rev. 3.15, 16. I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot: So then becauſe thou art lukewarm, and neither cold nor hot; I will ſpue thee out of my mouth. How long halt ye between two opinions? if the Lord be God follow him, but if Baal then follow him.

And now having remov'd an Objection which lay in the way, I return to conſider further of the nature of Deſpair, that Self deſpair, I mean, which is neceſſary to Converſion and Salvation; which contains theſe two things eſpecially in it, 1. A Heart affecting apprehenſion of our own inability to help our ſelves out of that complicated Miſery, which Sin has brought Mankind into, by any means whatſoever that we can uſe; whether Prayers, Tears, or any other Performances Phil. 3.9. A Perſon that is convinc'd, flies to his Duties directly, hoping for ſuccour; and if he gets reſt in them, without Communion with Jeſus, he turns Formaliſt, which it's to be feared too many do, and ſo periſh! Theſe are the fine Chriſtians, the World admire moſt! But if God has a deſign of Mercy for the convinced Perſon, he will ſhew him the defects of his Duties; and that they can't entitle him to any Promiſe of God; then he begins to be Sick of them, and loaths both himſelf and them. 2. They have an affecting view of the emptineſs, impotency, and inſufficiency of all other Creatures, to help them; whether in Heaven, or Earth, or in Hell. Now when a Sinner is ſtrip'd of all theſe Dependencies, he is exceedingly bereav'd, and diſtreſſed! Affectionate Mr. Doolittel expreſſes the frame of ſuch a diſconſolate Soul, (I think inimitably,) in his Body of Practical Divinity, Page 191, 193. in theſe words, Wo is me, a ſinful Sinner, a miſerable “Sinner, a loſt undone Sinner, a wretched condemned Sinner! What ſhall I do? The holy God condemns me$$$; his righteous Law condemns me; the Angels in Heaven condemn me; the Devil's in Hell condemn me; and wo is me that ever I was born! My own Conſcience my boſom Friend condemns me? Whither ſhall I go? What ſhall I do, that I may be delivered from my Miſery? Act. 16.30. O my Soul, what a Caſe am I in? In Miſery, and can't help my ſelf? In Miſery, and cannot all the Creation help me? What ſhall I do, I am miſerable, and muſt I be miſerable? Is there no Hope? is there no Help? for a poor diſtreſs'd Sinner! O all ye Angels of God, behold what a miſerable Man I am! thou Sun and Moon, and all ye Stars of Heaven, to what a miſerable Creature do you communicate your Light and Influence? How is it that the Earth does not cleave aſunder and ſwallow me alive, to let me down to the Damned, as my deſerved and proper Place? Let all the Creation look and ſee, if I ben't a forlorn and a ”miſerable Sinner. I have added what I judg'd further neceſſary to be mentioned concerning the nature of this Deſpair under the fifth direction, to which I refer the Reader.

5. Shame. A convinced Sinner is cover'd with ſhame as a Garment, becauſe of his ſpiritual Nakedneſs: H$ ſees himſelf void of real good, ſtrip'd of original Righteouſneſs, and poſſeſs'd of all manner of evil; Rev. 3.17. Rom 7.18. And therefore he is humbled in the duſt, bluſhes, and mourns with penitent Ephraim, Jer. 31.19. Surely after that I was turned, I repented, and after that I was inſtructed, I ſmote upon my thigh, I was aſham'd, yea even confounded; becauſe I did bear the reproach of my Youth. With Ezra, Chap. 9.6. O my God, I am aſhamed, and bluſh to liſt up my face to thee my God, for our Iniquities have in|$reaſed over our Heads, and our treſpaſſes grown up unto the Heavens. With Daniel, Chap. 9.7. O Lord, Righteouſneſs belongeth unto thee, but unto us confuſion of faces, as it is this day. With the Publican, who ſtood afar off, and wou'd not ſo much as liſt up his Eyes to Heaven, but ſmote upon his Breaſt ſaying, God be merciful to me a Sinner, Luk. 18.13. With the Prodigal, Luk 15.18 Father I have ſinned againſt Heaven, & before thee, & am no more worthy to be call'd thy Son: make me as one of thy hired Servants. With Mary, who in the ſenſe of her Sin, being aſham'd to come before Jeſus, ſtood behind him weeping, Luk. 7.38. With Job, they abhor themſelves in duſt and aſhes. Job. 42.6. I have heard of thee by the hearing of the Ear: but now mine eye ſeeth thee. Wherefore I abhor my ſelf, and repent in duſt and aſhes. It's obſervable here, that while Job was at a diſtance from God, under no immediate impreſſions of his Purity and Majeſty, he pleaded hard in his own vindication, but when he came to have a near view of God, in that Glaſs he ſaw himſelf, and that with loathing and abhorrence. So the Prophet, Iſai. 6.5. Ezek. 6.9.

6. Hatred againſt Sin, and that,

1. Univerſally. Pſal. 119.104. Habitual and prevailing love to any Sin, is inconſiſtent with the truth of Grace. The Hypocrite ſpeaks of ſome beloved Sin, as Naaman the Syrian, 2 King. 5.18. In this thing the Lord pardon thy Servant: But the true Penitent in the language of Joſeph the Iſraelite, Gen. 39.9. How can I do this great Wickedneſs, and Sin againſt God.

2. Implacably and conſtantly. Thoſe who hate Sin but by fits, mock God, deceive themſelves, and give the Devil the ſtronger poſſeſſion of their Souls. Matth. 12.43, 44, 45. If you ask what means you ſhould uſe to obtain the aforeſaid ſenſe of your Miſery?

1. Read the Holy Scriptures, which give you a dreadful Map of it; and that frequently and conſiderately, having firſt implor'd divine direction and aſſiſtance.

2. Read pious Writings, and ſuch eſpecially as are moſt ſearching and awakening. I would recommend in a ſpecial manner to your peruſal, Mr. Shepherd's Sound Believer, Mr. Mead's Almoſt Chriſtian, Mr. Dyke upon the Deceitfulneſs of the Heart, Mr. Flavel's Saint indeed, Mr. Iſaac Ambroſe upon Hell's Horrors, Mr. Samuel Moodey on the Doleful State of the Damned, and Mr. Alleine's Alarm.

3. Hear faithful Miniſters; for Daubers and Time ſervers are not like to profit you. Jer. 23.9, 21, 22, 32. 'Twas the obſervation of a worthy writer, that our firſt “Parents loſt Paradiſe by hearing a Sermon, but it was ”from the Devil.

Now in order to get your Conſciences awakened, and your Hearts chang'd by hearing the preached Word, take theſe Directions.

1. Be buſy with God in the Morning upon your bended Knees before you go to hear, cry mightily to Jehovah that he would direct the Speaker to your Caſe, and that he would ſeal it by his Power: Beg of God that he would give you a hungring Heart after the Bread of Life offered to Sinners by the preached Word, Pſalm 42.1, 2. Spend the Sabbath Morning in Prayer, Reading, Meditation, and keep ſending Groans to God all the Way you are going to his Houſe; this would make the Word ſweeter to you than Honey from the Comb, and more precious than refined Gold.

2. In the Time of Hearing, hearken to what is ſpoken with Attention and Reverence, Acts 16.14. It is hard to hit a Bird on the Wing, ſo it is difficult to ſtrike a wandring Hearer.

3. Hear with Faith, Heb. 4.2. We ſhould receive what is agreable to the holy Scriptures as a Meſſage from God, Pſalm 89.15. John 10.4. 1 Theſ. 2.13.

4. With Application; and take care that ye apply a right Portion; otherwiſe the Word will hurt you rather than help you; inſtead of Phyſick or Food, it will become Poiſon. You have no Intereſt in the Promiſes or Comforts of the Goſpel, till you comply with the Terms of it, therefore apply them not, they are Children's Bread, they are Food for Chriſt's harmleſs Lambs, and chaſte Doves, not for unclean Goats, crafty Foxes, or cruel. Wolves: Apply the Threatnings to your ſelves, for they are your Portion while you remain in this State; this is the Way to be awakened out of your deep Sleep.

5. With Submiſſion & Obedience, Jam. 1.22, 24 Again, in the Time of Hearing it would be ſerviceable, I think, to ſend up to God ſome ſudden ejaculatory Petitions for Light and Help. But

3. After Hearing, pray don't talk of this or that Perſon's Cloaths, or any worldly Matters, but talk of Jeſus, as the Diſciples did when they were going to Emmaus, and it's probable you will find the Benefit of it as they did. The Sheep chews it's Cud, but the Wolf, the Fox and Swine, do not. Meditate on what you have heard, and confer about it with others, this would be both a profitable and pleaſant Way of ſpending ſacred Time; it would bring to your Remembrance Things you had forgot, and fix what you retained the deeper in your Memory, and ſo prevent the Devil (that grand Bird of Prey) ſtealing all the Seed of the Word from you; unleſs we digeſt the Meat we eat, it is not like to nouriſh us; and when you get Home to your Houſes, go into your Cloſets, and cry to the Father of Mercies for a Bleſſing on what you have heard, that the Truths of God, may abide in the Imagination of the Thoughts of your Hearts, and appear in the Fruits thereof in your Practice, to the Honour of the moſt high God, your preſent Peace and future Happineſs.

4. Direct. If you are under any Convictions about the Badneſs of your State in general, or of any of your Actions in particular, Hold not the Truth in Unrighteouſneſs, ſtrangle not your Convictions by Delays, or any other of thoſe Methods before mentioned, leſt you feel the Force of divine Vengeance, Rom. 1.18. O conſider! that this Practice of quenching the Spirit is, 1. An ungrateful Practice. Is this the Way you requite Jehovah for his unmerited and forfeited Goodneſs, in offering Salvation to you, and inviting you to accept of it? That inſtead of accepting his Love motions, you labour to ſtrangle and murder them, O monſtrous Ingratitude! Do ye thus requite the Lord, O fooliſh People and unwiſe? Is not he thy Father that hath bought thee? Hath he not made thee and eſtabliſhed thee? Deut. 32.6. 2. A rebellious Practice. It is a bold breach of God's poſitive Precept, 1 Theſſ. 5.19 and that againſt the kindeſt Expreſſions of Love and Mercy; when the great King of Heaven, whom you have offended by innumerable Tranſgreſſons, comes and offers you a free Pardon, and works Inclinations in your Hearts to receive it; you by this Practice do as it were maliciouſly fly in the Face of God, and inſolently kick againſt his Bowels of Pity; O abhorred Wickedneſs! 3. A mad Practice. For by this you enter the Liſts with the almighty Jehovah; you fight with the ſovereign Majeſty of Heaven and Earth! And what think you is like to be the Fruit of this unequal Conteſt? Iſai. 27.4. Who would ſet the Briars and Thorns againſt me in Battle? I would go through them, I would burn them together. Is it not the Perfection of Madneſs to contend with one that is infinitely ſtronger than your ſelves? Iſai. 45.9. Wo unto him that ſtriveth with his Maker: let the Potſherd ſtrive with the Potſherds of the Earth. 4. A murderous Practice. It is Murder, Soul Murder, wilful Soul Murder; when you ſtifle and quench theſe Convictions about the Danger of your State, or Wickedneſs of your Actions, which the good God with much Labour and Love has kindled in your Conſciences, Ezek. 32.8, 9. & 33.11. One may be guilty of Murder by preventing Life, as well as by deſtroying it when formed. Thus thoſe Women who expell their Conceptions by unjuſt Methods, leſt their Wickedneſs ſhould be brought to light, are undoubtedly guilty of Murder in the Sight of God; and much more thoſe who ſuppreſs the beginning. Convictions of Sin. O! will ye be guilty of this inhumane and unpa alell'd Barbarity againſt the bleſſed God, againſt your ſelves, againſt your poor Souls? Will you imbrue your Hands in your own Blood? Won't this cry from the Earth to God againſt you? Gen. 4.10. 5. A Practice grieving to God. Eph. 4.30. O do not cauſe him to withdraw his gracious Preſence, by your unkind Neglect of, or Oppoſition to his Love motions, or by refuſing to hearken to his Counſels, and rebelling againſt his Government! 6. Deſtructive to your ſelves. Prov. 1.21,—33 & 29 1. It deſtroys your Peace both in Health and Sickneſs, in Life, at Death, and in Eternity Iſai. 57.20, 21. But the Wicked are like the troubled Sea, when it cannot reſt, whoſe Waters caſt up Mire and Dirt. There is no Peace ſaith my God unto the Wicked. Your oppre$$$d Conſciences will trouble you in Health, according to the Scripture now mentioned, but at Death probably much more, then will they give you (in all likelihood) ghaſtly Gripes for your bloody barbarous Wickedneſs, in ſtrangling their repeated Cries, and thereby murdering your own Souls, but if not on Earth, they will in Hell repay you the Wages of your Blood guiltineſs. Iſai 3.11. Wo unto the Wicked, it ſhall be ill with him: for the Reward of his Hands ſhall be given him. Matth. 8.12. & 13.42, 50. By oppoſing the Convictions of the Spirit, you will cauſe him to withdraw, and that for ever, Gen. 6.3. Now without his Help you can neither perform the Duties of Religion to Acceptance, or conquer the Corruptions of your Nature, and reſiſt the Temptations of Satan to purpoſe; all which is neceſſary to Salvation, Rom. 8.13. 7. Pleaſing to your mortal Adverſaries. Nay, it is no leſs than a cruel Conſpiracy with Satan the grand Enemy of your Souls, for thereby you conſent to and conceal his Intreagues, and ſo ſhew that you love Death, Prov. 8.36. 8. But if on the contrary you cheriſhed the Motions of the Holy Spirit, the Iſſue would probably be your Converſion and Salvation. Iſai. 55.7. But notwithſtanding theſe Arguments, ſome are ſo cruel as to labour to extinguiſh Soul-troubles, by indirect and unlawful Methods. What may be the Cauſes of this abhorred God provoking, Soul damning Wickedneſs?

1. One Reaſon is this, the Fire is too hot for ſome, it ſcorches and pains them, and therefore they endeavour to get rid of it as ſoon as they can; like Felix who when he was brought into a Fit of Trembling by Paul's preaching, he wanted to hear no more of it at preſent, but ſaid he, when I have a more convenient Time, I will call for thee, Acts 24.25.

2. Some through fear of Diſcredit, or loſs of worldly Goods, 2 Tim. 4.10.

3. Some out of Love to preſent Eaſe, or other Luſts. “As Men put out the Fire when they have a Mind to go to Bed, as Mr. Keach obſerves. Do not Men (ſays the ſame Author) quench the Fire when the Pot boils over; even ſo when the Fire of the Spirit is ſo hot and ſtrong, that it is like to boil out a beloved Luſt, which they prized for it's profitableneſs, like a right Hand, or for Pleaſures, like a right Eye, then they haſten to leſſen the Fire, and like Judas think there need not be ſo much waſte, 'Now what a vile thing (ſays Mr. Pol-whole) is this, to quench the Fire of the Spirit, rather than the Scum and Filthineſs of Sin ſhould be work'd ”and boiled out thereby. See how God threatens ſuch, Ezek. 24.6, 11, 13. But on the contrary,

5. Labour to increaſe them by conſidering in the moſt folemn Manner, the following Particulars.

1. The Curſe, the Indignation of God which you are expoſed to, Gal. 3.10. John 3. And all your other Miſeries which I before deſcribed. Conſider this, ye that forget God, loſt I tear you in Pieces, and there be none to deliver you, Pſalm 50. 2. Think upon the Offers you have of Redemption from them in the Goſpel of Chriſt. 3. O think upon their ſhort Duration and uncertain Continuance; our Time and golden Opportunities are ſoon elapſed, and impoſſible to be recalled, Fronte capellata poſt eſt Occaſio calva. What is our Life, but as a Vapour which appeareth but for a little time, & then vaniſheth away? James 4.14. Therefore be intreated poor unconverted Sinners to call upon God while he is near, and ſeek him while he may be found, Iſai. 55.6. For behold, now is the accepted Time, behold, now is the Day of Salvation, 2 Cor. 6 2. 4. O think, and think again, upon the Vaſtneſs of that Eternity of Pain and inexpreſſible Miſery, which infallibly enſues your vile Abuſe of Time! O Eternity! Eternity! thou infinite Abyſs of unconceivable and endleſs Time, what humane Underſtanding can graſp thee! Our very Thoughts in their moſt aſpiring Flights are mazed and loſt in conceiving of thee! 5. Dwell upon the Thoughts of the unſatisfactory and fading Nature of all temporal Things. The Faſhion of this World p$ſſeth away, ſaith the Apoſtle, James 1.11. They can't help thee in thy greateſt Extremity. As 1. Under deep Convictions of Conſcience offer a Man Money to be eaſy, and it would increaſe his Pain. O! it's juſt like offering a hungry Man Stones inſtead of Bread. 2. At Death. How little Comfort can a Man take of his Poſſ$ſſions, which he is going to bid an eternal Farewel to, and which cannot any whit mitigate or allay his Pain; will it be a Comfort then for a Man to think that he has been ſuch a truſty Drudge to Mammon, or other Luſts? I believe not. And 3. What Comfort will ſuch Things yield at the general Judgment? At theſe three Periods all the Sinner's Floods of earthly Waters fail, and cannot yield one drop of Comfort to the thirſly Soul. O but the Springs of Grace yield Sweets, their cryſtal Streams not only follow and refreſh us here, in all the Difficulties we are expoſed to in this parched Deſart, but do accompany us to the eternal World, and there yield a more full and laſting Delight. Rev. 22.1. And he ſhewed me a pure River of Water of Life, clear as Cryſtal, proceeding out of the Throne of God and of the Lamb. 6. Conſider ſeriouſly the dreadful Danger of Apoſtacy from any good Beginnings you have; as it is expreſſed in thoſe awful Places of Scripture, Matth. 12.43, 44, 45. Heb 10.26, 38, 39. 2 Pet. 2.18, 19. Jude 12. Luke 9.62. Remember Lot's Wife.

Direct. 6. You muſt diſpair wholly; not of God, as if he either could not, or would not help you, for he is great in Power, and rich in Mercy, Jer. 32.17, 18 Pſalm 43.5. Exod. 34.6, 7. nor of the Mediator, as if he were not ſufficient to relieve and ſave you; for he is the Wiſdom and Power of God, 1 Cor. 1.24. In him are Treaſures of Wiſdom, and a Fulneſs of Power, even the Fulneſs of the Godhead bodily, Col. 1.19. Eph. 1.7. Col. 2.9. But of your ſelves. And particularly, 1. Of your own Wiſdom. Hence it is ſaid, that we muſt become Fools, that we may be wiſe, 1 Cor. 3.18. i. e. we muſt be ſenſible of our Inability to direct or guide our Steps in the Way to Life, and therefore feel the Want of Chriſt as a Prophet, to inſtruct and teach us thoſe Things that belong to our Peace and Salvation, Lord, What will thou have me to do? ſaid convinced Paul, Acts 9.6. Whoſoever hath heard and learned of the Father cometh unto Jeſus, and thoſe only, John 6.45. 2. Of your own Power. Becauſe without Chriſt ye can do nothing, John 15.4, 5. While you are in your unrenewed State, ye are dead in Sin, Eph. 2.1, 3, 5. unable ſo much as to think a good Thought, 2 Cor. 3.5. It is God that works both to will and to do in any, and that of his own good Pleaſure, Phil 2.13. 3. Of your own Righteouſneſs; whether natural, civil, moral, religious, privative or poſitive; as utterly inſufficient to purchaſe and procure your Redemption: you are more than ten thouſand Talents indebted to divine Juſtice, and you have not one ſingle Mite to pay it with, Matth. 18.24, 25. Your own Privileges and Performances which you formerly counted Gain, you muſt now count no better than Loſs and Dung, Phil. 3.5, — 9. 4 And of all Things elſe, beſides God and the only Mediator, 1 Tim. 2.5. without whom there is no Salvation, Acts 4.12. John 14.6. 5. You ſhould ſo diſpair of all thoſe Things mentioned, as to condemn your ſelves, 1 Cor. 11.31. I have ſinned againſt Heaven and before thee, and am no more worthy to be called thy Son, Luke 15.17, 18, 19. 6. And reſt ſatisfied with any, even the moſt abject Condition in which it ſhall pleaſe God to place you. Ver. 19. Make me as one of thy hired Servants. This Diſpair which I have mentioned, is many Ways neceſſary, in as much as on the one hand, God will not grant us Pardon without it, Gal. 5.4. Rom. 10.3. And on the other hand, without it we are not willing to ſeek Salvation only with God and the Mediator; for it is natural to us to ſeek it rather any way elſe than in Chriſt where it is only to be. found, until we be ſtormed out of all our falſe Refuges, Hoſ. 5.13. Luke 15.14, — 17. But more particularly, 1. It is honourable to God and the Mediator, when we ſeek all from God, and aſcribe all the Glory to him, 1 Cor. 15.10. Pſalm 115.1. and nothing to our ſelves, 2 Cor. 3.5. It is reaſonable that the bleſſed Jeſus ſhould conſult his own Honour, as well as his People's Happineſs in his Dealings with them: Now this is the moſt effectual Method to ſecure it, which at once removes all Cauſe of Boaſting from the Creature, and puts the Crown of our Happineſs upon the Head of free Grace. 2. Profitable to us. As it is highly conducive to illuſtrate the divine Honours, ſo to ſubſerve our great Intereſts, it checks aſpiring Arrogance, excites us to almoſt an invincible Patience, and inſpires us with the moſt ingenuous Gratitude, 2 Cor. 5.7. Luke 15.19. Pſalm 116.34. Rom. 7.24 Now that you may obtain this ſalutary Diſpair, which is ſo contrary to your former Preſumption, and ſo neceſſary to your eternal Salvation; think with your ſelves that you are univerſally corrupted and depraved; He that is born of the Fleſh is Fleſh, John 3.6. That in you, that is in your Fleſh, there dwells no good, Rom. 7.18. That you are dead in Sin, poſſeſs'd with, and govern'd by the Devil, under God's Curſe and Wrath, Ezek 37.2, 3. Eph. 1.1, 2. Acts 26.18. John 6.70. & 3.3. That you can do nothing that is ſpiritual, good and acceptable to God, nothing by which ye can lay claim to Happineſs, either by a Merit of Congruity or Condignity, i. e. either by the intrinſick Worth of your Work, or by Virtue of any Promiſe of God, Rom. 5.6. Eph. 2.12. As more particularly, you can no more believe ſavingly, than you can toſs the Earth off from it's Axis, or raiſe the Dead; for ſaving Faith is the Gift of God, Eph 2.8. the Fruit of the Spirit, Gal. 5.22. only given to the Elect, and wrought in them by the Power that raiſed the Dead, Tit. 1.1. 2 Theſſ. 3.2. Eph. 1.19, 20.

2. You cannot repent ſavingly: You have a Heart which you can no more break than you can draw Waters out of a Flint: Repentance is Chriſt's Gift, Acts 5.31. It is God's Prerogative, and his only to give an Heart of Fleſh, Ezek 36.26. You will ſay, then why does God require theſe Things of us? I anſwer, that though you have loſt your Power of obeying through your own Default, and voluntary Apoſtacy; yet God has not loſt his Power of commanding the Creatures; Sin cannot invalidate the Creator's Claim of Right: But what if you could do much more than indeed you can, what could this do towards your Salvation, ſeeing all your Performances are imperfect? Iſai. 64.7. James 3.2. Matth. 25.5. And that the Law requires an abſolute and perfect Obedience, both extenſive and intenſive, in Thought, Word and Action, and curſes for the leaſt Failute, Gal. 3.10. Matth. 22.37.

Obj. But ſuch as enjoy the Goſpel are not under the Law, but under Grace. Anſ. The Aſſertion, if taken univerſally, is falſe: It is not the enjoying Goſpel Privileges, but a Compliance with Goſpel Terms that frees any from the Curſe of the Law, Rom 8.1 & 6.14, 17.

Again conſider, that if you could perform commanded Duties perfectly, which in this Life is unattainable, is not this a Debt you owe to God as your Creator, Preſerver and Benefactor? Now how can the Payment of one Debt diſcharge another: How can this remove the Guilt of your original Treſpaſs? Gen. 2.17. Rom. 5.12.

Direct 7. Be not haſty and impatient in labouring to get rid of your Troubles; any how, right or wrong. If a Woman ſhould endeavour to provoke her Travail-Pains before the proper Seaſon, ſhe would be in great Danger of deſtroying both the Child and her ſelf: Wait God's appointed Time, in his appointed Way. Conſider, God has waited long upon you, for that which was nothing but your Duty: And is it not reaſonable that you ſhould wait upon him without Grudging for that which is pure Mercy, for that which you can no Ways merit? If ever you obtain an Intereſt in God's pardoning Love, you won't think much of your Labour in ſeeking it: The Harveſt will ſufficiently recompence all the Pains you have been at, if they had been ten thouſands times more.

Direct 8. Try carefully the Comforts you get by the Word; if they don't excite you to Humility, Thankfulneſs, Holineſs in Heart, and Heavenlineſs in Converſation and Practice; truſt them not; and particularly, beware ye miſtake not, in taking a natural Eaſe for a ſpiritual: Some People when they are in Troubles, will weep much, which gives Vent to their Grief; and this alas! the poor Souls fooliſhly imagine to be ſpiritual Conſolations!

Direct. 9. Don't be ſatisfied with the bare Performance of Duties, unleſs ye find Chriſt in them, for theſe are the Way to Reſt, and not the reſting Place it ſelf. Beware of being ſatisfied with your own Reſolves, to be, and do better; reſt not upon them, which it is to be feared, many do, and ſo periſh, Acts 24.25.

Direct. 10. Shun the Company of ungodly People; I mean unneceſſary Converſation with them: Forſake the fooliſh and live, and walk in the way of underſtanding. Prov 9.6. Remember and imitate the memorable Pattern of the Pſalmiſt's practice, Depart from me ye evil doers, for I will keep the commandments of my God, Pſal. 119.115. Bad Company has been the ruin of Thouſands, of whom once better things were expected. Prov. 13.20.

Direct. 11. Aſſociate your ſelves with pious Perſons: For as Solomon obſerves, Prov. 13.20. He that walks with wiſe men ſhall be wiſe, but a companion of fools ſhall be deſtroy'd. And if you are under Troubles, open your Caſe to them, or to ſome godly Miniſter. Act. 2.37. Be not aſham'd to do this: It's your Duty, and your Honour; and as it will be pleaſing to them, ſo it's likely it will be very profitable to you. Alas! many poor Souls thro' baſhfulneſs, and the Temptations of the Devil together, do themſelves great injury, deprive themſelves of much comfort, and neceſſary direction, by concealing the diſtreſs'd Circumſtances of their preſent Condition from the Friends of God; a little Spark is like to be blown up to a Flame if it had vent; whereas on the contrary, if it be confin'd entirely to their own boſoms, it's in danger of being ſmother'd: but in the mean time, leaſt you be miſguided, ſee that theſe Perſons you open your Hearts to, have the evident ſigns of powerful and experimental Chriſtianity; and pray examine the Directions they give you by the written Word.

Direct. 12. Open your Caſe to God by fervent and importunate Supplication: Cry to him Day and Night for pity and pardon: Change me, O God, and I ſhall be changed, Draw me, and I will run after thee, Cant. 1.4. Confeſs your Sins with ſhame and ſorrow, in the Prodigal's and Publican's Language, and the demerit of them: I confeſs “moſt high God! thou mighteſt have honour'd thy Juſtice in my Deſtruction, long ago, and have ſent me quick to Hell: How ſtrange and aſtoniſhing is thy Patience! O ”that it might lead me to Repentance! Confeſs your impotency to help your ſelves, and bewail over the multiply'd defects of all your ſacred Services, and plead with God for Mercy to this effect: Gracious Jehovah, thou “haſt been found of thoſe that fought thee not; O! wilt thou not be found of thoſe that endeavour to ſeek thee? I confeſs, moſt Holy God! that I deſerve to be for ever ſeparated from thy gracious Preſence, and that I can do nothing to merit thy Favour; but I beg for Mercy through the Redeemer's Blood: Lord if thou wilt thou canſt make me clean: O make me an Iuſtance of ”thy free Grace, a Monument of thy Mercy to all Eternity. Plead the Encouragements that Chriſt has given to the weary and heavy laden Soul, and to ſuch as ſee themſelves in a loſt ſtate, if thou art in ſuch a condition:

To conclude; I ſhall only add two Motives to excite your Compliance with the Exhortation and Directions, viz. The Neceſſity of it, and the Advantages you are like to get by it.

1. The Neceſſity; which is abſolute. 2. The Advantages; which are great.

1. The Neceſſity is abſolute both in reſpect of the command and mean. Jer. 8.7. for without it you ſhall periſh in your deluſions. Iſai 44.20. Job 11.20. Without it God will tear you in Pieces. Hoſ. 13.7. I will be unto them as a Lion, as a Leopard by the way will I obſerve them: I will meet them as a Bear bereaved of her Whelps, and I will rent the Caul of their Heart. A Lyon is a terrible, majeſtical, ſtrong, juſt, and generous Creature: When the Lyon roars the Beaſts of the Foreſt tremble, Amos 3.8. He triumphs over his Prey, as if he challeng'd any to attempt it's reſcue; and none indeed dare pretend to it, he being the King of Beaſts; ſo with God is terrible Majeſty, Job 37.22. and everlaſting Strength, Pſal. 96.6. Honour and Majeſty are before him: Strength and Beauty are in his Sanctuary, Job 9.19. and Job 12, 13, 14, 16. Pſal. 29.4. The Voice of the Lord is powerful, the Voice of the Lord is full of majeſty. Joel 3.16. The Lord alſo ſhall roar our of Zion, and utter his Voice from Jeruſalem, and the Heaven; and Earth ſhall ſhake. When Jehovah ſpeaks the Earth trembles, and it's deep Foundations move; when he is wroth all Nature is in the utmoſt diſorder, Pſal. 18.7, 15. He bows the Heavens and comes down, makes Darkneſs, Clouds and Cherubs, his Pavilion; rides ſwiftly upon the wings of the Wind, and eaſily diſſipates his Enemies; by ſhooting barbed Arrows, burning Thunderbolts, and blazing Lightnings (at them Pſal. 18.13, 14 The Hills melt like Wax at the preſence of the Lord, of the Lord of the whole Earth, Pſal. 97.5. When God but touches the Mountains they ſmoke, Pſal. 144.5. The everlaſting Mountains are ſcatterred, and the perpetual Hills do bow, Hab. 3.6. Yea he weighs the Mountains in Scales, and the Hills in a Balance! Gaſps the great Ocean in the hollow of his Hand! and meets out the Heavens with a Span, Iſai. 40.12. The Pillars of Heaven tremble and are aſtoniſhed at his reproof, Job 26.11. Who then can ſtand before this great and dreadful God? Dan 9.5. Who ſhall take the Prey from him? whoſe Strength is infinite and everlaſting! Hoſ. 5.14. For I will be unto Ephraim as a Lyon: and as a young Lyon to the Houſe of Judah: I, even I, will tear and go away, I will take away and none ſhall reſcue him.

It's obſerv'd of the Lyon that he will not fall upon any Creature unleſs he be much provok'd, and that he will not deſtroy thoſe that ſubmit to his mercy. So indeed God's Patience is great, otherwiſe the World wou'd ſoon become a terrible Theatre, an Acaldema, a Field of Blood, a Scene of Deſolation and Horror; but being abus'd, it will have a dreadful Period, abus'd Mercy will turn into inflam'd Severity; Wrath will break forth upon you ſuddenly, unleſs you in time ſubmit to mercy. Luk. 12.39, 40. 2 Pet. 3.10. And as a Leopard by the way will I obſerve them. A Leopard is a very quick ſighted (Lynx Viſu) ſwift, and ſubtle Creature, Hab. 1.8. He waits by the Road, and as ſome ſay hides his Head that he may the more ſecurely and ſuddenly ſeize his Prey: Thus if you perſiſt in a ſinful Security, you may expect that God will employ his Wiſdom as well as his Power againſt you to haſten & heighten your deſerved ruin; he will watch over you for evil, and not for good, Jer 44.27 Catch you, and ſeize you by the way, with the gripe of his Juſtice, when you are going fearleſly and ſecurely on, little dreaming of ſuch a blow; ſo he did Pharcoh that haughty Monarch, in all his martial Pomp and bravery, and ſuddently entomb'd all his Honours in the deep. I will meet them as a Bear bereav'd of her Whelps. A Bear is naturally a fierce Creature, 2 King. 2.24. But being bereav'd of her Young whom ſhe greatly affects, 2 Sam. 17.8. ſhe is exceedingly enrag'd, Prov. 17.12. which ſhews with what enflam'd ſeverity God will meet the impenitent and preſumptuous Sinner, as a roaring Lyon, and as a be$eaved Bear, and he will make you feel (ſo continuing) with a witneſs the fruits of his Wrath, for he will rent the Caul of your Heart. To awake you & excite you, if poſſible, to comply with the Exhortation and Directions, I ſhall attempt to open and explain what is contained in this terrible Phraſe of rending the Caul from the Heart, and what is importted by it. The expreſſion is moſt awful and ſolemn! It informs us,

1. That God will ſlay his Enemies, Luk 19.27. Iſai. 1.24. The Heart being a vital and one of the moſt noble Parts, a violent Death muſt needs enſue its Seperation; for it is in the Body of Man, like the main Spring in a Watch, when that's remov'd all it's motion ceaſes.

