A perswasive to repentance. A sermon preached at Philadelphia, anno 1739. : At the usual evening-lecture before the synod. / By Samuel Blair, Minister of the Gospel of Christ. ; [Three lines from The Acts] Blair, Samuel, 1712-1751. Approx. 77 KB of XML-encoded text transcribed from 47 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI : 2011-05. N04169 N04169 Evans 5132 APW0951 5132 99006691

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Early American Imprints, 1639-1800 ; no. 5132. (Evans-TCP ; no. N04169) Transcribed from: (Readex Archive of Americana ; Early American Imprints, series I ; image set 5132) Images scanned from Readex microprint and microform: (Early American imprints. First series ; no. 5132) A perswasive to repentance. A sermon preached at Philadelphia, anno 1739. : At the usual evening-lecture before the synod. / By Samuel Blair, Minister of the Gospel of Christ. ; [Three lines from The Acts] Blair, Samuel, 1712-1751. 7, [1], 40 p. ; (8vo) Printed by W. Bradford, at the Sign of the Bible in Second-Street., Philadelphia: : [1743] Dated on p. 7, 1st count: New-Londonderry, April 1. 1743.

Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.

EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.

EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).

The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.

Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.

Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.

Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.

The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.

Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).

Keying and markup guidelines are available at the Text Creation Partnership web site.

eng Repentance. Sermons -- 1739. 2008-08 Assigned for keying and markup 2008-08 Keyed and coded from Readex/Newsbank page images 2008-10 Sampled and proofread 2008-12 Re-keyed and coded from Readex/Newsbank page images 2009-06 Sampled and proofread 2009-06 Text and markup reviewed and edited 2009-09 Batch review (QC) and XML conversion

A perſwaſive to Repentance. A SERMON PREACHED at PHILADELPHIA, Anno 1739. At the uſual Evening-Lecture before the Synod.

By SAMUEL BLAIR, Miniſter of the Goſpel of Chriſt.

Acts 20.21.

Teſtifying both to the Jews and alſo to the Greeks, Repentance toward God, and Faith toward our Lord JESUS CHRIST.

PHILADELPHIA: Printed by W. BRADFORD, at the Sign of the Bible in Second Street.

A Premonition to the Reader.

ALTHOUGH the ſaving Change of a Sinners Hearts, is the ſuperna ural Work of God alone; yet he brings it about in a way agreeable to their natural Practices, and Endowments as reaſonable Beings; and uſes rational proper means with them for that End. Hence are all the Inſtructions, Motives, Arguments, and Expoſtulations, which are in the Scriptures; which are not only for the Spiritual Progreſs of the renew'd and ſanctified; but alſo for the Converſion of the ungodly, and Sinners; as may be abundantly ſeen throughout both Teſtaments. God in his Word, deals with Man, even in his Apoſtace unregenerate Condition, as an intelligent Creature, by all the Topicks of Argument and Rational Perſwaſion. Accordingly thoſe whom Chriſt employs as his Ambaſſadors, in the Goſpel-Miniſtry, are to labour not only for the Spiritual Good and Comfort of the Regenerate Children of God; but alſo with the unrenew'd and unholy, for their ſaving Converſion, by all thoſe rational Means wherewith God has furniſh'd them in his Word. And 'tis as plainly both the Duty and Intereſt of Sinners (tho' they cannot ſavin ly Change themſelves yet) to take up themſelves, and as much as poſſible conform themſelves to God's declared Will; and, in that Way, to ſeek inceſſantly for renewing Grace, and a ſaving vital Union with Jeſus Chriſt. This is but to act as becomes rational Creatures in their Circumſtances: 'Tis the Command of God, and the only Way of reaſonable Hope.

Agreeably to theſe Things, I have in the following Diſcourſe addreſs'd the Reaſon, and conſidering Faculty of the Irreligious, in behalf of Religion, and their Souls eternal Intereſt: And ſhew'd from many Conſiderations, the unparellel'd Unreaſonableneſs and Brutiſhneſs, of Irreligion and Impenitence; which might be ſufficient to confound with Shame and deep Concern, eſpecially ſuch as highly Value themſelves upon that truly valuable Endowment of the Human Nature, their Underſtanding and Reaſon, and yet live irreligious and ungodly Lives. As I hinted already I know Mankind are ſo far depraved and corrupted, that nothing but the Almighty to change and reclaim them: But yet ſuitable and adapted means are to be uſed for that End, both by the Preacher, and the Sinner himſelf. And it is by, and in the uſe of theſe that God ordinarily Works this Effect.

I think ſuch a Sermon as this is eſpecially ſeaſonable at this Time, when the •• ravians, lately come to theſe Parts of the World, Teach, that Miniſters are not to uſe ſuch Methods with the ungodly; and, that ungodly Sinners themſelves, are not to uſe any endeavours this Way, in ſeeking to God for their Converſion and Salvation: From the ſpecious Arguments, that Salvation is not of Works, and that Chriſt needs not our help to convert us: As may be clearly ſeen in Count Zinzendorff's printed Diſcourſes. This is to make Man like a brute or a block, rather than a Reaſonable Creature; and fairly to lay the Reins on licencious Sinners Necks, and allow them to run where they Pleaſe. It is very true Salvation is not of Works, either by a Merit of Congruity or Condignity (as the Romaniſts Term and Diſtinguiſh it) ſo that Sinners ought not to ſet about reforming, with a View to appeaſe God, or to excite his Love and Favour towards them, by any imagin'd excellency in their Works of Obedience, as I have carefully directed in the Cloſe of the Sermon: And yet it is as true, that the utmoſt Efforts of unregenerate Sinners to obſerve the Divine Law, and ſeek the Mercy of God, and their Souls Salvation, is their indiſpenſible Duty, their reaſonable Service, and God's expreſs Command; or elſe a great Part of the Bible is wrong, wherein they are enjoyned to Strive to enter in at the ſtrait Gate, Luke 13.24. And, all Men every where is commanded to repent, becauſe God hath appointed a Day in which he will judge the World in Righteouſneſs. Acts 17.30, 31. with numberleſs other Places. If God requires the ungodly to turn from their irreligious Courſes, to ſeek and endeavour to ſerve him; the they ought to do ſo: And that under the higheſt Pains, of his terrible and dread Diſpleaſure. If God does not require it of them, then it is not their Sin not to do ſo; and conſequently they are no Sinners, but doing Right enough; for where no Law is, there is no Tranſgreſſion: And then conſequently again, they have no Hell nor Damnation to fear; for where there is no Tranſgreſſion, there is no Puniſhment, in a juſt Government. Thus you may ſee where this Doctrine leads. May the Lord preſerve People from ſuch a dangerous and fearfull Snare, which tends to del de them to their Deſtruction, and alſo, preſerve them from reſting upon means, and putting their own Righteouſneſs in the place of Chriſt's Righteouſneſs; which is as fatal upon the other Hand.

Me iae utiſſimus ibis.

Reſting upon means is inconſiſtent with, and a Bar in the way of believing in Chriſt; but the uſe of means, as means, is not; but is the expreſs Command of God, and the Sinners Duty. It is ridiculous arguing here, that Chriſt needs not Sinners help to convert them: For, who ever ima in'd that they were to uſe means, with a View to help Chriſt to Convert them. But this is not a proper Place to purſue this Argument in its full Latitude. What I have already ſaid may be ſufficient here.

I know not of any thing in the following Diſcourſe, that I am any way obliged to Account for, except it be the high Deſcription I have given of the Repentance which may be attained to, by unregenerate Men. I wou'd have it obſerved, that I expreſly include the ordinary Concurrence of the Holy Spirit: And how far the Spirit of God may concur, by way of common Operation, with the Endeavour of natural Men, I think we cannot Determine. I am ſatisfy'd that when the Holy Spirit lays hold of Sinners with a Deſign of their ſaving Converſion, he frequently brings them to ſuch a Degree of Repentance, even before the ſaving Change is wrought in their Hearts. I ſhall detain the Reader no longer from the Peruſal of the Sermon: And may the Lord help you to peruſe it to profit.

New- •• ndonderrry, April 1. 1743
JEREMIAH 8.6.

I hearkened and heard, but they ſpake not aright: No Man repented him of his wickedneſs, ſaying, what have I done? Every one turned to his Courſe, as the Horſe ruſheth into the Battle.

THESE Words are a part of a Prophecy or divine Meſſage which begins with the foregoing Chapter, wherein the Lord by his Prophet calls us Sinfull, Rebellious and Apoſtate People, to Repentance and Amendment, to turn from their ſinfull Courſes and abominable Tranſgreſſions, to the obedience of his Laws, as may be ſeen in the 3d, 5th, and 6th, Verſes of that Chapter. This the Lord preſſes upon them from two great Arguments, viz. The Beneſt they ſhould enjoy upon their true Reformation, and the terrible Judgment they ſhould ſuſtain upon their obſtinate refuſal and impeniten y Upon their thorough Reformation the Lord promiſes them a peaceable and proſperous Poſſeſſion of their pleaſant Land, v. 7. But upon their proceeding on ſtill in their wicked Ways, he threatens them with the moſt dreadful Deſolation, Death, and Captivity, generally throughout the Chapter.

