THE Text is the Record of Joseph's Innocence and Victory, consecrated in Scripture for the Honour and Imi­tation of that excellent Saint in suc­ceeding Ages. He had been try'd by sharp Afflictions, the conspiring Envy of his Brethren, and the cruel Effects of it, Banishment and Ser­vitude, and possest his Soul in Patience: here he was encounter'd by a more dangerous Temptation in another [Page 2] kind, and preserv'd his Integrity. Adversity excites the Spirit to seri­ous Recollection, arms it with Resolution to endure the Assaults, and stop the entrance of what is afflicting to Nature: Pleasure by gentle Insinuations relaxes the Mind to a loose Security, softens and melts the Heart, and makes it easily receptive of corrupt Impres­sions.

Now to represent the Grace of God, that preserved Joseph, in its Radiance and Efficacy, we must consider the several Circumstances that increased the Difficulty of the double Victory, over the Tempter, and himself.

1. The Tempter, his Mistress, who had devested the native Mo­desty of the blushing Sex, and by her Caresses and Blandishments sought to draw him to compliance with her Desires. Her superiour Quality might seem to make her [Page 3] Request have the force of a Com­mand over him.

2. The Sollicitation, Lie with me. There are no Sins to which there is a stronger Inclination in our cor­rupted Nature, than to Acts of Sensuality. The Temptation was heighten'd by the lure of Profit and Advancement, that he might obtain by her Favour, and Interest in her Husband, who was an eminent Offi­cer in the Egyptian Court: and the Regera­mus ipsae crimen, at (que) ultro impiam Venerem argua­mus: sce­lere ve­landum est scelus. Senec. Hippoli­tus. Denial would be extreamly pro­voking, both in respect it seem'd to be a Contempt injurious to her Dig­nity, and was a Disappointment of her ardent Expectation. Hatred and Revenge upon Refusal, are e­qual to the Lust of an Imperious Whorish Woman. We read the Effects of it, in this Chapter: for upon his rejecting her Desires, inflam'd with Rage, and to purge her self, she turn'd his Accuser, wounded his Reputation, depriv'd him of his [Page 4] Liberty, and expos'd his Life to ex­tream Peril. Joseph chose rather to lie in the Dust, than to rise by Sin.

3. The Opportunity was ready, and the Object present: 'tis said, there was none of the Men of the House within. She had the advantage of Secrecy to fasten the Temptation upon him. When a Sin may be easily committed, and easily con­ceal'd, the Restraints of Fear and Shame are taken off, and every Breath of a Temptation is strong enough to overthrow the carnally­minded. The purest and noblest Chastity is from a Principle of Duty within, not constrain'd by the appre­hension of Discovery and Severity.

4. The Continuance of the Temptation: She spake to him day by day. Her Complexion was Lust and Impudence, and his repeated Denials were ineffectual to quench her incensed Desires, the black Fire that darkned her Mind. She caught [Page 5] him by the Garment, saying, Lie with me: she was ready to prostitute her self, and ravish him.

5. The Person tempted, Joseph, in the flower of his Age, the season of Sensuality, when innumerable, by the Force and Swinge of their vicious Appetites, are impell'd to break the holy Law of God.

6. His Repulse of the Tempta­tion was strong and peremptory: How can I do this great Wickedness? He felt no Sympathy, no sensual Tenderness, but exprest an Impossi­bility of consenting to her guilty Desire. We have in Joseph exem­plified that Property of the Rege­nerate, He that is born of God, cannot 1 Joh. 3. 9. sin: by a sacred potent Instinct in his Breast, he is preserved not only from the consummate Acts, but re­coils from the first Offers to it.

7. The Reasons are specified of his rejecting her polluting Motion. Behold, my Master knows not what is with [Page 6] me in the House, and he hath committed all that he hath to my Hands: there is none greater in his House than I; nei­ther hath he kept back any thing from me but thee, because thou art his Wife: How then can I do this great Wicked­ness, and sin against God? 'Twas a complicated Crime of Injustice and Uncleanness; a most injurious Vio­lation of the strongest Ties of Du­ty and Gratitude to his Master, and of the sacred Marriage-Covenant to her Husband, and the foulest Blot to their Persons: Therefore how can I commit a Sin so contrary to natural Conscience, and supernatu­ral Grace, and provoke God? Thus I have briefly considered the Narra­tive of Joseph's Temptation; and that Divine Grace preserved him un­touched from that contagious Fire, may be resembled to the miraculous preserving the three Hebrew Martyrs unsinged, in the midst of the fla­ming Furnace. The Patience of [Page 7] Job, and the Chastity of Joseph, are transmitted by the Secretaries of the Holy Ghost in Scripture, to be in perpetual Remembrance and Ad­miration.

From this singular Instance of Joseph, who was neither seduced by the Allurements of his Mistress, nor terrified by the Rage of her despis'd Affection, to sin against God, I shall observe two general Points.

• I. That Temptations to Sin, how alluring soever, or terrifying, ought to be rejected with Abhorrence.
• II. That the Fear of God is a sure Defence and Guard against the strongest Temptation.

I will explain and prove the first, and only speak a little of the second in a Branch of the Ap­plication.

[Page 8] I. That Temptations to Sin, how alluring soever, or terifying, are to be rejected with Abhorrence.

There will be convincing Proof of this, by considering two Things.

• 1. That Sin in its Nature, pre­scinding from the Train of wo­ful Effects, is the greatest Evil.
• 2. That, relatively to us, it is the most pernicious destructive Evil.

1. That Sin considered in it self is the greatest Evil. This will be evident by considering the general Nature of it, as directly opposite to God the supream Good. The De­finition of Sin expresses its essential Evil; 'tis the Transgression of the Di­vine Law, and consequently op­poses the Rights of God's Throne, and obscures the Glory of his At­tributes that are exercis'd in the [Page 9] Moral Government of the World. God, as Creator, is our King, our Lawgiver and Judg. From his Pro­priety in us arises his just Title to Soveraign Power over us: Know ye Psal. 100. that the Lord he is God; 'tis he that made us, not we our selves; we are his People, and the Sheep of his Pasture. The Crea­tures of a lower Order are unca­pable of distinguishing between Moral Good and Evil, and are de­termin'd by the weight of Nature to what is meerly sensible, and there­fore are uncapable of a Law to regulate their Choice. But Man, who is endowed with the Powers of Understanding and Election, to conceive and choose what is Good, and reject what is Evil, is govern'd by a Law, the declared Will of his Maker: accordingly a Law, the Rule of his Obedience, was written in his Heart.

Now Sin, the Transgression of this Law, contains many great Evils.

[Page 10] 1. Sin is a Rebellion against the Soveraign Majesty of God, that gives the Life of Authority to the Law. Therefore Divine Precepts are enforced with the most proper and binding Motive to Obedience, I am the Lord. He that with pur­pose and pleasure commits Sin, im­plicitely renounces his Dependance upon God, as his Maker and Go­vernour, over-rules the Law, and arrogates an irresponsible Licence to do his own Will. This is exprest by those Atheistical Designers, who said, With our Tongue we will prevail, Psal. 12. 4. our Lips are our own: who is Lord over us? The Language of Actions, that is more natural and convincing than of Words, declares that sinful Men despise the Commands of God, as if they were not his Creatures and Subjects. What a Dishonour, what a Displeasure is it to the God of Glory, that proud Dust should fly in his Face, and controul his Autho­rity? [Page 11] He has ten thousand times ten Dan. 7. 10. Psal. 103. 20. thousand Angels that are high in Dig­nity, and excel in Strength, waiting in a Posture of Reverence and Observance about his Throne, ready to do his Will: How provoking is it for a despica­ble Worm to contravene his Law, and lift his Hand against him? It will be no Excuse to plead the Commands of Men for Sin: for as much as God is more glorious than Men, so much more are his Commands to be respected and obeyed than Mens. When there is an evident Opposition between the Laws of Men and of God, we must disobey our Superiours, tho we displease them, and obey our Supream Ruler. He that does what is forbidden, or neglects to do what is commanded by the Divine Law, to please Men, tho invested with the highest Sovereignty on Earth, is guilty of double Wickedness; of Impiety, in deposing God; and [Page 12] Idolatry, in deifying Men.