2. Tear them in Pieces. Hoſ. 5.14 For I will be to Ephraim as a Lion; and as a young Lion to the houſe of Judah: I even I will tear and go away; I will take away and none ſhall reſcue him. Pſal. 50.22. Now conſider this ye that forget God (which all preſumptuous Sinners do) leaſt I tear you in pieces, and there be none to deliver.

3. That God will pluck out their Hearts: This is neceſſary in order to ſeperate the Caul from them.

4. By this expreſſion of rending the Heart, ſome underſtand the ſpiritual Plagues and Judgments God inflicts upon his Enemies. So Mr. Henry, He will ſend ſuch Judgments “upon them as ſhall prey upon their Spirits, and conſume their Vitals, ſuch as will fill the Soul with ”confuſion and tear it in pieces. And to this purpoſe ſpeaks Arius, Montanus, and Mr. Burroughts. Luther thus gloſſeth upon the words, The Lord will do as a Lion “doth; He more immediately will ſtrike out their Hearts with ſpiritual Plagues; and as for their Eſtates, and Bodies, he will leave them to other Beaſts: Their Hearts were grown fat, they had a film about their Hearts; and Inſtruction could not get to their Hearts; but God ”will tear that Caul, that Film from off their Hearts. So that the expreſſion ſeems to import,

1. The removal of their preſumptuous Stupidity; that hardneſs and inſenſibility which Preſumers have contracted by a long courſe of ſinning, ſhall then be ſpeedily, totally, and eternally removed: the Caul ſhall be rent from the Heart; thoſe who are now paſt feeling, Eph. 4.19. whom all the threats of a God will not pierce, or alarm, but ſtill they ſit like ſtupid Blocks, and unconcerned Stones, in hearing the moſt dr$adful menaces, ſhall be fill'd with the moſt exquiſite Pain! when thoſe Threatnings they now deſpiſe ſhall be put in execution! for then Sinners! preſuming Sinners! the Caul ſhall be rent from your Hearts, & all your painful Paſſions which are now frozen and congeal'd, ſhall then be ſet in a perpetual commotion. Mat 8.12. Chap. 22.13.24.51 Chap 25.30 Luk. 13.28.

2. The ſuddenneſs of thoſe Judgments God inflicts upon preſuming, ungrateful, impenitent Sinners; as a Garment is ſuddenly rent in the Hands of a ſtrong Man: How ſecure ſoever you are in your own imagination, yet ſurely you are ſet in ſlippery Places from which except ye turn ſpeedily, you ſhall have a certain, ſudden, and eternal downfal, among Devils and Damned Spirits! Pſal. 73.18, 19, 20. Surely thou didſt ſet them in ſlippery places: thou caſtedſt them down into deſtruction. How are they brought into deſolation, as in a moment; they are utterly conſumed with terror; as a dream when one awaketh; ſo O Lord, when thou awakeſt thou ſhalt deſpiſe their image. Upon this laſt verſe learned M$ſculus thus gloſſeth, page 535.

“ Uritus ſimilitudine omnium aptiſſima, ſomnii, viz. Dormientis; & imaginis: ita ut ſimilitudine ſominii depingat, quam ſit inanis impiorum feli citas, quibus inhac Vita inſtar dormientium tantiſper bene eſt, dum veluti in vanitate ſua, et felicitatis opinione dormiunt, et inter ſomniendum imaginem quandam felicitatis imperitis ac carnalibus hominibus, non ifſam felicitatem objiciunt, quam illi pro tempore quidem ſuſpi$iunt & admirantur: verum mox ſoluto vane felicita tis ſ$mnio, ſolvi qu$q; ceperit inanae illius ſpectrum, non poſſu$$ aliud, quam ut quos antea ſuſcipibant tum incipiant in ”corde contemnere.

The Pſalmiſt uſeth the moſtapt ſimilitude of ſleep, and an image: in order to repreſent the vanity of the ungodly's happineſs, with whom it is only well for a little time, in this Life, like People aſleep, while they ſlumber in their vanity and conceit of happineſs; and in their ſleep carry before them but a certain image, or ſhadow of happineſs, to amuſe the ignorant and ungodly; which they for a time behold, and admire, but the dream of happineſs being broke and it's image vaniſh'd, they can't bt contemn thoſe whom they before admir'd

Hear you Preſumers what God ſays to you, Deut. 32.35. To me belongeth Vengeance, and Recomp$$ſe, their Foot ſhall ſlide in due Time, for the Day of their Calamity is at Hand, and the Things that ſhall come uponthem make haſte. Jer. 32.12. Wherefore their Way ſhall be unto them as ſlippery Ways i$ Darkneſs, they ſhall be driven on all fall therein, for I will bring Evil upon them. Con$$$ider O Preſumer, that provoked Juſtice $ies in Ambuſh to give thee a ſudden and therefore a terrible Surprize! Jer. 44.27. Dan. 9.14.

3. The Irreſiſtibility of them, or their$ uncontroul'd Force and Violence. O Sinner! thou canſt no more withſtand the Execution of God's Juſtice, "than a Lamb can make it's Part good againſt a Lyon, no more than a feeble Rag is able to prevent its being torn, when in the Hands of an enraged Giant.

4. The Acuteneſs of the Pain ocaſioned by them. Would it not cauſe intolerable Pain to have one of your Arms broke and cruſhed to pieces, and while the Bones jarred and $iſped againſt each other, to have it pulled off by the Shoulder Blade, to have not only the Bones dijoynted and broken, the fleſhy Parts torn in pieces, but the ſinewy, thoſe moſt ſenſible Parts rent aſunder; but yet it is more terrible to be wounded at the Heart, for a Stab there is mortal! But is it not ſtill more dreadful to have the Breaſt dug and opened, and the Heart that Seat of Life, and Spring of Motion, violently tore out of it, having firſt broke all theſe vital, bleeding Chords, by which it was united to the Body, and then to have the Pericordium (or Skin that covers it) fleed off and the Caul rent from it? But be aſſured Brethren, that this though a bo$$$ and very terrible Image, is but an obſcure Reſemblance of the Almighty's Jealouſy, and the Pains produced by it, in the miſerable Subjects of his Indignation; for it infinitely ſurpaſſes any finite Mind, in it's utmoſt Stretch of Thought to frame adequate or equal Ideas of it. Pſalm 90.11. Who knows the Power of thine Anger? according to thy Fear, ſo is thy Wrath. The Damned muſt be always ſcorched with Flames that ſhall never expire! The Damned muſt be always griped with a Worm that ſhall never die. The Damned muſt ever ever drink “the rankeſt Venom that can be ſqueezed out of all the ”Curſes ever God denounced; as I proved before. But I proceed to conſider the ſecond Motive.

2. Motive, Which ſhould excite your Compliance with the former Exhortation and Directions, viz. The Advantages you are like to obtain thereby. And

1. By $word$ you may obtain Pardon, Jer. 31.18, 19, 20. Luke 15.17, — 25. Iſai. 61.1, 2, 3. & 44.3. & 55.1. John 6.37. And is not this a great Privilege? How juſt is the Pſalmiſt's Obſervation concerning it, Pſalm 32.1. Bleſſed is he whoſe Tranſgreſſion is forgiven, whoſe Sin is covered. It he not bleſſed in Body and Soul, in Time and for ever after it.

2. By this you may obtain Peace, which is the natural Conſequent of the former, a valuable and precious Benefit, upon which the Comforts of humane Life very much depend, Rom. 2.10. & 8.6. Prov. 3.17. And

3. The divine Benediction upon all your Enjoyments here; which maketh rich, and adds no Sorrow with it, Prov. 10.22. And finally, a Crown in the next Life, which fadeth not away: Which may God grant us the Privilege of enjoying for Chriſt's ſake. Amen.

FINIS.

An INDEX, Or an Account of the Order of the Principal Heads contain'd in the preceeding Diſcourſe. THE Introduction. Page 1 Diviſion pa. 2 Explication. pa. 2 to 8 Doctrine. pa. 8 Method. pa. 8 Firſt General Head, whrein is ſhewed both Negatively and Poſitively, what it is to go on in a Courſe of Sin, in 7 Particulars. pa. 8 to 10 Second General Head, which proves that ſome who go on a courſe of Sin do notwithſtanding expect Peace. pa. 10 Third General Head, which enquires into the Grounds of their Expectation of Peace and Impunity, and 1. Ignorance is one Ground, which is fourfold, 1. Of God. 2. Of themſelves. 3. Of the Law in it's ſpiritual Extent. 4. Of the Evil of Sin, which is open'd in Three Particulars. pa. 12. to 14 2. Negligence 3. Self Love 4. Inconſideration. pa. 15, 16 Under which Head is ſhewn the Nature of it's oppoſite, viz. Inconſideration in Three Particulars, with ſome of it's advantageous Conſequences. pa. 16, 17 5. Pride. 6. Proſperity. Three Signs of Wealth given in Wrath. 7. Falſe and erroneous Conceits of theſe Four Particulars, viz. The Chriſtian's Graces, Affections, Priviledges, Performances; and Firſt, of the Chriſtian Graces in theſe Nine Inſtances following 1. Conviction. 2. Converſion. 3. Of Repentance. 4. Of Faith. 5. Of Sanctification. Under which Head the difference between the Combat with Sin that is in the Regenerate and Unregenerate is open'd in Four Particulars. 6 Of Love. 7. Of Hope. 8. Sincerity. 9. Charity. Four Objections againſt the Scriptural notion of Charity anſwer'd. pa 17 to 26 2. Of the Affections in Three Particulars, Fear, Deſire, Delight. Six Cauſes among the Affections opened. p. 26 to 28 3. Of the Priviledges of Chriſtians in four Particulars. pa. 29 4. Of their Performances or Righteouſneſs, Negative, Poſitive, Comparative. Eight Signs of dependance upon our own Righteouſneſs propos'd. pa. 30 to 34 8. Some depend upon falſe Reaſonings or Pretexts. Such as theſe Fifteen following, 1. There's none of you all perfect. 2 All are Sinners. 3 All have their Failings. 4. I don't juſtify my ſelf. 5. There's no Body certain of Salvation. Four Conſiderations propos'd to invalidate this Pretext. 6. If our ſtate be bad we can't change it 7. We muſt wait God's time. 8. I deſign to turn to God afterwards. 9. I have no learning. 10. I have a bad Memory. 11. If I thought much on ſuch melancholy matters I ſhould grow Crazy. Ungodly Sinners prov'd to be Fools from. Three Conſiderations. 12. If I ſhould pore much on theſe Things, I ſhould certainly fall into Deſpair. 13. But I muſt ſerve God has promiſed to hear thoſe that ask in his Son's Name. In anſwer to this the ſinfulneſs of Preſumers Prayers is opened in 8 Particulars. Three bad Conſequences of that opinion, viz. that the Prayers of ungodly People entitle them to the Promiſes propoſed; and the reaſonableneſs of the contrary Doctrine opened. 15. The Spirit has different ways of working. All theſe Pretexts are anſwer'd. pa. 34 to 50 9. Preſumptuous Sinners offer many Excuſes and Pretexts to paliate their Sins. And 1. For Drunkenneſs 5. 2. For Worldly-mindedneſs 6. 3. For Carnality 4. 4. For Swearing 3. 5. For Sabbath breaking 1. Under which Head the Morality of the Sabbath is prov'd by ſix Reaſons. 6. For the Neglect of Family Worſhip 5. The neceſſity of this Practiſe confirm'd by four Conſiderations. 7. For neglecting to hear the Word 18. 8. For Paſſion 2. Under this Head the nature of ſinful Anger is explained in three Particulars. 9. For the neglect of Charity 6. Under this Head is ſhewn the excellency of Charity in ſix Particulars. pa. 50 to 87 10. Another Cauſe of the Security and falſe Hope of wicked People is the Devil. pa. 87 11. The bad Advice of wicked People. Their common Objections anſwered in many Particulars. pa. 87 to 97 12. The daubing of unconverted Miniſters; their fraud and fallacy expos'd, in many Particulars. pa. 97 to 102 13. Bad Examples. pa. 102, 103 Fourth General Head, wherein is ſhew'd the Folly, Miſery, and Curſed Eſtate of Preſumptuous Sinners. 1. The Preſumer's folly is diſcover'd in four Particulars. The Reſemblance of their Hope to a Ruſh in three Particulars: To a Spider's Web in four, explain'd. 2. The ſinfulneſs of their Hope expos'd in 9 Particulars. 3. Their Miſeries open'd in 9 Particulars, Two Privative, and Seven Poſitive: The Privative Miſeries of Preſumptuous Sinners are, 1. Loſs of the Image of God; the nature of that Image explain'd in three Particulars. 2. Loſs of Communion with God. Three Signs of Communion with God propos'd, and four Particulars of the Miſery of thoſe who want it explain'd. Their Poſitive Miſeries, 1. They are under the power of Sin; the ſpread of Sin over all the Faculties of the Soul explained, and the horrors and dangers of this State deſcrib'd in many Particulars. 2. In the Poſſeſſion of Satan, the qualities of this Enemy explain'd in four Particulars. 3. Under the Guilt of Sin, the heinous qualities of the Preſumer's Sins expos'd, as alſo the nature of his Condemnation therefor, explain'd in three Particulars. 4. Under the Wrath of God. The qualities of this deſcribed in ſix Particulars, viz. that it is, 1. Incomgrehenſible. 2. Terrible. 3. Unavoidable, either by ſlight, force, fraud. 4. Intolerable. 5. Eternal. 6. Continual. The dreadful Nature of God's Wrath further Illuſtrated by 5. Conſiderations, 1. By that of his highneſs and tremendous Majeſty. 2. Of his Holineſs, and ſpotleſs Purity. 3. By the depth of his Wiſdom. 4. The Infinity of his Power. 5. The weight of Chriſt's Sufferings. 5. In a ſtate of Death. This Truth confirm'd illuſtrated, by the deſcription of 12 Reſemblances between Preſumptuous Sinners and Dead Men. 6 Under the Curſe. Four Properties of this deſcribed, viz. that it is, 1. Univerſal. 2. Judicial. 3. Extreme and terrible. 4. Irrevocable and Eternal. The Eternity of the Damned's Torments prov'd by five Arguments. 7. In extreme Danger, in many reſpects. pa. 103 to 167 The IMPROVEMENT. USE. I. Of Conſolation; wherein is ſhewed the happy State of gracious Perſons. Particularly that their Bleſſings are and ſhall be, 1 Univerſal. 2. Perpetual. 3. Exquiſitely ſweet and raviſhing. pa. 167 to 170 USE. II. Of Exhortation. p. 170 to 174 Twelve Directions propos'd to alarm, and guide Secure Sinners to Chriſt. The firſt Direction urges the neceſſity of Self-Examination, by three Arguments. The ſecond the neceſſity of Self-judging. The third the neceſſity of endeavouring after a deep ſenſe of their Miſery; by two reaſons. The qualities of this ſenſe of Sin deſcrib'd, or the nature of Conviction open'd, in ſix Particulars, viz. That it includes, 1. An affecting apprehenſion of Sin, 1. Actual. 2. Original. 3. Of the miſery of their preſent State, in four Particulars, viz. 1. The Certainty of it. 2. The Severity of it. 3. The Eternity of it. 4. The Equity of it. 2. Fear of Puniſhment. 3. Sorrow for Sin; it's qualities deſcrib'd, in four Particulars. 4. Self Deſpair; it's nature ſuccinctly opened; and an Objection againſt Application to godly Miniſters under Soul diſtreſs anſwered by 10 Queries. 5. Shame. 6. Harred againſt Sin, it's qualities deſcrib'd in two Particulars. The third Direction alſo ſhews how to attain that Senſe or Conviction of Sin. The right manner of hearing the Word open'd, in 5 Particulars, The fourth Direction diſſwades from ſtrangling Convictions, by 8 Arguments, and diſcovers three of the general. Cauſes of this Practiſe. The fifth Direction excites to labour after the increaſe and augmentation of Convictions by ſix Conſiderations. The ſixth Direction urges the Neceſſity of Self-Deſpair by two Reaſons, and explains it's nature in ſix Particulars. The ſeventh Direction diſſwades from impatient Haſte, in labouring to get rid of Soul troubles. The eighth Direction excites to a ſtrict Examination of the Comforts convinced Perſons obtain. The ninth Direction diſſwades from $eſting upon the bare performance of Duty. The tenth Direction diſſwades from unneceſſary Converſation with ungodly People. The eleventh Direction and adviſes to aſſociate with pious People. The twelfch Direction adviſes to open your Caſe to God. Two Motives to excite Compliance, viz. 1. The neceſſity of it. 2. The Advantages obtained by it pa. 174 to the end.

THE Nature of Regeneration OPENED, And it's Abſolute Neceſſity, In Order to SALVATION, Demonſtrated, IN A SERMON From JOH. III. 3. ALSO The Nature of Adoption, With its Conſequent Priviledges, Explained. IN A SERMON From 1 JOH. III. 1.

By the Reverend Mr. John Lennent, Late Miniſter of the Goſpel in Freehold, New Jerſey.

An Expoſtulatory ADDRESS to Saints and Sinners. Added as an APPENDIX, to the firſt of theſe Diſcourſes: By GILBERT TENNENT, A. M. Miniſter of the Goſpel at New-Brunſwick, in New-Jerſey

Iſai. 1.18.

Come now and let us reaſon together, ſaith the Lord; though your Sins he as Scarlet, they ſhall be as white as Snow; though they be red like Crimſon, they ſhall he as Wool.

Eph. v. 1.

Be ye followers of God, as dear Children, and walk in love.

BOSTON: N. E. Printed in the Year. 1735.

A prefatory Diſcourſe to the following Sermons, with a Relation of ſome Memoirs of their Author's Converſion and Character.

PARDON me, candid Reader, if notwithſtanding the Nearneſs of my Relation to the Author of the following Sermons, for the Honour of the moſt hight GOD, and the Glory of his free Grace, I do his Memory the Juſtice, and the World the Service, (I mean ſuch as were nto perſonally acquainted with him) as to attempt without the Paint of Flattery, a modeſt Deſcription of his real Characer.

I am aware that Relatives are apt to be ſuſpected of Partiality, in the Relations they give of thoſe they are bound to by thy Tyes of Nature; becauſe through the Strength of their natural Affection, their Judgment is apt to be byaſſed, and their byaſſed Judgment as apt to miſguide their Tongue, or Pen, into hyperbolical Miſtakes in their Narratives.

I freely confeſs there is ſome Reaſon for this Suſpicion in the general; but is it not poſſible for a Relative to get his Mind freed from thoſe partial Byaſſ$s, ſo as to obſerve plain Matters of Fact, with Modeſty and Impartiality. Or muſt their Reaſon and Senſes be rendred wholly and inviolably Uſeleſs, in ſuch Matters as concern thoſe they are related to. Sure I am, they have an Advantage above Strangers in this, that they can with more Eaſe inſpect into the ſecret and more retired Paſſages of their Relations Lives, not to ſay that it has been the Practice of ſome great Men (whoſe Example thoſe of a m$aner Order are apt to follow pro Viribus) to favour the World with an Account of their Relations Lives and Characters; whoſe Names, if it were needful, I could mention.

I confeſs I am unequal to the Task I am engaging in, but a Regard to God's Honour, and the good of Mankind, invite me to attempt it.

Once more, to remove the former Suſpicion, I can with the utmoſt Solemnity aſſure the Reader, that what I ſhall offer, ſhall be much below what I might in Juſtice aſſert.

But to proceed,

The Reverend Author of the following Sermons, was bleſſed by God (from whom every good Donation flows) with a quickneſs of Apprehenſion, copiouſneſs of Fancy, and fluency of Expreſſion. As to acquired Parts, he made no contemptible Progreſs in the Knowlege of the learned Languages; as alſo in philoſophical and theological Studies, conſidering his Years and Opportunities; which thoſe Reverend Gentlemen, before whom he paſs'd his Tryals, gave honourable Teſtimony to, by ſuch an Approbation of his publick Performances, as was ſuited to his diſtinguiſhed Merit. But particularly, he excelled in the polemical and caſuiſtical Parts of Divinity; he was well known to be$a keen Diſputant, and an expert Caſsuiſt. But that which crowned his other Attainents, and made them appear with Beauty and Luſtre, in the Eyes of all judicious Beholders, was his undiſguiſed and eminent Chriſtianity It pleaſed the God of all Grace ſome conſiderable. Time before his Entrance into the publick Miniſtry, to work a ſpecial Work of his pure Grace in his Heart, which in Concurrence with his peculiar natural and acquired Endowments, rendred him a prepared and poliſhed Shaſt, for the miniſterial Work. Give me leave, candid Reader, to relate a few Paſſages concerning the Manner of his Converſi$n to God.

His Conviction of Sin, and the State of Danger and Miſery he was brought into by it, was the moſt violent in Degree, of any that ever I ſaw: For ſeveral Days and Nights together, he was made to cry out in a moſt dolorous and affecting Manner, almoſt every Mement; the Words that he frequently uſed in his Soul-Agony were theſe, O my poor Soul! O my bloody loſt Soul! What “ſhall I do? Have Mercy upon me, O God, for Chriſt's ”ſake! Sometimes he was brought to the very Brink of Diſpair, and would conclude, ſurely God would never have Mercy upon ſuch a great Sinner as he was; and yet in the mean time, obſerve Reader! that his Life was unſtained with thoſe ſcandalous. Extravagancies, which too many (alas for it!) in the Bloom of their Youth are enſnared by. His natural Predominant was the Sin of Paſſion, or raſh Anger, and the worſt I ever knew him guilty of, was ſome indecent Heats this Way; which afterwards he was exceedingly humbled for and watchful againſt; his Paſſionateneſs coſt him many a deep Sob, heavy Groan and ſalt Tear, and after it pleaſed the bleſſed God to confer his free Grace upon him, he was remarkably altered in this Particular, and gained in a great Meaſure, the aſcendant over it. Now, Reader, conſidering that the Manner of his Life before his Conve$ſion was ſuch, as to be free from groſs Enormities, the depth of his Diſtreſs under his Conviction, and that in young Years, is the more remarkable, and ſerves to confute that vain Notion, of ſome carnal People, that if Perſons have not been prophane in their Lives, then they ſay there no need of deep Convictions, and grea$ Anguiſh of Soul, in order to a true Cloſure with Chriſt. Indeed his Diſtreſs was ſuch, as forced him to make an open Confeſſion of his Sins, to almoſt all that came near him; as alſo to beg their Prayers at God's Throne in his Behalf; and this he did in ſuch a piteous Manner, with ſuch a dejected frighted Countenance, like that of a Man going to be put on a Rack, or Gibbet, or having his Head upon a Block in order to be chop'd off; and with ſuch dolorous Groans, and vehement Importunity, did he implore Heaven for Relief and Pardon, that even ſome Strangers who came to ſee him, were much affected therewith; the Tears trickling down their Cheeks like Hail. At the beginning of his Conviction, I endeavoured to heighten it, by repreſenting to him the particular and heinous Aggravations of thoſe Sins, I knew or ſupected him to be guilty of, in a Dreſs of Horror; leaſt his Conviction ſhould languiſh, and he relapſe into a dangerous Security. But when I perceived that it increaſed to a great Degree, and was attended with vehement longing after Chriſt, and a Willingneſs to forſake all for him; I altered the former Method.

I think I had ſufficient Evidence of the depth of his Humiliation and Strength of his Deſire after Chriſt, in the following Inſtances, and many others that might be mentioned, did I not deſign Brevity. He profeſs'd with an “Agony of Paſſion that he was willing to bear the Torments of Hell, if ſo he might but get a Sight of Chriſt, and an Intereſt in him; be earneſtly and frequently beg'd of God, that he would humble him to the Duſt, ”yea below the Duſt.

One Morning about the break of Day, after great Wreſtling through the Night and Day preceeding, he took occaſion from the Time of the Day, to ſpeak as ſurprizingly as ever I heard any Mortal about the Morning-Star, longing and praying. that the bleſſed Jeſus, the “true, the bright, the beautiful Morning Star, who had introduced the Light and the Day, into a dark World, ”would appear in Mercy to his poor diſtreſſed Soul; and thus he improved the Time about the Sun's riſing, “begging that the Sun of Righteouſneſs would ſhine upon his diſconſolate, dejected, wretched Soul with Beams ”of Mercy and Salvation. And thus he improved many other Occurrences every of which were they here mentioned, would-ſwell this Paper to too large a Bulk. But to be brief, his Heart ſeemed to be ſick, ſore ſick with panting after Chriſt, ready to burſt in preces. I have (Glory to God) through the Riches of free Grace, been honoured with the Sight of many a convinced Sinner, but never did I behold beſides himſelf, any in ſuch a Rack of acute and continued Anguiſh, under the diſmal Apprehenſions of a holy, juſt, jealous and provoked Deity, impending Ruin and endleſs Miſery.

Now when I perceived ſuch plain Signs of a deep Comviction, great Humiliation, and earn$ſt Deſire, I altered the former Method as I hinted before, and offered all the encouraging Supports I could gather from every promiſory Part of the ſacred Scriptures, that I thought related to his Caſe, that I might miniſter Comfort to his ſick Soul, but in vain. Sometimes after having offered a promiſory Scripture, and laboured to perſwade him that he had an Intereſt in it, becauſe the Conditions on which the promiſed Bleſſings were ſuſpended, were wrought in him; this would have ſometimes ſo much Influence upon him, that it would prevent his crying out for a few Minutes, (juſt like a Man drowning in troubled Waters, a ſmall Twig may ſupport for a ſow Moments, but the next Surge that comes will beat him off) and then immediately the Torrent of his Grief would break forth, in the moſt doleful Accents, complaining that neither that nor any other “Promiſe in the whole Bock of God belonged to him; that the Conditions annexed to them were not wrought ”in him. The Truth is, his Wound was ſo deep, that none but God's own Arm could heal it. But it pleaſed the Almighty, after four Days and four Nights, enduring the utmoſt Agony of Soul Diſtreſs, in which ſpace he cried out almoſt every Moment, after the Manner before deſcribed, to make his Conſolations as conſpicuous and eminent as his Conviction has been. But by the Way, obſerve Reader, that for ſome Time before it pleaſed the Almighty to ſhed abroad the Beams of Mercy and Love into his Soul, he was much exerciſed with ſorrowful and piercing Reflections upon his conceived Hypocriſy; he judged and condemned himſelf to be a Phariſee, a Hypocrite, for crying out as he had done, and yet the biting of his Conſcience, the Sharpneſs of his inward Pain, and Weight of his Grief was ſuch, that he could not prevent it, therefore he would have all People out of the Room, that he might pray and mourn alone.

One Morning when I went in to ſee him, I perceived a great Alteration in his Countenance; he that but about an Hour before, looked like a condemned Man, going to be put to ſome cruel Death, looked upon me with a cheerful gladſome Countenance, (ſo as if a Perſon oppreſs'd with Poverty, had the moſt valuable Diadems, and opulent Kingdoms the Earth affords or contains, conferred upon h$m would look) and ſpoke to me in theſe Words, O “Brother! the Lord J$ſus has come in Mercy to my Soul, I was begging for a Crumb of Mercy, with the Dogs, and ” Chriſt has told me he would give a Crumb. Then he deſired me to thank God by Prayer, which I did more than once. He alſo requeſted me to praiſe God by ſinging Part of a Pſalm, which I comply'd with, and ſung the thirty-fourth. And was it not ſtrange and ſurprizing Reader, to hear this Perſon, of whom I have been treating, ſinging the Praiſes of God with more Joy, Energy and Clearneſs, than any of the Spectators, who crowded in upon ſo extraordinary and ſolemn and Occaſion, eſpecially conſidering the Time when this happened, viz. between ten and eleven of the Clock in the Forenoon, and that aboat three of the Clock the ſame Morning he was Speechleſs for ſome Minutes, and in the Judgment of all the Spectators, expiring, in the Pangs of Death. Yea the Conſolations of God had ſuch a mighty Influence upon him, that about an Hour or two after he went thirty-two Rods upon his own Feet, with but a very little Help to ſee his Brother, the Reverend Mr. William Tennent, who was then extremely ſick, nigh unto Death, deem'd by the moſt, paſt all humane Probability of Recovery; for he ſaid, he muſt ſee his Brother, in order to tell him, what “God had done for his Soul, that he might praiſe God ”upon his Account, before he died: And indeed when he came to the upper Room where his Brother lay (who is yet through Mercy alive, and who has been and is like to be further ſerviceable to advance the Kingdom of Jeſus, in the Hearts fo Sinners) I having him by one Hand, and Mr. Court Van Varhes by the other he had almoſt ſprung out of our Hands, when he came near the H$ad of the Stairs, the Joy of God became ſo his Strength and Song! When he came to his Brother, he addreſſed him in theſe Words, O Brother! the Lord has looked in “Pity upon my Soul, let the Heavens, Earth and Sea, and ”all that in them is, praiſe God! — But being expoſed too ſoon to the cold Air, he ſell into a Fever, and then in ſome few Hours queſtioned that eminent Diſcovery of God's Love; but was in a little time aſter comforted, and thenceforward the Courſe of his Converſation was altered; he had many after Sealings of God's Covenant-Love, but in the Intervals was frequently dejected, and diſtreſſed with doubtful Thoughts about his State. Don't expect Reader, that I ſhould relate what aff$cting Impreſſions theſe extraordinary Occurrences had upon the Hearers and Spectators; only one particular I muſt not conceal with a Vail of Silence, viz That a certain Perſon of Diſtinction, who in Reſpect of practical Religion was but Galeo-like, being preſent when my Reverend Brother received theſe Conſolations mention'd, was forced to confeſs, That the Sight of theſe Things, was enough to convince an Atheiſt of the Reality of Religion".

But to proceed, after theſe ſatisfactory Diſcoveries of the Love of God in Jeſus, he became a conſciencious Performer of the Duti$s of Religon, both negative, poſitive and relative. He was cautious in avoiding all incentives to Vice, as being ſenſible of his own Weakneſs, and the Force of Temptations.

He was painful in the Performance of ſuch Duties eſpecially, as were moſt contrary to Nature's Eaſe, ſuch as conſtant ſecret Devotion, and frequent Faſting, the laſt of which is almoſt wholly neglected, by the greateſt Part of the preſent Generation, both young and old, which is for a Lamentation!

He was a tender hearted, kind and courteous Relative, of a very ſympathetick Spirit, and particularly his dutiful Reſpects to his reverend and aged Father, his honoured and affectionate Mather, (of whoſe early Kindneſſes he ſtill retained a grateful Senſe) merits honourable Mention and cheerful Imitation His great Soul diſdained any thing that was mean and trivial, and inclined him to the moſt noble and generous Actions that were within the Verge of his Power. But not to inſiſt here,

I proceed to conſider his Attainments in the chriſtian Graces or Virtues: Now there are theſe three, viz. Humility, Love to Chriſt, and Zeal for his Kingdom, in which it pleaſed God to give him conſiderable Advances, each of which I ſhall ſpeak a little of. And

1. He was wont to expreſs himſelf in the moſt abaſing Strains, viz "That he thought himſelf, one of the worſt of Creatures ever the Creation bore!" Give me leave to mention but a few Inſtances of his Humility and Modeſty.

Was not this a remarkable Evidence of the abaſing Senſe he had of his own Unworthineſs, that, the earneſtly upon his dving Bed, deſired his Relations, to forbear any “ Funeral-Encomiums upon him when he was gone; for he aſſerted with ſome Degree of Paſſion, that he deſerved ”none. But this was an Inſtance of his Modeſty and Humility, yet we cannot but think, that we ſhould obey God rather than Man, by labouring to convey the Memoirs of God's peculiar Goodneſs, expreſſed to his Servant, to the lateſt Poſterity.

Another Inſtance was this, when he was admitted to the miniſterial Office, in his private Studies, he often took the Bible in his Hand, and walked up and down the Room weeping and mourning over it, becauſe altho' there was ſuch a Treaſury of precious Truths contained in that bleſſed Book, that he underſtood ſo little (as he thought) of them. A Senſe of the Greatneſs of the miniſterial. Work, and of his own Ignorance and Unfitneſs for it, (as he conceived) was often a very oppreſſive Burden to his Spirits.

Again, It was long, even after it pleaſed God to ſucceed his Labours, before he could be perſwaded to believe that the ſovereign Majeſty of Heaven, would bleſs the Endeavours of a Perſon every Way ſo mean and unworthy, as he reckoned himſelf to be; and therefore when Reports were brought to him, of Perſons convinced by his Sermons, he could not think for a Time that they were real and ſpeacial, until further Matter of Conviction was offered him, by a Variety of bright and inconteſtable Evidences,

As to his Love to the Lord Jeſus, it's neceſſary I ſhould offer one Word: It may be aſſerted with Truth & Juſtice: that he had an affectionate Affection to the King of Saints; which he expreſs'd to the ſurprize and ſatisfaction of ſuch devout Souls, who had the advantage of hearing his eloquent, and earneſt Prayers. Chriſt and him crucified, was the mark of his Purſuits, the ſacred Centre, to which the various Lines of his Life run, with a delightful proneſs; of his ſupreme Love, and higheſt Admiration! Of Him he would often ſpeak, in the rethorical and rapturous Strains, of Love Language! Upon this moſt excellent, precious, and delightful Subject, his Tongue was ſometimes as the Pen of a ready Writer.