This Argument the Lord father Proſecutes in the beginning of this Chapter, ſhewing the extent of that miſery and contempt which he was about to bring upon them, and which in a little Time he did bring upon them by Nebuchadnezar's Army: And then in the 4th and 5th Verſes he aggravates the folly and madneſs of their obſtinacy and bold Reſolu ions in perſiſting in their wickedneſs, by obſerving to them that it was folly unexampled, of which there are no parallel Inſtances to be found in any other caſes. Thus ſaith the Lord, ſhall they fail and not ariſe? ſhall he turn away and not return? As if he had ſaid, can any Perſons ſo ſof iſh and unwiſe be found, as will not riſe up again, after they are fallen down upon the Ground? Can any ſuch demented Perſon be found, who will not return to his right Road, after he has wandred out of it and gone wrong? ſurely no; common Prudence will teach Men better in ſuch Caſes. Why then, ſays he, is this People of Jeruſalem ſliden back by a perpetual back-ſliding; O! unexampled madneſs! Tho' they have gone wofully out of the way, and are a wandring in their own ways, to their eternal Deſtruction, and have been over and over told of it from me, in the moſt moving and awful Terms; yet they preſumptuouſly go on and turn not; their back-ſliding is perpetual, they hold faſt deceit and refuſe to return. And this their continuance in a courſe of Sin and Diſobedience, againſt all the warnings he had given them, and Pains which he had beſtowed upon them, the Lord more fully and pathetically expreſſes in the Words of our Text, I hearkned and heard but they ſpeak not •• g t: No Man, &c. In the Words you may Notice theſe few particulars. 1ſt, It is intimated that the Means which God had uſed with that People, were ſuch as that a Reformation among them, might reaſonably have been expected by them. This is implied in theſe Words, I hearkned and heard, in theſe Words are preſuppos'd the means which God had previouſly uſed to them eſpecially by the frequent Meſſages of his Word, in the Mouth of his Prophets: And ſo they ſignify how reaſonably a thorough Reformation among them, might have been expected thereupon. I hearkned and heard, ſays the Lord i. e. as if he had ſaid, having uſed ſuch proper methods with them for their Repentance, which were ſufficient to have influenced them thereto, then I hearkned and liſtned to hear if there were any diſcourſe like Repentance among them, any talk that might give Hopes of their Amendment and Converſion, whether any were bewailing their paſt Impieties, and Tranſgreſſion, ſaying, with Shame and Sorrow, alas what have I done!

The great God repreſents himſelf in a familiar condeſcending way, after the manner of Man, as expecting and hoping that the means which he had uſed with them, might poſſibly have had ſome good effect upon them, in their Reformation; and ſo be hearkned to hear what they were a ſaying about it. He carefully look'd and obſerved, whether there were any ſigns and appearances of their Repentance, after his Pains with them for that Purpoſe.

Yet theſe and all other ſuch like Expreſſions, muſt be underſtood in a Way agreeable o the divine Perfections, ſo as not to infer thoſe Weakneſſes and Imperfections in God, which are in Creatures, and therefore not to be underſtood in the moſt ſtrict and ••• eral Senſe of the Words. God's deſign in theſe Wor s, is only to ſignify, how reaſonably a Reformation, and ſtrong Endeavours after a true repenta ce, and the favour God might have bee n xpected of that People, in Conſequence of ſuch means as he had afforded them for that end; and conſequently that their perſiſting after all in their old Courſes, was a Guilt of a moſt aggravated nature; and ſo here is one point of Doctrinal Truth which ariſes from the Text, viz. That a Reformation in Sinners from their wicked ways and earneſt Inde vours in ſeeking after the 〈◊〉 of God, might very reaſonably be expected by means of the Meſſages of his Word ſent to them for that nd by the Mouth of his Servants and 〈◊〉 Ambaſſadors.

Again, 2dly. We are told of the unſucceſfulneſs of all theſe Means, with that obſtina e People: They had not that Influence and effect upon them, which it was very juſt to expect from rational Creatures, I hearkned and heard, but they ſp ke not 〈◊〉 : No man repented him of his wickedneſs, ſaying, what have I done? But every one turned to his own C ••• ſe, notwithſtanding the I peated Councils, movin Invi ations, awfull Threats and Warnings ſent to them under God's own tremendious Authority which ought to have excited them to Repentance, and fill'd them with the Language of humble Penitents, confeſſing with Shame and Confuſion their by-paſt Follies and Impieties, expreſſing ſincerely their Sorrow and ſelf Abhorence for them, ſaying, What have I done? Yet alas, there was no ſuch diſcourſe to be heard among them, they ſpake not aright; they ſpake no to this purpoſe; I hearkned and heard, ſays the Lord, but they ſpe •• e not aright: No Man repented 〈◊〉 of his wickedneſs, ſaying, what have I done? here you may obſerve what kind of Repentance it is which God requires of Sinners, under the hearing of his Word, faithfully deliver'd to them: A Repentance attended with an aſham'd confeſſion of their Sins and Iniquities; that they acknowledge what they have done, and that with deep regret of Soul, with confounding Shame and Indignation againſt themſelves; as the Interroga ory form of the Expreſſion requir'd of the true penitent, imports, What have I done? The penitent Sinner is repreſented as looking back upon his former way, freely confeſſing what they have been, and reflecting upon himſelf for them, with the ſadeſt Grief and Sorrow; as a Perſon, who, thro' ſome Miſmanagement, ſome bold or tho'tleſs Action has brought Diſgrace and Miſery upon himſelf, will, in his diſtreſs, ſadly recoil upon himſelf, ſaying, Who is me, what have I done? what have I done? by what I have done, I have undone myſelf. Now, becauſe there was no ſuch thing to be heard or diſcerned among the People of Jeruſalem, it was evident, that no Man repented him of his Wickedneſs. And ſo here is another point of Doctrine to be obſerv'd in the Text, viz, That the Repentance which God requires of Sinners, upon his dealing with them by the ſolemn Meſſages of his Word, muſt be attended with Confeſſion, deep Shame and Sorrow.

3d. The Text declares how wilfully and brutiſhly reſolute theſe People were in their wicked Courſes. This is ſet our by the Similitude of a Horſe, fariouſly running without thought or fear into the Battle: Every one turned to his Curſe, as t e Horſe ruſheth into the Battle. Perhaps they might give God a bodily hearing for an Hour or two ſometimes, while his Servants declar'd to them his Meſſages, but that was all; as ſoon as that was over, then away every one immediately to his Courſe again without reſtraint, as the Horſe to the Battle; as it is now lamentably among us.

This Compariſon implies in it theſe two things, 1ſt. The brutiſh Unreaſonableneſs, bold Preſumption, and Fool-Hardineſs of Sinners, who go on in their ſinful Courſes againſt all the awfull warnings of Heaven, and all the reſtraints of Reaſon and Conſcience. Hence they are compar'd to a Head-ſtrong ungovern'd Horſe in his Fury, that will be under no Control, but ruſhes madly on in the Face of ten •• ouſand T r ors. 2dly, It implies the terrible Dangerouſneſs of the Sinners Courſe. He is a going wilfully on to his own Ruin and Deſtruction, as the Horſe ruſhes into the Battle, into the midſt of Dangers and of Deaths. And ſo this Branch of the Text affords us theſe two Propoſitions of Truth more, 1ſt, That it is brutiſh, irrational, and wilful for Sinners to go on ſtill in their ſinful Courſes, againſt all the Inſtructions and ſolemn Warnings of God's Word. And 2d. That Sinners going on in theſe Courſes, are ruſhing upon the moſt terrible Dangers and Miſeries: Every one turned to his Courſe, as the Horſe ruſheth into the Battle.

And now I ſhall gather together the ſeveral Propoſitions of Truth, which I have taken Notice of from this Text, in the Explication of it, for our farther Conſideration: And they are theſe four, 1ſt. That a Reformation in Sinners from their wicked Ways, and earneſt Endeavours in ſeeking after the Favour of God, might very reaſonably be expected, by means of the Meſſages of his Word ſent to them for that End, by the Mouth of his Servants and Ambaſſadors. 2dly, That the Repentance which God requires of Sinners, upon his dealing with them by the ſolemn Meſſages of his Word, muſt be attended with Confeſſion, deep Shame and Sorrow. 3dly, That it is brutiſh, irrational, and wilful for Sinners to go on ſtill in their ſinful Courſes, againſt all the Inſtructions and ſolemn Warnings of God's Word. And 4thly, That Sinners going on in theſe Courſes, are ruſhing upon the moſt terrible Dangers and Miſeries.