It is an extream Aggravation of this Evil, in that Sin as it is a dis­claiming our Homage to God, so 'tis in true account a yielding Sub­jection to the Devil. For Sin is in the strictest Propriety his Work. The Original Rebellion in Paradise was by his Temptation, and all the actu­al and habitual Sins of Men since the Fall, are by his efficacious Influence. He darkens the Carnal Mind, and 2 Cor. 4. 4. sways the polluted Will; he excites and inflames the vicious Affections, and imperiously rules in the Children Ephes. 2. 2. of Disobedience. He is therefore stiled the Prince and God of this World. And what more contumelious In­dignity can there be, than the pre­ferring to the glorious Creator of Heaven and Earth, a damned Spi­rit, the most cursed part of the Creation? It is most reasonable, that the Baseness of the Competi­tor, should be a Foil to reinforce the [Page 13] Lustre of God's Authority: yet Men reject God, and comply with the Tempter. O prodigious Per­versness!

2. Sin vilifies the ruling Wisdom of God, that prescrib'd the Law to Men. Altho the Dominion of God over us be Supreme and Abso­lute, yet 'tis exercis'd according to the Counsel of his VVill, by the best Means, for the best Ends; he is ac­cordingly stiled by the Apostle, The eternal King, and only wise God. 'Tis 1 Tim. 1. the glorious Prerogative of his So­veraignty and Deity, that he can do no Wrong: for he necessarily acts according to the Excellencies of his Nature. Particularly, his Wis­dom is so relucent in his Laws, that the serious Contemplation of it, will ravish the sincere Minds of Men into a Compliance with them. They are framed with exact Con­gruity to the Nature of God, and his Relation to us, and to the Fa­culties [Page 14] of Man before he was cor­rupted. From hence the Divine Law being the Transcript not only of God's Will, but his Wisdom, binds the Understanding and Will, our leading Faculties, to esteem and approve, to consent and choose all his Precepts as best. Now Sin vi­lifies the Infinite Understanding of God with respect both to the Pre­cepts of the Law, the Rule of our Duty, and the Sanction annex'd to confirm its Obligation. It does constructively tax the Precepts as unequal, too rigid and severe a Con­finement to our Wills and Actions. Thus the impious Rebels complain, The Ways of the Lord are not equal, as injurious to their Liberty, and not worthy of Observance. What St. James saith, to correct the un­charitable, censorious Humour of some in his time, He that speaks Evil of his Brother, and judges his James 4. 11. Brother, speaks Evil of the Law, and [Page 15] judges the Law, as an imperfect and rash Rule, is applicable to Sinners in any other kind. As an unskilful Hand by straining too high, breaks the Strings of an Instrument, and spoils the Musick; so the Strictness and the Severity of the Precepts, breaks the harmonious Agreement between the Wills of Men and the Law, and casts an Imputation of Imprudence upon the Law-giver. This is the implicit Blasphemy in Sin.

Besides, the Law has Rewards and Punishments, to secure our Respects and Obedience to it. The wise God knows the Frame of the reaso­nable Creature, what are the inward Springs of our Actions; and has accordingly propounded such Mo­tives to our Hope and Fear, the most active Passions, as may engage us to perform our Duty. He pro­mises his Favour that is better than Life, to the Obedient, and threatens [Page 16] his Wrath, that is worse than Death, to the Rebellious. Now Sin makes it evident, that these Motives are not effectual in the Minds of Men: And this reflects upon the Wisdom of the Law-giver, as if defective in not binding his Subjects firmly to their Duty; for if the Advantage or Pleasure that may be gain'd by Sin, be greater than the Reward that is promised to Obedience, and the Punishment that is threatned against the Transgression, the Law is unable to restrain from Sin, and the Ends of Government are not obtained. Thus Sinners in ven­turing upon forbidden things, re­proach the Understanding of the Divine Law-giver.

3. Sin is a Contrariety to the un­spotted Holiness of God. Of all the glorious and benign Constella­tions of the Divine Attributes that shine in the Law of God; his Holiness has the brightest Lustre. [Page 17] God is holy in all his Works, but the most venerable and precious Monument of his Holiness is the Law. For the Holiness of God consists in the Correspondence of his Will and Actions with his moral Perfections, Wisdom, Goodness and Justice; and the Law is the per­fect Copy of his Nature and Will. The Psalmist who had a purged Eye, saw and admir'd its Purity and Perfection. The Commandment of the Psal. 19. Psal. 119. 140. Lord is pure, inlightning the Eyes. The Word is very near, therefore thy Ser­vant loves it. 'Tis the perspicuous Rule of our Duty without Ble­mish or Imperfection: The Com­mandment is holy, just and good. It in­joins nothing but what is absolute­ly Good, without the least Tincture of Evil. The Sum of it is set down by the Apostle, to live soberly, that is, to abstain from any thing that may stain the Execellence of an understanding Creature: To live [Page 18] righteously, which respects the State and Situation wherein God has disposed Men for his Glory: It comprehends all the respective Du­ties to others, to whom we are u­nited by the Bands of Nature, or of Civil Society, or of Spiritual Communion: And to live godly, which includes all the internal and outward Duties we owe to God, who is the Soveraign of our Spirits, whose Will must be the Rule, and his Glory the End of our Actions. In short, The Law is so form'd, that prescinding from the Authority of the Law-giver, its Holiness and Goodness lays an eternal Obligation on us to obey it. Now Sin is not only by Interpretation, a Reproach to the Wisdom and other Perfecti­ons of God, but directly and foi­mally a Contrariety to his Infinite Sanctity and Purity; for it consists in a not doing what the Law com­mands, or doing what it forbids. [Page 19] 'Tis therefore said, That the Carnal Rom. 11. Mind is Enmity against God: An active, immediate and irreconcilable Con­trariety to his holy Nature and Will: From hence there is a reciprocal Hatred between God and Sinners: God is of purer Eyes than to behold Rom. 1. Iniquity, without an infinite Displi­cence, the Effects of which will fall upon Sinners; and tho 'tis an Impiety hardly conceivable, yet the Scripture tells us, that they are Ha­ters of God. 'Tis true, God by the transcendent Excellence of his Na­ture is uncapable of suffering any Evil, and there are few in the pre­sent State arrived to such Malice, as to declare open Enmity and War against God. In the Damned this Hatred is explicit and direct, the Fever is heightned to a Frenzy, the blessed God is the Object of their Curses and Eternal Aversation: If their Rage could extend to him, and their Power were equal to their [Page 20] Desires, they would dethrone the most High. And the Seeds of this are in the Breasts of Sinners here. As the fearful Expectation of irresi­stible and fiery Vengeance increases, their Aversation increases. They endeavour to raze out the Inscrip­tion of God in their Souls, and to extinguish the Thoughts and Sense of their Inspector and Judg. They wish he were not All-seeing and Almighty, but Blind and Impo­tent, uncapable to vindicate the Honour of his despised Deity. The Fool hath said in his Heart, there is no God. The Heart is the Fountain of Desires, and Actions interpret the Thoughts and Affections, from whence the Inference is direct and conclusive, that habitual Sinners, who live without God in the World, have secret Desires; there was no Sove­raign Being, to observe and require an Account of all their Actions. The radical Cause of this Hatred [Page 21] is from the Opposition of the sin­ful polluted Wills of Men, to the Holiness of God; for that Attribute excites his Justice, and Power, and Wrath, to punish Sinners. There­fore the Apostle saith, They are Ene­mies to God in their Minds through wicked Works. The naked representing of this Impiety, that a reasonable Creature should hate the blessed Creator for his most Divine Per­fections, cannot but strike with Hor­ror. O the Sinfulness of Sin!

4. Sin is the Contempt and A­buse of his excellent Goodness. This Argument is as vast as God's innumerable Mercies, whereby he allures and obliges us to Obedience: I shall restrain my Discourse of it, to three things wherein the Divine Goodness is very conspicuous, and most ungratefully despised by Sin­ners.