He had alſo a very flaming Zeal for the promotion and eſtabliſhament of the Meſſiah's Kingdom; it was often, often his Petition to God; a Requeſt, which he uſually offered, with much Vehemence! Namely, that it would pleaſe “the Gracious God, to make him ſerviceable to his Church in the World; and that he wou'd not ſuffer him to live only to devour the Alms of it, but rather remove him to ”himſelf, before he became uſeleſs, and unprofitable: Which Requeſt the Almighty granted, for he was carried off in a throng of Labour and Succeſs; when his Heart was much ſet upon the Work of God, and his People's Love upon him.

It we conſider him in his publick Character: It pleas'd that God in whoſe hands the Hearts of all Men are, and who can turn them, as he does the Streams of Water, in the South; to ſtir up in him earneſt Longings after the Service of God and his Church in the Miniſterial Office; a Station which the Fountain of Gifts, and Father of Spirits, had in a peculiar manner qualified him for; a Station in which he thought he might more eminently dedicate and devote all his Parts and Powers to the Glorious God; in labouring to illuſtrate his Honour, and advance his People's Intereſt: With theſe Deſires and Deſigns, after having paſs'd the uſual Trials, with uncommon Approbation, he came into the Miniſtry; in which he laboured as a Workman, that needed not to be aſhamed.

His Miniſterial Adminiſtrations, were attended with three notable qualities, viz Prudence, Pains, and Succeſs.

He behav'd himſelf in all reſpects, with ſuch decent caution, but yet attended with ſuch Chriſtian plainneſs, and manly boldneſs; that thoſe of his People who lov'd him not (tho' indeed there were but few ſuch) ſear'd him.

As to his Pains in the Miniſterial Work, the Truth is, his labour was great! tho' his Time was ſhort, his Race was ſwift and vehement! His Heart was ſo fix'd upon the Work of God, that there was no perſwading him to deſiſt, in the progreſs of his publick Labours, even then when his Body was much emaciated and weakned by a Conſumptive Illneſs; when it was judg'd by skilful Phyſicians, very prejudical to his broken and languiſhing Conſtitution. He often preach'd to his dear People, while he was under the power and influence of a burning Fever; which plainly ſhew'd the flame and ſervor of his Zeal, and that he had but little regard to his Body; compar'd with the precious Souls of Men, for whom he was willing to ſpend and be ſpent.

In his publick Diſcourſes, not to mention the juſtneſs of his Method, beauty of Stile, and fluency of Expreſſion, by which he chain'd his not unwilling Hearers to his Lips; he was very awakning and terrible (to Unbelievers) in denouncing and deſcribing, with the moſt vehement pathos and awful ſolemnity! the terrors of an offended Deity; the threats of a broken Law, the miſeries of a ſinful State; and this Subject in the Courſe of his Miniſtry, he inſifted much upon; becauſe he found it by experience, (with many others) the moſt effectual and ſucceſsful mean to alarm ſecure Sinners: And obſerve, Reader, he us'd a cloſe diſtinguiſhing and detecting method in the Application of his Sermons, which with his pungent mode of Expreſſion, was very piercing and ſolemn. but as Dr. Watts obſerves in his Funeral Elegy upon Mr. Gouge, ſo I may truly ſay of him, that he knew the pity of Emanuel's Heart, ſas well “ ”as the terrors of Jehouvah's Hand. He was as tender and compaſſionate in his addreſſes to gracious Souls, as he was awful and awakening to others; he knew as well how to open and apply the Goſpel Balſom to ſilk Souls, as to brandiſh and apply the Law's Lancet to the Secure; and he was as willing to do the one, as the other. But indeed he was very cautious of miſapplying the different Portions of the Word to his Hearers, or of ſetting before them only a common Miſs (as he manner of ſome is) and leaving it to them to divide it among themſelves, as their fancy and humour directed them; for he knew well that that was the bane of preaching.

Once more, He was a very ſucceſsful Miniſter. When he was under Trials in order to the Miniſtry, he was much exercis'd with doubts, difficulties and diſtreſſes, about his Call to that great and awful Truſt: but it pleas'd the good God to diſſipate theſe Clouds, and afford to his perplexed anxious mind, abundant Satisfaction reſpecting this matter, by the numerous Seals which crown'd his pubſick Labours; (for as ſamous Rutherford obſerves, "it is not probable "that God will Seal a Blank) ſo that it may be truly ſaid of him, that the gained more poor Sinners to Chriſt in that little compaſ of time which he had to improve in the Miniſterial Work, which was but about Three Years and an half, than many in the ſpace of Twenty, Thirty, Forty or Fiſty Years. Many Souls have, and will have, reaſon to bleſs God to Eternity, that ever they ſaw him: But tho' he was thus honour'd with the ſmiles of Heaven, upon his Labours; with the kind regards of a loving, and generous People; who had it been poſſible, could have pluck'd out their Eyes, and given them to him, Gal. 4.15. A People, who ſhew'd as much reſpectful regard, and ſympathy, as ever any before them did to a Miniſter! Yet was he far from being exalted in his own Mind, but through Grace, ſtill retain'd a juſt, grateful, and humble Senſe of God's diſtinguiſhing goodneſs, and his own unworthineſs.

But I muſt haſten to conſider the melancholy concluding Period, of this labourious, and ſucceſsful Scene of Action.

As he drew nearer to his End, his Love to, and Concern for, his People encreas'd; he would often expreſs himſelf to his Brother, with many tears, in theſe Words! I am “ griev'd for my poor People! for I fear they will be leſt to wander, as Sheep without a Shepherd, or get one that will pull down, what I have poorly endeavoured to build ”up. Yea his his Brother (who lay by him) has frequently overheard him, in deep ſilence of the Night, wreſtling with God by Prayer, with ſobs and tears (as he underſtood) for his People! even then when ſo reduc'd, by the Conſumption, that he could ſcarce walk alone; the waſting pains of which lingring and tedious Diſtemper, he bore with unbucken Patience, and ſilent Submiſſion to his Father's Pleaſure; until it pleas'd God to open a door of eſcape to his captive Soul, through the ruins of his decay'd Frame.

On Saturday Evening, the laſt Evening of his Life, he was ſeiz'd with a violent [pang] of Death, which was thought by the Standers by, to be his laſt; of which, unexpectedly reviving, and obſerving a diſorder among them, he addreſs'd one of them thus, whom he ſaw uncommonly affected, with a chearful Countenance; I would not “have you think the worſe of the ways of Holineſs, becauſe you ſee me in ſuch Agonies of Diſtreſs, for I know there is a Crown of Glory in Heaven for me, which I ”ſhall ſhortly wear. Afterwards many times in the Night, he earneſtly pray'd in theſe words, Come Lord “Jeſus, Come Lord Jeſus! O Jeſus! why doſt thou linger.” Sometime before Day, after a little Pauſe, he expreſs'd with a humble Confidence, the laſt words of the ſweet Pſalmiſt of Iſrael, 2 Sam. 23.5. Although my “Houſe be not ſo with God, yet hath he made with me an everlaſting Covenant, ordered in all things and ſure: ”for this is all my ſalvation, and all my deſire. About the break of Day, he call'd his Brother William to Prayer; and earneſtly deſir'd him, to implore Heaven for his ſpeedy removal; for the ſaid, "He long'd to be gone." About Eight or Nine of the Clock, on the Morning of the Sabbath, (the Seaſon which he us'd to improve in the moſt earneſt and winged Supplications to the divine Majeſty, for his Bleſſing upon the Church in general, and particularly for that Branch of it, he preſided over; it pleas'd his Maſter to tranſlate him, to that Great Aſſembly to the Juſt, the Church of the firſt born, there to celebrate an eternal Sabbatiſm, in Praiſes and Songs of Triumph! inſtead of his former painful Employments.) A few Minutes before he expir'd, he broke out into the following rapturous Expreſſions (having his Brother William by the Hand) Farewell “my Brethren, Farewell Father and Mother, Farewell World, with all thy vain Delights: Welcome God and Father, Welcome ſweet Lord Jeſus: Welcome Death, ”Welcome Eternity, Amen. A little after he only mentioned with a low Voice (the ſtrength of Nature being broken) theſe words, "Come Lord Jeſus, Come Lord Jeſus!" and ſo he fell aſleep in Chriſt. and obtain'd an abundant Emrance into the Everlaſting Kingdom of his God and Saviour; and has left us to mourn! the Loſs the Church of Chriſt has ſuſtain'd in general, by the diſmal gloom of an angry Heaven, in the removal of ſo prevailing an Interceſſor, and faithful Watchman (who could well found an alarm) and his own Congregation and Relations in particular! by the abſence of ſuch a painful Paſtor, and paſſionate Friend. What a doleful preſage is it to a Land, of impending, apptoaching Calamities, when the Great God looks up ſuch Jewels in his Cabinet! Iſai. 57.1.

He has left us to mourn our own, and the publick Loſs; by the removal of ſuch a Guide from us, and Guard from others, in the paſſionate Language of Eliſha, over a departed Elijab, 2 Kin. 9.12. And Eliſha ſaw it, and he cried, My Father, my Father! the Chariot of Iſrael, and the Horſemen thereof: and he took hold of his Cloaths and rent them in two pieces.

He is gone to the Reſt of God, and left us behind him in this doleful Deſart; to travel and mourn, and hang our Harps on Willows; while he drinks the Joys of Angels, in that Seat of perfect Pleaſure, where all tears are wip'd away. For

Jam procul a patria meſti Babylonis ad oras. Fluminis ad Liquidas meſti Sedemus aquas. By Babel's Borders ſorrowful we ſit. Far from the Country where we Love we wait.

He has left us to mourn, but bleſſed be God not without Hope, a rational & Scriptural Hope, of meeting in a better Country, where there will be no need of parting any more, and where they happy Inhabitants are perfectly freed from Sorrow, Striſe, and Sin. A Country of which a poor Indian could ſay,

Illic vera quies, illic ſine fine, voluptas; Gaudia et humani, non referenda ſonis. There Joy unbounded, infinitely glides, There's Reſt and Pleaſure, blooming too beſides.

Thus did this faithful Servant of God, live, and thus did he die.

Sic Mihi contingat vivere, ſicq; more. Thus let me Live, thus let me Die, O God! Thus let me triumph, on the ſhining Road.

It may be with Juſtice obſerv'd, concerning him, that he liv'd much deſir'd, and died much lamented. His Funeral Herſe was well inviron'd by thronging Crouds, and well bedew'd with ornamental tributary Tears.

The Reverend and Ingenious Ms Dickinſon of Ellſabeth-Town, compos'd the following, Elogy, to be Inſcrib'd on his Tomb Stone; which is indeed a juſt and genuine Deſcription of his Character.

Here lies what was Mortal of the Reverend Mr. John Tennent, Nat. Nov. 12th. 1707. Obije April 23.1732.

Who quick grew Old, in Learning, Vertue, Grace; Quick finiſh'd well, yielded to Death's Embrace, Whoſe moulder'd Duſt, this Cabinet contains, Whoſe Soul triumphant, with bright Seraph's reigns. Waiting the time, till Heaven's bright Conclave flame, And the laſt Trump, repairs his ruin'd frame. Cur prematuram mortem, queramur acerbam. Mors matura V$$it, cum bona vita ſuit.

But I proceed to ſpeak ſomething of the following Sermons, and this I muſt crave leave to ſay of them, that tho' they are bereav'd of their Author's finiſhing Hand, which doubtleſs would have help'd them to appear with more beauty and luſtre, yet as they are, I can't but hope that they will be grateful to all devout and intelligent Perſons, and accepted of as Specimens of their Author's Ingenuity and Piety.

The Subjects treated of in them are weighty and momentous: The firſt treats of Regeneration which is the foundation of practical Religion, the Soul that animates it, without which it is but a dead Carcaſe; the Source from which it ſprings. Secondarily, in this Sermon you have the nature of this Change plainly, and ſuccinctly open'd, it's abſolute neceſſity in order to Salvation inconteſtibly demonſtrated, and it's inſeperable Characters agreably and juſtly diſplay'd. In the ſecond you have the Nature of Adoption, the neceſſary conſequent of Regeneration, with its peculiar and noble Privileges, ſolidly tho' briefly diſcuſs'd.

I made choice of theſe Sermons, not becauſe I deem'd them the beſt of his Compoſure, but becauſe beſt ſuited to the Subject before treated of.

I beſeech the Reader, that he would read them with attention and reflection, and ask the Divine Direction and Benediction upon his pains; for this is the way in which only he has rational encouragement of meeting with ſaving good and edification.

Courteous Reader, I have added an Expoſtulatory Addreſ, to, and Lamentation over unconverted Sinners, with ſome Directions to thoſe that are truly gracious, by Way of Appendix to the firſt of theſe Sermons of my Brother's, partly becauſe the Diſcourſe concluded abruptly, and principally becauſe I wanted to expreſs a little of the Thoughts, Sorrows and Deſires of my Soul, upon that ſo neceſſary and precious a Subject; that I might eſſay to allure the Sinner's Love, as I had attempted in the firſt Diſcourſe, to ſtrike their Fear; that ſo by any Means, if it were the good Pleaſure of God, I might be an Inſtrument in his Hand, of gaining ſome to Chriſt. I cannot ſay I have come up to the Dignity and Weight of the Subject; but I can ſay, I have deſired and attempted it. Pray Reader, Be entreated to weigh the Arguments in thy Mind impartially, and then judge if they are not rational? And I beſeech thee to remember, for Chriſt's Sake, that in this World only (which is a State of Probation) there is Time to work out your Salvation in: The Damned in Hell are for ever paſt it, the Bleſſed in Heaven are in the perfect Enjoyment of it; therefore call upon God while he is near, ſeck him while he may be found, Iſai. 55.6. Let not unconverted Sinners encourage themſelves in Sin, becauſe God delays the Execution of his Juſtice, for the longer abuſed Patience waits, the more enflamed and terrible will be the Executions of provoked Anger at laſt; when Men have filled up the Meaſure of their Impieties, and thereby ripen'd themſelves for the Stroaks of it. Gen. 15.16. Jer. 51.13. Iſai 42.14 I have a long Time holden my Peace, I have been ſtill and refrained my ſelf, now will I cry like a travailing Woman, I will deſtroy and devour at once.

And let not the Saint think his Work is over, becauſe he is converted; this is juſt as if the Iſraelites when they had paſſed through the Red ſea, had imagined themſelves to be got into Canaan, but they afterwards found an $owling Wilderneſs to travel through, full of Dangers, Difficulries and Enemies, which they muſt grapple with, before they get to Canaan, and ſo will you. When the Ship is built, and rigg'd, and launched, and loaded, and beginning to move to her Port, the Voyage is but juſt begun; the Mariners muſt expect to meet with Storms and hard Labour, before they get to their intended Harbour: Thus it is with you my dear Brethren, Converſion but leads you into that narrow Way, in which you muſt expect Travel and Labour, and Difficulties of different Kinds. But in the mean time, I confeſs that Converſion gives you an habitual Fitneſs to perform the one and ſuſtain the other. Beware of being enſnared by the Amuſements of this vain World; remember you will pay dear for all ſtolen Sweets. Beware of forgetting your firſt Love. Beware of a covsetous, ſlothful or ambitious Spirit, each of which will prove very prejudicial to your Progreſs, if indulged. Live within Sight of your own Country. O! bring forth Fruits for Chriſt; for what do you ſtand in the Vineyard but for this? What is the Deſign of all the Waterings of the Word, and prunings of Providence, but to make you fruitful? Read Iſai. 5. Remember the Dignity to which you are advanced, and act worthy of it; you are the Sons of a King, diſdain and avoid baſe ſneaking Actions, as unſuitable to your exalted Character. Haſten, Haſten, Haſten, upon the Wings of Faith, and Feet of Love, to your Reſt. Watch ye, ſtand faſt in the Faith, quit you like Men, be ſtrong. 1 Cor. 16.13. I commit you to God and to the Word of his Grace, which is able to make you perfect, ſtabliſh, ſtrengthen, ſettle you, and to give you an Inkeritance among them that are ſanctified, Acts 20.32. 1 Pet. 5.10.

And remain Your's In the Dear LORD JESUS, Gilbert Tennent.

New-Brunſwick, July 19th. 1734.

POSTSCRIPT.

IF any ungodly Men with effronted Impudence, will deride the foregoing broken Memoirs, I have given of my Brother's Converſion and Character, it being natural for the Sons of Pride, to laugh at that which through their Blindneſs and blockiſh Jgnorance they can't, or through their Malice and Prejudice againſt God and Religion, they won't underſtand; Remember that by your Scoffs, you make your own Bonds and Fetters ſtrong, Iſai. 28.22. You cannot by your Virulence hurt the venerable Dead: He is got beyond the Reach of your Rage; and as for my ſelf, I look upon your groundleſs and invenom'd Calumnies, among my greateſt Honours; but if ye deſire a further Anſwer, take it in the Words of Dr. WATTS, in one of his Lyrick Poems.

'Laugh ye Prophane, and ſwell, and burſt, 'with bold Impiety, 'Yet ye ſhall live, for ever curs'd, 'and wiſh in Vain to die.

Farewell, G.T.

Regeneration Opened. JOHN III. 3.

JESUS anſwered and ſaid unto him, Verily, verily, I ſay unto thee, Except a Man be born again, be cannot ſee the Kingdom of GOD.

THESE Words are Part of a remarkable Dialogue between Chriſt and Nicodemus; in which Nicodemus his Fear, Ignorance, and Willingneſs to be taught, are principally bewrayed; he was one of the Phariſees, as we are informed from the firſt Verſe of this Chapter, who in General were ſtated Enemies againſt Chriſt, and his Goſpel; theſe Phariſees were proud Separatiſts, who upon the Opinion of their own Righteouſneſs deſpiſed all others.

As to his Station, he was a Ruler, as the Word Archoon ſignifies; this Man being in a high and eminent Station, through Fear of incurring the Anger or Diſpleaſure of the Jewiſh Sanedrim, by openly profeſſing Chriſt, came to him by Night, Verſe 2. Thus we ſee what Clogs, Hindrances, and Impediments, Honour, Grandeur, and Greatneſs are, in the Way of the Profeſſion and Practice of Truth and Holineſs; yet it is evident from the Words of Nicodemus, in the ſecond ver. notwithſtanding his Fears to acknowledge openly the Truth of Chriſt's Miſſion from the Father, that be had a well grounded Perſwaſion of it, $$om the Miracles the bleſſes Jeſus had wrought; Rabbi, we know that thou art a Teacher come from God: for no Man can do thoſe Miracles that thou do$ſt, except God be with him. But certainly it is of vaſt Conſequence and Importance, that the groſs Ignorance and ſtrange Stupidity of this learned Man, a Teacher in Iſrael, concerning the vital Part of Piety, — are ſo perſpicuouſly detected in our Text and Context. Jeſus anſwered and ſaid unto him, Verily —. In the Words are three Things remarkable, 1. A Propoſition. 2. An Aſſeveration. 3. The implicit Occaſion of them both.

1. The Propoſition in theſe Words, Except a Man be born again, he cannot ſee the Kingdom of God. In it there be two Things, 1. The Subject, a Man. 2. The Predicate, or that which is ſpoken concerning the Subject, be born again.

1. As to the Subject, a Man. This indefinite Expreſſion (the Matter ſo requiring as the preſent Caſe is) is equipollent, or equivalent to a univerſal. It is as much as if he had ſaid every Man, of whatſoever Order, or Character, or Age, or Nation, Great or Small, Rich or Poor, Noble or Ignoble, Learned or Unlearned, Young or Old, Jew or Gentile, Bond or Free, Male or Female, muſt be born again, or they cannot ſee the Kingdom o God. Gal. 6; 15. Heb. 12.14. 1 Pet 1.23. 2 John 1.13. John 3.7. 1 John 2.29. & 3.9. & 5.4.

2. The Predicate; which being complex treats of two Things, viz. (1.) Of Happineſs under that Term the Kingdom of God. (2.) The Qualification univerſally neceſſary to obtain it, which is being born again; ean me tis genneſthe anwthen. The Greek Word anwthen is generally render'd ſuperne, from above, but the Tenor of our Context, eſpecially Nicodemus his Anſwer to Chriſt, How can a Man enter the ſecond Time —? Verſe 4. ſufficiently proves that if ſignifies as much here as deuteron, or again, our dunatai idein, ton baſi$cian tu theou; be cannot ſee the Kingdom of God; by ſeeing here I underſtand poſſeſſing, according to that Phraſe of the Romans, Hereditatem cernere. A Proof of this we have in our Lord's Sermon on the Mount, Matth 5.8. Bleſſed are the Pure in Heart: for they ſhall ſee God; i. e. they ſhall ſee him to their Comfort, ſee him ſo as to enjoy him, ſee him as a Friend and Father, and poſſeſs him as a ſatisfying Portion. Cannot, an unregenerate Man is under a threefold Impotency, in Regard of the Enjoyment of God's Kingdom.

1. Natural. He muſt take this Kingdom by main Force out of the Hands of a juſt and infinite GOD, if he gets it at all, while he remains in this State. Now what Power has a guilty Worm to do this? Whoſe Foundation is in the Duſt, and who is cruſhed before the Moth, Job 4.19.

2. Moral. He is a Subject utterly unqualified for the pure Pleaſures that Kingdom affords, being univerſally corrupt, and ſubject to the Government of Sin and Senſe.

3. Judicial. He is diſſeized of, and ſeperated from this Inheritance, by the Sentence of Chriſt the Judge of Quick and Dead; which no Power in Heaven or Earth can reverſe: For He that liveth and was dead, carries the Keys of Hell and Death at his Girdle, Rev. 1.18.

An Unregenerate Perſon, as ſuch, neither can, nor ſhall ſee the Kingdom of Heaven, ſo as to inherit lit, if there be Power enough in God and Chriſt to keep him out; for this Chriſt gives his Word in pawn, which he will ſurely accompliſh. Now there is a threefold Kingdom made mention of in the Holy Scriptures.

1. A Kingdom of God's Providence, eſtabliſh'd upon the Baſis of God's uncontroulable Power, and unſearchable Wiſdom, 1 Chron. 29.11. Jacob's God has the reins of Covernment on his Shoulders, He weilds the Eternal Scepter, and ſits at the ſacred Helm.

2. The Kingdom of God's Grace in the Church; built upon Chriſt the Golden Foundation, the chief Corner Stone: This Kingdom is given to the Branch by God the Father, as the inſpired Evangeliſt teſtifies, Luk. 1.32.

3. A Kingdom of Glory and Bleſſedneſs: Matth. 25.34. Come ye bleſſed of my Father, inherit the Kingdom prepared for you — This laſt mentioned I take to be the Kingdom deſign'd by Jeſus in the Text, viz. that triumphant Quire in which the Saints and Angels ſing Eternal Hallelujah's, to the Everlaſting King. Heaven is call'd a Kingdom, becauſe in it God rules his Sons and Subjects. God's Kingdom is where he reigns: Now he reigns in Righteouſneſs, Heb. 1.8. Thy Throne O God is for ever and ever! a Scepter of Righteouſneſs, is the Scepter of thy Kingdom.

2. The Aſſeveration, Verily, Verily. This Aſſeveration is a conſpicuous Confirmation of the Truth of the Propoſition, tending clearly to manifeſt the great Momentouſneſs and Importance of it. There be two Things in the Aſſeveration which ſerve to eſtabliſh inviolably the Vetacity or Truth of the Propoſition, viz. (1.) The Repetition of the Particle Amen. (2.) The Dignity of the Speaker. The Word Amen, rendred Verily in the Text, is twoſold, either Prefixed or affixed; when it is prefixed or put before a Propoſition, it is the Note of a certain and earneſt Affirmation, as in the Words of our Text, Verily, verily. When it is affixed or ſubſequent to a Propoſition, it notes two Things: Either (1.) The Aſſent of the Mind, Will, Affections, as at the Concluſion of the Creed and the Lord's Praver. Or (2.) An Aſſeveration, or certain Affirmation, as the Word Amen, at the End of the Lord's Prayer, ſignifies not only our Aſſent to, but Aſſurance of the Reality and Certainty of the Things therein contained; now the Repetition of this Particle in our Text, like the redoubling of Pharach's Dream, Gen. 41.32. ſhews us at once the undeniable Certainty and great Weight of the Thing ſpoken of.

2. The Dignity of the Speaker: Who is it that ſpeaks thus? The bleſſed and holy Jeſus, as our Text informs us; which Name ſome derive from Temi mitto, a Word that ſignifies to ſend, becauſe the Lord Jeſus is the bright Angel, the faithful Meſſenger of the everlaſting Covenant; Mal. 3.1. Heb. 3.2. Others from jaw ſano, a Word that ſignifies to heal, becauſe our Lord Jeſus was the true Phyſician, Math. 9.12. Mark 2.17. Baſil and Cyril among the Ancients are of this Opinion.

But the Angel explains the true Derivation of it, Mat. 1.21. And thou ſhalt call his Name Jeſus, for he ſhall ſave his People from their Sins. And that not only typically, as M$ſes and J$ſhua, and others, but really and truly. Nor (2) only temporally, as thoſe before mentioned, juſt from bodily Miſeries, but from ſpiritual and eternal, from Sin and Death, Heb. 2.14. 1 Cor. 15.55, 56, 57. 1 John 3.8. (3.) Neither did he only free his People from Miſery, as M$ſes did Iſrael out of Egypt,; no, but as his Type Joſhua led Iſrael into Canaan; ſo does the bleſſed jeſus the Anti-type, introduce his People into a State of endleſs, uninterrupted, and unſpeakably raviſhing Delight, in the Imperial Paradiſe, of which the earthly Canaan was but a dark Figure. Now I ſay, the Dignity of the Perſon ſpeaking in our Text, gives great Weight and Confirmation to the Truth ſpoken. Will he who is Truth it ſelf lie? Will he who is the great Prophet of his People, co-equal and co eternal with his Father, the Brightneſs of his Glory, the Expreſs Image of his Perſon, Heb 13.4.8. deceive us? I ſay unto you: I who am the Alpha and Omega, the firſt and the laſt; the King of kings, and Lord of lords, and Prince of the Kings of the Earth.

As to the third Particular, the Ground or Occaſion of the Words of our Text, imply'd in that Phraſe, Jeſus anſwered. It is difficult to find out what were the Words Nicodemus ſpake, to which Jeſus gave anſwer, there is a Diverſity of Opinions about it. Some think that Chriſt's Words, are a direct Anſwer to thoſe Words of Nicodemus mentioned in the ſecond Verſe; As if Chriſt had ſaid, Thou lookeſt upon me as a Prophet only, thou can'ſt do no otherwiſe, unleſs thou wert regenerated. Others think, and that more probably, that from the good Opinion Nicodemus had of Chriſt, he asked the Way to Salvation; and that our Text is an Anſwer to that Queſtion.

From the Words thus briefly explained, there ariſes theſe two doctrinal Obſervations, the one imply'd, and the other expreſs'd.

Obſer. I. That Man from his very Birth is depraved.

Obſer. II. That Regeneration is abſolutely neceſſary in Order to obtain eternal Salvation.

As to the firſt of theſe which is this, That Man from his very Birth is depraved.

The Method I deſign to follow in proſecuting this Doctrine is 1. To prove the Truth of it. 2. Explain the Nature of it. 3. To improve it. And

1. I am to conſider the Truth of the Doctrine. This is plain from the Text, for if the firſt Birth was not vitiated, what need would there be of a ſecond. The royal Prophet Iſaiah upbraids Iſrael with this, And was called a Tranſgreſſor from the Womb, Iſai. 48.8. The Pſalmiſt gives Teſtimony to the ſame Truth, Pſalm 51.5. I was ſhapen in Sin, not only corrupted with Sin as ſoon as born, but before, even in our Formation. Job confirms this in the 14th. Chapter of his Book, 4. Verſe. Who can bring a clean Thing out of an unclean? not one. Yea, the bleſſed Jeſus makes this the Ground of the Neceſſity of a Change, in the 7. Verſe of our Context, That which is born of the Fleſh is Fleſh: As if Chriſt ſhould ſay, You need not wonder, Nicodemus, at my Inculcation of the Neceſſity of this inward Change or New Birth; becauſe Men are corrupted from their firſt Birth. This original Depravity is conveyed to all the Sons of Adam by Generation, unleſs prevented by a Miracle, as in Chriſt. The Sickneſs and Death of Infants are a plain and umanſwerable Proof of this: For the Wages of Sin is Death, Rom. 6.23. Alſo the baptiſmal Laver ſhews this hereditary Contagion and Infection. But

2. I am to explain the Nature of this Depravity. which conſiſts chiefly in theſe three Things, viz.

1. In a Privation of Good. 2. In an Antipathy to God. 3. In a Propenſity to Evil.

1. Then, In every Unregenerate Soul, there is a privation of all good: There is no Spark or ſignature of that priſtine beautiful Image engraven at firſt on the Soul by God; no reliques of Man's primitive Righteouſneſs, neither in habit or in act, in inclination or motion, that is ſpiritually good, Rom. 7.18 In my fleſh, i. e. in my Nature conſidered as corrupted, there dwells no good thing. The Soul is depriv'd of it's ancient Ornaments and Furniture; it is left poor without ſpiritual riches, blind without ſaving knowledge, naked without ſpiritual raiment. Rev. 3.17.

And,

2. There is an antipathy to God, his Ways, his People, his Image, Rom 8.7. The carnal mind is enmity to God. This is evident from the Speech and Practiſe of wicked People, their embittered jeers, and ſatyrical invectives againſt God's People. A Cain hated an Abel, and an Iſhmael an Iſaac, and an Bſou a Jacob; and that becauſe of Joh. 3.12. Now this helliſh ſpite is to be found in all natural unregenerate People, till remov'd by the ſupernatural Change, of which I deſign to ſpeak afterwards. I now proceed to the

3. Patticular contained in this depravity; which is the Propenſity that is in all Unconverted People to every Evil. Prov. 22.15. Focliſhneſsis bound in the heart of a Child. Indeed there is not an equal propenſity in all, to every Sin; no, for ſome by reaſon of their natural Temperament, manner of Education, or cuſtom, are inclined to one Sin more than ſome others; yet all Men by Nature are virtually diſpoſed to every Sin; for we are prone to Evil as the Sparks fly upward, Job 5.7. Every Sin is form'd in our Nature; they want only time, opportunity, temptation, and the removal of reſtraining Grace, to bring them forth into action.

USE. Hence we are informed (I.) of Man's miſerable and deplorable ſtate by Nature, which affords us ſufficient matter for the deepeſt Humiliation, and moſt doleful Lamentation! It's on this account that we are rendred obnoxious to the vindictive Juſtice of a terrible and holy God. Eph. 2.3. This it that makes our Lives ſo corrupted, and all our religious Services ſo defective and depraved.

2. This informs us of the abſolute neceſſity of a univerſal Change, of Heart as well as Practice, in order to obtain Fellowſhip and Communion with a holy ſin hating God here, 1 Joh. 1.6. or the more full Enjoyment of him in the Life to come. How can there be a ſweet Communion, and full Enjoyment, without Love? and how can there be Love without Likeneſs? and pray what Likeneſs or Reſemblance is there between an infinitely pure God, and an Unconverted Sinner, who is a very maſs of Pollution and Defilement? How can that God who is glorious in Holineſs fix his complacential Love upon that which is the object of his eternal abhorrence? And how can an unrenewed Sinner, who is fill'd with enmity againſt God, Rom. 8.7. fix his higheſt Love upon one he hates with an implacable hatred. All which conſider'd, complexly ſhews us the abſolute neceſſity of a $univerſal Change. Which naturally leads me to the ſecond Obſervation, which is,

That Regeneration is abſolutely neceſſary in order to obtain Eternal Salvation.

This is evident from the words of our Text, Except a Man be born again, he cannot ſee the Kingdom of God. Alſo from Gal. 6.15. For in Chriſt Jeſus neither circumciſion nor uncircumciſion avails any thing, but the new Creature. Therefore if any Man be in Chriſt Jeſus he is a new Creature, old things are paſs'd away, and all things are become new. Heb. 12.14. Without Holineſs no man ſhall ſee the Lord. Rev. 21.27. And there ſhall in no ways enter into it, any thing that defileth, neither whatſoev$r worketh abomination, or maketh a lye, but they which are written in the Lamb's book of Life.

In proſecuting this Doctrine, I ſhall endeavour to obſerve the following method.

1. Shew Negatively what Regeneration is not. 2. Poſitively ſhew what it is. 3. Propoſe thoſe Reaſons that urge the neceſſity of it. 4. Improve it.

As to the firſt propos'd, which was to ſhew what Regemeration is not. And,

1. It is not what Nicodemus groſly conceiv'd, a re$entry into the Womb of our Mother. It is ſurprizing that a Man of ſo polite Literature, as we have reaſon to believe Nicodemus was: A Maſter, a Teacher in Iſrael! acquainted with the Law and Word of God, where doubtleſs he had read frequently ſuch paſſages as thoſe, Ezek. 36.26 ſhould have ſuch groſs conceptions of this Work of God; but hereby are theſe ſayings of God verify'd, 1. Cor 1.21. and 2.14 For in the wiſdom of God the World by wiſdom knew not God; but the natural man receiveth not the things of the Spirit of God, for they are fooliſhneſs unto him; neither can he know them, becauſe they are ſpiritually diſcerned Such is the inherent hereditary Contagion of our apoſtatiz'd Nature, that were we born a thouſand times in a natural way, it woul not remedy that Malady: This the bleſſed and holy Jeſus plainly and clearly confirms in the 6th. ver. of our Context, That which is born of the fleſh. is fl$ſh, i.e. it is corrupted and contaminated.