Theſe are Truths clearly enough contain'd in this Verſe. I hearkned and heard, &c.

I ſhall ſpeak ſomething to each of theſe propoſitions in their order. And

1ſt, I ſay a Reformation in Sinners, &c. I ſhall a little illuſtrate the Truth of this Doctrine, ſhew what we are to learn from it, and the uſe to be made of it in Practice, very briefly, and then paſs to the next Propoſition.

The Truth of this Propoſition will clearly appear by conſidering and comparing one or two things. 1ſt. That Sinners are rational Creatures, and ſo ought to be influenced and wrought upon in matters of Practice, if they would not forfeit all claim to that Character, by rational Means, by powerful convincing Arguments and Conſiderations. If there is no dealing with mankind, and perſwading them in this Method of rational Argument, they act no more like rational Beings than the brute Beaſts: To direct us in our Choice and Practice, is certainly the very greateſt uſe and benefit of our underſtanding and Reaſon; and therefore it might be juſtly expected from rational Creatures, in this Caſe as well as all others, that they ſhou'd be ſway'd by Reaſons, which they are capable to underſtand, according to the We ght and Importance of 'em; otherwiſe, if they will not be Govern'd and acted from rational Conſiderations, but from ſenſual appeti e, luſt and blind wilfuneſs, they put off the Man and put on the Beaſt: Yea, much worſe, they rather put on the Devil, acting againſt the light of Reaſon and Conſcience, which Beaſts do not, and ſo are the neareſt reſemblance to the diabolical Nature; indeed a rational Creature, acting croſs to the very confeſs'd Laws of Reaſon, and that in matters of infinite and eternal Moment, is the moſt unaccountable kind of being within the Compaſs of the whole univerſe. It could hardly be believ'd that there could poſſibly be ſuch an irregular ſelf-repugnant, obli •• e kind of thing in the whole Syſtem of being, did not ſad Experience ſo undeniably confirm it: ſuch a being would ſeem a ſort of natural impoſſibility, and the very Mention of 〈◊〉 , a direct Sol ciſm.

And then 2dly, Conſider, That the Meſſages of God's Word to Sinners for their Reformation and Repentance, are the moſt ſolemn, weighty, and powerful of any Thing that can poſſibly be propos'd to the Reaſon of Mankind.

He would be juſtly look'd upon as a moſt demented and brutiſh Man, who wou'd not be perſwaded in other Caſes by ten thouſand Times leſs weighty Reaſons than thoſe which are propos'd and urged in the word of God for Sinners Repentance. The great God lays before Sinners in his Word the Reaſonableneſs, Equity, and Excellency of Holineſs; the juſt neceſſary Title and Sovereign claim which he has to their Obedience, both as he is a God of inconceivable Glory and infinite Perfections, worthy to be ſerv'd honour'd and ador'd by all rational beings beſide; and as they are his Creatures, created by him for that End, to glorify and ſerve him and enjoy the higheſt bleſſedneſs in him; and as he is their conſtant Preſerver, the upholder of their Lives and giver of all their Benefits; upon all which Accounts they owe themſelves entirely to him as his own Property, and the Subjects of his moral Government, by a moſt neceſſary and inalienable Right. He ells them of the unſpeakable Happineſs and Comfort which wou'd attend the hearty affectionate Choice and Practice of their Duty, and that eternal Glory with himſelf, which he will give to them who truly Repent and Love him. He tells them likewiſe what an immence, what an aſtoniſhing amazing Price was laid down to redeem loſt Sinners from eternal R ••• , without which none cou'd poſſibly have been ſav'd conſiſtent with the exalted Dignity and Glory of his Majeſty; how low the eternal Son of God condeſcended; how deep he was humbled; how cruelly he ſuffer'd, even Death i ſelf in its moſt hidious Form: Yea, worſe than ten Thouſand Deaths; and all to purchaſe Salvation from the deepeſt Miſeries to the higheſt Bleſſedneſs for guilty Rebels O! What a ſurprizing melting Argument is here to excite Sinners to Repentance, to turn to the living God, with all their Hearts. O Sinners, will you, dare you trample under Foot the Blood of the Son of God! Diſregard and under-value the deareſt Love of the Father, Son and bleſſed Spirit! And go on in theſe Wickedneſſeſs, which coſt a life that was worth ten Thouſand Worlds to redeem you from them Farther, the great God ſets before them in his Word, the awful and diſmal Scene of thoſe eternal Pains, Miſeries, and Horrors, which they ſhall infallibly endure for ever without Regeneration and Converſion. He tells you, O ye rebellious Sinners, that if ye do not Reform and Repent, ſeek his Mercy with humbled pained Hearts, and turn to his Ways, the Damnation of Hell, will infallibly be your Portion to all Eternity: That you are every Day in Danger of being caſt into never never ending Anguiſh, Pain and Horrour for your continued Rebellion. Now, are not here Reaſons for Sinners Repentance, turning from the Ways of Sin, and moſt earneſt ſeeking the Favour and Mercy of God, of the greateſt Weight Imaginable? And are not Sinners rational Creatures, to underſtand, conſider and apply theſe Things: How reaſonably, then might their compliance with them be expected. If the Conſideration of theſe ſolemn Things will not work upon them, nothing elſe will. Luk. 16.31. If they hear not 〈◊〉 and the Prophets, i. e. the Holy Scriptures, the Word of God written by Moſes and the Prophets, neither will they be perſwaded tho' one •• ſe from the ead. Surely if Sinners did but act ingenuouſly and rationally here, as they do for the moſt Part in other Caſes, they would immediately abandon their Luſts and wicked Ways, and betake themſelves to the Ways of Religion with the the moſt earneſt Application, and moſt importunately and perſeveringly cry for the Mercy and Pity of the great God, againſt whom they have rebel'd, ſeeking an Intereſt in his ſaving Love thro' Chriſt. O Sinners, theſe wou'd be the Effects of God's Word with you, if you did but act any Way agreeable to your noble Characters of reaſonable Creatures.

Agreeable to what I have offer'd upon this Head, is that Paſſage which we have in the beginning of the 5th Chapter of Iſaiah, the Lord there repreſents the Pains which he had taken with the People of Iſrael, and the Means he vouchſafed them under the Notion of the Proviſion which a careful induſtrious Husband Man, makes for the Fruitfulneſs of his Vineyard, and then ſignifies that it was but reaſonable to expect good Fruit in Conſequence of ſuch Means, when he ſays, he looked that it ſhould bring forth Gr •• es: But (O wonder ••• 〈◊〉 it brought f •• th •• thing but wild Grapes after all; no other ſort of Grapes than if it had been a wild Vine in the Foreſt, that never had been taken any care of. And then the Lord expreſſing the great Pains he had beſtow'd upon this Vineyard, ſaying, What ſhould have been done more to my ••• eyard, that I have not done in it, i. e. as to outward proper Means. He propoſes the Queſtion as is were with a kind of Wonder, Wherefore when 〈◊〉 that 〈◊〉 〈…〉 to the Grapes, 〈◊〉 it 〈◊〉 wild Grapes? Wherefore brought it forth wild Grap •• , after 〈◊〉 Means uſed with it? What a ſtrange thing is this? Yes, ſtrange i is indeed; other Things might well be look'd for

Thus I think the Truth of this Doctrine is ſufficiently evidenced: And now, to make ſome Improvement of it, 1ſt. If it be reaſonable to look for the Reformation of Sinners, and their earneſt Application to God for his pardoning Mercy, as the Effects of God's Word faithfully deliver'd to them: How in expreſſible H inous then is the Sin, and how awfully aggravated is the Guilt of ſuch bold and daring Sinners, who after all go on in their old Practices? who Repent not of their wickedneſs, but turn ſtill to their own Courſe again, as the Horſe •• ſ eth into the Battle? And yet a •• s, is not this the Deplorable caſe of Multitudes who are favour'd with the Word of God! O Sirs, are not the Reaſons and Arguments of God's Word ſufficient to perſwade you every one to turn from his Iniquities, and to ſeek after God and your own eternal Salvation in earneſt? Sure there is Reaſon enough in them to do ſo. 2dly. This Doctrine informs us of the excellency of the Word of God: It contains Things of the almoſt Moment and Conſequence imaginable: It Treats of Things which are of infinite Importance to the Souls of Men; no leſs than Things which concern their everlaſting States, either of unſpeakable Happineſs, or inexpreſſible Miſery; ſuch Things as have Reaſon and Weight enough in them to reclaim rebellious Sinners 〈◊〉 their wicked Courſes, and 〈…〉 the deepeſt concern to ſeek 〈…〉 If they lear not 〈◊〉 and the Prop ets, 〈◊〉 and they 〈…〉 3dly. Ungodly and irreligious Perſons, as well as others, ſhould hence be excited to eſteem and reverence the Word of God. It is the Means which the great God uſes with you for your Converſion and Salvation, Pſ. 19.7. The Law of the Lord is perfect, converting the Soul: The Teſtimony of the Lord is ſure, making wiſe the Simple. Your curſed Luſts, the wicked Inc inations and Diſpoſitions of your unſanctified Hearts are like to be your eternal Ruin, and unleſs the Power of theſe Things is overcome, they will inevitably plunge you in a doleful Deluge of everlaſting Miſery and Woe; now, the Word of God faithfully preached to you contains ſuch weighty and ſolemn Things, the due Conſideration and Application whereof might well be effectual to break and overballance the Prevalency of theſe Soul-deſtroying Evils in you, and awake you to ſeek after God and your Salvation in good earneſt: And, O Sirs, if Things were once brought to this paſs with your then there wou'd be ſome Hopes of your true Converſion to the Living God, and the Salvation of your Souls; And, O! how carefully ought you to improve that which has ſo great a Tendency to bring about your eternal Happineſs, and Deliverance from endleſs and deſerved Torments. Believe it Sirs, the Word of God is not like an inſignificant uſeleſs Story which you may either hear or let alone to little Loſs or profit: Is not my Word like as a i e? ſaith the Lord, And like a Hammer which breaks the Rock in pieces? Jer. 23.29.