1st. His creating Goodness. 'Tis clear, without the least shadow of [Page 22] Doubt, that nothing can give the first Being to it self; for this were to be before it was, which is a di­rect Contradiction: and 'tis evi­dent that God is the sole Author of our Beings. Our Parents afforded the gross matter of our compound­ed Nature, but the Variety and Union, the Beauty and Usefulness of the several Parts, which is so wonderful, that the Body is com­posed of as many Miracles as Mem­bers, was the Design of his Wis­dom, and the Work of his Hands. The lively Idea and perfect Ex­emplar of that regular Fabrick, was modell'd in the Divine Mind. This affected the Psalmist with Admira­tion: I am fearfully and wonderfully made: marvellous are thy Works, and Psal. 139. 14, 15, 16. that my Soul knows right-well. Thine Eyes did see my Substance, yet being imperfect, and in thy Book all my Mem­bers were written, which in continuance were fashioned, when as yet there was none [Page 23] of them. And Job observes, Thy Job 10. 8. Hands have made me and fashioned me round about. The Soul, or principal Part, is of a Celestial Original, inspired from the Father of Spirits. The Faculties of Understanding and Election, are the indelible Cha­racters of our Dignity above the Brutes, and make us capable to please, and glorify, and enjoy him. This first and fundamental Benefit, upon which all other Favours and Benefits are the Superstructure, was the Effect from an eternal Cause, his most free Decree, that ordained our Birth in the spaces of Time. The Fountain was his pure Good­ness; there was no Necessity deter­mining his Will, he did not want external declarative Glory, being infinitely happy in himself, and there could be no superiour Power to constrain him. And that which renders our Maker's Goodness more free and obliging, is the Considera­tion [Page 24] he might have created Millions of Men, and left us in our native Nothing, and, as I may so speak, lost and buried in perpetual Dark­ness. Now, what was God's end in making us? Certainly it was becoming his Infinite Unerstand­ing, that is, to communicate of his own Divine Fulness, and to be actively glorified by intelligent Crea­tures. Accordingly 'tis the solemn Acknowledgment of the Repre­sentative Church. Thou art worthy, O Lord, to receive Glory, and Honour, and Power: For thou hast created all Rev. 4. 11. Things, and for thy Pleasure they were created. Who is so void of rational Sentiments, as not to acknowledg 'tis our indispensable Dutry, Our reasonable Service, to offer up our selves an intire living Sacrifice to his Glory? What is more natural, according to the Laws of uncorrupt Nature, (I might say, and of corrupt Na­ture, for the Heathens practised it) [Page 25] than that Love should correspond with Love; as the one descends in Benefits, the other should ascend in Thankfulness. As a polish'd Looking glass of Steel, strongly re­verberates the Beams of the Sun shining upon it, without losing a spark of Light, thus the under­standing Soul should reflect the Affection of Love upon our blessed Maker, in Reverence, and Praise, and Thankfulness. Now Sin breaks all those sacred Bands of Grace and Gratitude, that engage us to love and obey God. He is the just Lord of all our Faculties Intellectual and Sensitive, and the Sinner employs them as Weapons of Unrighteous­ness against him. He preserves us by his powerful gracious Provi­dence, which is a renewed Crea­tion every Moment, and the Good­ness he uses to us, the Sinner abuses against him. This is the most un­worthy, shameful and monstrous [Page 26] Ingratitude. This makes forgetful and unthankful Men, more brutish than the dull Ox, and the stupid Ass, who serve those that feed them; nay, sinks them below the insensi­ble part of the Creation, that in­variably observes the Law and Or­der prescribed by the Creator. Asto­nishing Degeneracy! Hear O Hea­vens, give Ear, O Earth! I have nourished and brought up Children, and they have rebelled against me, was the Complaint of God himself. The considerate Review of this, will melt us into Tears of Confusion.

2dly. 'Twas the unvaluable Goodness of God to give his Law to Man, for his Rule, both in re­spect of the matter of the Law, and his end in giving it.

(1.) The matter of the Law, this, as is forecited from the Apostle, is holy, just, and good. It contains all things that are honest, and just, and pure, and lovely, and of good Report, [Page 27] whatsoever are vertuous and Praise­worthy. In Obedience to it the In­nocence and Perfection of the rea­sonable Creature consists. This I do but glance upon, having been consider'd before.

(2.) The end of giving the Law. God was pleas'd upon Man's Crea­tion, by an illustrious Revelation to shew him his Duty, to write his Law in his Heart, that he might not take one step out of the Circle of its Precepts, and immediately sin and perish. His gracious Design was to keep Man in his Love; that from the Obedience of the reason­able Creature, the Divine Good­ness might take its rise to reward him. This unfeigned and excel­lent Goodness, the Sinner outragi­ously despises: for what greater Contempt can be exprest against a written Law, than the tearing it in pieces, and trampling it under foot? And this constructively the Sinner [Page 28] does to the Law of God, which Contempt extends to the gracious Giver of it. Thus the Commandment that was ordain'd unto Life, by Sin was Rom. 7. 10. found unto Death.

(3.) Sin is an extream vilifying of God's Goodness, in preferring Carnal Pleasures to his Favour, and Communion with him, wherein the Life, the Felicity, the Heaven of the reasonable Creature consists. God is Infinite in all possible Per­fections, All sufficient to make us compleatly and eternally happy: he disdains to have any Competitor, and requires to be supream in our Esteem and Affections: the reason of this is so evident by Divine and Natural Light, that 'tis needless to spend many words about it. 'Tis an Observation of St. Austin Omnes Deos co­lendos esse sapi­enti. Cur ergo à numero caetero­rum ille rejectus est? nihil restat ut dicant, hujus Dei sacra re­cipere nolue­rint, nisi quia so­lum se coli volu­erit. Aug. de Con­sens. E­vang. c. 17., That it was a Rule amongst the Heathens, that a wise Man should worship all their Dei­ties. The Romans were so insati­able in Idolatry, that they sent to [Page 29] Foreign Countries to bring the Gods of several Nations: an unpolish'd Stone, a tame Serpent, that were reputed Deities, they received with great Solemnity and Reverence. But the true God had no Temple, no Worship in Rome, where there was a Pantheon dedicated to the Ho­nour of all the false Gods. The Reason he gives of it is, that the true God, who alone has Divine Excellencies, and Divine Empire, will be worship'd alone, and strict­ly forbids the Assumption of any into his Throne. To adore any be­sides him is infinitely debasing, and provoking to his dread Majesty. Now Sin in its Nature is a Con­version from God to the Crea­ture; and whatever the Temptation be, in yielding to it, there is signi­fied, that we choose something be­fore his Favour. Sin is founded in bono jucundo, something that is de­lectable to the Carnal Nature: 'tis [Page 30] the universal Character of Carnal Men, They are Lovers of Pleasure more than Lovers of God. To some, Riches are the most alluring Object. The young Man in the Gospel, when our Saviour commanded him to give his Estate to the Poor, and he should have Treasure in Heaven, went away sorrowful, as if he had been offer'd to his loss. To others, the Pleasures that in strict Propriety are sensual, are most charming. Love is the Weight of the Soul that turns it, not like a dead Weight of the Scales, but with Election freely to its Object: in the carnal Ballance the present Things of the World are of conspicuous Moment, and out-weigh Spiritual and Eternal Blessings. Altho the Favour of God be eminently all that can be desir'd, under the Notion of Riches, or Honour, or Pleasure, and every Atom of our Affection is due to him; yet Carnal Men think it a [Page 31] cheap Purchase to obtain the good Things of this World, by sinful means, with the loss of his Favour. This their Actions declare. Pro­digious Folly! as if a few Sparks struck out of a Flint, that can nei­ther afford Light or Warmth, were more desirable than the Sun in its Brightness. And how contumeli­ous and provoking it is to God, he declares in the most moving Ex­pressions: Be astonished, O ye Hea­vens Jer. 2. 12, 13. at this, and be horribly afraid, be ye very desolate, saith the Lord. For my People have committed two Evils; they have forsaken me the Fountain of living Waters, and hewed them out broken Cisterns that can hold no Water. This immediately was charg'd up­on the Jews, who set up Idols of Jealousy, and ador'd them, rather than the glorious Jehovah: and in proportion 'tis true of all Sinners; for every vicious Affection prefers some vain Object, before his Love, [Page 32] and the Enjoyment of his glorious Presence, that is the Reward of Obedience.