Hence it appears to be a prodigy of incomparable folly for any to boaſt of and glory in, the grandeur of their Deſcent and Lineage, ſeeing that whatſoever is born of the fleſh is fleſh, and without outward Cultivation, and inward Renovation, muſt be the Subjects of indelible miſety. Neither

2. Is Regeneration a change of the Eſſence, or being of the Soul: (haec ſemper eadem phiſicae maner) The Soul is not made new as to it's being or ſubſtance aut quo ad eſſe phiſicum) other ways a new Soul muſt be in$$$us'd, which we read not of; but as to it's qualities (aut quo ad eſſe morale) new qualities or principles of Action are infus'd into the Soul by God, by which it is inclin'd, and ſway'd after another manner, and to another ſcope, than formerly. Some do talk ſtrangely of this affair, that the ſubſtance of the Soul is chang'd, as Flaccus Fliricus, Gregory Nazianzene, and others, "that People are Goded into God, and Chriſted "into Chriſt, as their Expreſſions Theopoiein Chriſtopoiein import. It's true, the Scripture calls this gracious Change, a participation of the Divine Nature, 2 Pet. 1.4. But this is only to ſhew (1) the reality and fixedneſs of this work of Grace, that it is no notion or fancy, but a ſolid reality. (2) the reſemblance it bears to the Divine Perfections. Such Perſons are renew'd after God's Image In Knowledge, Righteouſeſs, and Holineſs; they have a divine temper and diſpoſition of Soul; the principal by as of their Hearts is towards God and his Service. But tho' they are thus born after God and of God, yet they are not thereby made God. That which is by way of ſubſtance or eſſence in him, is only by way of accident in us. Neither

3. Doth it conſiſt in an outward Profeſſion of Chriſt, or his Ways. The fooliſh Virgins had large Lamps, but no Oyl, Matth. 25. A Man may be reform'd from Paganiſm or Popery, to the Profeſſion of true Chriſtianity, and yet be a ſtranger to this Work of God. Nor

4. In the enjoyment of outward Priviledges; ſuch as Baptiſm, the Lord's Supper, and others of the like nature. The Jews of old depended upon theſe outward Priviledges and Prerogatives, Jer. 1.4. Rom. 10.3. And ſo do many of the Goſpellized World now; but the divinely inſipi$ed Jeremiah pungently inculcates the invalidity of outward Ordinances, without the thing ſignifyed by them, to obtain bliſs and glory; therefore he puts the circumcis'd Jews, who were uncircumcis'd in Heat, in a paralel Caſe Yea Chriſt himſelf had a Controverſy with the Jews upon the ſame account, he endeavoured to deſtroy their fond hopes of Heaven grounded upon their outward Priviledges, and for his plain dealing he receiv'd abuſive treatment, Joh. 8. The Apoſtle Paul very plainly ſheweth the inſufficiency of theſe things without an inward renovation, Gal. 6.15. Neither

5. Doth it conſiſt in an external conformity to the Law of God: For this is ſomething inward, the Workmanſhip of God in the Heart. A Man may pray, read, hear outwardly, keep the Sabbath, be faithful to his Word, and juſt in his Dealings, and yet be a ſtranger to this Work of God in the Soul: For ſuch were ſome of the Phariſees of old, Phil. 3.6. Mar. 10.20. and yet our aſcended Lord and Saviour poſitively avers, that unleſs our Righteouſneſs exceed the Righteouſneſs of the Scribes and Phariſees, we ſhall in no wiſe enter into the Kingdom of Heaven, Mat. 5.20. Nor

6. In a reſtraint of the Old Man. God reſtrains many whom he never renews: So he did Abimelech a Heathen,, Gen 20.6. One that is not renew'd may avoid groſs ſins, through fear, ſhame, or the abſence of opportunities, and temptations; or through the influence of Nature's light, the Precepts of Morality, the Doctrines of the Goſpel, and the Cill Laws of the Land. The Apoſtle Peter ſpeaks of ſome that had eſcap'd the Pollutions of the World through the knowledge of the Lord Chriſt, and yet were again intangled in them, 2 Pet. 2.20, 23. Reſtraining Grace keeps only from the outward acts of Sin, through ſlaviſh fear, or ſome ſelfiſh motives; but ſaving Grace ſubdues Sin at the root, and raiſes an irreconcileable hatred in the Soul againſt it. 2 Cor. 7.11. Nor

7. In common Gifes or motions of the Holy Spirit, which are without diſtinction confer'd on both the Elect and Reprobate: It is not a Giſt of Prayer, Tongues, Utterance, or a faculty of unfolding Scripture Difficulties: Judas had all or moſt of theſe, yet was he not born again, but a Son of Perdition, Joh. 17.12. It is not with Men as “with Trees (as one observes) for every bud, bloſſom, or leaf, argues ſome life in the Tree, but every ability to Preach or to Pray, does not prove this ſupernatural ”Life in us. Neither does it confiſt in the common motions of the Holy Spirit, ſuch as ſome ſight of Sin, ſome grief for it, and wiſhes after Amendment; perſonal Afflictions, a proſpect of Eternity in Sickneſs, or other ſuch alarming Occurrences, may cauſe ſuch like workings. Herod delighted to hear John the Baptiſt, Mark 6.20. Felix trembled when he heard Paul preach, Acts 24.25. And Agrippa was almoſt perſwaded, ex eligo, which compar'd with Paul's anſwer, ver. 29. Acts 26.28. may be juſtly rendred all to a little: and even wicked Balaam could wiſh for a happy Death, tho' he did not ſo well reliſh a holy Life, Numb. 23.10. Le me die the Death of the Righ$eous, and let my laſt End be like his. 2 Pet. 2.15.

Nor

8. Does Regeneration conſiſt in a partial Change of the Soul, or of ſome of it's Faculties only; but it is a total Change of the Soul in all its Powers. There may be ſtrange Changes in ſome of the Faculties, and yet no true Converſion to God; as particularly, (1) There may be great light and knowledge of divine Truths, with an aſſent to, and perſwaſion of their veracity, in the mind. 1 Cor. 13.2. And though I have the gift of propheſy, and underſtand all myſteries, and all knowledge; and though I have all faith, ſo that I could remove mountains, and have no Charity (or Love, fo rſo the word agape ſignifies) I am nothing. Alſo Heb. 6.4. For it is impoſſible for thoſe who were once enlightned—Rom. 2.17, 18. Here we ſee the Underſtanding the directive Power may be ſo illuminated by the Spirit of God, as to perceive divine Truths with a more clear and affecting view than before, without a ſaving Change. Alſo the Will which is a cardinal Faculty of Man's Soul; may be much bow'd, and almoſt perſwaded in ſome of the Unregenerate, Act. 26.28. Again, the Conſcience, another Power, or as ſome ſay, a reflex act of of the Mind, may be much awakened by the terror of God upon the account of Sin, Gen. 4.13, 14. Act. 24.25. Alſo the Paſſions may be in ſome meaſute chang'd in the Unregenerate: They may have great Sorrow for Sin, 1 Kin. 21.27. Mat. 27.4.5. Joy and delight from divine Objects; Heb. 6.4. Mat. 13.20. and in attendance upon divine Ordinances, Joh. 5.35. Iſai. 58.2. Deſires after Chriſt, Mal. 3.2. Joh. 6.34. after Grace, Mat. 25.8. after Heaven, Numb. 23.10 ſome hatred againſt Sin, Rom. 2.22. 2 Kin. 10.26, 27, 28. ſome purpoſes to forſake it, Numb. 22.17, 18. ſome Love, to God, Jer. 2.2. Deut. 9.6, 24. compar'd to Chriſt, Mat. 10.37. to the People of God in general: This the Parable of the wiſe and fooliſh Virgins proves, Mat. 25. for it is probable that the fooliſh would not have aſſociated and dwelt with the wiſe ſo as they did, unleſs they had lov'd them, Gal 4.7. to faithful, Soul ſearching Miniſters in particular, Mark 6.20. ſome fear of God, Jam. 2.19. Jonah 1.10.16. ſome zeal for God, 2 Kin. 10.6. Phil. 3.6. Rom. 10.2. ſome faith in God, Act. 8.13. Joh. 2.23, 24 ſome dependance and reliance upon God, Mich. 3.11. 2 Chron from ver. 5. to 13 &. 18. compar'd with Deut. 9.6 24. & 1 Kin. 15.3. ſome confident perſwaſion of their intereſt in his ſpecial favour and friendſhip, Mat. 25.7, 11. Joh. 8.33. 2 Chron. 13.10 Numb. 22.18. All theſe things I have mentioned under this Head, People may have, and yet want regenerating Grace, and ſo be damned at laſt. But I proceed to conſider the

2. Thing propoſed, which was to ſhew poſitively what Regeneration is. And

1. More generally, it may be ſaid to be a reſtauration of God's defaced Image in Man, to ſome degree of it's primitive beauty and luſtre. Our firſt Parents were made after God's Image, in Knowledge, Righteouſneſs and true Holineſs, with dominion over the Creatures, Eccl. 7.29. Gen. 1.27. Pſal. 8.5. This Image of God conſiſted in a univerſal rectitude of the whole Soul, with all its Faculties, Powers and Affections; the Underſtanding being the guide and governour of the Soul's Faculties, had clear Perceptions of the mind and will of God; the Will was ſubject to the Underſtanding's directions, having an inherent inclination to will that which the Mind by it's native light, ſhew'd to be good. The whole train of Paſſions freely follow'd the guidance of theſe ſuperiour Powers, without the leaſt reluctance: Thus there was a univerſal harmony at firſt among all the Soul's Faculties eſtabliſh'd by the God of order, but Sin has introduced a confuſion and Chaos among theſe Faculties, it has darkened the Underſtanding, rendred the Will obſtinate, and miſplac'd the Affections upon diametrically oppoſite Objects, hardned the Heart, ſtupified the Conſcience: Now the blind Will which was before a Subject, uſurps the Empire, and hurries the other Powers to a compliance, with its inordinate dictantes. Now Regeneration is a renewing that gracious Image of God in us which we have loſt; for by it the blind Underſtanding is in ſome meaſure enlightened, Act. 26.18. the ſtony Heart mollify'd, Ezek. 36.26. the diſordered Affections rectify'd and fix'd upon the moſt ſuitable and noble Objects, God himſelf as their chief Good and laſt End.

But more particularly,

A Law Work generally preceeds this Change: Hence the Law is ſaid to be a Schoolmaſter to load us to Chriſt, Gal. 3.24. which I apprehend is wrought in the following manner.

1. There is a diſcovery of Sin, which the Lord effects by the Law and by the Spirit. Rom. 7.7. I had not known Sin, but by the Law. Before this Chriſtleſs Sinners are ſecure, like Peter ſleeping in this Chains, Acts 12.6. The Spirit of God concurs with the Law. This is one of his firſt Works with Unconverted Sinners; as is evident from Joh. 16.8. Before he convinces them of Righteouſneſs, he convinces them of Sin; their Eyes are opened, Act. 26.18. Now they ſee Sin in its loathſome nature, deplorable circumſtances, and dreadful conſequences; they begin to ſee the holineſs of God, the ſpiritual latitude of his Law, and their own corrupt nature; then are they apt to cry out, Who can ſtand before this great and dreadful God! Now, tho' this diſcovery of Sin begins at a particular Evil, as with the Jews, Act 2.37. yet is proceeds to more; as Ezekiel was led to divers parts of the Temple to ſee greater and greater abominations, Ezek. 8.6—12, 13.

2. There is an application of the meric of Sin: God convinces the Sinner that all the threatnings belong to him; yea he particularly applits them to himſelf, as Nathan his parabolical Diſcourſe to David, 2 Sam. 12.7. I am the man, that theſe Curſes are directed againſt: He hears his Condemnation founded by the Trumpet of the Word; he lees and feels that he is in the utmoſt diſtreſs, environed with dangers, and can at preſent ſee no way of eſcape open'd, Luk. 15.17. He is in the caſe of the afflicted purſu'd Iſraelites at the Red Sea, Exod 14.14, 15. This is that Spirit of Bondage to ſear, which ordinarily preceeds the Spirit of Adoption, Rom. 8.15.

3. Compunction, or ſharp anguiſh for Sin. The fight of Sin and Wrath wound the Soul, as tho' it were ſtab'd with a Sword, Act. 2.37. They have ſuch acute Pains as if a ſharp Spear lanc'd their Hearts: it's elſewhere call'd the rending of the Heart, Joel 2.13. When we are greatly griev'd in Soul for Sin, ſo that it even cuts us to the Heart to think how we have diſhonoured God, and diſparag'd our ſelves by it; when we conceive an everſion to Sin, and earneſtly deſire and endeavour to get clear of the principles of it, and never to return to the practiſe of it, then we rend our Hearts for it, and then will God rend the Heavens, and come down to us with Mercy. Alſo this Compunction I am treating of is called breaking up of the fallaw Ground, Jer 4.3. Break up your ſallow ground, and ſow not among therns: Which repreſents both the neceſſity and difficulty of it. An unconvinced Heart, ſays one, is like “fallow Ground, until'd, unfenc'd, unfruitful of any thing beſides Thorns, which is the natural produce of the Soil; which we are bound to get plow'd up by the Word of God, H$b 4.12. otherwiſe they will choke our attempts, ”and blaſt our hopes. Hoſ. 10.11. It's alſo compar'd to a taking away the fore-skin of the Heart, Jer. 4.4. Circumciſe your ſelves to the Lord, and take away the fore skins of your Heart, ye men of Judah, and Inhabitants of Jeruſalem: leſt my fury come forth like fire, and burn that none can quench it, becauſe of the evil of your doings. i.e. ſaith Mr. Pool, take away that brawnineſs and obſtinacy that “is upon your Hearts, having to do with God that hath reſpect unto the Heart. Deut. 10.16. Ezek 44.9. Act. 7.51. leaſt you proceed ſo far in your obſtinacy, that I ”will not be appeas'd Jer. 21.12. Ames 5.6.

4. Enquity: When the Apoſtle Peter's preaching accompanied with divine energy, had wounded the Jews, this was the neceſſary effect of it; What ſhall we do? Act. 2.37.

Thus I thought it neceſſary to prevent miſtakes, to ſpeak firſt of the which is previous and preparatory to this Change. Now I come to ſpeak ſomewhat briefly of the Change it ſelf in the ſeveral Faculties of Man's Soul, And

1. The Underſtanding is renewed in it's ſeveral Powers or Acts, a Light from on high ſhines into it, whereby it's natural Darkneſs is in ſome Meaſure diſſipated, ſo that it hath new Apprehenſions of Things. As natural Light was one of the firſt Things produced in the old Creation, Gen. 1.3. And God ſaid, let there be Light, and there was Light: ſo ſpiritual Light is one of the firſt in the new, 2. Cor. 4.6. Fromerly the Face of Chriſt was vailed from the Soul, as the Face of Meſes from the Iſraelites, but now he ſees ſomething of his peerleſs Beauty, and tranſcendent Excellency. Chriſt is to him as the Apple Tree among the Trees of the Woods, as the Roſe of Sharon, and the Lilie of the Valley, Cant. 2.1, 2, 3. His very Name is as fragrant Ointment poured forth, and aromatick Spices, Cant. 1.3. All other Enjoyments are as Droſs in compariſon of him, in the enlightened Sinner's Eſteem, Phil. 3.8. Now he ſees, the loathſome and abominable Nature of Sin, Rom. 7.13. Now he ſees and experience tells him, that there is no true Solace, Contentment or Satisfaction to be had in any ſublunary Triſles, he ſees that ſuch earthly Enjoyments are empty of ſolid Good, tranſient, unſatisfying, and bewitching; contrary to his former Apprehenſion, Iſai. 55.2. 1 Cor. 7.31. Pſalm 6. 1 Tim. 6.9, 10. They can find no more Nouriſhment in them for their hungring Souls, than a ſtarving Man would to in Gravel Stones, Wind, Husks, Aſhes, Prov. 20.17. Hoſ. 12. 1. Luke 15.16. Iſai 44.20. That Heart Holineſs and Circumſpection of Life, which he was apt formerly to ridicule and deride, as needleſs Preciſeneſs, affected and fooliſh Singularity, Cant. 5.9. 1 Pet. 4.4. He ſees not only neceſſary, but deſireable and lovely, Cant. 6.1. Zech. 8.23. Mal. 3.16, 17. Now he ſees clearly that that good Heart, thoſe good Words, good Deeds, good Meanings, for which he thought God would ſpare and reward him, deſerves nothing leſs than the revengeful Strokes of God's direful Juſtice, Iſai. 64.6. Phil. 3.7.

2. He has a new Aſſent, his Underſtanding being enlightened to perceive the precious Truths of Chriſt. he aſſents to them with a kind of Plerophory, in alively, ſenſible Manner, Luke 1.1. His Aſſent is not grounded upon Opinion, Conjecture, or hiſtorical Credit, as formerly; and therefore is not light and ſuperficial, but firm and real; the natural Atheiſm of his Heart, is in ſome Meaſure cured; ſo that he does not ſo ſtaggeringly aſſent to divine Truths as before.

3. His Judgment is changed. Formerly it was an abſurd Paradox to him, if he had all the Honours, Profits, Pleaſures his Heart could Deſire, that he ſhould not be happy then; but now he judges by Experience, that theſe Things can no more ſatisfy an enlightened Soul, than an Adamant Stone, or a Puff of Wind, would ſatisfy a hungry Perſon, Formerly he uſed to think that the New Birth was but a Fancy, a Whim, a Fiction, introduced by ſome hypocondrick, fully, preciſe People, that impoſed upon themſelves and others, with Dreams and Notions, the Effects of melancholly Blood, a ſickly Conſtitution, or a diſordered Brain; but now he ſees and feels an abſolute Neceſſity of it, and that he muſt be damned without he obtains it, according to the ſolemn redoubled Aſſeveration of the Lord Chriſt, in our Text. In ſhort, He uſed to judge of Things by their Appearance, by now he judges of them according to what they are in Realigy.

4. His Eſtimate to Things is changed. He was wont to think highly of the World and the Things of it, however contrarily he might ſpeak, theſe had the Throne of his Heart; but now he prefers even the Reproach of Chriſt before them, Heb. 11.26. Thus his Eſtimate is changed in Reſpect of Honours, Pleaſures, Companions, Gifts, Parts, Privileges, Performances, which would take up more Time than can be well ſpared at preſent to explain and illuſtrate. I proceed therefore to another Particular.

5. His Purpoſes are changed, he has vaſtly different Deſigns from thoſe he was wont to entertain and indulge before his New Birth; while he was in a State of Security, his principal Scope was to get the World, if poſſible; to this End he would be frequently, almoſt continually framing the moſt artful and ſuitable Schemes, I and if theſe did not anſwer as he would have them, then perhaps his Sleep would be broken, and his Thoughts diſturb'd, and he put upon a Rack of impatient Pain. In ſhort, His Purpoſes were for Sin and Self, but now they are for God and his Soul, now he ſtrives as much daily to get his Heart and Affections deadned to the World, as he did before to ſecure and advance his Intereſt in it. Now his anxious Mind is often contriving, what Meaſures he ſhould take to glorify the bleſſed God, to ſubdue abominable Sin, and advance the deſpiſed Intereſt of his dear Lord Jeſus.

6. His Reaſonings are changed. He was wont in his State of Sin and Security, to argue for Sin and the World, againſt Chriſt and Holineſs; from the Mercy and Goodneſs of God to Liberty, (ſo called, but it is really the baſeſt Bondage) in ſinning againſt him, but now it is the greateſt Motive to Holineſs, and Circumſpection

2. The Will is changed. It has got a new Byaſs and Center of it's Actings; in his unconverted State, himſelf or the World was the Center, in Reality (notwithſtanding his fair and falſe Flams and Flouriſhes of empty Talk to the contrary) to which he moved, for which he acted with a furious natural Proneneſs, Pſalm 4.6. 2 Tim. 3.2. But now God in Chriſt is the Center to which all his Actions, whither natural, civil, or ſacred, do bend and terminate. He aims at God's Glory in all his Actions univerſally, and ſingly, the Inclinations of his Will bend towards God freely from an inward and powerful Principle of Life. 1 Cor. 10.31. Grace is in him as a Well of Water ſpringing up to eternal Life, John 4.14. His Will has an unconſtrained Motion. Some under the Views of a vaſt Eternity, or ſome afflictive Diſpenſation, have weak Motions of Heart towards God, Pſalm 78.34. But when the Proſpect of Danger is removed; the Motions ceaſe, Pſalm 78.57. like the Motion of a Clock, when the Spring is removed, but the Motions of a Believer's Heart are conſtant, even when outward Enforcements are taken away, Pſalm 119.112. becauſe they flow from an inward and vital Cauſe.

Furthermore, His Will has new Enjoyments: in his State of Unregeneracy, his Life was only a vexatious Wandring from Vanity to Vanity, all the Contentment he had was in ſome worldly Accommodations, or outward Performances, Pſalm 46. Amos 6.1, 3, 4, 5, 6. Rom. 10.3. But now they are as Husks to him, he can't be ſatisfied without the Childrens Bread Pſalm 119.37. & 106.4. It was an obſervable Saying of Auguſtine, Tu ſeciſti Cor “noſtrum, et Irrequietum eſt donec ad te revertatur, i. e. Thou haſt made our Heart, and it is Reſtleſs till it returns ”to thee The Sinner in his Security would be contented with the Hu$k and Shell of Duties, but now nothing will ſatisfy him, but the Preſence of Jeſus in them; a Sight of the King's Face, a Senſe of his ſpecial Love. But the cardinal Acts of the Will, are Aſſent and Diſſent, theſe are the very Hinges upon which it exerts its receptive and ex$luſive Faculties, ſutable to it's Love or Diſlike to the Object propoſed, John 1.12. & 5.40. When Chriſt is offered to the Soul apended to the Pole of the Goſpel, on his own Terms of Self denial, and taking up the Croſs, the new Born Perſon is willing to want all than he may have him, to looſe all that he may gain him.

3. The Affections of the Soul are changed; ſuch as Deſire, Delight, Fear, Hatred, Joy, Love. New-born Perſons have frequent and vehement Deſires after Communion with, and Conformity to God in Chriſt here, and the full Enjoyment of him hereaſter; ariſing from a Sight of his Beauty and Excellency, Pſalm 42.1, 2. As the Heart panteth after the Water Brooks, ſo panteth my Soul after thee, O God. My Soul thirſteth for God, for the living God; when ſhall I come and appear before God. Pſalm 63.1, 2, 3, 8. My Fleſh longeth for thee in a ary and thirſty Land where no Water is; To ſee thy Power and thy Glory, — Becauſe thy Lovingkindneſs is better than Life, — my Soul followeth hard after thee. Pſalm 84.1, 2. How amiable are thy Tabernacles, O Lord of Hoſts! My Soul longeth, yea, even ſainteth for the Courts of the Lord: My Heart and my Fleſh crieth out for the living God. Cant. 1.2. Let him kiſs me with the Kiſſes of his Mouth: For thy Love is better than Wine Pſalm $3.25. Whom have I in Heaven but thee? and there is $on$ upon Earth that I deſire beſides thee. Pſalm 119 $word$, 174. O that my Ways were directed to keep thy Statutes! I have longed for thy salvation, O Lord: and thy Law is my Delight. Rev. 22.20. He which teſtifieth theſe Things, ſaith, ſurely I come quickly. Amen, even ſo, come Lord Jeſus. And as their Deſires are after Chriſt, ſo their Delight is in him. Cant. 1.4. The King hath brought me into his Chambers: We will be glad and rejoyce in thee, we will remember thy Love more than Wine. Cant. 1.13. A bundle of Myrrbe is my well beloved unto me; be ſhall lie all Night betwixt my Breaſts. Cant 2.3. As the Apple-tree among the Trees of the Wood, ſo is my beloved among the Sons. I ſat down under his Shadow with great Delight, and his Fruit was ſweet to my Taſte. Cant. 5.16. His Mouth is moſt ſweet; (i.e. the Communications of his Love by his Word are moſt Delightful,) yea, he is altogether lovely. This is my beloved, and this is my Friend, O Daughters of Jeruſalem. And as they delight in him, ſo they fear to offend him, and that even in the leaſt Things, 1 Theſſ 5.22 They are apt to cry out when they are tempted, as Joſeph, How ſhall do this great Wickedneſs and Sin againſt God, Gen. 39.9. They ſee the Baſeneſs and feel the Bitterneſs of Sin, and therefore fear it. Lam 3. Having in Remembrance the Wormwood and the Gall. They ſeel a Senſe of the divine Goodneſs, and therefore fear ſinning againſt it; Hoſ. 3.5. Aſterward ſhall the Children of Iſrael return, and ſeck the Lord their God, and ſhall fear the Lord and his Goodneſs in the latter Days. Rom. 2.4. And as they fear Sin, ſo they hate it univerſally & irreconcileably. Pſalm 119.104. and cannot at any Time ſall in Love with it as formerly, 1 John 3.3, — 10. Again the Objects of their Love are changed, God's People, his Laws, his Image, his Ordinances, are the Objects to which their Affections freely flow; now the New born Perſon Loves ſincerely and fervently, thoſe whom he once deſpiſed, and pities thoſe whom he once loved and admired, and diſdains their Society, their Scoffs and Threatnings, as well as their deſtructive Gains and periſhing inſipid Pleaſures, Pſalm 15.4. & 119.115. 2 Kings 3.14. Pſalm 2.1, 4. & 52.6, 7. Iſai. 33.15. Pſalm 141.4. H$b. 11.24. Now he ſees that the People of God are the moſt excellent Perſons on Earth, as much preferrable to others as Jewels, the Sones of a Crown, refined Gold, a royal Diadem, is to common Pebbles, Droſs and Rubbiſh. Mah. 3.17. Zech. 9.16. Lam. 4.2. Iſai 62.3. Pſalm 16.3. As much excelling others, as Wheat does Chaff, Matth. 13.30. Pſalm 1.4. Light, Darkneſs, Matth. 5.14. Eph. 5.8. Cedars and Myrtle trees, the Tares and Thor$s, Pſalm 92.12. Iſai. 55.13 Matth. 13.38 Cant. 2.2. As much as the moſt potent Kings, the baſeſt Slaves, Rev. 1.6. Acts 8.23. Iſai. 61.1. As much as Lambs, and Doves are preferrable in their Qualities to Goats, S$ine, Dogs and Foxes, Hoſ 4.14. Matth 10.16.& 25.33.& 7.6. 2 Pet. 2.22. Luke 13.32. and Vipers, Matth 3.7. Therefore the New-born Perſon reſorts to God's People, covers their Company (which he before ſhun'd) that with them he may ſeek Jeſus, Acts 4.23. Cant. 1.7. & 6.1. When the blinded Jaylor came to have his Eyes opened, he ſoon waſhed the Wounds he had made before, by many and cruel Stripes, Acts 16.23, 33. Their Love is fixed on God in Jeſus, as their higheſt Good, and laſt End; as their compleat, ſatisfying and everlaſting Portion, La$. 5.24. Pſalm 16.5. & 73.26 which ſhews it in lively, warm, vigorous Actings, ſo that the whole Soul feels ſometimes the ſweet Pains, and refreſhful Qualms of a Love ſickneſs after Chriſt, Cant. 5.8. All the Waters of Affliction cannot quench this Love, but makes it burn more brightly, as Oyl caſt into the Fire; Cant 8.6. Set me as a Seal upon thine Heart, as a Seal upon thine Arm: For Love is ſtrong as Death. — Their Sorrow is alſo changed as to its Objects; they were wont in their carnal and ſecure State, to mourn principally about worldly Loſſes, and Diſappointments, Pſalm 4.6. 2 Cor. 7.10. that either they could not amaſs and obtain, or retain ſuch a Quantity of worldly Pelf, as their greedy Deſires longed for, or their Trouble principally center'd upon the Loſs of their Relations or Friends, or their Credit and worldly Comfort, Gen. 27.38. 1 Sam. 15.30. But now they mourn chiefly over their Sins againſt God, Pſalm 51.4. that they are ſo many, ſo heinous, that they have continued in Sin ſo long, Rom 6.21. that they are ſo inwardly and univerſally corrupted by it, Rom. 7.24 and they do not only grieve that they themſelves have ſinned againſt ſuch a good God, but that others alſo do grievouſly reproach the Almighty, and affront his Majeſty, by contemning his Authority, prophaning his ſacred Name, violating his Sabbath, ſlighting his Word and Ordinances, oppoſing his Truths, and abuſing his People. Ez$k. 9.4. 2 Pet. 2.7, 8. Pſalm 119.136. Lam. 4.2. They alſo mourn an abſent God! The withdrawing of his comfortable Preſence from them diſtreſſes their Spirits; Pſalm 42.5. Cant. 3.1, 2, 3. & 5 6, 8. The numerous Crouds of wicked People, the Smallneſs of the Number of thoſe that are truly Godly, and the little Succeſs of the Goſpel of Chriſt, affords Matter of great Sorrow to New-born Perſons, Matth. 7.13. & 20.16. & 22.14. Nahum 7.1, 2. Pſalm 3.1. Iſai. 53.1.

4. The Conſcience is charged: As before it was not able to perform it's Offices, or Functions, viz. to apply, convince, or tremble at the Word, but now when the Soul feels the regenerating Influences of the Holy Spirit, what a tender Senſe fills the renewed Conſcience? For what ſmall Things will it ſmite, rebuke and check the Sinner? How ſtrongly will it bind to Duty, and bar againſt Sin? The Conſciences of the moſt of ungodly People are large, ſecure, and moſtly ſilent; if it be not when they commit groſs and notorious Crimes, Titus 1.15. But the Conſciences of regenerate Perſons being purged from dead Works, Heb. 9.14. do wake and rebuke ſharply for ſmall Offences, 1 Sam. 24.5. and puts the Sinner into Diſtreſs and Anguiſh, Gen. 43.21. Now it is the continued Labour of the New-born Perſon to get and keep a good Conſcience, 2 Cor. 1.12. Acts 24.16.

5. The Memory; now it is more apt to embrace and retain divine Things then formerly, Cant. 1.4. Pſalm 103.18. & 119.11. The regenerate Perſon endeavours to lay up the Sayings of Jeſus in the Cabinet of his Memory, Matth. 26.75. I confeſs that regenerating Grace does not change the natural Imperfections of the human Conſtitution, only the moral. If a Perſon has naturally a weak Memory, it cannot be reaſonably expected that Grace will ſtrengthen the natural Faculty, for it's Deſign is not to heal the Body but the Soul, it only turns the Vein of the Thoughts and Affections on divine Subjects, and helps to perceive better, fundamental Truths, 1 John 2.20, 27. and makes a Perſon the more deſirous to retain them, but it don't enlarge or ſtrengthen the Faculty it ſelf ordinarily; a Perſon may be a ſtrong Chriſtian, have an affectionate Heart, and a holy humble Practice, and yet have but a weak Memory, but in the mean time, it is ſurely the Practice of New born Perſons to pore much upon divine Things, Pſalm 1.2 & 104.34 & 119.97, 99. Therefore when they forget precious Truths they have heard explained (their Affections being fixed upon them) they are grived. But

6. Their Converſation is changed: They were wont to be like Moles grovelling in the Earth, now their Mind and Converſation is in Heaven; Phil. 3.20. Heb. 13.14. They are aſhamed and bluſh at their ſormer Converſation, on, Rom 6.21. They have changed their former Maſters, Sin, Satan, and the World, and broke their deteſtable league with them and Death, Rom. 6.14, 16 to 23 Iſai. 28.15, 18. Gal. 5.24 And they that are Chriſt's have crucified the Fleſh, with the Affections and Luſts. The New born Perſon maintains a continual Conflict with Sin, Gal 5.17. Rom. 7.23. Now he does not only endeavour to reſtrain the outward Act, but to crucify the Root of his inward Corruption, Pſalm 51. Not only to cut off ſome Branches, but all, even that Sin which has the ſtrongeſt S$at in his Conſtitution, Pſalm 18.23. He endeavours to repreſs the firſt Motions of Sin, and to flee the Appearance of Evil, being Diffident of his own Strength, and afraid to offend his God, 1 Theſſ. 5.22.

But I proceed to the third Thing propoſed,

3. To offer Reaſons urging the Neceſſity of Regenerations.

1. The univerſal Corruption or our Nature ſhews the indiſpenſable diſpenſable Neceſſity of renewing Grace; as in the 6 Verſe of our Context. For without Holineſs no Man ſhall ſee the Lord, Heb. 12.14. Rom. 8.13. Is it resſonable to ſuppoſe that ſuch a holy God as Jehovah is, who cannot look on Sin but with Abhorrence, ſhould reveive ſuch polluted Wretches as unconverted Sinners are, into his complacential Embraces?