2dly. But I muſt proceed to conſider the 2d. Propoſition, which is, that the Repentance which God requires of Sinners, upon his dealing with them by the ſolemn Meſſages of his Word, muſt be attended with Confeſſion, Shame, and Sorrow.

Here I ſhall a little farther open up and explain the Repentance intended in this Propoſition, and my Deſign is not particularly to open up the nature of the ſaving Grace of Repentance, which is only in regenerate and ſanctify'd Perſons, and neceſſarily requires the ſupernatural Principles of Sanctifying Grace implanted in the Soul by the Holy Ghoſt, as the Foundation and Spring of it; but the Repentance which I deſign to ſpeak to, and which I think is the Repentance intended in the Text, is that which Sinners thro' the Means and Advantages of God's Word faithfully deliver'd to them, may generally, by the ordinary Concurrence of God's Spirit perform, if they act ſo rationally and faithfully as they may and ought to do; which Repentance God requires them to perform as the Way of their ſeeking, and moſt hopeful Means for obtaining his pardoning Mercy and ſanctifying Grace thro' Chriſt Jeſus. It is, in ſhort that Repentance which the Lord looks that Sinners ſhould generally perform, ſuch as are not judicially harden'd at leaſt to whom he has ſent the Meſſages of his Word for that End, when he ſays, Hearkened and heard to find whether any Man repented 〈◊〉 of his Wickedneſs, ſaying what have I done.

And in this Repentance two Things are to be conſidered: The Thing if ſelf ſubſtantially and its Qualifications or neceſſary Adjuncts. And 1ſt. This Repentance ſtrictly and ſubſtantially conſider d in it ſelf is a turning from, and oppoſing of Sin, and an Application to the Duties of Religion, univerſally both in Heart and Life. A Sinner never practices any Thing like Repentance till he comes to this; to forſake entirely his ſinful Courſes, withſtand all Snares and Temptations to them, and wreſtle againſt the inward Corruptions of his Heart; to betake himſelf to the preſcribed Ways of Religion, and moſt ſolemnly and earneſtly to ſeek the Mercy and Favour of an offended and provoked God. Penitent Ephraim ſays, What have I to do any move with Idols, Heſ. 14.8. repenting Iſrael and Judah do and ſeek the Lord their God, going and weeping ſaying, Come and let us joyn our ſelves to the Lord in a perpetual Covenant that ſhall not be forgotten Jer. 50.4, 5. How dreadfully are they deceiv'd then who think that a few Checks of Conſcience for their Sin after the Commiſſion of it, and ſome ſlighty Confeſſions of it before God is true Repentance, when yet they ſtill go on in the ſame Practices? Who think that their gallings of Conſcience now and then, and their ſuperficial Acknowledgments will ſecure them from all Danger, and make up for their continuing Wickedneſſes and neglect of the Ways of Godlineſs? How dreadfully I ſay, are ſuch poor Creatures deceiv'd in their Imaginations? Eſpecially ſeeing Perſons may repent, even ſo far as I have deſcribed, without being in a ſaving State, and fitly qualify'd for eternal Glory.

2dly. As to the Qualifications of this Repentance, they are Confeſſion, Shame and Sorrow. 1. Confeſſion; to repent with Confeſſion of their Sin is what the Lord requires of Sinners who enjoy the Light of his Holy Word. This was his Complaint againſt the obſtinate Jews in our Text, No Man repented him of his Wickedneſs, ſaying, what have I done? No Man among them repented acknowledging the horrible Sinfulneſs of his paſt Practice. It is not enough that Perſons barely acknowledge the ſinful Actions and Neglects that they have been guilty of; there is no doubt of their acknowledging them if they remember them; for it is not poſſible that they can deny theſe Things before God whatever they may do to Men; ſo far as their Memory ſerves them they can't but be ſelf conſcious of what they have done or not done; but they muſt acknowledge and be ſenſible of their Sinfulneſs and Wickedneſs in theſe Actions and Omiſſions. That the general Courſe of their Practice has been a Courſe of wicked Rebellion and Diſobedience againſt God. While Sinners continue to juſtify their Practices, and tho' they will confeſs in general Terms that they are very ſinful Creatures yet will hardly acknowledge it in any one particular Inſtance, or if ſome inward acknowledgments of their Sin in ſome or many particular Things be extorted from them by the Light of their Conſciences, while they endeavour ſtill to leſſen the Sinfulneſs of theſe Things in their own View, to make it appear as very little and trivial, or always plead Excuſes and make Apologies for themſelves to their Conſciences, I ſay, ſo long as it is thus with Sinners they are far far from Repentance. And yet, alas, thus it is with Multitudes of periſhing Souls who are rotting in the Graves, in the Stench and Pollution of Sin; they are willingly blinded by the Devil to look upon their Sins as very Trifles; This is but a ſmall Evil, and that is not much amiſs, the Effect of human Frailty, and the other Thing is not ſo bad as many are guilty of, I wiſh I may never do worſe, Had no ill Deſign n it, o it was ſuch a One's aint as much, and ere, than mine, and ſo it goes on. What baſe and contemptuous Notions have theſe Perſon of the Great GOD, and his awful Authority, who think ſo lightly of their wilful and inſolen Diſobedience againſt him! O! ye haughty and unhambled Sinners, your Notes will be changed in a little Time, and unleſs ye repent quickly you ſhall feel the Weight of theſe Sins you fooliſhly thought ſo Light, in everlaſting Miſeries, Rom. 2.9. Tribulation and Anguiſh upon every Soul of Man that doth vil, of the Jew •• ſt, and alſo of the Gentile. To you I would apply what the great God ſays to Sinners of a like Stamp. Jer. 2.22, 23. Tho' thou w ſh thee with •• tre, and take tree much Sope, yet thine Iniquity is marked before men, ſ ••• the Lord God. How canſt thou ſay, I am not polluted? I have not come after Baalim? See thy Way in the Valley, know what thou haſt done.

2dly. Shame is another Ingredient in this Repentance When a poor Sinner comes to ſee and ſolemnly conſider Things as they are, the infinite Greatneſs and Auguſt Majeſty of the eternal GOD, and the ſtrong Bonds hat are upon his Soul to live a Life of H ••• Obedience to the Lord that made him, O! ow unreaſonable, heinous, loathſome, and v •• e does he then ſee his Sin to be Eſpecially conſidering how he has proceeded in it againſt ſo clear Light, tender Mercy, and awful Warning as he has had Shame and Conf ••• ion covers him when he thinks of his irrational, bold, and inſolent Courſe of Diſobedience and Sin againſt God. Until Sinners are aſhamed of their Sin before God, and their 〈…〉 within them, looking 〈◊〉 themſelves as 〈◊〉 and brutiſh Creatures for what they have done, all their Repentance is little worth, ſhameleſs whoriſh Foreheads ſhall be ſtruck down to Hell, Jer 8 12. Were they aſhamed when they had committed abominations? Nay, they were not at all 〈◊〉 , neither could they bl ſh; therefore ſhall they fall among them that fall, in the Time of their Viſitation they ſhall be caſt down ſaith the Lord.