5. The Sinner disparages the impartial Justice of God. In the Divine Law there is a Connexion between Sin and Punishment; the Evil of doing and the Evil of suffering. This is not a meer Ar­bitrary Constitution, but founded on the inseparable Desert of Sin, and the Rectitude of God's Na­ture, which unchangeably loves Ho­liness, and hates Sin. Altho the threatning does not lay a strict ne­cessity upon the Lawgiver always to inflict, the Punishment; yet God having declar'd his equal Laws as the Rule of our Duty, and of his Judgment, if they should be usually without Effect upon Offenders, the Bands of Government would be dissolv'd, and consequently the Honour of his Justice stain'd both with respect to his Nature and [Page 33] Office: for as an essential Attribute 'tis the Correspondence of his Will and Actions with his Moral Per­fections; and as Soveraign Ruler, he is to preserve Equity and Order in his Kingdom. Now those who voluntarily break his Law, presume upon Impunity. The first rebel­lious Sin was committed upon this Presumption: God threatn'd, If you eat the forbidden Fruit, you shall die: the Serpent says, Eat, and you shall not die; and assenting to the Tempta­tion, Adam fell to Disobedience. And ever since Men are fearless to sin upon the same Motive. God chargeth the wicked, Thou thoughtest Psal. 50. that I was altogether such a one as thy self; not concern'd to punish the Violation of his sacred Laws. The Sinner commits the Divine Attri­butes to fight against one another, presuming that Mercy will disarm Justice, and stop its terrible Effects upon impenitent obstinate Sinners: [Page 34] From hence they become bold and harden'd in the continuance of their Sins. There is a Root that beareth Gall and Wormwood: and when Deut. 29. 17, 19, 20. the Curse of the Law is declar'd and denounc'd against Sin, the Wicked blesseth himself in his Heart, saying, I shall have Peace, tho I walk in the Imagination of my Heart, to add Drunkenness to Thirst. This casts such a foul Blemish upon the Justice of God, that he threatens the severest Vengeance for it. The Lord will not spare him, but the Anger of the Lord and his Jealousy shall smoke against that Man, and all the Curses written in this Book shall be upon him, and the Lord shall blot out his Name from under Heaven. Consider this ye that forget Psal. 50. God, lest I tear you in pieces, and there be none to deliver.

6. The Sinner implicitly denies God's Omniscience. There is such a Turpitude adhering to Sin, that it cannot endure the Light of the Sun, [Page 35] or the Light of Conscience, but seeks to be conceal'd under a Mask of Vertue, or a Vail of Darkness. There are very few on this side Hell, so transform'd into the likeness of the Devil, as to be impenetrable by Shame. What is said of the Adulterer and Thief, Sinners of greater Guilt, and deeper Dye, is true in proportion of every Sinner: If a Mans sees them, they are in the Job. Terrors of the shadow of Death. Now from whence is it that many, who if they were surpriz'd in the actings of their Sins by a Child or a Stran­ger, would blush and tremble, yet altho the holy God sees all their Sins in order to judg them, and will judg in order to punish them, are secure without any fearful or shame­ful Apprehensions of his Pre­sence? Did they stedfastly believe that their foul Villanies were open to his piercing, pure and severe Eye, they must be struck with Terrors, [Page 36] and cover'd with Confusion. Will he force the Queen before my Face? was the Speech of the King inflam'd with Wrath, and the Prologue of Death against the fallen Favourite. Would Men dare to affront God's Authority, and outragiously break his Laws before his Face, if they duly consider'd his Omnipresence and Observance of them? it were impossible. And Infidelity is the radical Cause of their Inconsidera­tion. It was a false Imputation against Job, but justly applied to the Wicked, Thou sayest, How does God know? can he judg through the Job 22. 13, 14. dark Cloud? Thick Clouds are a Cover­ing to him, that he sees not. And such are introduced by the Psalmist declaring their inward Sentiments: The Lord shall not see, neither shall the God of Jacob regard it.

Lastly; The Sinner slights the Power of God. This Attribute renders God a dreadful Judg. He [Page 37] has a Right to punish, and Power to revenge every Transgression of his Law. His Judicial Power is supreme, his Executive is irresistible. He can with one Stroke dispatch the Body to the Grave, and the Soul to Hell, and make Men as miserable as they are sinful. Yet Sinners as boldly provoke him, as if there were no danger. We read of the infatuated Syrians, that they thought that God, the Protector of Israel, had only Power on the Hills, and not in the Vallies, and renewed the War to their Destruction. Thus Sinners enter into the Lists with God, and range an Army of Lusts against the Armies of Heaven, and blindly bold, run upon their own Destructi­on. They neither believe his All­seeing Eye, nor All-mighty Hand. They change the Glory of the living God into a dead Idol, that has Eyes and sees not, and Hands and handles not; and accordingly [Page 38] his Threatnings make no Impressi­on upon them.

Thus I have presented a true View of the Evil of Sin consider'd in it self: but as Job saith of God, How little a Portion of him is known? may be said of the Evil of Sin, How little of it is known? For in proportion as our Apprehensions are defective and below the Great­ness of God, so are they of the Evil of Sin, that contradicts his Soveraign, Will and dishonours his excellent Perfections.

2. I shall proceed to consider the Evil of Sin relatively to us, and prove it to be most pernicious and destructive. If we compare it with Temporal Evils, it preponde­rates all that Men are liable to in the present World. Diseases in our Bodies, Disasters in our Estates, Disgrace in our Reputation, are in just Esteem far less Evil than the Evil of Sin: for that corrupts and destroys our more excellent and immortal Part. The vile Body is of no account in comparison of the precious Soul. Therefore the Apo­stle enforces his Exhortation, Dearly [Page 40] beloved Brethren, abstain from fleshly Lusts, that war against the Soul. The Issue of this War is infinitely more woful, than of the most cruel a­gainst our Bodies and Goods, our Liberties and Lives: for our Estates and Freedom, if lost, may be re­cover'd; if the present Life be lost for the Cause of God, it shall be restor'd in greater Lustre and Per­fection; but if the Soul be lost, 'tis lost for ever.

All Temporal Evils are consistent with the Love of God: Job on the Dunghil, roughcast with Ulcers, was most precious in God's sight: Lazarus in the lowest Poverty, and wasted with loathsome Sores, was dear to his Affections; a Guard of Angels was sent to convoy his de­parting Soul to the Divine Presence. But Sin separates between God and us, who is the Fountain of Felicity, and the Center of Rest to the Soul.

[Page 41] Other Evils God, who is our wise and compassionate Father and Phy­sician, makes use of, as Medicinal Preparations for the Cure of Sin: and certainly the Disease which would be the Death of the Soul, is worse than the Remedy, tho ne­ver so bitter and afflicting to Sense.

Sin is an Evil of that Malignity, that the least degree of it is fatal. If it be conceiv'd in the Soul, tho not actually finish'd, 'tis deadly. One Sin corrupted in an instant An­gelical Excellencies, and turn'd the glorious Spirits of Heaven into De­vils. 'Tis Poison so strong, that the first Taste of it shed a deadly Taint and Malignity into the Veins of all Mankind.

Sin is such an exceeding Evil, that 'tis the severest Punishment Divine Justice inflicts on Sinners on this side Hell. The giving Men over to the Power of their Lusts, is the most fearful Judgment, not only with [Page 42] respect to the Cause, God's unre­lenting and unquenchable Anger, and the Issue, everlasting Destructi­on, but in the quality of the Judg­ment. Nay, did Sin appear as odi­ous in our Eyes as it does in God's, we should account it the worst part of Hell it self, the Pollutions of the Damned to be an Evil ex­ceeding the Torments superadded to them.

Sin is pregnant with all kinds of Evils, the Seeds of it are big with Judgments. The Evils that are obvious to Sense, or that are Spi­ritual and Inward, Temporal and Eternal Evils, all proceed from Sin, often as the Natural Cause, and al­ways as the Meritorious. And ma­ny times the same Punishment is produc'd by the Efficiency of Sin, as well as inflicted for its Guilt. Thus Uncleanness, without the mi­raculous Waters of Jealousy, rots the Body, and the Pleasure of Sin [Page 43] is revenged by a loathsom consu­ming Disease, the natural Conse­quence of it. Thus Intemperance and Luxury shorten the Lives of Men, and accelerate Damnation. Fierce Desires, and wild Rage are Fewel for the everlasting Fire in Hell. The same Evils considered Physi­cally, are from the Efficiency of Sin; consider'd legally, are from the Guilt of Sin, and the Justice of God.

This being a Point of great Usefulness, that I may be more in­structive, I will consider the Evils that are consequential to Sin, under these two Heads.

First, Such as proceed immedi­ately from it by Emanation.

Secondly; Those Evils, and all other as the Effects of God's Justice and Sentence.

[Page 44] First, The Evils that proceed im­mediately by Emanation from it: and tho some of them are not re­sented with feeling Apprehensions by Sinners, yet they are of a fear­ful Nature. Sin has deprived Man of the Purity, Nobility, and Peace of his innocent State.