2. Becauſe while unconverted, the Law condemus us, Gal. 3.10. Rom. 3.19. which Sentence cannot be removed any other Ways but by Faith in Chriſt, Mark 16.16. John 3.18. which no unconverted Perſon has, for if he had, it would change his Heart and Practice, Gal. 5.6. 2 Theſſ. 1.11. James 2.14. He may indeed have a hiſtorical or temporary Faith, but that won't do for Salvation, James 2.19, 20

3. Becauſe of the Stability and Firmneſs of God's Word He who cannot lie hath ſpoken it, and Heaven and Earth may and ſhall paſs away, but not one Tittle that God hath ſpoken, ſhall paſs away unaccompliſhed, Matth. 24.35. Therefore Regeneration is neceſſary to Salvation.

4. The Conſideration of the Nature of the happineſs of Heaven, with the Reſpect that Regeneration hath to it, plainly manifeſts the Neceſſity of it. Surely the Nature of future Happineſs is pure and ſpiritual, conſiſting in the Viſion and Fruition of a holy God, who is a Spirit, 1 Cor. 13.12. and in the Society and ſocial Worſhip of Saints and Angels, and ſuch Pleaſures and Employments as the Beauty of the Objects and other Circumſtances of the Place, may be ſuppoſed to imply. Now what Sutableneſs is there between a carnal unrenewed Mind, and the ſpiritual and pure Pleaſures of Heaven? Does not Pleaſure ſpring from the Sutableneſs, between the Object and the Faculty? What Pleaſure then can be expected by the unregenerate in Heaven it ſelf, if they were carried there in their preſent Condition? (though they may be ſure, in the mean time, that while ſuch, they will never have the Tryal, Rev. 21.27. & 22.15.) there is ſuch a Diſcord between their preſent Diſpoſitions and the Temper and Entertainments and Employments of Heaven, for theſe are holy and ſpiritual, but they are carnal and ſenſual. This Dr. Scott expreſſes beautifully, For alas (if we “conſider the Matter rightly) how could Souls of their Reliſh and Complexion, find a proper Employment for themſelves in the Regions of Bliſs? There are no wanton Amours among thoſe heavenly Lovers, no Rivers of Wine, among their Rivers of Pleaſure, to gratify their boundleſs Senſuality; no Paraſite to flatter their loſty Pride, no Miſeries to feed their meager Envy, no Miſchiefs with which that State abounds, (viz. Praiſe, Love, Contemplation) are ſuch that they would loath and nauſeate them, as too pure and refined for their depraved Appetites; and not improbably (if they had their own Option) deſire to fly to Hell for Shelter, to Spirits fo their own Depravity, rather than ſtay to be tormented in a Heaven ſo incongrous to their Nature” So that if theſe Men would be happy they muſt either find out a new Heaver, or get new Hearts.

Biſhop Beveridge expreſſes himſelf thus upon this Head; “Suppoſing it ſhould pleaſe God to take us all up immediately into the higheſt Heavens, and there place us around our bleſſed Saviour; all ſuch as are real Saints among us, as love God above all things, and have prepar'd their Minds for ſpiritual Enjoyments, how glad would they be to ſee their Redeemer, ſhining in all his Glory? How ſuddenly would they ſtrike up with the Choir of Heaven, in ſinging the Praiſes of him that brought them thither? What infinite Pleaſure would they take in the Place, Employment, Company, and every thing they ſee there? But as for others who are ſtill in their Sins, and mind only Earthly things, how ſad and diſconſolate would they be? they would wonder to ſee the Saints ſo pleaſant and joyful; for, as for their parts, they would ſee nothing there to take delight in; in the midſt of Light they would be ſtill in Darkneſs, and in Sorrow in the midſt of Joys, they would not hear the Heavenly Muſick, or if they did, it would ſound harſh, and be all diſcords to them: they could not taſte theſe ſpiritual Dainties, or if they did, they could not reliſh or find any ſweetneſs in them: they could not ſee the Face of God, or if they did, they would not be pleas'd but terrify'd and confounded at it; and all this for the want of a true principle of Grace and Holineſs, without which a blind Man may as well delight in Pictures, the deaf Man in Muſick, or a brute Beaſt in Metaphyſicks, as Men of ſuch tempers, either in Heaven, ”or God himſelf.

Again, Regeneration hath ſuch a relation to our Salvation, that it is indeed a part and beginning of it. Gratia eſt autora Gloriae; Grace is the very dawn of Glory, differing only in degree and duration, from the happineſs of Heaven. The truth is (ſaith Stanhope) God in his Wiſdom “hath ſo ordered the matter, ſo admirably contriv'd our Nature and our Duty, that Virtue and Happineſs, Grace and Glory are one and the ſame thing, differing only in the Circumſtances and ſeveral Proſpects we view them under. The good Man begins his Heaven upon Earth, and finiſhes there what is imperfect here: for the more he maſters his ſenſual Appetites, and gets above the World,— the more he is ſpiritualiz'd, and ”made meet to be a partaker with the Saints in Light.

Pray conſider ſeriouſly that precious, but awful place of holy Scripture, Gal 6.15. It's obſervable here that the Apoſtle was ſpeaking of ſome who deſired to make a fair ſhew in the Fleſh, and therefore urg'd the neceſſity of Circumciſion, whom the Apoſtle inform'd, and aſſur'd, that in Chriſt Jeſus neither Circumciſion nor Uncircumciſion avail'd any thing, i. e. to Salvation, but the new Creature. Circumciſion was certainly and Ordinance of God's own Appointment, a Seal of the Covenant between God and his People, Rom. 4.11. A badge of diſtinction between them and the Infidel Nations, Rom. 3.2. a ſign of their original pravity, and of the neceſſity of inward ſanctity, Jer. 4.4. Col. 2.13. Yet the Apoſtle informs thoſe who thought they were bound to obſerve it, that without an internal Change theſe ſuppos'd Priviledges would avail nothing, and by a parity of reaſon (as Dr. Edwards juſtly obſerves) he muſt be interpreted to ſpeak “to us, that our Sacramental Waſhing in Baptiſm, our Spiritual Gifts and Endowments, our profound Knowledge and Learning, our obſervation of the Ordinances of Chriſt, and our outward acts of religious Worſhip, will all avail us nothing unleſs we have a new principle implanted in us, ſuch as influences our Lives, and ”produces evangelical Obedience.

But I proceed to the

4. Thing propoſed, which was to Improve the Doctrine.

And,

USE. I. It Informs us that the way to be made a Member of the inviſible Church is by Regeneration; for there ſhall i$no wiſe enter into it any thing that defileth; neither whatſoever worketh abomination, or maketh a lie: but they which are written in the Lamb's Book of Life, Rev. 21.27.

2. It informs us of the Love of God in revealing that way to us. Hoſ. 8.12. which ſhou'd strike our Admiration, and awake our Gratitude.

3. It informs us of the Love of Chriſt in purchaſing after ſuch a painful manner, that Life for his People, to which this way leads, 2 Cor. 8.9. For ye know the Grace of our Lord Jeſus Chriſt, that though he was rich, yet for our ſakes be became poor, that ye through his poverty might be rich. 2 Tim. 1.10. Who hath aboliſhed Death, and hath brought Life and immortality to light through the Goſpel. That having your Affections dead to, and we an'd from all Enjoyments here, your Life may be hid with Chriſt in God; that when he who is your Life appears, you may appear with him, Col. 3.4.

4. It informs us of the Emptineſs and inſufficiency of all outward and legal Performances to obtain an actual Intereſt in the purchas'd Happineſs, without good principles of Action; ſuch as a new Heart, and tranſcendent Love to the divine Majeſty. Luk 6.43. For a good tree bringeth not forth corrupt fruit: neither doth a corrupt tree bring forth good fruit. Therefore according to the words fo Jeſus, if you would have the Fruits good, you muſt make the Tree good, Mat. 12.33. For God is a Spirit, and therefore will not accept of or be pleas'd with any Worſhip but that which is agreable to his Nature, Joh. 4.24.

USE. II. Of Examination. Now that you may know your preſent ſtate and condition, I ſhall propoſe ſome Characters of Regenertion.

Now the firſt Property of Regeneration is Divine Life. As natural Life is the natural product of Generation, ſo is a ſpiritual Life, of Regeneration, Gal. 2.20. 2 Cor. 4.10. Now this Divine Life, has theſe following Properties, by which it may be known analogous or agreable to the Properties of a natural Life.

1. Breath. Without this a natural Life would ſoon expire. Pſal. 104.29. Thus it is with the ſpiritual, 1 Pet. 2.2. As new born Babes deſire the ſincere Milk of the Word: Some render the original Words (Logicon gala) rational Milk, ſuch as is fit for the nouriſhment, not of the Body, but of the Mind: A true Convert deſires the ſincere Milk, the pure Word of God, not blended or diluted with adulterating, depraving, and debaſing mixtures. It's the natural property of every king of Life to deſire Food ſuited to it's nature, without which it can't ſubſiſt: Now as the natural man chiefly longs after the enjoyments of this World, Pſal. 4.6. ſo does the new born Perſon after Heavenly Enjoyments. Col. 3.1.

2. Senſe. As a natural Life feels what oppoſeth it, graples with its Enermy, and if ſtronger, proves victorious: ſo it is eminently in the divine Life, which having ſuch ſupernatural Aſſiſtances, proves too hard for its Opponents. Gal. 5.17. 1 Joh. 5.4, 18 1 Joh. 3.9.

3. Growth. It's natural for Children to grow faſt, if ſome uncommon accident don't prevent it, and that not in the Head only, for indeed ſuch are diſtempered with the Rickets, but in all other Part proportionably; ſo do Babes in Chriſt grow faſt, if not diſtempered, 2 Theſ. 1.3. and that not only in Knowledge, but in Faith, Love, Holineſs. 2 Pet. 3.18 1 Cor. 13.11. When I was a Child I ſpake as a Child, I thought as a Child, when I grew a Man, I put away childiſh things. So it is with the growing Chriſtian. they put away Childiſh things; and this among the reſt, viz. entertaining a fond imagination, that he ſhall be always dandled on his Father's Knee, or in his Lord's Lap, or always embrac'd in his Husband's Arms: When he was but a Babe in Jeſus, he was apt to conclude his Father had quite abandon'd him, if he loſt ſight of his Face but for a little, if he wanted the ſweet ſenſe of his Love he was peviſh and dejected; but now he knows better, that he is no to live by Senſe but by Faith, Gal. 2.20. Tho' he retains ſtill an earneſt deſire after Communion with God, yet it is more diſcreet believing and ſubmiſſive; and when they can't perceive any growth in themſelves after ſome time, they grieve and mourn. A Child of God not only weeps at his birth afterwards. Mr. Burkett has a very good Obſervation upon this, that as natural Children “ ”come crying into the World, ſo no ſpiritual Child is ſtill-born or born dumb. Act. 9.11. We may juſtly reckon thoſe graceleſs, and unrenewed Perſons, who do not earneſtly long and labour after growth, or mourn not for their little proficiency. Heb. 6.1. Phil. 3.14. They that are contented with ſtinted meaſures of ſuppoſed Grace, in reality have no ſaving Grace at all. 1 Cor. 15.8. Eph. 3.18.

4. Mation. This is an inſeperable property of a natural Life, Act 17.28. When we ſee anything ſtand ſtock ſtill for a conſiderable time without the leaſt motion, we know it is dead; e. g. when we obſerve a Statue void of motion with its Eyes fixed, for ſome ſpace of time, we are ſoon convinc'd for all its fair face, that it has no Life; ſo when we behold Profeſſors of Chriſtianity having but an empty form, without the powerful and progreſſive practice of Piety, 2 Tim. 3.5. Mayn't we judge them, and ſhould not they judge themſelves to be (notwithſtanding of their fair pretences) dead Idols in a ſpiritual ſenſe, void of the Life of Jeſus.

5. A Generative Faculty, when grown to maturity: So thoſe that have a divine Life labour to communicate it to others. Joh. 4.28, 29. Luk. 22.32. Here we may apply juſtly that of the Poet, Naſcitur indigne per quem non naſcitur alter. He is unworthy of Life himſelf, who is not the cauſe of it to another.

2. Likeneſs. The Father begets a Son in his own likeneſs ſo did the firſt Adam, Gen. 5.3. and ſo does the Second, Joh. 3.6. The Image of the firſt is of the Earth Earthly, 1 Cor. 15.47, 48, 49. For he that is born of the fleſh is fleſh, Joh. 3.6. i. e. exceedingly corrupt and ſinful; not only fleſhly but fleſh; abſtracts denote great degrees of what is ſpoken, Eph. 5.8. Man by a ſinful indulgence of his appetite, Gen. 3.6. proſtituted the dominion of his Soul to the tyranny of Senſe; ſo that now before Converſion he is quite ſunk in Senſuality; inſtead of deſerving the honourable character of a living Soul as formerly, Gen. 2.7. he now incurs that juſt, but ſarcaſtical one of Fleſh! His Reaſon and all his noble Powers are ſo degraded, unhing'd and corrupted; he acts with ſuch indifferency about Eternal, and with ſuch vigour about Temporal things, as if he had no Soul, but was wholly Fleſh, a meer maſter Beaſt. But the Image of the Second Adam is Heavenly and Spiritual. 1 Cor. 15.47, 48, 49. For he that is born of the Spirit is Spirit, Joh. 3.6. i. e. his Soul has recovered it's juſt, tho' loſt, Empire over the Senſes and brutiſh Appetites, and is now guided and governed by the influence and direction of the Holy Spirit, Rom. 8.1, 4. As the natural Parent communicates of his Nature to the Child, ſo thoſe that are born of God are ſaid to partake of the divine Nature, 2 Pet. 1.4. i. e. they have a certain reſemblance of the moral, communicable Perfections of the Diety, wrought in them: They are holy as he is holy, 1 Pet. 1.15, 16. Merciful as their Father is merciful, Luk. 6.36. Perfect as their Father in Heaven is perfect, Mat. 5.48. i. e. they endeavour earneſtly after perfection of degrees as well as of parts, Phil. 3.13, 14. Eph. 5.1, 2. So long as Men are contrary to God in their generally prevailing Diſpoſitions, and courſe of Action, we may tell them as our Lord the perverſe Jews, Joh. 8.44 Ye are of your father the Devil, and the luſts of your father ye will do.

3. Love. A Child hath a Love to his Father and Brethren, which the Law of Nature teaches, and the likeneſs that is between them confirms: He is a very Monſter in Nature that is void of this Affection! Thus the new born Chriſtian hath, 1. A predominant Love to God in Chriſt. Pſal. 73.25. Mat. 10.37. 2. A permanent Love. Joh. 15.9.10. 3. A panting longing Love. Pſal. 84.1, 2. 4. An operative and efficacious Love. 2 Cor. 5.14. Joh. 14.21 Rom. 6.4, 5. And ſo he has a real, effectual, univerſal and well grounded Affection to the Children of God, as his Brethren in Chriſt $word$ Affection don't conſiſt in windy Words, 1 Joh. 3. $word$ 18. Neither is his Love limited to a Party of his own Denomination, Temper or Sentiments: No, no! that is too narrow a Circle for truly Chriſtian Love, (ſuch a confin'd Affection, is but a natural ſelfiſh Party Zeal, which don't deſerve the name of Love) which extends it ſelf to all that carry the Image of the holy God, and ſpeak in the Language of Canaan, of whatever Nation they he, or Denomination they bear; and as he loves all Chriſtians for that of God he ſees in them, ſo conſequently his Affection is carried forth with a greates degree of ardor towards ſuch as excel others in Holineſs, Humility, and Circumſpection; and that not with a fearful but complacential reſpect. Pſal. 16.3. 1 Joh. 4.8. The

4. Character is that Change of the Practice, which I deſcribed in the doctrinal Part of this Diſcourſe; which I think is rather an Effect of the New Birth than a Pars of it. It is obeſervable that in every Generation, there is a great Change in the old Creation, to which this Work of God is for many and weighty Reaſons compared, Eph. 2.10. There was fan admirable Alteration, when the preſent moſt beautiful and regular Syſtem of Things was produced by the Agency of the Infinite Spirit of God, (who moved upon the Face of the Waters) out of the former Diſorder, dark Maſs, and confuſed Chaos. So is there not an admirable Change, when a prophane, ignorant ſottiſh Creature is turned into a ſober, holy, heavenly Chriſtian? Give me, ſays Lactantius, a “Man as prophane and abuſive, as lend and laſcivious, as can be imagined; and with a few Inſtructions of God, I will make him as meek and innocent as a ”Lamb? Could ever any of the Philoſophers do this? Lib. 2. In ſhort, ſuch a Change deſerves our Admiration more than if a Clod of Earth were turned into a Star of Heaven! This is no leſs a Change than from Darkneſs to Light, from Death to Life, Eph. 5.8.

And now, Brethren, I pray you for Chriſt's ſake, Examine your ſelves, whether you have had the Experience of theſe Things; it's eaſy to be miſtaken in this Matter, and a Miſtake is dangerous, Jer. 17.9. Prov 14.12. I ſhall propoſe a few Queſtions to your Conſciences, from what I have been treating of, and I beg you would anſwer them impartially as in the Preſence of God.

And

1. Has Sin been diſcovered, and applied to your Conſciences with Power, both in Reſpect of it's vile Nature, and dreadful Effects, by the Law of God, and the Spirit of God, as I before deſcribed?

Queſt. 2. Have you been made to ſee your loſt and deplorable State by Nature, ſo as to be exceedingly diſtreſs'd, and put to a Soul afflicting Plunge and Loſs, about obtaining Deliverance out of it, and ſhut up to Chriſt as the only Door of Hope? Acts 2.37. & 14.27. John 10.7.

Queſt. 3 Haſt thou O Sinner! been made to inquire after and ſeek for Relief, with Anguiſh of Soul? Acts 9.

Queſt. 4. Has the Lord Jeſus been diſcovered by his Word and Spirit to your inquiring, burdened, anxious Soul, in his mediatorial Excellency and Sufficiency? Mat. 11.21. Gal. 1.16.

Queſt. 5. And have you with Deliberation and Reſolution, unreſervedly cloſed with the offered Redeemer, upon the Terms of Diſcipleſhip he has ſpecified; viz. of taking up his Croſs, denying your ſelves and following him, John 1.12. Luke 9.23. & 14.26. That is, have you been, and are you willing, and heartily reſolved, to quit freely and cheerfully your deareſt natural and civil Intereſts, your Friends, Relations, Eſtates, Lives, Liberties, reſpectively, if called to it, for the Defence of Truth, and readily embrace Shame, Sollitude, Poverty and Death? Are you willing alſo to abandon your own Righteouſneſs, all your religious Performances in Point of Dependance, and abſolutely, immediately, and freely, forſake all your darling Luſts, and embrace ſtrict Holineſs? What ſayeſt thou, Sinner? How is it with thee in theſe Reſpects, willing or not? What, does that Man ſay it's hard? I cannot now! Wretched Soul! As the Lord lives thou art a dead Man.

Queſt. 6. Are old Things paſſed away? 2 Cor. 5.17.

As particularly, 1. Is thy old Blindneſs removed? 1 Pet. 1.4. 2 Thy old Security diſturb'd? Luke 11.21. 3. Thy old Hope ſapp'd at the Foundation? Rom. 7.9 4. Thy old Enmity againſt God's People ſubdued? Cant. 6.1. 5. Thy old carnal worldly Thoughts, Affections and Practice altered, or are they ſtill as they were? Why then I may ſay to thee as the Apoſtle Peter to Simon Magus, Acts 8.21, 23. Thou haſt neither part nor lot in this Matter: For thy Heart is not right in the Sight of God. I perceive thou art in the Gall of Bitterneſs, and in the Bond of Iniquity.

Queſt. 7. Are all Things made new? 2 Cor. 5.17.

As particularly, 1. Haſt thou that new light in the Underſtanding? Acts 26.18. 2. That Pliableneſs in the Will? Pſalm 110.3. Acts 9.6. 3. That Proneſs in the Affections God ward, and Heaven-ward, which I before deſcribed? Col. 3.2. 4. That Tenderneſs of Conſcience? 5. That tenaciouſneſs of Memory reſpecting divine Things? Pſalm 119.98. 6. That Reformation in Practice, which was before deſcribed?

Queſt. 8. Have you had that Life of God, that Likeneſs to God, that Love for God and his People, which was before ſpoken of?

Queſt. 9. Is your Obedience evangelical, univerſal, continual?

But I proceed to the

III. USE, which is of Conviction and Terror, to thoſe that are not born again; but who are they, and what may afford them neceſſary Terror?

1. More generally; You are they who cannot with a good Conſcience ſay, Yea, in anſwer to the nine Queſtions I propoſed before. But more particularly. 1. May Perſons make a ſtrict Profeſſion of Piety, and be admitted to, and enjoy religious Privileges, and ſo paſs for Chriſtians, and yet be unconverted? How far then are you from this bleſſed Change, who even ſcorn to profeſs Chriſt and Piety, who diſdain and diſclaim the very Name Saint, as a Term of Reproach, a Badge of Diſhonour, and grin and ſhow your Teeth (ſilly Souls) when the very Word is but mentioned in your Hearing? Remember, for this you ſhall gnaſh your Teeth in Hell, except ye repent. I ſuppoſe you think to be ſaved without the New Birth, in a Way of your own Contrivance, (O blind Moles!) ay, but then the Devil your dear Father, and your Brethren the Sons of Belial, the whole Crew of prophane unclean Rebels, and venemous Vermine, the burdened Earth now bears, for Hell contains, muſt be ſaved along with you, and a pretty Company you would make all together, would you not? A fine Heaven indeed! How can ye expect that Chriſt will own you hereafter, when you will not own him here? 2. May People be convinced of Sin, and of their loſt and deplorable Condition becauſe of Sin, ſo as to be in great Diſtreſs about it, without being new born? Alas then! What will become of you who are yet ſecure and aſleep in Sin? 3. May Perſons be reſtrained from groſs Impieties, and yet be in a State of Death, eſtranged from this divine Birth? O! What will then become of you, who give a looſe to Prophaneneſs, Swearing, Whoring, Sabbath-breaking, Drunkenneſs, Uncleanneſs, Fraud, and the Deriſion of what is good? Is not Burnings, Burnings from God, Burnings hotter than Sodom's Flame, like to be your Portion? 4. May Perſons attain the Form of Piety, and be externally regular in the Performance of all religious Duties, and yet not be new born? Then wretched Sinners! How far are you from this divine Birth, who prophane God's Name, ſlight his Word and Ordinances, by neglecting to attend upon the one, and to ſeek Preparation for the other, who as fearleſly as prophanely, violate his holy Sabbaths, and neglect many poſitive Duties of Religion? Read that Paſſage of God's Word, and bluſh and tremble? Matth. 5.20. 5. May People have great Giſts, and good Motions, and want this New birth, I have been treating upon? Then what will become of you, ignorant Souls, eſpecially ſuch of you as are willingly ignorant; how far are you from a ſound Converſion to God, which begins to Light and Knowlege? 1 Cor. 4.6. And how far will you be at laſt from obtaining that Inheritance Converſions qualifies Perſons for? Iſai. 27.11. 1 Theſſ. 1.7, 8. 6. May Perſons have a partial Alteration upon ſome or all the Powers of their Souls, and be almoſt perſwaded to be real Chriſtians, and yet be void of the New-Birth, what will become of you hardned Wretches, every of whoſe Faculties are perhaps altered for the worſe, whoſe Necks are as an iron Sinew, aud whoſe Brow is Braſs? Phariſces, Heathens and Devils out do you in what is good. The Phariſees in moſt or in all the outward Duties of Religion, Philip. 3. The Heathens in their Morality (perhaps) e. g. the Turks or ſome of them, have have had a greater Concern about their Souls than thou haſt: Remember trembling Felix, and be aſhamed of thy horrible Stupidity! Yea, the very Devils tremble, and yet thou art Semſeleſs! O Man! Is thy Breaſt Adamant, or thy Bowels Iron, that thou thus ſlighteſt the Terrors of the Almighty, which ſet themſelves in Battle array againſt thee, canſt thou imagine that thou art new born, or ſhall be ſaved in this Condition? No, no: Be not deceived, the Devil himſelf would find as eaſy an Admiſſion into Heaven, as thou in thy preſent Codition, as our Text demonſtrates. 7. May Perſons have a Zeal for Religion, as Jehu and others, and yet be unconverted? O then! What will become of you lifeleſs, liſtleſs, careleſs Geleos in religious Affairs, who do not care a Straw whether Religion proſpers or not, if you can but get worldly Proſperity, if you can but with Gehazi get the Changes of Raiment, with Judas carry the Bag, or with curſed Achan get the Wedges of Gold, you care not perhaps, tho' for it, you ſhould betray Chriſt's Cauſe, and bring Judgments upon others? But won't ſuch luke-warm, ſelfiſh Wretches be ſpued out of Chriſt's Mouth? Rev. 3.16. How far are ye poor Souls from this divine Birth? 8. May unconverted Perſons come ſo far as to love God's People, aſſociate with them, and delight in Hearing of God's Word, and attending upon his Ordinances? How far then are thoſe from Regeneration, or the Way to it, who do not come half ſo far as Hypocrites in this? Inſtead of aſſociating with God's People, they carefully avoid their Compary, deride them, and ſpitefully abuſe them, and moſt contemptuouſly neglect Opportunities of Hearing God's Word, inſtead of delighting in it, and that forſooth becauſe the Preacher won't be falſe to God and Souls, and preach ſmooth Things according to their Fancy, won't Herod that heard John the Baptiſt galdly, riſe up in Judment at laſt and condemn the haughty and contemptuous Wretches of this Generation? 9. May Perſons be brought to mourn for Sin, withh Bitterneſs and Anguiſh, and yet be Strangers to the New-Birth, as Ahab and Judas? How far then are thoſe Monſters in Nature from Converſion, who inſtead of mourning for their Impieties, boaſt of them, and ſo glory in their Shame? But what are the Miſeries of thoſe and all other Kinds of unconverted Sinners?

Anſw. 1. Ye are blind Men, Acts 26.18. Ye ſee not the Beauty of Holineſs, of Chriſt and Heaven, otherwiſe ye would not live as ye do, John 4.10 2. Poor Men, however you ſwell and ſtrut in worldly Wealth and Grandeur, Rev. 3.17. 3. Mad Men, Pſalm 14.1. compared with 10.1. Luke 15.17. You act like diſtracted Men, in preferring Sin to Holineſs, periſhing ſenſual Gratifications, to the pure ſinleſs and everlaſting Delights that are at God's right hand. Don't you act like Fools, in preferring your Luſts to God and Chriſt, your worldly Gain, which laſts but for a M$ment, to an immortal Crown of Life? And does not your Folly and Madneſs eminently appear, in your daring to affront ſuch a ſovereign infinite Majeſty, whom you can neither overcome, deceive or avoid, whoſe lovingkindneſs is better than life, but whoſe Anger is worſe than Death, and you will find it ſo in a little Time, when you ſhall wiſh for Death as a Sanctuary from it, but ſhall not obtain your Deſire? 4. Dead Men, wholly void of divine Life, Eph. 2.1. 5. Darkned Men, or Men under the Power of Darkneſs, Eph. 5.8. Col. 1.13. By which Metaphor the Scriptures expreſs all Kinds of Miſery, Pſalm 23.4. Math. 22.13. Iſai. 50.10. 6. Poſſeſſed Men, under the Power and Government, and in the Poſſeſſion of the Devil, his Slaves, his Vaſſals, Luke 11.21. 1 John 3.8, 10. 2 Tim. 2.26. 7. You are curſed Men, curſed by the God that made you, which none can revoke but himſelf, and which has declared he will not unleſs ye repent, Gal. 3.10. Luke 13.3. 8. You are condemned Men, John 3.18. 9. Gulty Men, Mark 4.12. And remember God has ſaid, he will by no means clear the Guilty, Numb. 14.18. 10. You are bereaved Men, ſecluded from and bereaved of all the Notices, and ſweet Intimations of God's peculiar Favour and Friendſhip, in this World or the next. You are without God in the World, and what can be worſe than this? Eph. 2.12. And as you are juſtly deprived of his Love, ſo you are continually expoſed to his Wrath, John 3.36. You are the very Children of the Devil by Imitation and Poſſeſſion, the Seed of the Serpent, Gen. 3.15. 1 John 3.9, 10. John 8.44. 11. Miſerable Men; you are not only void of true Light, Life, Confort, in this World, but of any Intereſt in the Inheritance of God's choſen in the next, as our Text aſſerts, and are intitled to a very contrary Portion, Eph. 2.3. 12. Murdering Men, cruel Murderers, Self murderers, Soul murderers, Ezek. 18.31, 32. & 33.11. 12. Ineucuſable Men, your eternal Damnation is but the natural and neceſſary Fruits of your own Wickedneſs and Obſtinacy, in rejecting againſt your own Souls, God's repeated Warnings and Invitations, and therefore it is but Juſtice, and that not owing to any rigorous Severity of God, but entiely to your own Cruelty and Barbarity, againſt your ſelves, that you ſhould periſh, Hoſ. 13.9. Acts 13.46. And this you will be forced to own at laſt to God's Honour, and your own Shame, Matth. 22.11, 12. For you have ſlighted the Remedy provided with infinite Coſt for Sin, this will make your Sin inexcuſeable, your Damnation unavoidable, and your ſelves unworthy of Pity, because your Miſery is a voluntary Miſery, but the Fruits of your own Choice, Pſalsm 95.8, 11. Matth 22.3, 5. and 23.37. Prov. 29.1. What unſpeakable Pain will your Reflections upon theſe Things cauſe in your Confciences to Eternity, Mark 9.44. Iſai. 66.24. O! think of theſe Things and apply them to Heart before it is too late, and never reſt until you get converting Grace.

An Expostulatory Mournful Addreſs to the Unconverted, with ſome Directions to the Regenerate. Added by Way of APPENDIX, to the Preceeding SERMON. Dear Brethren,

YOU have heard the Nature and Neceſſity of Regeneration opened, with it's peculiar and diſtinguiſhing Characters deſcribed, in the preceeding Sermon; now don't you ſee that you are without this gracious Change, that you have not been convinced of and humbled for Sin, as was explained, nor diſtreſs'd about your loſt State, ſo as to be ſhut up to Chriſt, as the only Door or Hope?

Don't you ſee that you want the Experience of an inward, univerſal and effectual Alteration of all your Faculties and Powers, a thorough Change of your Practice? Alas! Are your not yet as carnal, and worldly minded as ever? Don't you yet retain your old Shyneſs of, and Enmity againſt God's dear Children, your old Averſion to ſtrict Holineſs? Alas! Do ye not retain your old carnal Security, and falſe Hope of Heaven, whatever has been ſaid to awake and detect you notwithſtanding?

O Brethren! What do you deſign to do? Will ye live contentedly in ſuch a State, in which ye cannot ſee God's Fa$e in Mercy? Perhaps ſome may ſay. I deſign to turn to God afterwards. Anſ. Poor Sinners! This Practice has a manifold Evil in it; it's diſhonourable to God, hurtful to others, and prejudicial to your ſelves.

1. It is diſhonourable to God in three Reſpects.

And 1. It contains in it bold Rebellion againſt his Authority, which enjoins you to turn ſpeedily, even to day, Pſalm 95.7, 8. Heb. 3.7. 2 Cor. 6.2. 2. A prophane Contempt of his Majeſty: For by your Delay, you prefer the Devil, the World, and your Luſts before him; by obſerving their Commands firſt, and by giving them the Prime of your Strength and Years; than which what can be more abominable, baſe and degenerous? What to prefer the vileſt Evil, before the greateſt Good! the baſeſt Tyrant, before the beſt and moſt beneficent Maſter! 3. Cruel Ingratitude againſt his Mercy: That inſtead of improving the morning of your Time in the Service of it's Author; you ſhould abuſe it to his Diſhonour, in the Service of his ſtated and implacable Enemy. Miſerable Souls! is this the Way you requite the good God for all the multiplied Kindneſſes he has vouchſafed upon you? And will ye thus forſake the Fountain of living Waters, and hunt after broken empty Ciſterns? Jer. 2.13. Is not Ingratitude a moſt complicated and atrocious Evil? A very Heathen could ſay, Si$ingratum dixeris omnia dixeris, If you name Ingratitude, you mention all that is bad.

2. Your Delays are hurtful to others: For what has a more pernicious enſnaring Influence than a bad Example? By this you induce others to ſin, encourage them and harden them in it, and thereby are like to bring them and your ſelves with them to Deſtruction, Prov. 2.18, 19. and 13.20. Suppoſe you your ſelves ſhould be turned to God afterwards (which is not probable) how could you perſwade thoſe you have debauched, by your irreligious Example, to embrace that Piety, which they through your criminal Influence, have an inveterate Prejudice againſt. O! if you had any Love to the Souls of others, and particularly of your own dear Relatives, would ye thus conſpire with the grand Enemy of Mankind, in procuring the Damnation of thoſe you profeſs an Affection for? But

3. Your Delays are peculiarly prejudicial to your ſelves, upon many Accounts.

1. They are exceeding perilous, becauſe of a threeſold Uncertainty.

1. Of Life. James 4.13. For what is our Life? It is even a Vapour which appeareth for a little time, and then vaniſheth away. There fore we ſhould work while the Day laſts, for the Night cometh when no Man can work. 2. Of the Means of Grace, and Seaſons of Salvation. Hence we are commanded to walk in the Light, while we have the Light. 3. Of a Bleſſing upon theſe Means Converſion is God's Gift, Ezek 36.26. which he confers in his own appointed Time, not according to our Pleaſure, 2 Tim. 2.26. Therefore we ſhould carefully improve every Opportunity, for if we will not with Earneſtneſs perform the outward Duties of Religion while we can, it is juft with God to leave us ſo, that we ſhall not when we would. Again.