3dly Another Qualification of this Repentance is deep Sorrow and Grief of Heart. O! Sirs, a repenting Sinner is humbled to the Duſt, the Springs of his Grief are ſet open and many are the ſorrowful Reflections of his Heart upon his paſt Practice, crying out, Oh! What have I done: Oh! What a miſerable paſs have I brought my ſelf to by a Life of Sin? The Sorrows of his Heart guſh forth when he conſiders what a Courſe of Life he has led, what a great and Sovereign God he has rebelliouſly diſobey'd and provok'd to Wrath: when he takes a View of the ſad and diſmal Scene of Hell's Horrors when he ſees he deſerves to be caſt into, O! then Sorrow and Anguiſh invades his trembling Heart, fearing loſt theſe be his everlaſting Portion. Before this, in the Time of his ſtupid Careleſneſs, he thought in his Haſte, without any due Conſideration, that there was no great Danger of his miſſing Salvation, that 〈◊〉 , •• ne, would not be ſo cruel as to damn ſuch an one 〈…〉 , but now, when he comes ſeriouſly to conſider Things and lay them to Heart, and takes a deliberate view of the Number and very heinous provoking Nature of his Sins, O! then his Time is alter'd; he is afraid that the Holy and tremend ous God will eternally reject him and caſt him into Hell where he deſerves to be: He ſees it will be a wonder of Mercy indeed if ever ſuch a Wretch as he be ſaved, if ever God pardon and glorify ſuch a Rebel: Ah! it can hardly enter into his Heart, he is afraid he never will; and this fills his Heart with the deepeſt Sorrow for his Sins that have brought him into ſuch deploreable Circumſtances: Woe is me, what have I done? What have I done? Says the poor Penitent: What a mad diſtracted Creature have I been? Why, O! Way whretched Creature that I am, did I not conſider theſe Things long ago, and not have thoughtleſsly and boldly gone on in a Courſe of Sin r ſhing upon the diſmal Precipie •• of the Damnation of Hell as the Horſe 〈◊〉 into the Battle? Theſe Conſiderations fill the Sinner with Indignation againſt himſelf, ſo as to loath himſelf in his own Sight for his Abominations: Theſe Thoughts exci •• him with the greateſt earneſtneſs to implore the Divine Mercy, and to dread the Commiſſion of Sin as Hell itſelf. This Repentance the Great God very reaſonably requires of Sinners •• el 2.12, 13. There ore alſo now ſaith the Lord &c. The Parable of the Prodigal Son, &c.

In the Beginning of the Diſcourſe upon this Head of Doctrine, I ſignified that there was a Difference between this Repentance and that which is the Effect of ſanctifying Grace which only is infallibly connected with Salvation; and here, before I diſ •• ſs thi , 〈◊〉 , I wo •• d juſt mention one or two of the Principal Differences, 1. In this Repentance the Perſon forſakes his Sin, and be 〈◊〉 himſelf to the Ways of Religion only from the 〈◊〉 and Awakenings of his Conſcience: 〈◊〉 evangelical Repentance, when the Perſon has receiv'd the new Nature, he forſakes Sin and practices Holineſs out of Choice, freely, and affectionately, from a renew'd and ſanctify'd Will. 2. In evangelical and ſaving Repentance the Terror and Dread of God's Wrath for Sin is chiefly taken away from the Conſcience, by the Sinner's cloſure with Chriſt by Faith, and believing on him, but yet he hates Sin and grieves for it from another and more noble Principle, a Senſe of its inherent Baſeneſs, and a true Love to the bleſſed God which is ſhed abroad in his Heart, whence he is moſt affectionately inclined and engaged to pleaſe and honour him, and is ſorrowful that he can no better ſerve him. Whenever Repentance comes to have theſe two Qualifications, then it's a bleſſed Evidence of the Perſon's being a regenerate Child of God, and in a ſaving State.

Now, this Repentance and Humiliation which I have been diſcourſing of, is neceſſary for Sinners to practice in order to their Regeneration, and the true Converſion of their Souls to God; in order to the Sanctification of their Hearts by the Holy Ghoſt, without which it is impoſſible for them to be ſay'd; I or except a Man he born of the Spirit, he cannot enter into the Kingdom of God John 3.5. and without Holineſs no Man ſhall ſee the Lord Heb. 12.14.

And now, Sirs, to make ſome Application of this Head, I would propoſe to you this neceſſary and in 〈◊〉 Queſtion, hate you ever 〈◊〉 repeated? Pray put the Queſtion to your ſelves and anſwer to it in your own Conſciences Have not many of you gone on for a long Time in vain and ſn •• ul Practices, with a Neglect of God and ſerious Religion? Well then, now I ask you, have you ever thus repented ſo as to be in the Way of Mercy? What ſay you to it Sirs? You ſee the abſolute Neceſſity of it Luke 13.3. Except ye repent, ye ſhall all likewiſe periſh. Nothing that defileth or is unclean ſhall enter into the New-Jeruſalem; there is another Place for ſuch, The ake that burns with Five and Brimſtone: Without Holineſs, no Man ſhall ſee the Lord. Have you turn'd from your Ways of Sin and univerſally forſaken them and betaken yourſelves to the conſtant Practice of Religion, according to the Direction and Command of God? Are there not ſome of you that have never done ſo yet unto this Day, but are ſtill perſiſting in the ſame negligent rebellious Courſe? Let the Conſcience of the guilty Perſon witneſs to his Face, and wound his harden'd Heart.

Again, have you turned from your Sins with free Confeſſion of them before God? Acknowledging in yourſelves that your Practices have been irreligoius, ungodly, and vile? Have you been ſo ſenſible of your Sins as that you could put your Fingers as it were, upon your Sores, and cry, unclean, unclean? So ſenſible of them as to take the whole Guil and ſhame of them upon yourſelves? Ah! are there not ſome of you whoſe proud Hearts would never come to ſuch an acknowledgment? But you have been always excuſing yourſelves and leſſening your Sins, to ſtill the Clamours and Accuſations of your guilty Conſciences: Tho' in general, you'll eaſily acknowledge you are Sinners, yet when it comes to Particulars, there is no Sin at all, or very little to be found: Some wretched brutiſhs Plea or another you will always have to make your ungodly Practices appear to yourſelves as very innocent Things, tho' you can't but know that you live contrary to the Law of God.

Farther, have you turned from your Sins, being deeply aſhamed of them before 〈◊〉 Have you en the baſe Br •• ſh •• ſs and Unreaſonableneſs 〈◊〉 your S up ••• y and boldneſs, in a Courſe 〈◊〉 , •• in and eli ion, againſt the ſtrongeſt Rights and •• ſteſt Claims of Heaven, and all the Light and Warning which God has given you, ſo as to l ••• h your ſelves in your own Sight for your I ••••• ies and Abominations? Have not ſome of you a Whore's forehead, that refuſes to be aſhamed. Not being aſham'd of the n ••• Imp ••• ent manifeſt Tranſgreſſion of the Laws of the 〈◊〉 God: Nay, do not ſome rather Glory in their Shame i. e. their Sin of which they ought to be aſham'd: Some of you, perhaps, makes a ••• ſt of your Wickedneſs, your 〈…〉 , Uncleanneſs, Quarrelling and the ike: And don't you Pride yourſelves in your S ou neſs againſt all Admon •• ions and 〈◊〉 to be Religions? In your making Light of the moſt awful Things that can be propos'd to your Conſciences? This you think be •• ea s a great and he oick Spirit: Let Children and the uncultivated Vulgar give way o the Impreſſions of ſuch Things, but for your P ••• s yo have a b ••• er Mi •• d. It muſt be confeſs'd it is pretty great indeed h s to ſwagger it ou in the Face of Almightineſs, and 〈◊〉 Light of theſe Things at which the Devils Tremble. But O, you'll Tremble as faſt as they by and by, •• leſs ye Repent, your great Spirit will be brought down, when your ſhall be as 〈◊〉 S •• bble before the conſuming Flame, ſe 〈◊〉 . i e. W o 〈…〉 before 〈◊〉 Indignation, &c. Eze. 22.14. Can •• ine Hands be ſtrong, &c.