1. It has stain'd and tainted him with an universal, intimate and permanent Pollution. Man in his first Creation was holy and righte­ous: a Beam of Beauty derived from Heaven was shed upon his Soul, in comparison of which, sen­sitive Beauty is but as the Clearness of Glass, to the Lustre of a Dia­mond. His Understanding was Light in the Lord, his Will and Af­fections were regular and pure, the Divine Image was imprest upon all his Faculties, that attracted the Love and Complacency of God himself. Sin has blotted out all his amiable Excellencies, and super­induc'd [Page 45] the most foul Deformity, the Original of which was fetch'd from Hell. Sinners are the natu­ral Children of Satan, of a near Resemblance to him. The Scrip­ture borrows Comparisons to re­present the defiling Quality of Sin, from Pollutions that are most loath­som to our Senses: from pestilential Ulcers, putrifying Sores, filthy Vomit, and defiling Mire. This Pollution is universal through the whole Man, Spirit, Soul and Body. It darkens the Mind, our supream Faculty, with a Cloud of Corruption; it depraves the Will, and vitiates the Affections. 'Tis a Pollution so deep and permanent, that the De­luge that swept away a World of Sinners, did not wash away their Sins: and the Fire at the last Day, that shall devour the Dross of the visible World, and renew the Hea­vens and the Earth, shall not purge away the Sins of the guilty Inha­bitants. [Page 46] This Pollution hath so de­fil'd and disfigur'd Man, who was a fair and lovely Type, wherein the Skill and Perfections of the Creator was conspicuous, that it re­pented God that he made Man. As an Artificer having form'd a sur­prizing Piece, either a Statue or Picture, wherein Art almost equall'd the Life and Lustre of Nature; if it be torn or broken, throws it from his sight with sorrow, impatient to see it so rudely defaced: Thus God is said to hide his Face from Sinners, to express his Displeasure, as un­willing to behold the Disparage­ment of his Master-piece, the ex­cellent Product of his Wisdom and Power.

2. Sin has degraded Man from his native State and Dignity. Man by his Extraction and Descent was the Son of God, a little lower than the Angels, consecrated and crowned, as a Priest for the Service and Com­munion [Page 47] with his glorious Maker, and as King over the World. But being in Honour, he understood not his Dignity, his Duty and Felicity, and became like the Beasts that perish. By his Rebellion against his Creator, he made a Forfeiture of his Domi­nion, and lost the Obedience of sensible Creatures, and the Service of Insensible; which I only men­tion, and shall restrain my Consi­deration, to shew how he is be­come like the Beasts, as an Effect resulting from his Sin. He is de­vested of his white Robe of Inno­cence, and his noblest Perfections, Reason and Religion. Sense and Imagination, the leading Faculties in Brutes, are his Rulers: The ra­tional governing Powers of Man, have lost their superior Sway, and the Carnal Passions rove without Reins to forbidden Objects. The lower Appetites are predominant, which is the most ignominious and [Page 48] cruel Servitude wherein Human Liberty can be intangled and fet­ter'd. His Understanding and Will, that were capable of taking a flight for the Discovery and Fruition of Celestial and Eternal Things, are debased, and limited to sensual perishing Things, and derive vili­fying Qualities from them. He is Earthly-minded; his Aims, Contri­vances, Desires are fastened to the Earth: the Divine Spark within him is cover'd under Ashes. He is carnally minded, always studying and making Provisions for the Flesh. This is a viler Debasement, than if the Counsellors of State were employ­ed in the sordid Offices of the Kitchin or Stable. Nay, 'tis a Di­minution below the Rank of Beasts, for by Nature they are uncapable of directing their Eyes and Desires towards Heaven; but Man is Bru­tish by his voluntary Sin. To see the Head of a rapacious Wolf, or [Page 49] fierce Tyger, or lustful Horse joined to the Body of a Man, how mon­strous would it appear? But 'tis more unnatural and ignominious, for Men, in whom Reason and Religion should govern, to resem­ble them in the Brutish Appetites of Lust and Rage; for there is a nearer Affinity between the Body of a Man and of a Beasts, that agree in the common sensible Na­ture, than between the Immortal Spirit of a Man, and the Beasts that perish. In short, Sin has enslaved Men to Satan an Infernal Fiend: They are taken Captives by him at his Pleasure: And, which is the lowest Degradation, they are the Servants of Corruption.

3. Sin has broke the sweet Peace and blessed Concord in the Soul, the Felicity of our innocent State. Peace is the Tranquillity that results from Order and Unity. In Man there was a regular Harmony of all [Page 50] his Faculties; the Affections were consonant with his Will, his Will with his Understanding, and his Understanding with the Law of God. This was the inward State of his Soul in his Creation; for having a derived Being, it was na­tural and necessary, that he should be appointed to his End, and re­ceive his Rule for the obtaining it, from the Understanding and Will of his Maker. Now whilst there was a Correspondence in his Facul­ties, and their Operations with his Rule and End, the Will of God, and the Glory of God, the Result of it, as well as the Reward of it, was Spiritual Peace with God, In­ternal Peace with himself, External Peace with others. Now Sin has dissolved this Unity, violated this sacred Order: And from hence,

(1.) Peace with God, that con­sisted in his Favour and Friendship to us, and our Filial Dependance [Page 51] upon him, which is the Spring of full and satisfying Joy, is broke. God appears a fearful Enemy a­gainst the Sinners; the penal Effects of his Wrath, I shall speak of di­stinctly under the second General: And that Divine Calm in the Con­science, that Peace joyn'd with the purest Pleasure, that was the Re­flex of God's Favour on the Soul, is changed into anxious Apprehen­sions of his just Power to punish us. Guilt generates Fear, and Fear Hatred, and both cause a woful flight from God.

(2.) Internal Peace is broke by Sin. Whilst the Passions were sub­ordinate to the Empire of Reason, and in Accord among themselves, there was a perfect Peace; but Sin has raised an intestine War in Man's Breast. The Law of the Members re­bels against the Law of the Mind: for there is no Man so prodigiously wicked, and spoil'd of his Primi­tive [Page 52] Endowments, but still there remains some Principles of Mora­lity in the Mind, so that his Con­science discovers and condemns the Prima haec est ultio, quod se judice ne­mo no­cens ab­solvit. Vices he allows and practises, which makes the Sinner uneasy to himself, and mixes Vinegar with his Wine. Besides, since the Passions are dis­banded, into what Confusion is Man fallen? How various, how violent are they, and often repug­nant to one another? How often do we change their Habits and Scenes in a day? Sometimes we are vainly merry, and then as vain­ly sad; sometimes desirous, and then averse; and with respect to ourselves, sometimes pleased, some­times vex'd, sometimes amiable, and sometimes odious; we are more mutable than the Planet that is the Emblem of Inconstancy. How often do Clouds of Melancholy darken the bright Serenity of the Spirit, and cast a dreadful Gloom [Page 53] over it? How oft do Storms of Passion disturb its Tranquillity? The Breast of Man, that was the Temple of Peace, is become a Den of Dragons; every exorbitant Affection tears and torments him. 'Tis true, this is also a penal Effect from Divine Justice: There is no Peace saith my God to the Wickd: With which that Saying of St. Au­stin is consonant, Jussit Domine, & sic est, omnis inordinatus affectus est sibi poena.

(3.) Sin has broke our Agree­ment with one another. When there was a regular Consent be­tween the superiour and lower Fa­culties in all Men, they were in Unity among themselves, for they were perfectly alike. But the tu­multuous and tyrannical Passions have engaged them in mortal En­mity. 'Tis the account St. James gives, From whence come Wars and Fightings among you? Come they not [Page 54] hence, even of your Lusts, that war in your Members? Sin kindles and blows the Fire of Discord, in Families, Cities, Kingdoms: Sin is the Fury that brings a smoaking Firebrand from Hell, and sets the World in­to Combustion. Ambition, Ava­rice, the greedy Desires of Rule and Revenge, have made the World a Stage of not feigned, but the most bloody Tragedies. In this Men are not like, but worse than the Beasts: for the fiercest Beasts of Africa or Hyrcania, have a re­spect for their own Likeness: tho they devour others, yet they spare those of their own kind: but Men are so degenerate as to be most cruel against their Brethren. These are some of the Evils that proceed from Sin as their natural Cause. And from hence 'tis evident, that Sin makes Men miserable, were there no Hell of Torment to receive them in the next State.

[Page 55] Secondly; I will consider the Evils consequent to Sin, as the Penal Effects of the Sentence against Sin; of Divine Justice that decrees it, and Divine Power that inflicts it: and in these the Sinner is often an active Instrument of his own Misery.

1. The Fall of the Angels is the first and most terrible Punishment of Sin. God spared not the Angels that sinned, but cast them down to Hell, reserved in Chains of Darkness to Judgment. How are they fallen? from what height of Glory and Felicity into bottomless Perdition? How are they continually rack'd and tormented with the Remem­brance of their lost Happiness? If a thousand of the prime Nobility of a Nation were executed in a day, by the Sentence of a righte­ous King, we should conclude their Crimes to be atrocious: innumera­ble Angels, dignified with the Titles of [Page 56] Dominions and Principalities, were ex­pell'd from Heaven, their native Seat, and the Sanctuary of Life, and are dead to all the joyful Ope­rations of the intellectual Nature, and only alive to Everlasting Pain.