2. Every Delay hardens the Heart more and more, gradually introduces a ſinful Cuſtom, and thereby renders Converſion the more difficult, Jer. 13.23.

3. Augments the Number and Heinouſneſs of your Inſqurties, and provokes the divine Indignation; for one Sin naturally leads to, and diſpoſeth for another, as Deep calleth unto Deep, Pſalm 42.7 & 95.8, 9.10, 11.

4. Late Repentance is ſeldom true and genuine. There is but one Example of this in the holy Scriptures, viz. that of the Thief upon the Croſs; neither can it be proved that this Man deferred his Repentance with that View or Expectation, that he ſhould obtain it at laſt. Read and conſider that terrible Scripture, Matth. 24.48, 49.

5. A Purpoſe of deferring Converſion and Repentance is inconſiſtent with a ſincere Purpoſe to repent, 1 Pet. 4.3.

6. To delay in Matters of ſuch Moment is the moſt perfect Madneſs. Would not he act like a diſtracted Man who was bit with a poiſonous Serpent, or had drank Poiſon, or was mortally wounded, and yet would tarry ſome conſiderable Time before he would ſend for a Surgeon, take an Antidote, or apply a Balſom?

7. Delays are very contrary to the Practice of God's People, Pſalm 119.60. I made haſte and delayed not to keep thy Commandments.

8. But if we could be certain of obtaining a ſound Converſion at laſt (which is not attainable, thoſe that wilfully delay are then like to be forſaken, Prov. 1.28.) it would be baſe and diſingenuous to treat the Almighty ſo as is is not lawful to treat any of our Fellow Creatures, Prov. 3.28. and ſo as we would not have the Almighty to treat us, Pſalm 102.3. But to perſwade you if poſſible, to turn to God ſpeedily, and ſeek converting Grace, conſider ſeriouſly.

1. That God the Father calls you, Jer. 18.11. Now therefore go to, ſpeak to the Men of Judah and to the Inhabitants of Jeruſalem, Thus ſaith the Lord, Behold I frame Evil againſt you, and deviſe a Device againſt you: Return ye now every one from his evil Way, and make your Way and your Doings good Ezek. 33.11. Say unto them. As I live ſaith the Lord God, I have no Pleaſure in the Death of the Wicked, but that the Wicked turn from his Way and live: Turn ye, turn ye from your evil Ways; for why will ye die, O Houſe of Iſrael? I know not a more piercing and moving Text in the whole Scripture than this. O! methinks it is enough to melt a Rock, to make a Heart of Iron move: The Ingemination or Repetition of the Intreaty, Turn ye, Turn ye: And alſo the Note of Obſecration, O Iſrael, is very expreſſive, (1) Of the great Weight of the Matter ſpoken. (2.) Of the Sincerity and Earneſtneſs of God's Deſire after the Happineſs of true Penitents, for it ſeems by the Context, that they queſtioned whether they ſhould live, although they did repent and reform, Verſe 10. (3) The Stupidity and Obſtinacy of Sinners that want ſo many Warnings, Why will ye die? Why will ye act ſo unreaſonably and unaccountably, as to be wilful Procurers of your own eternal Death? O! Will you not hear the Groans and Complaints of a God?

2. The Lord Jeſus calls thee, O unconverted Sinner! (1.) By declaring the Happineſs thou mayeſt attain by Converſion, Matth. 5.8. Bleſſed are the pure in Heart: for they ſhall ſee God. (2.) By expreſſing the Danger thou art like to incur by the Want of it, John 3.3, 5 (3) By offering the kindeſt Encouragement to thoſe convinced and diſtreſſed Sinners, that koneſtly, earneſtly and perſeveringly ſeek it, Matth. 11.28. John 6.37. John 7.37. In the laſt Day, that great Day of the Feaſt, Jeſus ſtood and cryed, ſaying, if any Man thirſt, let him come unto me and drink, Rev. 22.17 & 3.20. Behold. I ſtand at the Door and knock, if any Man will open the Door, I will come in and ſup with him and be with me. And (4.) When ungrateful Sinners will not comply with his reaſonable, encouraging, heart affecting, and condeſcending Invitations, then does the holy Jeſus take a mournful Complaint and bewail over their Obſtinacy againſt him, and Cruelty to their own Souls; John 5.40. Ye will not come unto me that ye might have Life! O Sinner! Haft thou an Heart hard enough to wichſtand an intreating, woing, dying Savicur? Conſider his Sovereignty, and Self ſufficiency, that his Happineſs cannot admit of Increaſe or Decay, that it is equally incapable of Addition or Diminution, that thy Goodneſs cannot extend to him, Pſalm 16.2. and wonder at, and comply with, his ſurprizing Condeſcenſion. I think Dr. Watts expreſſes this Matter in one of his lyrick Poems, with admirable Beauty and Energy of Language after the following Manner.

"Did ever Pity ſtoop ſo low, "Dreſs'd in Divinity in Blood, "Was ever Rebel Courted ſo, "With Groans of an expiring God.

3. The Holy Spirit the third Perſon of the adorable Trinity, invites you to turn to God, by the good Inclinations he ſtirs up in you, which if you continue to oppoſe, he will withdraw for ever, and ſtrive no more with you, Gen. 6.3. And alſo by his good Word propoſed to you, Rev. 22.17. And the Spirit, and the Bride ſay come, and let him that is athirſt, come: and whoſoever will, let him take the Water of Life freely. And will you be ſo cruel and barbarous as to reſiſt to your own Damnation the kind Invitations and compaſſionate Calls of the God that made you, the Saviour that bought you, and of the Holy Ghoſt who offers to ſanctify you?

4. Does not the Word of God in all it's Branches, whither of Terror or Comfort, alarm or invire you to turn from Sin, to God? And will you withſtand all the Allurements of the mildeſt Lenity and Pity, and all the Arguments of the moſt awful Majeſty, and juſt Severity? Have ye no Ingenuity, and are ye loſt to fear? What then can be done with you?

5. Does not the Providence of God loudly call you to ſeek regenerating Grace? Should not God's Mercies lead you to Repentance? Rom. 2. And his Judgments upon your ſelves or others deter you from Sin, which produces ſuch bitter Effects even in this Life, which are but a ſmall Preſage of what muſt be endured in the next, unleſs Repentance prevent, and eſpecially when you hear of any being removed by Death? O! you have reaſon to tremble and quake, as not knowing but you ſhall be the next, and yet are ſo unprepared for it. Are ye ſo Deaf and Obſtinate, that ye will not hear, the terrible Trumpet of God's Judgments? Joel 2.1. Blow ye the Trumpet in Zion, and ſound an Alarm in my holy Mountain: Let all the Inhabitants of the Land tremble —

6. Do not the faithful Miniſters of God call you again and again, with utmoſt Earneſtneſs to turn to God, as they are commanded, Iſai 58.1. Cry aloud, ſpare not, life up thy Voice like a Trumpet, and ſhew my people their Tranſgreſſions, and the Houſe of Jacob their Sins. 2 Cor; 5.20. Now then we are Ambaſſadors for Chriſt, as though God did beſeech you by us, we pray you in Chriſt ſtead be ye reconciled to God. And what abundant Satisfaction would your ſincere Converſion yield to their oppreſſed burdened Heart? And will ye have no Compaſſion either upon them, who travail in Birth for you, till Chriſt be formed in you, or upon your own Souls? Are ye reſolved upon your own Deſtruction? Why will ye die poor Sinners?

7. Do not your own Conſciences, thoſe Harbingers of God in your Boſoms, call you and urge you to turn, and tell you that it is now high time, that ye have ſerved Sin and Satan too long already? Do they not repreſent to you a diſmal Map of thoſe Miſeries you ſhall quickly feel if ye turn not, and will ye be deaf to the Warnings of your own Minds? Don't you know that if your Heart condemns you, God is greater than your Heart and knows all Things? 1 John 3.20. Will not your holding and ſtrangling the Truth in Unrighteouſneſs, prepare Matter for the moſt painful, tormenting, and never ending Reflections in the other World, when Conſcience however muzled ſhall have full Liberty to ſpeak; won't it prey like an old Vulture, upon your Heart-ſtrings then think you?

8. Does not your Reaſon call you to turn from Sin to Jehovah, by ſhewing you the Neceſſity and Equity of this Change? viz. That it is not reaſonable to expect the ſavourable Smiles, and uninterrupted Enjoyment of a righteous holy God, without Likeneſs to him, and that it is but equal you ſhould improve the Powers you have received from God in his Service, and make ſome grateful Returns for his unmerited Kindneſs.

9. Does not the Happineſs of Heaven invite you to ſeek converting Grace, without which ye cannot be a Partaker of it? And are ye willing, miſerable Souls, to be for ever ſeparated from the Light and Love, the Joys and Triumphs of that bleſſed State?

10 Should not the Torments of Hell alarm you to flee from that Place of perfect and miſerable Miſery, which you cannot eſcape without converting Grace? The Damned in Hell while they lived here, were careleſs of their Salvation, how deplorable alas is their Condition now! O! What would they give for the like Opportunities, they have had and neglected? Was not this the Complaint of Dives? He wanted ſome Body to go and tell his Brethren, that they might not come into that Place of Torment. Luke 16.23, 24, 27, 28. Hear how Damned Dives, roars and groans, In Hell he life up his Eyes being in Torment, and cryed, and ſaid, Father Abraham, Have Mercy on me, and ſend Lazarus that he may dip the Tip of his Finger in Water, and cool my Tongue, for I am tormented in this Flame. I pray thee therefore, that thou wouldeſt ſend him to my Father's Houſe, for I have five Brethren, that he may teſtify unto them, leſt they alſo come into this Place of Torment.

11. May not the Neceſſity of this Change excite you to ſeek after it? Ye can neither behold God here by an Eye of Faith, or enjoy him hereafter without it, Matth. 5.8. John 3.3, 5. So that it is abſolutely neceſſary You may live a contented happy Life, without much Riches, or great Honours, but you can't taſte of true Happineſs without Holineſs, Heb. 12.14. This is the one Thing neceſſary, which whoſoever chuſeth poſſeſſeth not only the beſt, but the moſt neceſſary Part; the Lord Jeſus contemns the Care of many Things before this, Luke 10.41.

12. The Excellency of it: For as much as it reſtores the defaced Image of God in us (which is the Beauty of our Nature) to ſome Degree of it's primitive Luſtre, and thereby capacitates us to anſwer the Deſign of our Being, which is to ſerve and enjoy our Creator and Redeemer, without this we muſt be unprofitable here, and miſerable hereafter.

13. The Profitableneſs of it.

1. Does it not advance us unto the higheſt Honours? 1 Sam. 2.30. Rev 1.5, 6. For thereby Jehovah who is the Fountain of Honour, becomes our Father, the Lord Jeſus our Husband, Angels our Guards, and Attendants, and the triumphant and militant Church our Brethren; is it a Matter of no Moment for poor polluted Duſt, Heirs of Hell and Wrath, to be cleanſed from their De$$r$$ty, and made the Sons of a King, nay to be made Kings and Prieſts to God? Does not the Apoſtle John ſpeak with Surprize and Admiration concerning this Privilege? 1 Joh: 3.1. Behold what manner of Love the Father hath beſtowed upon us, that we ſhould be called the Sons of God!

2. Does not Converſion inſtate us in the pureſt Pleaſures, even ſuch as reſult from the Embraces of a God of infinite Excellency, Beauty, and Glory?

3. Does it not intitle us to the moſt laſting Benefits, the peculiar Favour and Friendſhip of an omnipotent, omnipreſent, beneficent and everlaſting God, which can't expire, (becauſe of the Invariableneſs of his Nature and Covenant) ſo long as God lives? Does not this entitle to a Kingdom that hath Foundations perfectly freed from thoſe Variations and Viciſſitudes, to which every Thing ſublunary is expoſed, to a Houſe not made with Hands, eternal in the Heavens, whoſe Builder and Maker is God? John 3.3.

14. The Reaſonableneſs of it: Is it not highly rational to ſecure an infinite Good, Col. 1.12. and to guard againſt an infinite Evil, both of Sin and Puniſhment, to preſerve a pure peace ſpeaking Conſcience, and pleaſe that Sovereign Majeſty, from whoſe good Pleaſure our Beings and all the Bleſſings we poſſeſs or expect, proceed; upon whoſe Power and Providence, we have our continued Dependance? Now without converting Grace we cannot obtain thoſe Privileges, as has been before proved, wherefore then, O Sinner, doſt thou not importunately cry to God for, and earneſtly labour after this Change?

15. The Freeneſs of it: Is not the Life of the converted, the freeſt Life? John 8.36. If the Son therefore ſhall make you free, ye ſhall be free indeed. Regenerate Perſons are made free from their natural Bondage to Sin, Satan, Death, the Law of God as a Covenant of Works, and the Curſes threatned for the Breach of that Covenant. But Sinner, while thou art without the New-Birth, thou art a miſerable Captive to all theſe, John 8.34. 2 Tim. 2.26. Gal 4.25. Heb. 2.15. John 3.36. What! Art thou contented with this woful Captivity, to the worſt of Tyrants? Art thou contented to be ſtript of all thy original Raiment, and cloathed with baſeſt Rags, confined in the darkeſt Dungeon, impriſoned in the Pit wherein is no Water, ſtarved for Want of Bread, wounded and leſt half Dead; chained with maſſy and unweildy! Fetters; this is really the ruſul State of every unconverted Sinner, Iſai. 64.6. Zech. 9.11. Col. 1.13. Pſalm 40.2. & 38.5. Iſai. 44.20. & 55.2. Luke 10.30. Acts 8.23. And now when the Morning of Mercy dawns, when the Dove of Heaven deſcends after the fatal Shipwreck of our firſt Parents Apoſtacy, with a peaceful Olive in his Bill, and Life and Immortality is brought to Light. When Zion's King iſſues out royal Proclamations of Pardon, and the Silver Trumpet of the peaceful Goſpel ſweetly ſounds a joyful Jubilee, proclaims Liberty, Liberty to the forlorn Captives, a valuable, coſtly and everlaſting Liberty, 1 Pet. 1018, 19. When the bleſſed Lord Jeſus offers to open the Priſon Doors, and ſet the Captive free from his Chains. Darkneſs, Penury and Death, and to heal him with his Wounds, and cloath him with his Righteonſneſs, won't you accept of this free and invaluably precious Offer? What not accept of Liberty and Life! Be aſtoniſhed; O Heavens, at this, and be horribly afraid! Doſt thou ſtickle at the Acceptance of ſuch an Offer? Why then, Wretch, thou deſerveſt to be damned, that thou mayeſt feel the Fruits of thy abhorred Obſtinacy! and damned thou ſhalt be as certainly as Chriſt is true, except thou repent, John 8.24. Such Self-traitors deſerve no Pity, neither from God nor Man.

16. The Safety of it: The converted Perſon has God to be his Shield and Sanctuary, his ſure Refuge, and exceeding great Reward, Pſalm 18.1. Iſai. 32.2. Gen. 15.1. And who then can hurt them, or make them afraid? Rom. 8.28. Pſalm 23.4 & 43.1. & 46.2, 3. How ſecure and pleaſant muſt the Repoſe of ſuch Perſons be? Pſalm 3.5, 6. But before this Change you are in Danger of utter Deſtruction every Minute, and have no Shelter to cover you from the Vengeance of an angry God; why then, poor Sinners, will you not turn to God, and ſeek converting Grace?

17. The Sweetneſs and Pleaſure of it: As the regenerate Perſon's Life is the ſafeſt, ſo it is the ſweeteſt Life, Prov. 3.17. Wiſdoms Ways are Ways of Pleaſantneſs, and all her Paths are Peace. Chriſt's Yoke is eaſy, and his Burden light. His Commandments are not grievous. Matth. 11.30. 1 John 5.3. It is true there is no ſmall Difficulty and Pain that convinced Perſons are expoſed to, before the Byas of the Heart is turned towards God, and new Qualities infuſed into the Soul, but when a Perſon has got his Heart changed, the Power of Sin broken, and a Senſe of God's Love, then the Yoke of Chriſt is eaſy, he goes on in his Way rejoycing, Acts 5.41. Now their Joys have theſe remarkable Properties.

1. They are rational and ſolid, confirmed by and ariſing from Conſideration and Reflection, and therefore ſutable to the Soul, which is the Seat and Foundtain of our Reaſon. Whereas the Pleaſures of Sin, are but a Flaſh, the Reſult of a cruel Rape upon the Underſtanding by Senſe, which according to the Order of God and Nature ſhould be it's Subject

2. Spiritual, proceeding from the Father of Spirits, and ſo adapted to the Soul, which is of a ſpiritual and immaterial Nature, but the Pleaſures of Sin are groſs and ſenſual, only ſutable for the Gratification of the lower Paſſions and Appetites, which Beaſts poſſeſs in common with Men.

3. Peaceful. Prov. 3.17. They introduce a pleaſing Calm into the Soul, Gal. 6.16. Whereas the Pleaſures of Sin muſt needs produce Pain and Diſorder, Iſai. 48.22. Heb. 12.15.

4. Perpetual: Either in Seed or Fruit, State or Frame, Habit or Act, Pſalm 119.165. Whereas the ſtolen Pleaſures of Sin can't be reflected upon without Shame and Horror, unleſs by Men of reprobate Minds, and ſeared Conſciences, Rom. 6.21.

18. Do not all Things in Nature bend to their own good? The very irrational Animals by a natural Inſtinct, ſeek after their own Safety and Welfare, the ſick Dog will ſeek after a purgative Herb to cure himſelf, the Swallow after Celandine to cure her blind young ones, the wounded Hart after Dittany to heal her. But alas! few poor Sinners repair to Chriſt the great Phyſician for Eye-ſalve, to cure their Blindneſs, Rev 3.18. Few haſten in earneſt to the Branch that ſprung out of the Stem of Jeſſe, in Order to get a Leaf from that Tree of Life to heal them, and one great Reaſon is becauſe they feel not their Sickneſs and Sores, Matth. 9.12. O might not this Care of thoſe poor Creatures, who are deſtitute of the Direction of Reaſon, after their own Safety, excite you who are bleſſed with that Faculty they want, to haſten to Chriſt, with the moſt earneſt Sollicitations for converting Grace, without which you muſt die in your Wounds.

19. May not the common Care of Mankind, about Things of infinitely leſſer Weight excite you? What Pains does the Merchant, the Mariner take, to inceaſe his Stock? Does he not ſpread his Canvas Wings and fly a croſs the broad and boiſterous Deep, to the Extremities of the Earth, amidſt a vaſt Viciſſitude of Dangers, Difficulties and Death? Does he not willingly endure the ſcorching Summer Hearts, and the cold Winter Guſts? Sleep departs from his Eyes, through the Exceſs and Anxiety of his Fears and Cares, and all this to gain or ſecure a little periſhing Pelf Do not Farmers and Tradeſmen take much the ſame Pains, for the moſt part they riſe up early and ſit up late, and eat the Bread of Carefulneſs, under inexpreſſible Fatigue, and all to ſecure a little tranſient and unſatisfying Gain; now will not ye be perſwaded to take as much Pains about your Souls, $word$ (in ſeeking of and labouring for converting Grace) as the Generality of Men take about their Bodies and Eſtates, about an eternal as they about a temporal and tranſient Good? Will ye not? Will ye not? Unhappy Sinners! O how aſtoniſhing is your Madneſs! Holy and bleſſed God, enlighten the Minds and change the Hearts of theſe poor Sinners, and turn them from Vanity to thy ſelf.

20 May not the Care of thoſe who are without the Communion of the viſible Church about their Salvation and Happineſs, alarm and excite you to ſeek after a Renovation? How diligent are the Mahometans who pray no leſs than five Times every Day ſtatedly? How famous for Morality were ſome of the Pagans, as particularly Seneca, Cato, Socrates? What did not the Phariſees do, whoſe Fame was commended before others? Some Hiſtorians relate of them that they wore Thorns in the Borders of their Garments, that when they ſat down, by the pricking of theſe they might be remembred of the Law; as alſo that they uſed to wear Hats with very deep Brims, to prevent their being inſnared by tempting Objects, through the Windows of the Senſes; and that even in their Beds, they were wont to hold a Bullet in their Hand, under which by the Bed ſide was placed a Braſs Bowl, that when they begun to ſleep, the Bullet falling out of their Hand into the Bowl, might by it's Report awake them to Prayer; and yet the Lord Jeſus aſſures us, That unleſs our Righteouſneſs exceeds theirs, we ſhall in no Ways enter into the Kingdom of God, Matth. 5.20. Wherefore that is not only neceſſary to be done, which they did juſtly, but more, otherwiſe won't the Lord Jeſus tell us, Do not the Publicans ſo? And theſe were not altogether negligent, Matth 5.46, 47.

In brief, Every Creature contained within the ſpacious Verge of the whole Creation, whether in the viſible Heavens, the Earth or Sea, may excite you; if you look upon the Sun, Moon and Stars, theſe obey their Creator, while you inſolently controul his Authority. If you view the Trees and Plants upon the Earth or Fiſhes in the great Ocean, thoſe bring forth their Fruit in their Kind, and attain the End of their Creation, while you are barren, and live in a continued Oppoſition, to the grand Deſign of your Being May not every Pile of Graſs, or Flower, or Fruit you behold, be an awakening Monitor to you?

Once more conſider I earneſtly beſeech you, as upon my bended Knees, the few following Motives.

1. That Heaven is the Soul's Center; (for which Converſion is a neceſſary Preparative) Behold! how every Thing in the great Machine of the World inclines to it's Center; ſee how the Rivers in the mazy Wandrings, run with ſpeed to the great Ocean, that Fountain and Original of Waters; how ſwiftly do the Sparks fly upwards to their Reſt, with what Vehemence do ponderous Bodies deſcend downwards to the Earth! Then may the Sinner ſay, Is Heaven thy Center, O my Soul! and ſhall theſe inanimate Things exceed thee in their Motion? Shall every Thing haſten to it's reſting Place but thee? Was it not the Speech of Naomi, to her Daughter in-law the Moabiteſs? Ruth 3.1. Might we not ſay this to our poor Souls? Shall I not ſeek Reſt for thee, O my Soul, under the Wings of Chriſt, in the Boſom of God, by imploring of, and labouring for converting Grace?

2. Conſider, It is your own Concern: Perhaps one would be ſlack about another's Buſneſs, who would not be ſo about his own; now this is your own Buſineſs, dear Brethren! whatever you get here goes into your own Treaſury; here if you are wiſe you are wiſe for your ſelves, but if you ſcorn Advice, and Inſtruction, you alone ſhall bear it, Prov. 9.12.

3. An eternal Concern. Converſion entitles to, and fits for a Kingdom which is not ſhaken, a Crown which fadeth not away, 1 Cor. 9.25. Are not worldly Things valued according to their Duration and Permanency, and why ſhould not this? In compariſon of which, they are but fleeting Shadows, which have no abiding, Eccleſ. 6.12. 1 Chron. 29.15. 1 Cor. 7.31. What ſhall a Man give in Exchange for his Soul? If he ſhould gain the whole World and looſe his own Soul, he would make but a poor Bargain, Matth. 16.26. Mark 8.36, 37. How much more when Men prophanely fell their Souls for a very inconſiderable Part of it?

4. Would it not be you greateſt Wiſdom? Are not thoſe called wiſe by the God of Wiſdom, who conſider their latter End? Deut 32.29. And can that be conſidered to Purpoſe, without Labour after Converſion to God? No ſurely, Pſalm 119.59, 60. Does not the Want of this Wiſdom make Men like to Beaſts, nay worſe than they? Pſalm 49.20. For is it not worſe to be like a Beaſt, than to be one? Is it not a Fools Property to want a Heart. when he has a Price to get Wiſdom? Prov 17.16.

5. Will not Salvation fully recompenſe all your Pains? Certainly there is enough in the heavenly Paradiſe to make amends for all the Labours, Services and Sufferings of the People of God here on Earth; for Eye hath not ſeen, nor Ear heard, neither have entred into the Heart of Man (to conceive) Things which God hath prepared for them that love him, 1 Cor. 2.9. There their Prayers will be turned into Praiſes, their Sighs into Songs, their Tears into Triumphs, their Sorrow into Joy, their Croſs into a Crown, their Reproaches into Pearls, their Labour into Reſt, their Darkneſs to Light, their Death to Life and Love,. Rev 5.9.14.3 & 15.3. 1 Pet. 1.8. Heb. 4.9. Rev 21.4, 11, 12, 18, 19, 20, 21, 23. & 22.1, 2. Has the Crown of Righteouſneſs, the Crown of Life, the Crown of Glory, which God hath promiſed to thoſe that love and prepare for his Appearance, 2 Tim. 4.8. James 1.12. 1 Pet. 5.4 no Influence on the Sinner? Haſt thou no Deſire after that Place of pure, conſummate and everlaſting Delight, where neither Sighing nor Sorrow have any Acceſs or Reſidence? Rev 21.4. Why then, thou art worſe than Balaam the Conjurer, Numb. 23.10. If you have, then ſeek converting Grace, elſe your Deſires are like to be as vain as his. Prov. 13.4. Pray obſerve, That tho' nothing can recompence for the Neglect, and Loſs of our Salvation, yet Salvation will recompence for the Neglect and Loſs of all other Things, Matth. 16.26. Is it not better to be ſcoffed at for being too ſtrict and ſpeedy in travelling upon Zion's Road, than to be damned for being too looſe and ſlow?

6. Won't your ſinful Sloth (againſt the Light of your own Minds) in ſeeking regenerating Grace, aggravate your Puniſhments in Hell? Luke 10.12, 13, 15. It ſhall be more tolerable for Sodom and Gomorrah —. Luke 15.22. If I had not come and ſpoken to them, they had not had Sin; but now they have now Cloak for their Sin.

7. Is there not Encouragments for earneſt Seekers, for true Penitents? Matth. 11.12. The Kingdom of Heaven ſuffereth Violence, and the Violens take it by Force. Let the convinced diſtreſſed Sinner read the following Scriptures, John 6.37. & 7.37. Rev 3.20. Iſai. 1.18. & 65.24. Luke 7.37, to 48. 2 Chron. 33.11, 12, 13. That Expreſſion of God's aſtoniſhing Affection recorded in the Parable of the Prodigal, Luke 15. is enough I think to invite the moſt obſtinate Sinner to turn to God. No ſooner did the poor Prodigal begin to turn to his Father, but immediately his Father ſpied him a great Way off, his Bowels were moved with Compaſſion towards him, and he haſtened to his Relief, Verſe 20 Mr. Henry I think gloſſeth excellently upon this Verſe. (1.) Saith he, Here were Eyes “of Mercy, and theſe very quick-ſighted; when he was yet a great Way off, his Father ſaw him, — he looketh on Men when they are gone aſtray from him, to ſee whether they will return to him, and he is aware of their firſt Inclination towards him. (2.) Here were Bowels of Mercy, and thoſe Bowels turning within him, and yerning at the Sight of his Son, he had Compaſſion. Miſery is the Object of Pity, even the Miſery of a Sinner, though he has brought it upon himſelf, yet God compſſionates him, Hoſ. 11.8. (3.) Here were Feet of Mercy, and theſe quick-paced; He runs, this notes how ſwiſt God is to ſhew Mercy. The Prodigal came ſlowly under a Burden of Shame & Fear, but the tender Father runsto meet him with his Encouragements. (4.) Here were Arms of Mercy, and theſe Arms ſtretched out embrace him; he fell on his Neck, though guilty and deſerving to be beaten, though dirty and newly come form ſeeding Swine, — yet thus he thus he takes him in his Arms, and lays him in his Boſom. Thus dear are all true Penitents to God, thus welcome to the Lord Jeſus. (5.) Here are Lips of Mercy, and thoſe Lips dropping as the Honey-Comb. He kiſſed him. This Kiſs not only aſſured him of his Welcome, but ſealed ”his Pardon. Not a Word of his former Miſcarringages is mentioned againſt him, but on the contrary he is careſſed with the higheſt Honours, treated with the moſt compaſſionate Reſpects, by his indulgent Father; he came home between Hope and Fear, Fear of being rejected, and Hope of being received, but his Father was not only better to him than his Fears, but better than his Hopes. for hes was cloathed with the beſt Robe, the Righteouſneſs of Chriſt, had a Ring put on his Hand, had the Earneſt of the Spirit given him, and was thereby ſealed to the Day of Redemption; and Shoes upon his Feet, was endowed with the Preparation of the Goſpel, Eph. 6.13. A holy Reſolution to follow Chriſt through all Difficulties. Now Brethren, Is not this a powerful and perſwaſive M$tive? Methinks the unconverted Sinnor ſhould reaſon thus with himſelf, And is the holy bleſſed God whom I have ſo cruelly offended, and whoſe Authority I have ſlighted, whoſe Law I have broken, and whoſe Love I have abuſed, making Suit to me for that Allegiance I owe to his Majeſty, upon the Performance of which my Life depends? Has the juſt and righteous God bore with me ſo long, when I was ripe for the Sickle of his Juſtice, Joel 3.13. and plead with me ſo often to fly from my own Death and Ruin? And now after ſo many Affronts and Refuſals, he is yet waiting to be gracious to me, and wanting to be exalted, that he may have Mercy upon me, Iſai. 30.18. What the Sovereign, the offended Majeſty of Heaven in whoſe Preſence the brighteſt Seraphim vails his Face with his Wings, as being conſcious of his comparative Deformity, the God to whom it is a condeſcending Stoop to behold the Things that are done in Heaven! Pſalm 113.6. wait upon a Rebel Worm! Rev. 3.20. Is the bleſſed God willing to be reconciled to me after ſo many horrible and grievous Provocations, willing to waſh my crimſon Sins, and make them white as Snow, Iſai. 1.18. willing to embrace me (vile Monſter!) in the Boſom of his unmerited Love and peculiar Affection! Is it poſſible? Is it poſſible? O ſtrange! O wonderful! and ſhalld I? Can I? Dare I withſtand ſuch Love any longer? God forbid! God forbid! Lord, my Heart earns after thee, for I ſee thou art a gracious God, Jonah 4.2. Turn me, turn me, moſt holy Jehovah, unbare thine Arm, and draw me unto to thee, for now Lord I am weary with ſinning againſt thee; now I want to fear and ſerve thee, I am grieved at the Heart, O God! that I have ſerved thine Enemies ſo long; away ye wrethched Tyrants, be gone, for I hate you all! Now Lord, let me come to thee as a poor hunger-ſtarved Prodigal; I confeſs I have ſinned againſt Heaven and againſt Earth, and am no more worthy to be called thy Son, make me as one of thy hired Servants, Luke 15.18, 19. O pity! pity me, bleſſed God, who would fain fly under thy Wing for Succour, Is there not Mercy with thee, that thou mayeth be feared, Pſalm 1304. Haſt thou not been found of thoſe that ſought thee not? Lord, wilt thou not be found of me, wretched me, who wants to ſeek thee, and to abandon all other Lords and Lovers beſides thee? Bleſſed Jeſus, I have been long loſt and wandring from God, in the Deſarts of Sin, and dead in Treſpaſſes: O thou almighty Shephered! bring me a poor ſtray Sheep, by thy Word and Spirit to thy Fold; lay me on thy Shoulder, or in thy Boſom, Luke 15.4, 5. Iſai. 40.11. O let me the poor loſt Sheep be found, that the Dead may live, Luke 15.24.

8. Thy Converſion Sinner, would occaſion Joy in Heaven and upon Earth; the holy God, and holy Angels, and holy Men, would rejoyce at it, Luke 15.10.24 and your own Soul among the reſt would ſhout with Joy and Triumph, Acts 8, 39. None but wicked Men and Devils would be diſturbed on that Occaſion, and if that will diſturb them, God grant they may ſoon be diſturbed; let all Hell rage, and ſoam, let all the Devil's Imps growl or ſniker, they cannot hurt thee if thou come over to Jeſus, Come then, poor Sinner come! what hinders thee? O almighty Father! Pity and perſwade thoſe poor ſtupid Sinners to come from Darkneſs and Death to thee.