In the laſt Place have you turned from your Sin with ſuch deep Humil ation, Grief and Sorrow for it as I have deſcribed? Have you turned from all your old ſinful Courſes with ſuch a Senſe of your miſerable Circumſtances thereby, your Danger of the eternal Damnation of Hell, as made your Hearts to ake and Bleed within you? ſo that nothing cou'd yeild any Peace or Satisfaction to your diſtreſſed Souls, until you had a believing View of Jeſus Chriſt the glorious Mediator, and ſome Apprehenſions of having your Sins pardon'd, and being accepted of God in him, which Faith has been attended with a very ſenſible ſanctifying Change and Al eration in your whole Souls? Alas, are not many of you utter Strangers to this? You have gone on ſeveral Years in the Way of Sin and rebellious Neglect of the Ways of Godlineſs, and yet have never ſo much as had your obſtinate Hearts bow'd in true Humiliation before God on that Account; but are ſtill boldly perſiſting on in the ſame Courſe. O Si s, conſider what a deplorable Condition you are in, wherever you ſit or ſtand in this Aſſembly, you have a whole Life of very aggravated Sin and Wickedneſs to anſwer and ſuffer for, you are under the dreadful and damning G •• lt of all; not one of all your numberleſs Sins is pardon'd or forgiven, and Death will Arreſt your Souls by and by, and carry you into the invi ible World of Spirits, where (unleſs you are before brought out of your preſent Condition) you will be caſt into the Priſon of Hell, and laſh'd to the Wheel of J ſtice to ſuffer for all your Sin and Obſtinacy againſt God, and ſlighting of the glorious Redeemer: There ſhall be weeping, wailing, and gnaſhing of Teeth to all Eternity. But perhaps you think you are pretty ſafe for all; the Improvement of two or three Days of Sickneſs upon a dying Bed, will ſecure you for Eternity without all Doubt! O! blind and damning Deluſion, God may then be as Deaf to you and all your Cries, as you have been for many Years to him. What Inſolence and Haughtineſs is this in vile ſinful Miſcreants, to think that the Great and Sovereign God muſt be juſt at their Beck and Pleaſure! They for their Parts, have liberty to trample upon his Authority, abuſe his Mercy, and fly in his Face all their Life, but he muſt be entirely at their Motion, and en aged to Pardon them, and take them to himſelf for a few whining Confeſſions of their Sin, and cries for Mercy when they can go on in Sin no longer: O! baſe unworthy Thought of God. It is to Day to Day, O Sinners if ye will hear his Voice harden not your Hearts.

But I paſs on to ſpeak a little and but a little, to the 3d. Obſervation, viz. That it is brutiſh, Irrational, and Wilful for Sinners to go on ſtill in their ſinful Courſes, againſt all the Inſtructions and ſolemn Warnings of God's Word.

Indeed, to Sin againſt God, much more to continue to do ſo, in any Circumſtances is a very brutiſh Thing, in as much as it is moſt Unreaſonable: Obedience to the Sovereign God being moſt juſtly due from a rational Creature. The Latin Word for Sin, Pe •• atum, ſome ſuppoſe to be deriv'd from the Word Pe us, which in that Language ſignifies Cattle, becauſe to Sin is to act without any regard to the juſt Reaſon of Things, and ſo to act like a Beaſt.

But, how much more brutiſh and irrational is it for Perſons to go on ſtill in a Courſe of Sin and Rebellion againſt God, who are favour'd with the cleareſt Light and ſtrongeſt Arguments of his Holy Word, moſt ſolemnly and repeatedly urged upon them: Arguments juſtly brought from all the Topicks of rational Perſwaſion, from the intrinſick Reaſonableneſs, Beauty, and Excellence of Obedience to the great God; and conſequently the unreaſonableneſs and unſpeakable Baſeneſs of Sin, from the endearing and tender Obligations of Goodneſs and Mercy, and ſo from that amiable Diſpoſition of Gratitude and thankful Senſe of undeſerv'd Favour, and from the Topicks of immortal Happineſs and Miſery in the Life to come, both which are Unſpeakable in their Duration and Degree. What will a br te Beaſt do more than Diſregard all theſe Things? and ſo do ſuch impenitent Sinners. It is not to be admir'd that a Brute will not be moved by the ſtrongeſt Reaſons, becauſe it has ot a Capacity of underſtanding them: But what Account can be given for ſuch Brutiſhneſs in rational Creatures Be aſtoniſh'd O Heavens!

The Truth of this Obſervation may ſufficiently appear from what has been ſaid already up-upon the firſt Head of Doctrine, for if a Reformation from Sin, and earneſt Endeavours in ſeeking after the Favour and Mercy of God, may be reaſonably expected of Sinners, to whom God has ſent the Meſſages of his Word for that End, then certainly their Impenitency and Continuance in Sin after all is moſt Unreaſonable, and conſequently Brutiſh. Sinners perſiſting in a Courſe of Impiety and Irre lgion after ſuch Means, I'm well aſſur'd can never be the reſult of impartial Conſideration, no owing to the Conduct of Right Reaſon, but muſt be imputed to an irrational, brutiſh, impetus, viz. mere Wilfulneſs. They dont go on in ſuch a Courſe becauſe they can juſtify it upon a fair Trial to their own Conſciences, much leſs to the Almighty God, but becauſe they are inclin'd to it, and ſo WILL do it. You that Live in a Courſe of Sin and ſecure unconcernedneſs about your eternal States, I am well perſwaded that the moſt plauſible Defence which you can poſſibly offer for your ſelves will not be able to ſtand an impartial Trial, even yourſelves being Judges; whence its manifeſt that you act wilfully and brutiſhly, and turn to your Courſe juſt as the Horſe Ruſhes into the Battle Conſider but the Reaſons which I have briefly mention'd under the firſt Propoſition, which God offers you in his Word for your Repentance and earneſt Application to him for his Mercy, and then Try if you can find any more weighty to oppoſe to them.

But farther, is it not irrational and brutiſh for Perſons to be chiefly taken up about preſent Things, and little or nothing concern'd about the Condition in the Time to come? This is the very Caſe of impenitent Sinners; and I may Appeal to the World if this is not Acting like the moſt ſenſeleſs and improvident Brutes in the whole Creation. O How unreaſonable and abſur'd is this Practice and Diſpoſition! eſpecially, conſidering that in a little Time your Condition will be unalterably fix'd for all Eternity, either in compleat Happineſs or inexpreſſible Miſery!

Again, is it not moſt irrational and brutiſh to go on in the Face, of the cleareſt Warning and moſt awful Threatning, without Fear or Turning? This is likewiſe the Caſe of impenitent Sinners amongſt us. How dreadful are the righteous Threatnings of the true and faithful God in his holy Oracles againſt impious Tranſgreſſors of his Law, neglectors of his Commands, and ſlighters of his Authority and offer'd Mercy, and yet (bold Mortals!) they will not be deter'd: Yea, tho' the terrible Threats and Comminations of the great God, the ſovereign Law-giver and ruler of the Univerſe, may be often denounced in their hearing, ſo that they might ſee the awful Armour of Heaven, as it were pointed at their very Breaſts, yet they brutiſhly ſlight all theſe Things, and boldly Ruſh on in the ſame Courſe, as the Horſe ruſhes into the Bottle. An elegant Deſcription of the Horſe's ruſhing to the Battle, you may find, Job. 39. from verſe 21 to 26, particularly accommodated to the Cuſtom of thoſe antient Times, when Battle were generally Fought by cloſe Engagements, and ſo the two contended Armies violently ruſh'd upon each other. He paweth in the Valey, and rejoyceth in his Strength: He goeth on to meet the armed Men: He mocketh at Fear, and is not ••• is ted; neither turneth he back from the Sword: Tho' the Q ••• e ratt eth againſt him, the 〈◊〉 Spear and the S •• eld The moſt awful Things will neither Reſtrain nor terrify him, but on he will go. Juſt thus it is with impenitent bold Sinners: You are with a brutiſh Madneſs, ruſhing upon the ſpear Point of the divine Vengeance, and o thing will hold you Back. The wicked Stre •• eth 〈◊〉 his Hand againſt God, and Strent •• neth himſelf againſt the Almighty: He ••• neth upon him, even upon his Neck, upon the thick Loſſes of his ucklers, Job, 15.25, 20. The Horſe mocke h at Fear, i. e. he deſpiſes all the objects of Terrour, they ſhall not ſtop him: And ver. 25. Among the wariours Trumpets, he ſaith, Ha, Ha; Thus do Sinners contemn and make Light of the moſt awful Threatnings of the great Jehovah; Leviathan like you Laugh at the ſhaking of the Spear: But O Sirs, you'll not Laugh ſo at the Stroke of it: When God comes to make his Sword red with Blood, and that with the Blood of the Slain, rendering Vengeance to his Enemies, and a Reward to them that hate him; O, then you'll be convinc'd or your brutiſh folly to your eternal Shame and Horror.

Thus, I think the Truth of this Propoſition is clearly manifeſt, and how little Cauſe then have obſtinate Sinners, to Pride themſelves of their great Wiſdom; or rather, what Cauſe have you to bluſh and be aſham'd, when you think how you debaſe yourſelves to the Level of the brute Creation, vilely diſgracing the Excellency and Dignity of the human Soul. It is no ſhame for the Brutes to act as they do, becauſe they act according to the Endowments of their Nature, and are not capable Subjects of moral Government: But ſure it is a Shame for you to act like them eſpecially in Things of the higheſt Moment and everlaſting 〈◊〉 . I am per waded that ma y ſuch Perſons as I now Speak of, wou'd be ſadly aſham'd of •• ting irrationaly in many other Things, of an infinitey lower Order; and how comes it hen that you think it no Diſgrace to 〈◊〉 yourſelves like the unreaſonable Creatures in the Things of God and your own eternal Intereſt? Wherein you pay no Regard to the ſtrongeſt Reaſons imaginable. Alas, a Courſe of Sin and neglect of practical Religion, is become ſo general that this takes away the Igo imy and Shame of it in the Eyes of the brutiſh World.