One Sin of Pride or Envy, brought this terrible Vengeance; from whence we may infer, how pro­voking Sin is to the holy God. We read of King Uzziah, that upon his Presumption to offer Incense, he was struck with a Leprosy, and the Priests thrust him out, and himself hasted to go out of the Temple: a Representation of the Punishment of the Angels: by Presumption they were struck with a Leprosy, and justly expelled from the Celestial Temple; and not being able to sustain the Terrors of the Divine Majesty, they fled from his Presence. 'Tis said, God cast them down, and they left their own Habitation.

[Page 57] 2. Consider the Penal Effects of Sin with respect to Man. They are comprehended in the Sentence of Death, the first and second Death, threaten'd to deter Adam from transgressing the Law.

In the first Creation Man while innocent was immortal: for altho his Body was compounded of jar­ring Elements, that had a natural Tendency to Dissolution, yet the Soul was endowed with such Ver­tue, as to imbalm the Body alive, and to preserve it from the least degree of Putrefaction. But when Man by his voluntary Sin was sepa­rated from the Fountain of Life, the Soul lost its derivative Life from God, and the active Life infused by its Union into the Body. It cannot preserve the natural Life beyond its limited Term. A righ­teous Retaliation. Thus the Apo­stle tells us, Sin came into the World, and Death by Sin. Even Infants who [Page 58] never committed Sin, die, having been conceived in Sin. And Death brought in its Retinue Evils so nu­merous and various, that their kinds are more than words to name and distinguish them. Man that is born of a Woman, is of few days, and full of Trouble: at his Birth he enters into a Labyrinth of Thorns, this mi­serable World, and his Life is a continual turning in it: he cannot escape being sometimes prick'd and torn; and at going out of it, his Soul is rent from the Embraces of the Body. 'Tis as possible to tell the number of the Waves in a tem­pestuous Sea, as to recount all the tormenting Passions of the Soul, all the Diseases of the Body, which far exceed in number all the unhap­py Parts wherein they are seated. What an afflicting Object would it be, to hear all the mournful Lamen­tations, all the piercing Complaints, all the deep Groans from the mise­rable [Page 59] in this present State? What a prospect of Terror, to see Death in its various Shapes, by Famine, by Fire, by Sword, and by wasting or painful Diseases, triumphant o­ver all Mankind? What a sight of Woe, to have all the Graves and Charnel-houses open'd, and so ma­ny loathsom Carcases, or heaps of dry naked Bones, the Trophies of Death, expos'd to view? Such are the afflicting and the destructive Effects of Sin. For Wickedness burns as a Fire: it devours the Briars and Thorns.

Besides other Miseries in this Life, sometimes the Terrors of an accu­sing Conscience seize upon Men, which of all Evils are most heavy and overwhelming. Solomon who understood the Frame of Humane Nature, tells us, The Spirit of a Man can bear his Infirmity: that is, the Mind fortified by Principles of mo­ral Counsel and Constancy, can en­dure [Page 60] the Assault of external Evils: but a wounded Spirit who can bear? This is most insupportable when the Sting and Remorse of the Mind is from the Sense of Guilt: for then God appears an Enemy righteous and severe; and who can encounter with offended Omnipotence? Such is the sharpness of his Sword, and the weight of his Hand, that every Stroke is deadly inward. Satan the cruel Enemy of Souls, exasperates the Wound. He discovers and charges Sin upon the Conscience, with all its killing Aggravations, and conceals the Divine Mercy, the only Lenitive and healing Balm to the wounded Spirit. What Visions of Horror, what Spectacles of Fear, what Scenes of Sorrow are presen­ted to the distracted Mind by the Prince of Darkness? And which heightens the Misery, Man is a worse Enemy to himself than Sa­tan: he falls upon his own Sword, [Page 61] and destroys himself. Whatever he sees or hears, afflicts him; whatever he thinks, torments him. The guilty Conscience turns the Sun into Dark­ness, and the Moon into Blood: the precious Promises of the Gospel, that assure Favour and Pardon to returning and relenting Sinners, are turn'd into Arguments of Despair, by reflecting upon the abuse and provocation of Mercy, and that the Advocate in God's Bosom is become the Accuser. Doleful State! be­yond the Conception of all, but those who are plung'd into it. How often do they run to the Grave for Sanctuary, and seek for Death as a Deliverance?

Yet all these Anxieties and Ter­rors are but the beginning of Sor­rows: for the full and terrible Re­compences of Sin shall follow the Eternal Judgment pronounc'd a­gainst the Wicked at the last Day. 'Tis true, the Sentence of the Law [Page 62] is past against the Sinner in this pre­sent State, and Temporal Evils are the Effects of it; but that Sentence is revokable: at Death the Sentence is ratified by the Judg upon every impenitent Sinner; 'tis decisive of his State, and involves him under Punishment for ever: But the full Execution of Judgment shall not be till the publick general Sentence pronounc'd by the everlasting Judg, before the whole World. It ex­ceeds the compass of created Thoughts to understand fully the direful Effects of Sin in the Eternal State: For who knows the Power of God's Wrath? The Scripture repre­sents the Punishment in Expressions, that may instruct the Mind, and terrify the Imagination: that may work upon the Principles of Rea­son and Sense, by which Men are naturally and strongly moved.

1. Sinners shall be excluded from Communion with the blessed God [Page 63] in Heaven, in whose Presence is Ful­ness of Joy, and at whose Right-hand are Pleasures for evermore. In the clear and transforming Vision of his Glory, and the intimate and in­dissolvable Union with him by Love, consists the Perfection and Satisfaction of the immortal Soul. The Felicity resulting from it, is so entire and eternal, as God is great and true, who has so often promis'd it to his Saints. Now Sin separates lost Souls for ever from the revi­ving Presence of God. Who can declare the Extent and Degrees of that Evil? for an Evil rises in pro­portion to the Good of which it deprives us: it must therefore fol­low, that Celestial Blessedness be­ing transcendent, the Exclusion from it is proportionably evil: And as the Felicity of the Saints results both from the direct Possession of Heaven, and from comparison with the contrary State: so the Misery [Page 64] of the Damned arises, both from the Thoughts of lost Happiness, and from the lasting Pain that tor­ments them.

But it may be replied, If this be the utmost Evil that is consequent to Sin, the threatning of it is not likely to deter but few from pleasing their corrupt Appetites: for carnal Men have such gross Apprehen­sions, and vitiated Affections, that they are careless of Spiritual Glory and Joy. They cannot taste and see how good the Lord is: nay, the Di­vine Presence would be a Torment to them: For as Light is the most pleasant Quality in the World to the sound Eye, so 'tis very afflict­ing and painful to the Eye when corrupted by a Suffusion of Hu­mours.

To this a clear Answer may be given: In the next State where the Wicked shall for ever be without those sensual Objects which here de­ceive [Page 65] and delight them, their Ap­prehensions will be changed; they shall understand what a Happiness the Fruition of the blessed God is, and what a Misery to be uncapable of enjoying him, and expell'd from the Celestial Paradise. Our Savi­our tells the Infidel Jews, There shall be weeping and gnashing of Teeth, Luke 15. 28. when ye shall see Abraham, and Isaac, and Jacob, and all the Prophets in the Kingdom of God, and you your selves shut out. How will they pine with Envy at the sight of that Trium­phant Felicity of which they shall never be Partakers? Depart from me, will be as terrible a part of the Judgment, as Eternal Fire.