9. What would you looſe by turning to God? Is it diſhonourable to be related to the divine Majeſty, to the Church of the firſt born, whoſe Names are writter in Heaven, that auguſt Aſſembly of perfected Spirits, and to Jeſus the Angel and Mediator of the everlaſting Convenant? Heb. 12.23, 24. Is it diſhonourable to be adorned with the Beauties of Holineſs, from the Womb of the Morning, Pſalm 110.3. to be conformed to a God of radiant, tranſcendent, and inexpreſſibly glorious Excellency? Exod 15.11. Is it uncomfortable to partake of the Cluſters of Canaan, the joyful Soul raviſhing Earneſts of all the Sweets above? 1 Pet. 1.8. Can it be uncomfortable to entertain Communion with a God of infinite Beauty, infinite Goodneſs, infinite Glory, Excellency and All ſufficiency, the Fountain of Power and Love. Cant. 1.13 & 21, 3. aud 5.10, to 16. Exod. 34.6, 7. Gen. 17.1. Iſai. 42.8. Pſalm 16.11. Is it diſadvantageous to be entitled to an unalienable and everlaſting Inheritance, extending infinitely beyond the narrow Circle of created Matter, to be inriched with a Pearl of immenſe Worth, more valuable than if the vaſt Volumns of the Heavens, and ſpacious Globe of the Earth were turned into a Maſs of ſolid Gold? Is it diſadvantageous to be cloathed with the chiefeſt Robe in Heaven's Ward-robe, to have a Houſe perfectly freed from all the Decays of Time, and Wrecks of Matter, built by God himſelf, to have Treaſures that neither Moth nor Ruſt doth corrupt, nor Thieves break through and ſteal? Lam. 3.24. 1 Pet. 1.4. Math. 13.46. & 6.20 Rev 3.18. 2 Cor. 5.1. It is a Loſs to enjoy the Friendſhip and Protection of a God of infinite Power and Almightineſs, before whom all the Armies of Heaven and Earth, and Hell, are as the ſmall Duſt of the Ballance? Iſai. 40.15. Gen. 17.1. Is it a Loſs to forſake that (viz. Sin) which is the greateſt Diſhonour of your Nature, and the moſt malignant Poiſon to you Souls? — Can that be done too ſoon, which unleſs it be done, you are undone for ever? I mean turning to God by a ſound Converſion, John 3.3. What hinders your Compliance, O Sinner, with the Invitations of Heaven? You will ſay perhaps, that Sin is pleaſant: Anſ. It is true, ſome Sins do pleaſe the Senſes, but it is as true, that their Fruits here and in Hell are bitter, Prov. 23.31, 32. And are there not more ſafe rational and ſatisfactory Pleaſures to be had in ſerving the moſt high God, and ſeeking the Salvation of your poor Souls? Pſalm 4.6, 7. & 23.4. & 46.23. Matth. 11.40. 1 John 5.3. Prov. 3.17. Don't ſay that you ſhall be reflected upon among your Neighbours if you turn religious, if ſo, what then, thoſe Reproaches would reflected Honour upon you, for whatever you think, it is no ſmall Honour and Privilege, to ſuffer for God and his precious Truths, Phil. 1.29. James 1.2, 3. Matth. 5.10, 11, 12. And if once you obtained converting Grace, you would no more value the unjuſt Refecttions of wicked People, than the Duſt under your Feet. Don't ſay that you would looſe ſome worldly Advantage by the Profeſſion and Practice of Religion, if you did it would be infinitely more than made up, in the Love and Favour of God here and hereafter. Why then don't you labour poor Sinners, to turn to God? Why will you prefer any temporal Enjoyment before the Safety of your Souls? Did it not argue a vile Temper in Eſau, to prefer a morſel of Bread before his Birth right, which are both ſacred and civil Privileges? Alas! the World and it's Enjoyments are to you as Jael's Milk to Siſera, as Delilah to Samſon; is it not a Pity, that Men ſhould be ſuch Enemies to themſelves, as to prefer the diſguiſed Vanities of a fading World to the real and eternal Riches of another, and a better? Poor Sinners, when you ſeek for Reſt in temporal Enjoyments you ſeek for the Living among the Dead, your laboured Purſuit is as vain, as if Iſraei had endeavoured to fix his Abode in the Wilderneſs, among Serpents and Enemies, or as if Noah had made the Ark his Home, when the Waters were fallen, Why ſtand ye bere (viz in the Market Place) all the Day idle? Matth. 20.6 Have ye no Work to do for the immortal God, and your deathleſs Souls? Why ſtand ye ſo indolent upon the Shore of a vaſt Eternity, not knowing but the next Tide will ſweep you off beyond all Hopes of a Remedy, and ſink you in the dark Retreats of Death. Speak therefore in the Language of the poor ſtarving Lepers, who ſat at the Gate of Samaria, 2 Kings 7.3, 4 Why ſit we here until we die? If we ſay we will enter into the City, the Famine is in the City, and we ſhall die there; and if we ſit ſtill here we die alſo. Now come therfore and let us fall unto the Hoſt of the Syrians: if they ſave us alive we ſhall live, and if they kill us, we ſhall but die. If we return to a Courſe of Sin we ſhall ſurely periſh, Heb. 12.14. If we abide in our preſent Sloth and Security, we ſhall pine away and periſh for Want of Bread, if we ſtay here we muſt ſtarve to Death, as ſure as God lives, Luke 15.17. If we go to God for converting Grace and pardoning Mercy, he can but deny us, we can but periſh, but if he ſaves us alive (has Mercy upon us) we ſhall live; live ſpiritually, comfortably and eternally. Up then Sinners, Awake, ariſe and haſten, haſten, haſten to Chriſt for Life, for Bread, for Mercy: Behold God's Stores are open, the Treaſures, Magazine and Ward robe of Heaven is unlocked, Iſai. 55.1, 2, 3. Rev. 22.17. Zech. 13.1. And Chriſt carries the $word$ Rev. 3.7. Apply to the Lord Jeſus with the utmoſt Speed, and moſt intenſe Vehemence! May by you will meet with more agreeable and ſatisfactory, and unexpected Entertainment, as the poor Lepers, Luke 15, 20, to 25. You muſt reſolve with Eſther, to venture into the King's Preſence, Eſth. 4.16. And ſo I will go in unto the King, and if I periſh, I periſh. She was reſolved to interceed for her People's Safety, though it ſhould coſt her her Life; and ſhould not you much more for the eternal Safety of your Souls; ſhe met with a favourable Reception from an imperious Man, which baniſhed her Fears, and encouraged her Hopes; he held out the golden Scepter which ſhe touched, and offered to anſwer her Requeſt to the half of his Kingdom, Eſth. 5.2, 3. And why ſhay not the convinced Sinner much more expect to find a gracious Anſwer from a good God, whoſe Being is Love, and who delights in Mercy, 1 John 4.8. Mioah 7.18. Seeiog he is now enthroned on Compaſſion, and holds forth (under the Goſpel) the golden Scepter of Pardon, Peace and Pity, Iſai 61.1. Heb. 4.16. Luke 2.14. Hence is there not Encouragement that the returning diſtreſſed Prodigal may be enabled by God, to touch the Scepter by the Hand of Faith that he may live?

Well Sinners, Are ye become Goſpel proof, got beyoud Bow-ſhet, paſt all Feeling, that when we repreſent God's Majeſty armed with Vengeance, ſeared on his dreadful Thorone of Fuſtice, wreathed with Flames and Lightnings, circled with Clouds of gloomy Horrors, encompaſſed with Myriads of holy Angels, caſting with his unbeat'd and unbroken Arm Thunderbolts of Death, or ſhooting the barb'd pointed terrible Arrows of his inſlamed Indignation, and with the other holding a two-edged hright bunrniſhed glittering Sword, ready to be thruſt into your Hearts, into the innermoſt Receſſes of your unarmed Souls, and yet ye are not moved.

Or on the other hand. When we repreſent Jehovah ſeated on a Throne of Love, holding forth the Scepter of Salvation, and with the mildeſt Grace and moſt earneſt Importunity, inviting, inducing, indearing Condeſcenſion, courting worthleſs Rebels, Captives, Beggars, to accept of refined Gold, Liberty and Life, and that not only with the ſtrongeſt Arguments, but with Tears, Croans and Blood, and yet you are not affected; O aſtoniſhing Stupidity! O Rock! O Adamant! What Meaſures would you have the great God take with you to reclaim you? Good God! What a wretched Blindneſs and Obduracy have Men brought upon themſelves by Sin? Be aſto$$$ed ye Heavens, and mourn O Earth! O ye bleſſed $$gels of God, who r$j$yeed at the bringing of thoſe glad Tidings of Salvation to a deſolate World! Here is mourning Work for you, if ye were capable of it, to ſee the precious Offers of this great Salvation bought with Blood, baſely ſlighted and neglected; but ye are uncapable of Grief, being continually delighted wi$h the bringt Viſion of your God, you can't lament with us, or be Partners in our Pains.

O ye bleſſed Saints of the triumphing Church! be ye aſtoniſhed at the unparallel'd Madneſs of an infaruated World, in deceiving their precious Souls, and ſlighting ſuch $a dear, tranſcendently excellent, and unſpeakably glorious Rideomer. The moſt of Mankind will nor, a las, they will not earneſtly ſeek aſter converting Grace! Can ye mourn with us bleſſed Souls? No ye are ignorant of our Wo, Iſai. 63.16. and continually delighted and raviſhed viſhed with the Views of your Redeemer's Face, and Beauty: Ye are always drinking the pure, ſinleſs, ſoul ſatisfying Sweets of his life giving Love. Ye are always ſwimming in a calm Ocean of Pleaſure, and imbibing the Streams of pure Nectar, that ſpring from the Throne of God, plucking Apples from the Tree of Life, ſitting under the Shadow of God, the King, the Lord of Hoſts, breathing perpetual Triumphs, and ſhouting continual Hoſannahs.

O but did ye ſee the diſmal State of Things here, how wretchedly poor sinners deceive themſelves, with Dreams and Deluſions, with falſe and fooliſh Hopes of Happineſs, without the Experience of regenerating Grace, and in the mean time affront the God that made them, reject the Redeemer that died for them, and grieve the bleſſed Spirit, then ſurely if you had any Room for Sorrow, any Acceſs or Avenue to Grief, you would fill the Heavens with Sobs, Groans and Lamentations, inſtead of your preſent Songs of Triumph. But bleſſed Souls, your Tears are for ever wiped away, thoſe cryſtal Fountains which run ſo faſt in this Wilderneſs, muſt now no more guſh and bleed, no they are for ever ſhut and ſealed, and ye have more delightful Work to do, in exalting of and rejoycing in your God and Redeemer! Who then Lord God' of Hoſts, ſhall mourn over a periſhing ſecure, deceived unregenerate World? Why is not the bright Pavement of the great King's Abode, the cryſtal Canopy of the viſible Heavens darkned, to teſtify it's Sorrow for a periſhing deceived World? O thou beautiful Eye of Heaven! whoſe benign Beams create our Days, and make all Nature glad, why doſt thou not forget to ſhine? Why art thou not covered with a cloudy Dreſs? Why coaſeſt thou not to run thy wonted Rounds, in order to lament the wretched periſhing World? Wilt thou ſtill lend thy Light to thoſe who love to walk in Darkneſs, to thoſe who prophanely abuſe thy Creatures Goodneſs; and thou blazing Moon, with all the Ranks of leſſer Lights, have ye no Pity upou your Fellow Creatures, who have quenched their once glorious Light in Darkneſs, and are haſtening faſt though their Sloth and Deluſions to eternal Death; why are ye not. vailed to teſtify your Grief?

O let all the lower Creation mourn for Man; ſinning Man has ſtained it's Beauty and Glory; but what do I ſay? My Requeſt is anſwered, the whole Frame of Nature being oppreſſed with the Sin of Man, travails and groan, Rom. 8.22. Surely it inanimate Creatures were capable of Senſe and Sympathy, the Winds would whiſper perpetual Sighs for, and the hard Rooks would break their long Silence, and lament over the cruel Ingratitude which unconverted Sinners are guilty of againſt God, and the ſtupid Barbarity which they exerciſe againſt their own Souls; the great Ocean and all gliding Rivulets which love to ſport in meandrine Circuits round the Glove, would weep their uſeleſs Channels dry in doleful Lamentations, the pregnant Clouds would ſpend all their watery Magazanes in Tears, the blooming Trees would lay down their Honours, and be cloathed with a Winter mournful Garb.

O ye Saints of God! Are your Bawels of Braſs and Iron, that they won't move? Don't ye ſee the miſerable State of the World? Look how faſt and thick they move (Men of all Ranks and Orders) upon the ſable Road, ſearleſs and unconcerned, to the dark Chambers of Death and Hell. Very dear Brethern! Are not theſe miſerably miſerable Creatures, Objects of Pity? May not your Eye aff$ct your Heart? Or have you forgot to Pity? Are the Fountains of your Sorrow congealed, and have ye no Tears to ſhed upon this mournful Occaſions God forbid! O let Rivers of Water run down your Eyes, becauſe Men, unconverted Men, keep not your Father's Law! but obſtinately ſlight the infinite Love of God, and thereby deſtroy their own Souls.

And thou my poor Soul, Mours, mourn, mourn! O that my Head were Waters, and mine Eys a Fountain of Tears! that I might ſuffi iently bewail over theſe miſerable Sinners, whom I can't perſwade! Let me, Lord of Hoſts, be cloathed with Sackoloth, and covered with Aſhes, that I may mourn. And now, high, holy and evelaſting God, open the Springs of my Sorrow, and let them bleed to Death. Burden my Heart moſt bleſſed God, with as great a Weight of Grief, as the Farme of my Nature can bear; becauſe of thoſe deceiyed ſluggiſh Souls, who will not $uit their deſtructive Deluſions, their damning Luſts, and turn to the liying God. If I can do no more, good God! let me mourn; if I may not be indulged the undeſerved Privilege of perſwading any, any poor Sinner, to turn to thee, my God, then Lord Jeſus, let me lament with all my Soul and Heart, with a bitter and perpetual, but ſubmiſſive Mourning Grieve my diſtreſſed Soul, and all ye my mourning Paſſion, awake, awake, awake, and float in an inceſſant Vein of grieving Grief!

But if any poor Sinner ſhould ask me, how he ſhould ſeek this Change? I anſwer more generally,

1. Early. Eccl. 12.1. Prefer nothing to this, let the firſt of thy Time, Thoughts and Cares be ſpent about it, When one asked the Lord Jeſus leave to go and bury his Father firſt, he denied it, and would have the firſt Fruits offered to himſelf, Matth. 8.21, 22. In Betheſda the Man that firſt went into the Pool was healed of whatever Diſeaſe he had, John 5.4. The Iſraelites were obliged to offer their firſt Fruits to God, and a Curſe is denounced againſt ſuch as had in their Flook a Male, and vowed a corrupt Thing, Mal. 1.14. Delay not a Moment longer: Don't you know the Deceits of your Enemies. "To day is cunningly ſtole away in Hopes of to morrow, and when to morrow comes, an ill Devil, as Baſil obſerves, would have that Day for it ſelf, and asks the other morrow for God," and thus not a ſmall Number of unwary Sinners are tolled to Hell by the Threads of their good Reſolutions.

2.Earneſtly; as the poor Woman for the loſt piece of Silver, Luke 15.18. And that

1. Becauſe the Good Converſion entitles us to is of great Moment, and is not to be obtained by ſmall Diligence. It is a great Salvation; now what will not a Man do for the Safety of his Body? Eye for Eye, Skin for Skin, and whatſoever he hath, Job 2.4. How much more ſhould he be ready to lay down all for the Intereſt of his poor Soul?

2. Becauſe Chriſt himſelf could not purchaſe our Happineſs without great Labour and Agony. It coſt Jeſus mournful Tears, bloody Sweat, and mortal Wounds: Now ſeeing the Purchaſe was ſo dear to Chriſt, can we think to get an Intereſt in it (by Converſion) without Pains?

3. Becauſe many powerful Enemies endeavour to detain us in a ſinful and ſecure State, which are to be fought with and overcome, which how painful and diſſicult a Work it is to perform, is beſt known by thoſe that have experienced it. The Enemies to be contended with are theſe three, the World, the Fleſh, and the Devil, each of which is too ſtrong for us without ſupernatural Aſſiſtance.

4. Without earneſt Labour no Man is converted or ſaved, ordinarily. Hence we are commanded to ſtrive to enter in at the ſtrait Gate, for we are informed, that the Gate is ſtrait and the Way narrow, which leads to Life, and that few find it, Luke 13.24. Matth 7.13, 14 Three Things in Chriſt's Metaphor ſhew the Neceſſity of Pains, viz. The Gate, the Way, the Travellers.

1. The Gate is ſtrait and difficult (Regeneration is the Gate by which we enter into the Way of Life) upon a twofold Account. (1.) It is hard to find Therefore it is ſaid in the Words, Few there be that find it. Why? becauſe it is above Nature, and only revealed to ſome by God the Father, John 1.13. Matth. 11.25. (2.) It is hard to be entered into, for this is contrary to Nature, againſt the natural Bet and corrupt 'Tendency of the Heart, urges for that Circumciſion mad without Hands, the putting off the Body of Sin and Death, Col. 2.11.

2. The Way is narrow in a twofold Reſpect. (1.) In Regard of Sin. The King's Road to the new Jeruſalem is ſo narrow that it will not hold a Man & unmortified Luſt together, it juſtles out one or both. (2.) In Regard of Puniſhment, it is ados tethilimine, an afflicted Way, a Way hedged about with Thorns, but bleſſed be God, not hedged up, the Gate is not only hard to find, and to paſs through, like that narrow Paſſage between two ſharp Rocks, viz. Bozer and Seneh, through which Jonathan and his Armour-bearer went, in order to ſmite the Philiſtines, 1 Sam 14.4. which reſemble Preſumption upon the one hand, and Deſpair on the other, between which a true Chriſtian muſt travel I ſay the Gate is not only ſtrait, but the Way is difficult, and that not only in Reſpect of the Corruptions which muſt be ſubdued, but alſo of the Afflictions which muſt be patiently and chearfully endured; hence it is ſaid that through many Tribulations we muſt enter into the Kingdom of God, Acts 14.22. 2 Tim. 3.12.

3. The Travellers in this narrow Way are but Few, and was it not ſo ſince the Foundation of the Earth? What became of all the antediluvian World, except eight Perſons? 1 Pet. 3.20. 2 Pet 2.5. What became of the many thouſands in the four Cities of the Plain, Sodom, Gomorrah, Zeboim, and Admah? Does not the Apoſtle Jude inform us, Verſe 7 That they are ſuffering the Vengeance of eternal Fire? Though the Number of Iſrael be as the Sand of the Sea, yet Mercy is extended but to a Remnant, Rom. 9.27. Rom. 11.5. There is a Remnant according to the Election of Grace, Rom. 11.7. For many are called but few choſen, Matth. 22.14. But

3. Ye muſt ſeek converting Grace perſeveringly. Becauſe many have periſhed who have made ſeemingly good Beginnings, but continued not, they ſeemed to do ſomething, and ſuffer ſomething, but not enough, not conſtantly, therefore their Endeavours proved abortive, Luke 13.24. For many I ſay unto you will ſeek to enter in, and ſhall not be able. The young Man in the Goſpel did many Things well, but the World was glued to his Heart, Matth. 19.22. Agrippa was almoſt perſwaded, and therefore but almoſt ſaved, Acts 26.28. Obſerve what the eloquent Apoſtle ſpeaks to the Galatians, Chap. 3. Ver. 4 Have ye ſuffered ſo many Things in vain, if it be yet in vain? A Perſon ſtarving with Hunger would not be contented with bare asking for Bread, unleſs he obtained what he asked; ſo Brethren, for Chriſt's ſake, be not ſatisfied with your praying for Regeneration, except ye get what ye pray for. The Woman that had loſt the piece of Silver, ſought dilignetly till ſhe found it, Luke 15.8. Go thou and do likewiſe.

If you deſire more particular Direction, I refer you to thoſe mentioned in the cloſe of the firſt Diſcourſe, and ſhall only obſerve by the by, that Men are more willing to hear Directions than perform them, and more willing to perform them than quit Dependance upon them.

But before I conclude, I ſhall crave leave to offer a Word of Advice to regenerate Perſons.

Dear Brethren in Chriſt Jeſus, be entreated,

1. To acknowledge the pure Grace and Goodneſs of God to you in your Regeneration; which is 1. So diſtinguiſhing. May it not affect your Hearts to conſider that God has paſſed by ſo many thouſands of better natural and acquired Endowments, and revealed himſelf and his Son to you? That Prayer of Jeſus methinks ſhould dwell in your Thoughts, Matth. 11.25. I thank thee, O Father, Lord of Heaven and Earth, becauſe thou haſt bid theſe Things from the wiſe and prudent, and haſt revealed them unto Babes, even ſo Father, for ſo it ſeemed good in thy Sight. And that of the Apoſtle Paul to the Corinthians, 1 Cor. 1.26, to 29. For ye ſee your Calling. Brethren, how that not many wiſe Men after the Fleſh, not many mighty, not many noble are called. But God hath choſen the fooliſh Things of the World, to confound the Wiſe, and the weak Things of the World, to confound the Things that are mighty, and baſe Things of the World, and Things which are deſpiſed, hath God choſen; that no Fleſh ſhould glory in his Preſence. 2. So Pure. Springing entirely from his own good Pleaſure, Matth. 11.25 James 1.18. Of his own Will begat he us. Eph. 2.4, 5, 6. But God who is rich in Mercy, his great Love, wherewith he loved us, even when we were dead in Sins, hath quickened us together with Chriſt, by Grace ye are ſaved. John 1.13. Who hath made you to differ from another, and what have you that you have not received? 1 Cor. 4.7. 3. Precious. Eph. 1.3. Bleſſed be the God and Father of our Lord Jeſus Chriſt, who hath bleſſed us with all ſpiritual Bleſſings in heavenly Places in Chriſt. Therefore

2. Bleſs and adore God for this ineſtimable Benefit, he hath ſo freely conferred upon you, with all your Soul and Strength, Eph. 1.3. 1 Pet. 1.3, 4.

3. Depend upon him as the ſole Original and Fountain of your divine Life, who works in you both to will and to do of his own good Pleaſure, Philip. 2.13. 2 Cor. 4.4, 5, 6. Without it had been God's good Pleaſure to awaken and convince you, ye had ſurely remained in the ſame deep Sleep of carnal Security, which the moſt of the World continue in; and after ye were convinced of your loſt State, could ye have come to and complied with an offered Saviour, unleſs you had been drawn by and learned of the Father, no ſurely; you who are acquainted with God and your ſelves, know better than to think ſo fooliſhly. John 15.5. & 6.44.

4. Strive after Growth, in the earneſt Uſe of appointed Means. 2 Pet. 3.18. But grow in Grace, in the Knowlege of our Lord and Saviour Jeſus Chriſt. 1 Pet. 2.2. As new born Babes, deſire the ſincere Milk of the Word that ye may grow thereby. Leaving the Principles of the Doctrine of Chriſt, not laying again the Foundation of Repentance from dead Works, go on to Perfection. Heb. 6.1. Forgetting the Things that are behind, preſs forwards towards the Mark; reaching forth unto thoſe Things which are before, Phil. 3.13, 14. It is a Metaphor taken from ſuch as run in a Race; who lean forwards with their Bodies from eager Deſire to get the End of the Race. So you muſt forget what is paſt, in Regard of reſting upon it, and being contented with it, without further Progreſs, and ſtir up your ſelves to take hold on God, Iſai. 64.7. Now that ye may obtain Growth,

1. Be thankful for paſt Mercies, and make Uſe of them as Encouragements to Faith in God, in the Way of Obedience. The People of Iſrael when they were brought through the Red ſea in Safety, they praiſed God for the ſignal Deliverance he had honoured them with, though they were then upon the Borders of an howling Wilderneſs, juſt a going to encounter new Difficulties. David made uſe of God's Mercy to him in delivering him from the Mouth of the Lyon and the Paw of the Bear; thence he was encouraged to hope that that God who had been thus kind to him in Times paſt, would now deliver him out of the Hands of the uncircumciſed Philiſtine.

O Chriſtian! deſpiſe not the Day of ſmall Things, Zech. 4.10 Job 15.11. I know that Babes in Jeſus are apt to be peeviſh and dejected if they have not a comfortable Senſe of God's Love; but this is their great Sin and Folly, for we muſt live by Faith, and not by Senſe. Hab. 2.4. Rom 1.17. Gal 3.11. & 2.20. Heb. 10.38. 2 Cor. 5.7.

2. Be humbled for paſt Sins, Pſalm 32.5. and endeavour to keep humble if you want to grow; let who will ſtrut don't you do it. Luke 14.11. James 4.6. 1 Pet. 5.5.

3. Be watchful leſt you be taken by Surprize, Matth. 24.42. Go with your Loyns girt and your Lamps burning, and continue waiting for the coming of the Bridegroom.

4. Be prayerful. Be conſciencious in the Performance of ſecret Prayer, Matt. 6.6. Don't ſuffer your ſelves to be hurried away from it by a bare Repetition of the Heads of Prayer; but endeavour to be imprortunate and fervent, James 5.16. Rom. 12.12. Remember the Incenſe was put upon burning Coals, Lev. 16.12.

5. Encourage Faith in God through Chriſt, for that is a root Grace, and all the reſt do indeed languiſh and flouriſh with it, as it ebbs and flows. Therefore it is the Butt of the Devil's Malice, that which he vehemently opoſeth. Hence we are bid to fight the good Fight of Faith, 1 Tim. 6.12. Remember I only ſpeak to God's Children now, who have ſcriptural Evidences of a ſpecial Work of God's Spirit in them; as for others, I would not have them believe what is not, but experienced Chriſtians are commanded to believe in the dark, Iſai. 50.10.

6. Try Meditation upon God's Word and Works, both of Creation. Redemption, Providence, upon the Perfections of God's. Nature. the Greatneſs of his Love, your own Frailty, and the ſtrict Account you muſt quickly make to God, Pſalm 63.6.77.12.119.15, 78.23.48.148. 1 Tim. 4.15. Gen 24.63. Joſh. 1.8.

Avoid an over frequent Examination of your State in Hours of Darkneſs; I know you are prone to it, but it is very prejudicial, becauſe you are then like to paſs a wrong Judgment; for how can Objects be truly diſcovered in the dark: It is not the proper Time to judge of the Quality of Waters when they are muddied, and a wrong Judgment creates unneceſſary Pain, weaknes your Faith in God, and Love to him, and hinders you in the other Duties of Religion; wherefore it is much better for you to ſtrive to renew your Covenant with God, by making a new and ſolemn Surrender of your ſelves to him and his Service, and ſtrive to be faithful in the Performance of the other Duties of Piety, Pſalm 119.6.

7. If there be any Sin of Neglect or Commiſſion that your Conſcience accuſes you about; regulate that Matter or expect no Peace, 1 John 3.20. 2 Cor. 1.12.

8. Uſe Faſting upon ſpecial Occaſions, which is of great Uſe, Joel 2.12. & 1.14. 2 Chron. 20.3. Ezra 8.21. Jer. 36.9. Jonah 3.5. Zech. 8.19. Neh. 9.1. Matth. 6.16. & 9.15. Luke 5.35. 2 Cor. 6.5. Acts 15.2, 3.

9. Endeavour to exrciſe the Grace ye have received. For to him that hath ſhall be given, Matth. 13.12. If we live in the Spirit, let us alſo walk in the Spirit, Gal. 5.25. Rom. 8.1. Being drawn run ye, Cant. 1.4. Your ſtony Heart being removed, make you a new Heart and a new Spirit, Ezek. 18.31. Thus ſaith the Lord God, Repent and turn your ſelves from your Idols, and turn away your Faces from all your Abominations, Ezek. 14.6. Put off concerning the former Converſation, the old Man, which is corrupt according to deceitful luſts, and put ye on the new Man, which after God is created in Righteouſneſs and true Holineſs, Eph. 4.22, 23, 24. And remember that by Regeneration ye are God's Workmanſhip, created in Chriſt Jeſus unto good Works, that ye ſhould walk in them, Eph. 2.10. Don't ſay that you cannot ſtir up the Giſt that is in you, or endeavour to exerciſe your Graces; you can endeavour, Iſai. 64.7. and if you do not, it is your own Fault; to ſay the contrary would be to make Men meer Blocks and Machines. Alſo it opens a Door to Sloth, and reflects diſhonour upon God. But to him that ordereth his Converſation aright will be ſhewn the Salvation of God, Pſalm 50.23. But

10. If ye are born of God, ſeek your Father's Honour, Mal. 1. A Son honoureth his Father, and a Servant his Maſter: if then I be a Father, where is mine Honour? and if I be a Maſter where is my Fear? Ye ſhould labour to honour God, (1.) By ſpeaking well of him, Cant. 5. 10, to 16. (2.) By ſpeaking boldly for him, as a Child for a Father, Pſalm 119.46 (3.) By bringing forth Fruits to him, Philip. 1.11. John 15.8. Not to your ſelves leaſt you be found empty Vines at laſt, Hoſ. 10.1, (4.) By being grieved at the Reproaches that are caſt upon him, Pſalm 69.1.

11. Seck your Husband's Intereſt. O! let Zion lie near your Heart, and engroſs a conſiderable Part of your Tho'ts and Cares, Pſalm 137.5, 6 Endeavour as Inſtruments in God's Hand, to convert Sinners from the Evil of their Ways, by mild and ſeaſonable Reproofs, earneſt Intreaties, and pious Examples, James 5.20.

12. Remember God expects more from you than others, Gen. 18.19. And well he may, for he has given more to you Remember that Holineſs is the Deſign of your Election, Vocation, Redemption, Regeneration, and Adoption, Eph. 1.4. 2 Tim 1.9. Tit 2.14. 1 Pet. 1.3. I John 3.1, 3. Be ye therefore Followers of God as dear Children, and walk in love—Eph 5.1, 2. Finally Brethren, Whatſoever Things are true, whatſoever Things are honeſt, whatſoever Things are juſt, whatſoever Thing are pure, whatſoever Things are lovely, whatſoever Things are of good Report, if there be any Vertue, and if there be any Praiſe, think on theſe Things. Thoſe Things which ye have both learned and received, and heard and ſeen in me do; and the God of Peace ſhall be with you. Amen, Amen

Adoption Opened. I. JOHN III. 1.

BEHOLD, what Manner of Love the Father bath beſtowed upon us, that we ſhould be called the Sons of GOD.

THE Penman of this ſacred Epiſtle has been concluded by the univerſal Suffrage of the ancient Churches, to be the Apoſtle John; the amiable Signatures of his divine and calm Spirit breathes and glides through all it's golden Veins.

There is ſome Difference of Opinion concerning the Time wherein he wrote it; ſome aſcribing it to an earlier, ſome to a later Date; but the moſt reaſonable Conjecture is, that it was wrote a little before that awful Cataſtrophe was brought on the jewiſh Church and State, which the equal Retribution of their in$andous Obſtinacy. This Conjecture is grounded on the Apoſtle's ſpeaking of the laſt Times being at hand, which is generally underſtood to be the concluding Periods of the jewiſh State.

The general Scope and main Deſign of this ſacred Epiſtle was to confirm the parthian Jews (to whom it was wrote) in all the main Truths of Chriſtianity, both ſpeculative and practical: Particulary, in the Belief of our Lord Jeſus as being the promiſed Meſſias; and alſo, in the Neceſſity of internal and external Holineſs, againſt the impregnated and inpious Efforts of apoſtate quondam Profeſſors, particularly, the infamous Gnoſticks, the pernicious Brood of that grand Impoſtor, Simon Magus.

Hence this Apoſtle takes occaſion in divers Parts of this Epiſtle to excite Chriſtians to the Exerciſe of mutual Love, by a Variety of pregnant and pungent Arguments, as the neceſſary Bull warks to ſcreen them from the ſtrong and virulent Arreſts of infectious Seducers. Love is the Cement which unites Strength, and is not unita Vis ſortior? The Want of this is the Bane of Society, and expoſes them to the ravening Depredations of common Enemies. Surely there is a moſt cogent Motive of Love, in our Text, both to God our mighty Maker, and to Man our Fellow-Creature. Behold, what Manner of Love the Father hath beſtowed upon us, that we ſhould be called the Sons of God.

The Apoſtle having in the foregoing Chapter and laſt Verſe, mentioned that great and neceſſary Qualification, being born of God, takes occaſion in the beginning of this, to celebrate with Wonder and divine Tranſport, it's conſequent Privilege, Adoption. Behold, what Manner of Love the Father hath beſtowed upon us, that we ſhould be called the Sons of God.

In the Words are theſe four general Heads, 1. A gret and honourable Gift bequeathed, that we ſhould be called the Sons of God. 2. The Donor of this ſpecified, The Father. 3. The Donee, or Perſons upon whom this Gift was beſtowed and diſcovered, upon us: 4. The fontal or impulſive Cauſe of this, mentioned.

Let us a little explain theſe Particulars in the Order propoſed.

As to the firſt general Head, Hath beſtowed,—that we ſhould be called the Sons of God. Here are two Things remarkable.

1. The Privilege conferred. 2. The Manner of conferring it.

1. The Privilege conferred, called the Sons of God. Ina teena the$u $lethomen. Tecna a ticlo, pario, & ginomi, naſ$er. Eraſmus and ſome others render the Word tecna, according to our Tranſlation; but Theodor, Beza, & Paſor think it is a larger Extent, and ſignefies Offſpring, Proles Scholes, a general Word that imports Offſpring, or Sons of every Age, Sex, Degree, in which Senſe I rather take the Word. Gl$thomen, a caleo, voco. This Word is not here inſerted with any Antiphraſis, Contradiction to, or Oppoſition of the Thing ſpoken of, in Reality. It is not an empty Name, or vain Title, no, no; but the bleſſed Privilege it ſelf is here aſſerted together with this honourable Badge and Epithet, as it's neceſſary Conſequent or Effect, by a Metonomy of the Conſequent or Antecedent, Matth. 21.13. compared with Luke 19.46. Clethomen, called: This Word excellently holds forth the Nature and Dignity of Adoption. (1.) The Nature of it. That it conſiſteth in a forenſick Declaration; and ſo is diſtinguiſh'd from natural Sonſhip. (2.) It's Excellency and Dignity. That this precious Privilege is not kept hid or latent, but declared and made manifeſt, not only in the Mind of God, but in the Conſcience of Believers. It eclipſes the relative Goodneſs of Benefits when we know them not.