But the chief Inference I wou'd deduce from this Doctrine is this, Is informs us that ſuch preſumptuous wilful Sinners muſt expect to meet with an awfully aggrava ed Damnation in the next World, u leſs ye Repent in Earneſt, and God extend undeſerv'd Mercy to you and renew your unſanctify'd Souls, and fit them for his heavenly. Glory, it will be more tollerably in the Day of God for Sodom and Gomorrah, (the Cities which the Lord deſtroy'd in his Anger for the moſt unnatural Wickedneſs) than for you, Matt. 11.20, 24. Your Impiety and Imp •• itency is of a more heinous and aggravated Nature, than that of the Pagan World, who have never had the high Advantages which you are favoured with, and therefore your Torment will be greater, in Proportion to your Crime. This Circumſtance or Sins being committed and continued in againſt the clear Light and Warning; of God's Word has a twofold Influence upon the increaſing of Sinners Puniſhment in Hell, viz. Phyſical and Moral. Firſt, it will have a Phyſical Influence upon it: The Miſery of ſuch Sinners will of neceſſity be greater than of others from the very Nature of Things; for one Part of the Miſery of the Damned, conſiſts in the cutting and terrible Reflections of their Conſciences upon themſelves for the folly and madneſs which they have been guilty of in their paſt life in this World, for which they now ſuffer; b •• ſuch Goſpel Sinners will have a far higher Degree of brutiſh wilfulneſs and affronted boldneſs, againſt God to charge themſelves with; and therefore their Remorſe of this kind will naturally of neceſſity, be more Deep and Peircing the Worm that never D •• s, an accuſing tormenting Conſcience, will gnaw more ſharply upon their Hearts.

Secondly, A continuance in a Courſe of Sin after all the Councils and Arguments of the World of God that are uſed with Sinners; will 〈◊〉 a moral 〈◊〉 upon the heightening of their Damnation; in as much as thereby they are render'd more heinous Si •• ers; as you have ſeen made Evident: The higher Advantages Perſons enjoy for living a Religious Li e, the more thoroughly and ſolemnly Sinners are dealt by the Meſſa es of God's Word, the more criminal is their Imp nitency: The Henious baſe qualities of their Sins, ſuch as brutiſh wilfulneſs, contempt of God, &c. are much more aggravated, ſo that they deſerve a greater Puniſhment; and juſtice will undoubtedly diſtinguiſh the Degrees of Puniſhment, according to the Degrees of Merit. O thou wilful and incorrigible Sinner, conſider what a terrible aggravated Damnation thou deſerveſt and are like to meet with in a little Time, for thy brutiſhneſs, and heaven daring Inſolence, in paying no Regard to all the Councils, Arguments, and Threatnings of the eternal God. O conſider, and Tremble at the Thought; humble thy obſtinate and rebellions Heart in Time before the God that made thee, before he Tear thee in Pieces when there ſhall be none to deliver; and be not (any longer) like the 〈◊〉 the Mule which have no Underſtanding, Pſal 32.9. And you who think that your Sin is ſo ſmall and trivial, conſider theſe Things and ſee your blind Miſtake.

But I haſten to the 4th and laſt Propoſition, which is, that Sinners going on in their ſinful Courſes, are ruſhing upon the moſt terrible Dangers and Miſeries. And if nothing that has hitherto been ſpoken will move ſuch Perſons, O that what may yet be offer'd upon this Head, might awaken them to Repentance, and ſeeking after God that they may be ſaved.

Upon this Head I ſhall ſpeak very briefly to theſe two Things, and ſo conclude, 1ſt I ſhall ſhow you ſome of theſe ſinful Courſes which lead Sinners to ſuch terrible Miſeries. And,

2dly, What thoſe Dangers and Miſeries are, which Sinners in theſe Courſes are Ruſhing upon.

As to the former of theſe: In the firſt Place, a Courſe of more groſs and prophane Sining leads Souls to moſt awful and eternal Miſeries: Such as ſwearing, lying, taking the ſacred and venerable Name of God lightly and in vain, Drunkenneſs, Quarelling, Whoredom, profane Sabbath-breaking, Stealling, Defrauding, Revengeing, mocking and ſco fing at Piety and Religion, and all ſuch enormous Wickedneſs: All Perſons who go on in theſe, or any of theſe, Practices are poſting directly and ſpeedily to eternal Deſtruction; bound in ſtraight Courſe for Hell.

2dly. Another Courſe of deſtructive ſining, is a Courſe of licentious Merriment, Jolli y, and ſenſual Pleaſure. This is directly contrary to that Sobriety and holy Fear of God which is inſeparable from true Chriſtianity: And I would ask ſuch as are addicted to this Courſe of Life, whether you can poſſibly think that this is being holy in all manner of Converſation, according to 1 Pet. 1.15. Whether you can imagine that this is that Holineſs without which no Man ſhall ſee the Lord You can't but know in your own Conſciences that it is not, if you would allow yourſelves to think Impartially and deliberately: Is it not rather a caſting off all due Fear of the Divine Majeſty; and living without God in the World? O Sirs, the End of all Things is at Hand: Be ye therefore ſober, and watch unto Prayer. The Harp and the •• ol, the •• bret and the Pipe, and Wine 〈◊〉 their eaſts; but they regard not the Work of the Lord, neither conſider the Operation of his Hands: therefore ell both enlargea her Self, and opened her Mouth without Meaſure, and their Glory and their Mult tude, and their Pomp, and he that rejoyceth ſhall deſcend into it. Iſa. 5.12, 14.

3dly. An habitual Neglect and Omiſſion of the poſitive Duties of Religion, is another Courſe of Life wherein Sinners are haſtening to their own Ruin. All prayerleſs Perſons, ſuch as bear not a religious Regard to God's Holy-Day, and do not attend upon his inſtituted Worſhip and Ordinances in order to ſerve him ſtand chargeable with high Diſobedience and Rebellion againſt God, in the Neglect of his Appointments, and contempt of his Authority. Is not the Sovereign Authority of God the great giver as much condemned and trampled upon in not performing what he enjoyns as in commiting what he forbids? It is the ſame adorable authority that is ſlighted and diſobeyed in both Caſes. Hear your doom, ye Neglecters and Slighters of Religion, the Lord Jeſus will be reveal'd from Heaven in flaming Fire, taking Vengeance upon all them that obey not his Goſpel 2 Theſ. 1.8.

4thly. A Courſe of covetous Worldlineſs: Which is an idolatrous prefering of the Creature before God, and ſeting it up in his Room. Hence ſays the Apoſtle, Eph. 5.5 No covetous Man who is an Idolater hath any Inheritance in the Kingdom of Chriſt and of God.

5thly. In the laſt Place: A Courſe of ſtupid Security, groundleſs Peace, and unconcernedneſs about their eternal Condition is another Courſe whein Sinners are going on to their Deſtruction. By Perſons living in ſuch fatal Security and unconcernedneſs, I mean all ſuch, of whatſoever Character and Converſation they may otherwiſe be, who have not the ſanctifying Graces of God's Spirit in their Souls, who have not the Diſpoſition of true Holineſs implanted in their Hearts by Regeneration, but have the natural Averſion of their Wills to God ſtill abiding and prevailing in them, and yet are ſtupidly inſenſible of their ſinful and dangerous Eſtate, of the deplorable Condition they are in, little diſtreſs'd or concern'd about it, not earneſtly ſeeking after God for his renewing ſanctifying Grace and a ſtate of Favour with him. Theſe Perſons, tho' they may be pretty moral for the moſt part in their Practices and likewiſe have an outward Form and Appearance of Religion; yet, their Souls utterly unholy and vile in the Sight of God: They have never laid hold on Jeſus Chriſt and embraced him by a true and living Faith for their Salvation and ſo ſlight the glorious Mediator and croſs the Deſign of the whole Goſpel; they do not truly love God above all Things and moſt affectionately deſire to pleaſe and ſerve him, making it the great Deſign of their Lives, from a Senſe of their Obligations and a Principle of Love, to live to his Honour and Glory; and thus the very Temper and Diſpoſition of their Souls is directly contrary to God and Holineſs: And while they are going on 〈◊〉 this unſanctify'd Condition with ſecure Conſciences and whole unconcerned Hearts as if all were well with them, they are heedleſsly and very irrationaly going on to their eternal Ruin: And, alas, this deep ſleep, unreaſonable damning Security and unconcernedneſs (as it may be juſty term'd) very generally prevails among Mankind: They are ſo taken up about other Concerns (and many of them very trifling of no Moment even as to the preſent Life) that they don't take time throughly to conſider and examine the State of their Souls in Relation to the future World: But, as if that were a Matter of no importance, readily take it for granted that they muſt be in a ſafe Condition without ever duly enquiring, by the Rule of God's Word and unbyaſs'd Reaſon, whether they have the Qualifications neceſſary for the Heavenly State; and ſo enjoy a very unreaſonable Peace and Quiet in their Minds againſt the plaineſt Evidence. Theſe are briefly ſome of the ſinful Courſes wherein Perſons are going on to their own Ruin and Deſtruction, and that againſt all rational Means that can poſſibly be uſed with them, even as the Horſe ruſheth into the Battle. But,