2. God's Justice is not satisfied in depriving them of Heaven, but inflicts the most heavy Punishment upon Sense and Conscience in the Damned: for as the Soul and Body in their State of Union in this Life, were both guilty, the one as the [Page 66] Guide, the other as the Instrument of Sin; so 'tis equal, when re-united, they should feel the Penal Effects of it. The Scripture represents both to our Capacity, by the Worm that never dies, and the Fire that shall never be quenched: and by the destroying of Body and Soul in Hell-Fire. Sinners shall then be tormented, wherein they were most delighted: they shall be invested with those Objects, that will cause the most dolorous Perceptions in their sensitive Facul­ties. The Lake of Fire and Brimstone, the Blackness of Darkness, are words of a terrible Signification, and in­tended to awaken Sinners to fly from the Wrath to come. But no words can fully reveal the terrible Ingre­dients of their Misery: the Punish­ment will be in proportion to the Glory of God's Majesty that is dishonour'd and provok'd by Sin, and extent of his Power. And as the Soul was the Principal, and the [Page 67] Body but an Accessary in the Works of Sin; so its capacious Faculties will be far more tormented, than the more limited Faculties of the outward Senses. The fiery Attri­butes of God shall be transmitted through the Glass of Conscience, and concenter'd upon damned Spi­rits: the Fire without them is not so tormenting as this Fire within them. How will the tormenting Passions be inflam'd? What Ran­cor, Reluctance and Rage against the Power above that sentenc'd them to Hell? What Impatience and Indignation against themselves for their wilful Sins, the just Cause of it? How will they curse their Creation, and wish their utter Ex­tinction, as the final Remedy of their Misery? But all their ardent Wishes are in vain: for the Guilt of Sin will never be expiated, nor God so far reconcil'd as to annihilate them. As long as there is Justice [Page 68] in Heaven, and Fire in Hell, as long as God and Eternity shall continue, they must suffer these Torments, which the Strength and Patience of an Angel cannot bear one hour. From hence we may infer, what an inconceiveable Evil there is in Sin, and how hateful it is to the most High, when God who is Love, who is stiled the Father of Mercies, has prepared and does in­flict such Plagues for ever for the Transgression of his holy Laws: and such is the Equity of his Judg­ment, that he never punishes Offen­ders above their Desert.

I shall now apply this Doctrine, by reflecting the Light of it upon our Minds and Hearts.

1. This discovers how perverse and depraved the Minds and Wills of Men are, to chuse Sin rather than Affliction, and break the Divine Law for the obtaining Temporal Things. [Page 69] If one with an attentive Eye re­gards the generality of Mankind, what Dominion present and sensible Things have over them, how se­curely and habitually they sin in prosecution of their Carnal Aims, as if the Soul should not survive the Body, as if there were no Tribu­nal above to examine, no Judg to sentence and punish Sinners; if he has not Marble Bowels, it will ex­cite his Compassion or Indignation. What Comparison is there between the good Things of this World, and of the next in Degrees or Du­ration? Aiery Honour, Sensual Plea­sures, and Worldly Riches, are but the thin Appearances of Happiness, Shadows in Masquerade, that can­not afford solid Content to an im­mortal Spirit: the Blessedness of Heaven replenishes with everlasting Satisfaction. What Proportion is there between the light and momentary Afflictions here, and a vast Eternity [Page 70] fill'd with Indignation and Wrath, Tribu­lation and Anguish, and desperate Sor­row? What stupid Beast, what Monster of a Man, would prefer a superficial transient Delight, the Pleasure of a short Dream, before ever-satisfying Joys? Or to avoid a slight Evil, venture upon Destructi­on? Yet this is the true Case of Sinners: if they can obtain the World with the loss of Heaven, they count it a valuable Purchase; if they can compound so, as to escape Temporal Troubles, tho in­volved under Guilt that brings ex­tream and eternal Misery, they think it a saving Bargain. Ama­zing Folly! Either they believe or do not, the Recompences in the future State: if they do not, how unaccountable is their Impiety? If they do, 'tis more prodigious they do not feel the Powers of the World to come, so as to regulate their Lives, and controul the strongest Tempta­tions [Page 71] to sin against God. A wicked Believer is mo [...]e guilty than a wic­ked Infidel. How could we con­ceive it possible, were it not visible in their Actions, that Men who have judicative Faculties to compare and distinguish things, and accor­dingly be moved with Desires or Fears, should with ardent Affecti­ons pursue despicable Vanities, and neglect substantial Happiness, and be fearful of the Shadows of Dan­gers, and intrepid in the midst of the truest Dangers! He is a despe­rate Gamester that will venture a Crown at a Throw, against some petty Advantage: yet this is really done by Sinners who hazard the loss of Heaven for this World: they hang by slender Strings, a little Breath that expires every moment, over bottomless Perdition, and are insensible, without any palpitation of Heart, any sign of Fear.

[Page 72] How strong is the Delusion and Concupiscence of the carnally­minded? The Lusts of the Flesh bribe and corrupt their Understand­ings, or divert them from serious Consideration of their Ways, and the Issues of them. From hence it is they are presently entangled and vanquish'd by sensual Temptations; they are cozen'd by the Colours of Good and Evil, and Satan easily accomplishes his most pernicious and envious Design, to make Men miserable as himself. How just is the Reproach of Wisdom, How long ye simple ones will ye love Simplicity, and Fools hate Knowledg? The Light of Reason and Revelation shines upon them, they have not the ex­cuse of Ignorance, but the righteous and heavy Condemnation of those who love Darkness rather than Light, be­cause their Deeds are evil. 'Tis no mean degree of Guilt to extenuate Sin, and make an Apology for Sin­ners. [Page 73] The wisest of Men tells us, Fools make a mock of Sin: they count it a fond Niceness, a silly Precise­ness to be fearful of offending God. They boast of their deceitful Arts and Insinuations, whereby they re­present Sin as a light matter, to cor­rupt others. But 'tis infinitely bet­ter to be defective in the Subtilty of the Serpent, than in the Innocence of the Dove. A meer Natural, who is only capable of sensitive Actions, and is distinguish'd from a Brute by his shape, is not such a forlorn Sot, as the sinful Fool. What the Prophet Jeremy speaks of one who gets Riches unjustly, that he shall leave them, and in the end die a Fool, will be verified of the wilful obstinate Sinner: in the end he shall by the terrible Conviction of his own Mind, be found guilty of the most woful Folly: and how many have acknowledged in their last hours, when usually Men speak [Page 74] with the most feeling and least Affectation, how have they in words of the Psalmist arraigned themselves, So foolish have we been, and like Beasts before thee?

2. From hence we may be in­structed of the wonderful Patience of God, who bears with a World of Sinners, that are obnoxious to his Justice, and under his Power every day. If we consider the number and aggravations of Mens Sins, how many have out-told the Hairs of their Heads in actual Transgressions; how mighty and manifest their Sins are, that the Deity and Providence are que­stioned for the suspending of Ven­geance? And yet that God notwith­standing all their enormous Inju­ries, and violent Provocations, is patient towards Sinners, it cannot but fill us with Admiration. His Mercy, like the cheerful Light of the Sun, visits us every Morning with [Page 75] its benign Influences; his Justice, like Thunder, rarely strikes the Wicked. He affords not only the Supports of Life, but many Com­forts and Refreshments to the un­thankful and rebellious.

'Tis not from any Defect in his Power that they are not consum'd, but from the Abundance of his Mercy. He made the World with­out any strain of his Power, and can as easily destroy it: he has an innumerable Company of Angels attending his Commands; and eve­ry Angel is an Army in strength: one of them destroyed an hundred and fourscore and five thousand in a Night. He can use the most de­spicable and weakest Creatures, Frogs, and Lice, and Flies, as Instru­ments of Vengeance to subdue the proudest Pharaoh, the most obsti­nate Rebels.—He sees Sin where-ever it is, and hates it where-ever he sees it; yet his Patience endures [Page 76] their crying Sins, and his long-Suffe­ing expects their Repentance. The Lord is not slack, as some Men count slackness, but he is long-suffering to us­ward, not willing that any should perish, but that all should come to Repentance. He spares Sinners with such Indulgence, in order to their Salvation. 'Tis deservedly one of his Royal Titles, The God of Patience. Our fierce Spi­rits are apt to take Fire and Revenge for every Injury real, or suppos'd; but the great God, who is infinite­ly sensible of all the Indignities offer'd to his Majesty, defers his An­ger, and loads them with his Benefits every day. What is more astonish­ing than the Riches of his Goodness, unless it be the perverse Abuse of it by Sinners, to harden themselves in their Impieties? But altho his Clemency delays the Punishment, the Sacredness and Constancy of his Justice will not forget it: when Patience has had its perfect work, Justice [Page 77] shall have a solemn Triumph in the final Destruction of impenitent unreformed Sinners.

3. The Consideration of the Evil of Sin, so great in it self, and pernicious to us, heightens our Ob­ligations to the Divine Mercy, in saving us from our Sins, and an ever­lasting Hell, the just Punishment of them. Our Loss was unvaluable, our Misery extream, and without infinite Mercy, we had been under an unremediable necessity of sin­ning and suffering for ever. God saw us in this wretched and despe­rate State, and his Eye affected his Heart, in his Pity he redeemed and re­stored us. This is the clearest Testimony of pure Goodness: for God did not want external Glory, who is infinitely happy in his own Perfections: he could, when Man revolted from his Duty, have crea­ted a new World of innocent Crea­tures: for infinite Power is not [Page 78] spent nor lessened by finite Pro­ductions, but his undeserved and undesired Mercy appeared in our Salvation. The way of accom­plishing it, renders Mercy more il­lustrious: for to glorify his Justice, and preserve the Honour of his Holiness unblemish'd, he laid upon his Son the Iniquity of us all. This was Love that passeth all Under­standing: Our Saviour speaks of it with Admiration; God so loved the World, and hated Sin, that he gave his only begotten Son to die for it; that whosoever believes in him, should not perish, but have everlasting Life.