2. The Manner of conferring this Benefit, hath beſtowed. Dedocen, a doc, doſa, dedoca. There is no Difficulty that I know of in the Word; it ſhews with more than oriental Splendor, the admirable Freedom of God's Bounty in our Adoption, and cuts the Sinews of Merit. It's a Gift, no Debt; we have neither Wiſdom nor Dignity to procure ſo ineſtimable a Benefit. But

2. The ſecond general Head concerns the Author or Donor of this Benefit; The Father; Ho Pater. A demonſtrative Article is prefixed, emphatically ſhowing the glorious Dignity and matchleſs Greatneſs of the ſublime Donor. Pater, a Pao, paſco, quia Pater paſco liberos, velut Paſtor paſcit Oves. The whole Trinity doubtleſs is intended by this; for all thoſe ſacred Perſons act a Part in this glorious Work: But more particularly and expreſly, the firſt Perſon, God the Father, called ſo, not only for the eternal Generation of his Son, Pſalm 2.7. But alſo for the Adoption of his People, John 1.12. becauſe from him the whole Family in Heaven and Earth is named, Eph. 3.15.

3. The third Head concerns the Donce, or Perſons upon whom this Privilege is beſtowed. Hemin, upon us. Not upon all and ſingular, not upon any one or every one, but upon us, Believers excluſively, who have been effectually called, converted from Sin, and united to Jeſus, in which is the Foundation of Adoption.

4. The fourth general Head, The fontal or impulſive Cauſe, Love, called in the Original Agape, either ab agan poiein, multum facere, doing much; becauſe it is effectual and operative. Vel ab agan cata pan Becauſe Love moves it ſelf every Way towards it's beloved Object. Vel ab agan paueſthai Becauſe the Lover reſts in the Object he loves Or, ab agan pao, to love much. And thus it is eminently in the Cauſe before us. Had not the bleſſed Lord loved much, would he ever have taken a ſinning Creature into ſo near a Relation to himſelf, as to have the Privilege not only of being the Servants of God, which is a great Honour, but the Friends of God, as was Abraham, which his much more? But to be the Sons and Children of God, is doubtleſs, the Flower of Mercy, the Crown and Garland of divine Love; ſo that Love here, ſurely ſignifies a vehement Affection to the Beloved, not only a generous Purpoſe of doing Good, but the actual Completion of it.

Now the Love of God is in general twofold, Immanent and Tranſient, 1. God's immanent Love is that perfect Property of God, whereby he is inclined to love himſelf. This Affection is terminated on no Creature, and is nothing elſe but God's pure and perfect Eſſence. This is not the Love ſpecified in our Text. 2. God's tranſient Love is that Property or Attribute of God, whereby he is inclined to love his Creatures, according to the good Pleaſure of his Will. And this Love is threefold, viz. Of Benevolence, Beneficence and Complacence.

1. The Love of Benevolence, is God's good Purpoſe before Time, of doing his People good in Time. Eph. 1.4. According as he hath choſen us in him, before the Foundation of the World, that we ſhould be holy and without Blame before him in Love. Eph. 2.10 For we are his Workmanſhip, created in Chriſt Jeſus unto good Works, which God hath before ordained that we ſhould walk in them

2. God's Love of Beneficence, in his actual doing of them good in Time, according to his gracious Deſign from Eternity. Therefore they are ſaid to be called according to his Purpoſe. The great Jehovah in all his Dealings towards his People in Time, acts according to the Pattern that was in his mind from Eternity.

3. God's Love of Complacence is that whereby he delight in the Work$ $f his own Spirit wrounght in his People Cant. 4. Theſe three laſt I take to be the Love meant in our Text. We find this fourth general Head uſhered in with a double Emphaſis, viz. A Note of Attention, and a Note of Admiration.

1. A Note of Attention. Idete, behold, ab eido, video, to ſee, to lift up the Eyes of the Mind to behold a Thing more accurately and intenſely, as we lift up the Eyes of the Body to behold any remarkable Object that occurs. This Note of Attention is uſed in a fourfold Scope. (1.) To awaken the Attention. Iſai. 65.1. I ſaid, Behold me, behold me, to a Nation that was not called by my Name. The univerſal Depravation of our deplorable Natures renders us totally averſe to good; ſo that ſuch ſhocking Memento's are moſt neceſſary for us, to rouſe us from our lethargick Drouſe. (2.) To excite Admiration, from the beholding ſome new and admirable Thing, Iſai 7.14. Behold, a Virgin ſhall conceive and bring forth a Son, &c. (3.) To ſhow the Certainty of a Thing ſpoken, Rev. 1.7. Behold, be cometh with Clouds, and every Eye ſhall ſee him. (4.) To ſhow the Excellency and neceſſity of a Thing, John 1.29. Behold the Lamb of God, which taketh away the Sins of the World.

2. A Note of Admiration. What Manner of Love; potapos, this Word is uſed both to denote the Quantity and Quality of a Thing, Matth. 8.27. It is as if the Apoſtle had ſaid, what Kind, what Sort of Love is this? Surprizing, amazing Love! There is a vehement Emphaſis in this Expreſſion, of Aſtoniſhment and Tranſport. Hereby the Apoſtle plainly ſhows, that the Love of God is exceedingly apparent, & marvellouſly manifeſted in Adoption. What! For an alſufficient, ſelf ſufficient, independent Jehovah, to adopt a Stranger into his Family, a Rebel into his Boſom? Is it not ſtupendous, tranſporting Love? This is propoſed by Way of Interrogation or Queſtion, but implies a vehement Aſſertion. It is as if the Apoſtle feeling himſelf incapable to comprehead this immeaſurable Ocean of divine Love, addreſſed himſelf to Believers in a kind of Amaze, and ſaid, Do you your ſelves ſpeak or judge if you can, what kink of Love this is? It is deep, I cannot fathom finite Love, well becoming the infinitely glorious Majeſty from whom it flows. Behold, what Manner of Love the Father hath beſtowed upon us, that we ſhould be called the Sons of God.

From the Words, thus explained we obſerve, That the ſuperlative Love of God is tranſiendently diſplayed in the adopting Strangers into his Family, and giving them the Privileges of Sons.

In treating upon this Obſervation, I would endeavour by divine Aſſiſtance, to ſpeak to theſe three Particulars, viz. 1. Explain the Nature and Kinds of Adoption. 2. Show the Prerogatives and conſequent Privileges which flow from it. 3. Show how exceedingly the Love of God is diſplayed in it.

And laſtly, Shall endeavour to improve it (if God will) to our Edification.

As to the firſt propoſed. I conceive Adoption may be thus deſcribed, that it is a gracious Declaration of the bleſſed God, whereby he admits and receives thoſe who were by Nature Strangers and Enemies in Heart and Life to his Majeſty; but now, through Grace are effectually called, juſtified, regenerated and united to Chriſt, into his Family as Sons, and communicates to them the Privileges of Children.

I ſhall endeavour to explain the ſeveral Parts of this Deſcription. And

1. Adoption is a Declaration. So ſays our Text, called the Sons of God. This Declaration is expreſſed four Ways.

1. By eternal Election, or that everlaſting Purpoſe in the divine Mind, Eph. 1.5. He having predeſtinated us unto the Adoption of Children. In this Reſpect, the Elect before their Converſion (by a certain Figure of Speech, Prolepſis) are called the Children of God, John 11.52. 2. By Redemption in Jeſus, with whom they are united, Gal. 3.26. For ye are all the Children of God, by Faith in Chriſt Jeſus 3. By the Goſpel, and it's copious precious Promiſes, whereby Believers have aſcribed to them that ample Dignity of Sonſhip, John 1.12. As many as received him, to them gave he Power to become the Sons of God 4. In their own Spirits, or Conſciences. There God teſtifies by his Spirit that they are his Children: Partly, by conferring certain Evidences of Adoption, and partly, by irradiating their Minds to perceive and acknowlege theſe Evidences, and therefrom to infer their Adoption.

2. A Declaration of God. He is the Cauſe of it, or the Perſon adopting, generally, the divine Eſſence, but more particularly and ſpecially, according to the divine aeconomy, God the Father; to whom it is ſpecially appropriated in our Text. It is a Father's Property to have Children; hence that memorable Saying of the Apoſtle to the Epheſians, Chap 3.15 Of whom the whole Family in Heaven and Earth is named. But it is alſo aſcribed to the Son to have Children, Heb. 2.10. He is ſaid to bring many Sons to Glory. And alſo to the Holy Spirit, who in this Regard, is called the Spirit of Adoption, Rom. 8.15.

3. A merciful and gracious Declaration; flowing freely from the unmerited Goodneſs and ſuperlative Love of an infinite JAH, without the leaſt Regard to the Creatures Deſert. The intrinſick, impulſive Cauſe, is the peerleſs Bounty and inexpreſſible Love of God, as our Text plainly voucheth. The extrinſick meritorious Cauſe of this ineſtimable Privilege, is the ſpotleſs Merit of the only begotten Son of God, the Lamb ſlain before the Foundation of the World, Eph. 1.5, 6. Our Jeſus aſſumed humane Nature in an hypoſtatical Union with the Divine, and ſubjected himſelf, as Man, to the Law he made as God, that we might obtain the Adoption of Children, Gal. 4.4, 5. But when the Fulneſs of Time was come, God ſent forth his Son made of a Woman, made under the Law, to redeem them that were under the Law, that we might receive the Adoption of Sons.

4. The efficient Cauſe is the Holy Spirit. It is he who by his ſacred and ſecret Whiſpers, ſeals the People of God to the Day of Redemption.

5. The inſtrumental Cauſe is the Word of God. The ſoulenriching Promiſes of the bleſſed Goſpel, through which golden Conduit is conveyed to Believers the Oyl of Gladneſs, and a ſure Hope which makes them rejoyce with Joy unſpeakable and full of Glory.

6. The final Cauſe is God's Glory, principally bewrayed in his People's Imitation of him, Eph. 5.1. Be ye Followers of God as dear Children. But then

7. The Object of this divine adopting Declaration, is poor ſinful Man Here let us briefly ruminate on their twofold Eſtate, viz. their former and preſent Condition.

1. As to their former or natural Condition. (1.) They were ſuch as were total Strangers to God, far from the Knowlege of him, far from an Intereſt in him. (2.) Implacable and revengeful Enemies to his ſacred Majeſty, and that both in Heart and Life. Their Thoughts of him were ungenerous, groveling or blaſphemous; wholly unſutable to his Dignity and Glory. In their Lives they induſtriouſly proſecuted this hereditary Spleen, with baſeſt Virulency and Heat, conſtantly deſacing the broken Shreds of the divine Image in their Breaſts: Thus he who in his priſtine Bliſs, was the Crown and Garland of this Globe, is by his Fall, become more abject and ſordid than the moſt ignominious Reptile that crawls on Earth. This they were. But 2. As to their preſent Condition, they are thro' Grace, effectually called out of their former Security. He hath called us with an holy Calling, ſays the Apoſtle. They are united to Chriſt by Faith, juſtified &c Rom. 8.1. Theſe Works of the Spirit do neceſſarily, as Preparatives, preceed Adoption. Adoption is no Part of Juſtification, but an illuſtrious Degree of Dignity annexed to it. So that,

8. The Manner of our Adoption is (1.) By Regeneration, whereby we are made Partakers of the divine Nature; not in it's Eſſence; but gracious Qualities, Juſtice, Holineſs, Goodneſs &c. Col. 3.10. and receive Principles of divine Life to enable us to live to God. This ſaith Mr. Burkit, “is an inward Principle, a univerſal Principle, a God exalting ”Principle, an abiding Principle. (2.) By Union with Chriſt. While we are myſtically united to him we are rendred his Brethren, having one Father with him; ſo that though Jeſus, in Regard of his natural and eternal Generation, be the only Firſt-born; yet through this bleſſed Union, his People have that honourable Name, Heb. 12.23. The Church of the Firſt born.

9. The Terms of our Adoption. We are brought from Darkneſs, and the Dominion of Sin and Satan, into the Family of the bleſſed God, and made houſhold Friends and Children. Henceforward God carries towards us as a Father, yea, as a kind indulgent Father, and takes us under the gracious Wings of his divine Protection. He directs us and provides for us, ſo that we ſecurely and ſafely reſt in the Boſom of his almighty Power and Goodneſs.

10. There be two Kinds of Adoption, divine and humane. The firſt we have in ſome Sort treated of. The ſecond, viz. Humane Adoption, may be deſcribed thus, to be an Act of Love or Compaſſion, ordinarily ariſing from the Want of Children, whereby a Perſon admits an Alien or Stranger into his Family, and communicates to him a Right to his Goods or Eſtate, to be enjoyed by him after his Deceaſe. In this brief Deſcription, we may gather the main Differences between a divine and humane Adoption.

1. They differ in their Surce and Original. A humane Adoption is generally occaſioned by the Defect of a natural Offſpring; but the Divine flows from the Abundance of God's Goodneſs.

2. In the Perſons adopted. In humane Adoption they are Strangers, or ſuch as have no Right to Adoption; but in the Divine, though by Nature they are Strangers and Aliens, Eph. 2.12. yet through Grace they are called and juſtified, and conſequently, have a Right to the bleſſed Inheritance, even before the adopting Act.

3. They differ in their Nature. The Humane being but an external Denomination and Bequeathment of temporal Goods; whereas the Divine conſiſts in a real Act of Jehovah, whereby he confers on his People ſpiritual. Life and Holineſs, the very Tranſcript of his own Nature.

4. The Humane confers the Inheritance to the adopted, after the Adopter's Death; but the Divine confers it while both ſurvive. But I proceed to the

2. Propoſed, which was to ſhow the Prerogatives and conſequent Privileges of Adoption.

I will not here eſſay to enumerate all and ſingular of them, only the more eminent and ſpecial. And

1. An honourable and amiable Denomination is one of the Privileges of Adoption. They ſhall be called the Sons of God, John 1.12. As thoſe who are humanely adopted, in a civil Senſe, bear Name of their adopting Father; ſo thoſe that are ſpiritually or divinely adopted, bear the Name of their celeſtial Father, as our Text teſtifies. Jeſus is their elder Brother, they are not only called Friends, but Children. This is not an empty Name, but the Thing named is, in ſome Meaſure, conferred, viz. The Image of God, 2 Pet 1.4.

2. The Dominion over and Poſſeſſion of the Creatures; in as much as God not only created them for them, but hath given them a Right to them. In Chriſt all Things are ours, 1. Cor. 3.21. Many earthly Things are properly and proximately in our Power, many thought at a Diſtance, ſerve us; the Sun, Moon and Stars, yea, the angelick Spirits, thoſe Nobles of the Court of Heaven above, ſerve Believer, Pſalm 34.7. Even penal Evils, through the myſterious Guidance of divine Providence, promote their Good. They have the free (but lawful) Uſe of all terrene Enjoyments. To the Pure all Things are pure, Tit. 1.15.

3. Conformity to the Son of God by a Communion of his prophetical, ſacerdotal, and regal Dignity, Rev. 1.6.

4. A fourth Privilege of Adoption, is chriſtian Liberty. A temporal Son in a Family hath a Freedom abovea Servant; Jeſus hath purchaſed a ſpiritual Freedom for his Children, at the Coſt of his deareſt Blood, Gab. 5.1. which contains theſe things, 1. A Freedom from the Guilt of Sin; obtained by Juſtification, confirmed and applied by Adoption. 2. A Freedom from the Dominion of Sin, by Sanctificetion, Rom. 6.14 3. From the Condemanation of the maral Law, Gal. 3.13. Chriſt hath redeemed us from the Curſe the Law, being made a Curſe for us. 4. From the Yoke of the ceremnial Law, which was nailed to Chriſt's Croſs. 5. From humane Traditions and Inſtitutios in God's Worſhip, Col. 2.20, 21, 22,

5. Another Privilege is. the Spirit of Adoption, to which is oppoſed the Spirit of Bondage, Rom 8.15. Now this Spirit of Adoption hath a twofold Operation.

1. To aſcertain us of our Sonſhip. Hence it is ſaid that the Spirit teſtifies with our Spirit, or Conſcience, that we are the Sons of God. And this the Spirit effectuates theſe three Ways, (1) By propoſing Signs and Marks of a gracious Work, in the Word. (2) By working the Work in the Heare. (3.) By enabling the Soul, by comparing both together, to diſcern it's gracious State.

Altho' I ſolidly believe that ordinarily, Certitudo Argument “ ”reflectioneque acquiritur, as one ſays, Aſſurance is acquired by Argumentation and Reflection. And tho' I do abhor the deluſory Dreams of the enthuſiaſtick Crowd, who depend, a sit were, upon auricular Voices, and immediate Speeches from Heaven, without duly attending to, and comparing themſelves with the written Word: Yet I conceive that it is a bold and dangerous medling to limit the Power or Ways of omniporence to Men's narrow Imaginations. In a Word, I think holy what Rutherford, affectionate Ambroſe and a througing Crowd of other godly Divines, that God doth perſwade ſome Souls, immediately, by the Light of his Spirit working upon their Hearts a Senſe of their Intereſt in his Love: But then they ought to, and will try this, by the written Word, with it's Effects, to know it's divine Birth. We read of the ſealing of the Spirit, and ſure, the Seal leaves it's Signature. I know that ſome Divines, of no ſmall Figure, oppoſe this. I ſhall not aſſume the Arrogance to tarniſh the Character of thoſe great Men, only, I would venture to ſay, that I believe many incline to ſpeak & write as it ſuits their own Experience beſt. But no to inſiſt.

2. The ſecond Operation of the Spirit is that by which he enables the Children of God to cry with a filial Boldneſs, Abba Father, or Father, Father, for ſo the Word Abba ſignifies in the Syriack, ſaith Mr. Pool; this Ingemination plainly ſhows the Vehemence of Believers Affection to God, when they are perſwaded of his Love to them. A certain School man obſerves, That the Jews would “ ”not ſuffer their Servants to call Father, but God ſuffers his Children, in all their Preſſures and Diffi ulties, yea, in all their ſolemn Approaches, to claim this filial Relation to himſelf. O never enough to be admired Love! well might the Apoſtle as in a Maze, cry out, Behold, what Manner of Love is this!

6. A ſure Title to the heavenly Inheritance, with the firſt Fruits and Earneſts of it here, are the bleſſed Privileges of Adoption Rom. 8.17. And if Children then Heirs, Heirs of God, and joint Heirs with Jeſus Chriſt. They do inherit God himſelf, their Father is their full and final Portion. "A Man leaves his Heirs what he has, ſays Mr. Burkit, but God leaves his Heirs what he is" All his Attributes is for their Benefit, his Wiſdom is theirs, to guide them, his Power, to protect and deſend them, his Mercy and Love to ſupport and reſreſh them. Heirs with Chriſt: He is the Heir of God, and Believers in him. “They are Members of Chriſt, ſaith Mr. Burkit, and ſhall ”be Heirs with him. In Jeſus they have obtained the Inheritance. By Adoption they have alſo the Earneſts of this Inheritance. Eph. 1.13, 14. In whom alſo after that ye believed, ye were ſealed with the Holy Spirit of Promiſe; which is the Earneſs of our Inheritace, until the Redemption of the purchaſed Poſſeſſion.

We advance now to the Proſecution of the third Thing propoſed, which was to ſhow how exceedingly the Love of God is diſplayed in Adoption.

Theſe four Particulars demonſtrate this Truth. 1. The Perſon adopting 2. The Perſons adopted 3. The impulfive Cauſe of Adoption. 4. The Price of Adoption.

1. The Perſon adopting. Who is this? The great an glorious God. But for Illuſtration, let us paſſingly view theſe four Properties of the bleſſed God.

1. His Majeſty and divine Glory. He is the King of Kings, and Lord of Lords, the ſovereign Ruler of Princes, that inacceſſible Light which no Man can approach unto and live. The Angels thoſe winged Seraphs of the Coure above, vail their Faces before the dazling Splendour of his Glory. is not his the Sun which beautifies and illuminates the empyrial Heavens, and delights all the Sons of Zion, that Zion, that Church of the Firſt born, with perpetual and ſweet Tranſpores? What Creature breathing can ſufficiently deſcribe this Glory? Even a Moſes muſt be hid in the Rock, and diſcern only the darkeſt Glances of it. The Pſalmiſt when he bedeld through the liquid Ether, the ſtarry Heaven, and view'd the Workmanſhip of the mighty God therein, Pſal. 8.3. He was juſtly ſeized with a Rapture of Amazement, and cries out, What is Man that thou are mindful of him? And can we not, ſhall we not wonder with him, that a God of ſuch auguſt and ſerene Majeſty and tranſcendent Glory ſhould adopt ſuch as we are. O! how marvellouſly does the Love of God ſhine in this adopting Act? 2. His Independency and Sovereignty. He is the independent and ſelf exiſtent Cauſe of all creted Beings. All Things were created by him, and without him was not any Thing made that is made. He could have made another Species of Creatures than Man, declaratively, to expreſs his Praiſes; but he not only made Man happy in his primitive Endowments, but when he had loſt himſelf, through Grace adopts him into his Family.— 3. His All-ſufficiency and Self-ſufficiency. He has all Things withing the Compaſs of his perfect Eſſence, whereby he is infinitely happy and bleſſed. He ſtands in no “more need of Man, ſaith One, than the ſuperiour Globes of a Fly to roll them round their reſpective Circles, or the maſſey Earth of a Graſhopper to ſupport it, or the ” Moon of an Atome to enlighten it. His eſſential and primoeval Glory is ſtable, permanent and eternal, and can receive no additional Prefections from the Creatues, nor ſuffer any Diminution by them. If Jehovah had expected any additional Glory from his Creatures, if muſt doubtleſſ, have ſullied and ecclipſed the Brightneſs of his Love: But ſeeing there can be no ſuch Thing, O! how apparently, how ſweetly, how tranſcendently does the divine Affection ſhine?— 4. His Juſtice and Sanctity. Angels and triumphing Saints juſtly cry out, HOLY, HOLY, HOLY LORD GOD OF HOSTS. He charges his Angels with Folly. The very Heavens are not clean in his Sight. Now, that ſuch a holy Sinhating God ſhould adpot Rebels into his Family, how amazing, how aſtoniſhing is it! But we proceed to conſider,

2. The Porſons adopted. Not the great and boble, 1 Cor. 1.26. Let us a little perpend theſe things relating to them, 1. Their Frailty. What is Man Duſt and Aſhes, a Worm, a Moth, an Atome? Job 25.6 2. Impotency. They can do nothing, either to merit, or ſutably requite ſuch adopting Love; his beſt Perſormances are corrupted and of no Advantager to Jeſus. 3. Their Poverty. They are by Nature poor, Rev. 3.17. They have neither Food nor Raiment, and in Debt beſides. 4. Deformity. They are deformed by Nature, and that not only privatively, by the Want of Beauty, but alſo poſitively, by the Preſence of a ſpreading Leproſy. The Soul, in our apoſtate State, as to it's Qualities, is not only void of it's priſtine Beauty and primaeval Glory; but alſo filled with a hateful Proclivity to violate the Commands of God. Is it not aſtoniſhing, that the Love of God ſhould terminate on ſuch Deformity? 5. Enmity. Rom. 8.7. The carnal Mind is Enmity againſt God &c. The Soul of Man is naturally as full of Enmity againſt God, as a Toad is of Poiſon. Sure, it's a Wonder that God ſhould love ſuch Enemies ſo much as to take them into his Boſom.

3. The impulſive Cauſe of Adoption, is not any Dignity or Merit in us; but the pure in omprehenſible & eternal Love of God. What a Wonder of Love is this?

4. As to the Price of our Adoption. It was not purchaſed with Silver of Gold, but with the precious Blood of the Son of God, as of a Lamb without Spot. Not with a great Sum of Money, which the chief Captain purchaſed his Freedom with, Acts 22.28. Nor with Abundance of Foreskins of the Philiſtines, whereby David purchaſed his Sounſhip from the King, 1 Sam. 18.27. No. The Son of God muſt deſcend from the Boſom of his Father, and aſſume the Nature of Man, and have his Glory vailed in a Mantle of Fleſh. Jeſus muſt be humbled and abaſed to the Death, yea, muſt become a Curſe and Sin for us, that we might obtain eternal Bleſſedneſs.

APPLICATION.

USE 1. This Truth we have inſiſted on may ſerve for a Uſe of Admiration: This ſeems to be the Uſe the Apoſtle himſelf makes of it. It was meer Condeſcenſion in Pharaoh's Daughter to preſerve Moſes an innocent Babe and a Stranger from periſhing by Water: But, O how much greater Kindneſs was it in almighty God, to ſave guilty wretched Man from periſhing by eternal Flames, and to take a Rebel into his Boſom! Did Abigail thus excuſe her ſelf, when but a Refugee David propoſed Marriage to her, That ſhe was not worthy to waſh the Fees of the meaneſt Servant of her Lord. Good God! What may we ſay of God's taking ſinful Man into his Family, and giving them the Privileges of his Children? May we not ſay with the Prodigal, Lord we are not worthy to be called to thy Children? From that, to what, has God brought Believers? From what a deep Degree of extreme Miſery, to what a Height of Dignity and Glory? O! let us call to Admitation our Souls, and all that is within us at this bleſſed Love, this free and undeſerved Love, this enriching and everlaſting Love. Did the Angels wonder when they brought the happy Tidings of this Love to the World, did they look with Admitation into theſe Things, and will not our Souls? Shall Sheba's Queen wonder at the Splendor and Order of Solomon's Court, and ſhall not we wonder at the Privileges here conſerred! What! to be brought freely from Darkneſs to Light, from the beſeſt Slavery to the moſt honourable Liverty, from being Heirs of Hell to be Heirs of Heaven, from being Children of Satan to be Children of God, to have Familiarity and Child-like Boldneſs with the higheſt. Wonder O Heavens, and be aſtoniſhed O Earth at this!

USE. 2. Of Examination. If there be ſo many happy Privileges annexed to Sonſhip; we ſhould examine our ſelve by the Marks and Signs of it. Some of which preceed Adoption. Such as,

1. Effectual Calling. (1.) Have we heard and obeyed God's Calls by his Word and Spirit? (2.) Are we converted from Sin to God? John 3.5, 6. (3.) Have we received Jeſus as he is offered, by a lively Faith? John 1.12.

2. Some are Concomitants of Adoption, and ſome follow after it As (1) Child-like Love. (2.) Child like Fear and Reverence to God, as a Father, Mal. 1.6. A Son honoureth his Father, and a Servant his Maſier. (3.) Childlike Boldneſs and Acceſs to God, as a Father, Crying, Abba Father, Rom. 8.15. (4.) Fraternal Affection to all the Faithful, as being Children of the ſame Father: 1 John 5.1$ Every one that loveth him that begat, loveth him alſo that is begotten of him. Yea. even Love to perſonal Enemies, Marth. 5.45. (5.) Child like Obedience, whereby we aſpire after the Image of God, Acts 27.23. and his gracious Preſen$e, Pſalm 16.8.

USE 3. Of Comfort to the Children of God. Look to the great Privileges God has given you by Adoption. (1) Your Name is changed. You have the new Name, and hidden Manna. (2.) You are advanced to honour able Relations. God is your Father, and Chriſt your elder Brother and Husband. (3.) You are through Grace, brought to a happy State, born of God, made Partakers of the divine Nature, made Kings and Prieſts to God, Rev. 1.6. Privatively, ye are freed from the Guilt and Power of Sin Piſitively, ye are made Partakers of all Things, 1 Cor. 3.21. All Things ſhall Work for your Good, Rom. 8.28. God hath a fatherly Care over your Souls, he bleſſeth you with all ſpiritual Bleſſings, he will not let Sin rule over you, yea, he bares your Offences as a Father his Child, Mab. 3.17. He will comfort you in your Straits, inſtruct you in your Bodies, your Bread and your Water is ſure. He that hears the Ravens, and cloaths the Lillies will not be deaf to your Cries If the Lord afflicts you he doth it nor willingly from his Heart, but as a tender Father, that you may not periſh with the World, who are fed for the Slaughter, and whoſe Tables are their Snares. He pities his Lambs in Affliction, and hears their Sighs and Groans. Pſalm 103.13. Like as a Father pitieth his Children, ſo the Lord pitieth them that fear him. He gives you an Intereſt in a Crown that ſhall never fade away. May not then the Children of God rejoyce in their bleſſed and bountiful Lord?

USE 4. Of Terror to all ſuch as are not the adopted Sons of God, but the Sons of Belial. But who are theſe?

1. You that never have been effectually called from Sin, nor throughly convinced of the Vileneſs of it, though it may be you have heard the Word of God often, yet it hath not to this Day been as a two-edged Sword to you.

2. You who have never had your Hearts opened to receive Jeſus, and who have no Communion with the Father, thro' him; For, ſays the Apoſtle, of the Children of God, 1 John 1.3. truly our Fellowſhip is with the Father, and with his Son Jeſus Chriſt.

3. All you that are openly prophane, of what Sort or Denomination ſoever.

4. All you Gallio's. The Time is coming when you ſhall be ſpued out of the Mouth of God. Sure, the Miſery of ſuch Men, without Repentance, will be exceeding great in the Day of God's Power; for, if they remain ſuch, they ſhall be everlaſtingly ſecluded from all the fore mentioned Benefits, and be made Poſſeſſors of contrary Miſeries. Inſtead of Love, ye ſhall have Hatred; inſtead of Singing with Angels, ye muſt take up with the Soul tormenting Embraces of griſly Flames, and Howlings everlaſtingly with thoſe that periſh As ye ſhall not enjoy the Preſence of God, ſo ye ſhall be ſent away with a Curſe, Depart from me ye curſed, into everlaſting Fire prepared for the Devil and his Angels. O that ſuch would awake and ſeek for Help while Mercy is temdered in the Goſpel!

USE 5. Of Exhortation. O let us ſeek to obtain this bleſſed Privilege and Dignity, Adoption.

1. It is poſſible, probable, yea, it may be certainly attained, according to God's firm and ſtable Promiſe, 1 Cor. 6.17. John 1.12. and the Experience of God's Children.

2. The Mean to attain it is plainly preſcribed, which is both Rational and Eaſy, to receive Chriſt by Faith, John 1.12.

3. It is an honourable Privilege.

4. It is a profitable Privilege. How great is the Happineſs of thoſe who have the Shines of the Face of God, and his perpetual Protection.

5. It is a neceſſary Privilege, univerſally and abſolutely neceſſary; without it we muſt be miſerable in Time and in Eternity. Does it not then highly deſerve our Pains to obtain it?

I ſhall conclude with a few Directions. And

1. To the People of God that want the Senſe of this Mercy. Some Things are to be avoided, and ſome Things are to be done.

As to the Things that are to be avoided, (1.) Beware of groſs Sins againſt the Light of your Minds; for God is engaged to correct his wandring Children. Thoſe Sins grieve the Spirit, and hinder his Sealing Work. Thoſe Sins bring ſpiritual Deſertions, and cauſe us to mourn with David, Pſalm 51. (2.) Beware of the Neglect of ſecred Prayer. (3.) Beware of Sloth. (4.) Of Pride.

Now, that which is to be performed is, (1.) The Exerciſe of Faith on Jeſus; thet being united to him, by the Help of Union with him, we may obtain Senſhip. And to this End, we muſt uſe all the Means that increaſe Faith; ſuch as the Word, Prayer, the Secraments, and ſpiritual Conference. (2.) The Exerciſe of Refentance for Sins of Infirmity. (3.) Leſſen not the Work of the Spirit within you; but be thankful for the ſmalleſt Diſcoveries of your Father's Face. But

To thoſe have ebtained the Senſe of this bleſſed Privilege. (1.) Exerciſe Child like Fear, Love and Zeal, for your Father's Honour. Let Love be the Spring of all your Performances. (2.) Submit to your Father's Will and Pleaſure. 1. To his preceptive Will. Let a Child's Obedience run through all the Veins of your whole Converſation. 2. To his providental Will. Learn in every State therewith to be content. Submit to your Father's Chaſtning, kiſs with Reverence his ſacred Rod: Though there be Frowns in his Face, yet there is Love in his Hear. (3.) Confide and truſt in his fatherly Care, for he careth for you. (4.) Love and help the Children of God, as being Children of the ſame Father.

Now, upon the faithful and perſevering Performance of theſe, and the other neceſſary Duties, God in his own bleſſed Time, will help you to the full Senſe of that your Souls long for, viz your Adoption. So that working out your Salvation with Fear and Trembling, you will at laſt be received with a Well done good and faithful Servants, and enter thoſe triumphant Regions where ſinging eternal Requiems will be your everlaſting Work, conſtantly admiring, with the glorified Saints, the amazing Love that brought you there, and will have juſt Occaſion to ſay with the Apoſtle in our Text, Behold, what Manner of Love the Father hath beſtowed upon us, that we ſhould be called the Sons of GOD.

FINIS.

ADVERTISEMENT.

THE Author's great Diſtance from the Preſs has occaſioned many Erratas, the moſt material of which, are here mentitioned, which the candid Reader is deſired to correct, with others of leſſer Importance diſignedly omitted.

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