2dly. What are the Dangers and Miſeries which in theſe Courſes they are ruſhing into? In a Word, they lye open and expoſed at all times to all thoſe Plagues and Evils which God at any Time inflicts upon his Enemies either in this Life or that which is to come: And if they are not puniſh'd with ſuch ſevere Strokes of Juſtice in this Life, it is not owing to the Goodneſs or ſafety of their State, or any Security which they have againſt it, but merely to the free and gracious Forbearance of God, whereby for a Time he defers the Strokes of his Wrath; for God is angry with the Wicked every Day, Pſ. 7, 11. And however they may proſper in this Life there is a ſolemn Time of Accounts and Payments haſtning on. But, more particularly, there are two or three Dangers and Miſeries I would briefly mention, which ſuch reſolute Sinners are apparently ruſhing upon. 1. Being judicially given up of God to hardneſs of Heart, ſearedneſs of Conſcience, and ſo to their own Luſts without the leaſt Reſtraint. Thus God dealt with the Heathen World for abuſing the ſmaller Light of Reaſon, as the Apoſtle infomrs us Rom. 1. Therefore God gave them up to Uncleanneſs, thro' the Luſts of their own Hearts, v. 24. For this Cauſe God gave them up unto vile ffections, v. 20. And even as they did not like to retain God in their Knowledge, God gave them over to a reprobate Mind, to do th ſe Things which are not convenient, being, ſ •• 'd with a l Unrighteouſneſs, Fornication, Wickedneſs, Covetouſneſs &c. v. 28. and downwards. Thus he dealt with the People of Iſrael Pſ. 81.11, 12. but my People would not hearken to my 〈◊〉 , and Iſrael would none of me, ſo I gave them up to their own Hearts Luſts, and they walked in their own C •••• il. This is the Condition which Goſpel-Sinners are 〈◊〉 to come into; and is it not an awfully dangerous one? All Hope of their Converſion and Salvation is then almoſt quite gone. Woe unto them when God departs from them Hoſ. 9.12. 2. An utter and dreadful deſpair of Mercy even in this Life is a Miſery which ſuch Sinners are in Danger of. The Lord ſome times in this manner gives ſome Foretaſtes of Hell upon this Earth to ſuch as have thus gone on in Sin againſt all Light and Convictions, for a Warning and Terror to others. Cain, Judas, and, in later Times, Francis Spira, John Child and others have been awful Inſtances of this. For all ſo ſtupid, and ſtout againſt God as Sinners are now, he may paſs the Sentence of their eternal Damnation in their own Boſoms yet before they die, and cauſe them to feel ſomething of the Deſparation and Horror of the Damned World. A wilful perſiſting in the Ways of Sin againſt all the Light and Warning of the Word of God is the ready Way to this Miſery.

3dly. In the laſt Place, ſuch obſtinate wilful Sinners are ruſhing into an awfully aggravated Damnation in the next World. Their Pain and Torment thro' all Eternity will be more intollerable than that of others, as has been made appear upon the foregoing Propoſition. O! Sinners, without a ſaving Converſion to God this will be your dreadful Portion in a little Time: And can you think of this without a trembling Heart, without any Concern or Diſtreſs; you know not how ſoon Death may put an End to the Day of Life, and that will be a End to all poſſible Hope; then you are irre •• ievably gone for ever if you are taken away in this impenitent State: You ſtand as it were upon the very Brink of the burning Furnace, and how ſoon you may be caſt in and ſealed up to Eternity in the diſmal Vault of Hell you know not; is it not then of the laſt Neceſſity to try to eſcape for your Lives while there is any Hope, before your Feet ſtumble upon the dark Mountains, and you fall into the Gulf of irreparable Ruin. O! Is there no irreligious Chriſtleſs Perſon in this Aſſembly that is ready by this Time to cry out with the trembling Jaylor, What ſhall I do to be ſaved? I am now come to the Concluſion of this Diſcourſe, and what more ſhall I ſay to perſwade obſtinate periſhing Sinners to awake out of their unreaſonable Security and ſeek after God in good earneſt that they may eſcape the Wrath to come; I have ſhown you the Nature of that Repentance which you ought to ſet about with the utmoſt Application, in ſeeking to God for your Souls Salvation; I have ſhown you ſome of the ſtrong and weighty Reaſons and Arguments which the Great God urges upon you in his Word to perſwade you to it; the unreaſonable horrid Brutiſhneſs and wilful Obſtinacy of your diſregarding them and going on ſtill in your old Courſes; and the moſt awful terrible Dangers and Miſeries which you are thereby ruſhing yourſelves into; and, O Sirs, will none of theſe Things move you! What a m ke are you of Will nothing that can be ſaid to you perſwade you from Death and Ruin! Or, ſo much as to ſeek after your everlaſting Happineſs! Are you ſo intoxicated with a love to Sin and diſ beying God from whom you had your being and ſtill have all your Benef •• s, and who 〈◊〉 muſt be your Happineſs, that the everlaſting Intereſt of your immortal Souls will not overballance it! Are you reſolv'd upon your own eternal Deſtruction? To ſell your deathleſs Souls to eternal Pains for a thing of nought? If any of you are brought to a Senſe of your miſerable periſhing Condition by a Life of Sin, and hearty Reſolution to ſeek for Relief out of it, let me direct and beſeech you not to ſuffer theſe Impreſſions to wear off and die away without ſaving Effects; but endeavour to apply theſe Things ſtill cloſely to your Hearts; take the eternal Concerns of your Souls into Solemn Conſideration, and abſtain from all your former Courſes of Sin and Negligence; cry, O cry earneſtly and often to the Great God for his pardoning Mercy in Chriſt, and renewing Grace that you may be entituled to and prepared for his glorious Kingdom. And one Thing I would have you very particularly to take Notice of, viz. To conſider in all your Applications to God for your Salvation that if ever you are ſaved and received to Mercy it muſt be thro' the Merits and Mediation of Jeſus Chriſt alone and nothing elſe. If you lay your Dependance and Hope for Pardon and Acceptance with God upon your Reforming, Praying, and Repentance, you will eternally miſs of it: For this is acting contrary to the very Deſign of the Goſpel, and new Covenant-Way of Salvation. You are to obſerve and Practice theſe Things as the Means which God requires you to uſe to ſeek his Mercy and your own Salvation by: But if guilty Sinners hope by theſe Things, by their own filty Rags, and impure Righteouſneſs to encline the Love and Favour of God towards them, they may expect he will frown them into Hell for their Impudence: He has eſtabliſhed another Method for their Relief which is more agreeable to his Wiſdom, better ſuited to the glorious Dignity and Perfections of his Nature, and requires that they comply with it, humbly and thankfully embrace their Salvation in that Way in which he is willing to give it. If ever God have Mercy upon you and be reconciled to you it will be for the perfect and pure Righteouſneſs of his own Son alone: The Merit and Righteouſneſs, the Obedience and Sufferings of Jeſus Chriſt muſt be accepted for you; there is no other poſſible Way for your Salvation John 14.6. cts 4.12. Rom. 3.24, 25. with many other Scriptures. And if ever you have a Share and Intereſt in his Righteouſneſs and Mediation, and are brought into a State of Juſtification and Peace with God by it, you muſt cloſe with him by Faith, reject all Truſt and Confidence in any Thing elſe, fly to him alone for your Relief, lay the whole Weight of your Salvation upon his Merit and Mediation, and ſo take him with all your Heart for your only Saviour. And whoſoever do ſo come to Chriſt ſhall never be confounded; his faithful Word is engaged for it: And therefore, O beg of God that he would give you true Faith to embrace the Redeemer, & enable you to receive and cloſe with him in a right Manner. And know that there is a bleſſed and glorious Change wrought in a Sinners Heart, when by Faith he cloſes with Chriſt, as to the Actings and Diſpoſitions, of it towards God; which likewiſe produces an anſwerable Alteration in the outward Practice and Deportment. O ye ſecure impenitent Sinners awake awake out of your deep and deadly Sleep, out of your deluſive Dreams, before the burning Flames of Tophet kindle upon you and bring you to your Senſes, and fly to Chriſt that you may be ſaved. May the Lord bleſs theſe Thing to our everlaſting Benefit.

FINIS.