And how dear are our Engage­ments to Jesus Christ? The Judg would not release the Guilty with­out a Ransom, nor the Surety with­out Satisfaction; and the Son of God most compassionately and wil­lingly gave his precious Blood to obtain our Deliverance. If his Perfections were not most amiable [Page 79] and ravishing, yet that he died for us, should infinitely endear him to us. To those who believe, he is pre­cious: to those who have felt their undone Condition, and that by his Merits and Mediation, are restored to the Favour of God, he is emi­nently precious. Who can break the Constraints of such Love? If there be a spark of Reason, or a grain of unfeigned Faith in us, We must judg, that if one died for all, then all were dead; and those that live, should live to his Glory, who died for their Salvation.

Add to this, that in the Suffer­ings of Christ there is the clearest Demonstration of the Evil of Sin, and how hateful it is to God, if we consider the Dignity of his Person, the Greatness of his Suffer­ings, and the innocent Recoilings of his Human Nature from such fearful Sufferings. He was the Eternal Son of God, the Heir of [Page 80] his Father's Love and Glory, the Lord of Angels; he suffered in his Body the most ignominious and painful Death, being nail'd to the Cross in the sight of the World: The Sufferings of his Soul were incomparably more afflicting: For tho heavenly meek, he endured the Derision and cruel Violence of his Enemies with a silent Patience; yet in the dark Eclipse of his Father's Countenance, in the desolate state of his Soul, the Lamb of God opened his Mouth in that mournful Com­plaint, My God, my God, why hast thou forsaken me? His innocent Na­ture did so recoil from those fear­ful Sufferings, that with repeated Ardency of Affection, he depre­cated that bitter Cup; Abba, Fa­ther, all things are possible to Thee; let this Cup pass me: He address'd to the Divine Power and Love, the Attributes that relieve the Miserable, yet he drank off the [Page 81] Dregs of the Cup of God's Wrath. Now we may from hence con­clude, how great an Evil Sin is, that could not be expiated by a meaner Sacrifice, than the offering up the Soul of Christ to atone incensed Justice; and no lower a Price, than the Blood of the Son of God, the most unvaluable Treasure, could ransom Men who were devoted to Destruction.

4. The Consideration of the Evil of Sin in it self and to us, should excite us with a holy Cir­cumspection to keep our selves from being defiled with it. 'Tis our in­dispensable Duty, our transcendent Interest to obey the Divine Law entirely and constantly. The Temp­ter cannot present any Motives, that to a rectified Mind are sufficient to induce a Consent to Sin, and offend God. Let the Scales be even, and put into one all the Delights of the Senses, all the Pleasures and Ho­nours [Page 82] of the World, which are the Elements of Carnal Felicity, how light are they against the Enjoy­ment of the blessed God in Glory? Will the Gain of this perishing World, compensate the loss of the Soul and Salvation for ever? If there were any possible Compari­son between empty deluding Vani­ties, and Celestial Happiness, the Choice would be more difficult, and the Mistake less culpable; but they vanish into nothing in the Comparison: so that to commit the least Sin that makes us liable to the forfeiture of Heaven, for the Pleasures of Sin that are but for a season, is Madness in that degree, that no words can express. Sup­pose the Tempter inspires his Rage into his Slaves, and tries to con­strain us to Sin by Persecution; how unreasonable is it to be dis­mayed at the Threatnings of Men, who must die, and who can only [Page 83] touch the Body; and to despise the Terrors of the Lord, who lives for ever, and can punish for ever? Me­thinks we should look upon the perverted raging World, as a Swarm of angry Flies, that may disquiet, but cannot hurt us. Socrates, when unrighteously prosecuted to Death, said of his Enemies, with a Courage becoming the Breast of a Christian, They may kill me, but cannot hurt me. How should these Considerations raise in us an invincible Resolution and Reluctancy against the Temp­ter, in all his Approaches and Ad­dresses to us? And that we may so resist him, as to cause his flight from us, let us imitate the excellent Saint, whose Example is set before us.

(1.) By possessing the Soul with a lively and solemn Sense of God's Presence, who is the Inspector and Judg of all our Actions. Joseph repell'd the Temptation with this [Page 84] powerful Thought, How shall I sin against God? The Fear of the Lord is clean; 'tis a watchful Sentinel, that resists Temptations without, and suppresses Corruptions within: 'Tis like the Cherubim plac'd with a flaming Sword in Paradise, to pre­vent the Re-entry of Adam when guilty and polluted. For this end we must, by frequent and serious Considerations, represent the Di­vine Being and Glory in our Minds, that there may be a gracious Con­stitution of Soul; this will be our Preservative from Sin: for altho the habitual Thoughts of God are not always in act, yet upon a Temptation they are presently ex­cited, and appear in the view of Conscience, and are effectual to make us reject the Tempter with Defiance and Indignation.

This holy Fear is not a meer ju­dicial Impression, that restrains from Sin, for the dreadful Punishment [Page 85] that follows; for that servile Af­fection, tho it may stop a Tempta­tion, and hinder the Eruption of a Lust into the gross Act, yet it does not renew the Nature, and make us Holy and Heavenly. There may be a respective Dislike of Sin with a direct Affection to it. Be­sides, a meer servile Fear is repug­nant to Nature, and will be ex­pell'd if possible. Therefore, that we may be in the Fear of the Lord all the day long, we must regard him in his endearing Attributes, his Love, his Goodness and Compassion, his rewarding Mercy; and this will produce a filial Fear of Reverence and Caution, lest we should offend so gracious a God. As the na­tural Life is preserved by grateful Food, not by Aloes and Worm­wood, which are useful Medicines; so the Spiritual Life is maintained by the comfortable Apprehensions of God, as the Rewarder of our [Page 86] Fidelity in all our Trials.

(2.) Strip Sin of its Disguises, wash off its flattering Colours, that you may see its native Ugliness. Jo­seph's reply to the Tempter, How shall I do this great Wickedness? Illusion and Concupiscence are the Inducements to Sin: When a Lust represents the Temptation as very alluring, and hinders the Reflection of the Mind, upon the intrinsick and consequen­tial Evil of Sin, 'tis like the putting Poison into the Glass: but when it has so far corrupted the Mind, that Sin is esteemed a small Evil, Poison is thrown into the Foun­tain. If we consider the Majesty of the Lawgiver, there is no Law small, nor Sin small, that is the Transgression of it. Yet the most are secure in an evil course, by Con­ceits that their Sins are small. 'Tis true, there is a vast difference be­tween Sins in their Nature and Circumstances: there are insensible [Page 87] Omissions and accusing Acts, but the least is damnable. Besides, the allowance and number of Sins re­puted small, will involve under intolerable Guilt. What is lighter than a Grain of Sand? you may blow away a hundred with a Breath; And what is heavier than a heap of Sand condens'd together? 'Tis our Wisdom and Duty to consider the Evil of Sin in its essential Malig­nity, which implies no less, than that God was neither wise nor good in making his Law, and that he is not just and powerful to vindi­cate it: And when tempted to any pleasant Sin, to consider the due Aggravations of it, as Joseph did, which will controul the Efficacy of the Temptation. I shall only add, that when a Man has morti­fied the Lusts of the Flesh, he has overcome the main part of the in­fernal Army that wars against the Soul. Sensual Objects do power­fully [Page 88] and pleasantly insinuate into carnal Men, and the Affections are very unwillingly restrain'd from them. To undertake the Cure of those, whose Disease is their Plea­sure, is almost a vain Attempt: for they do not judg it an Evil to be regarded, and will not accept di­stasteful Remedies.

(3.) Fly all tempting occasions of Sin. Joseph would not be alone with his Mistress. There is no Vertue so confirmed, and in that degree of Eminence, but if one be frequently ingaged in vicious So­ciety, 'tis in danger of being e­clips'd and controul'd by the op­posite Vice. If the Ermins will associate with the Swine, they must lie in the Mire: if the Sheep with Wolves, they must learn to bite and devour: if Doves with Vul­tures, they must learn to live on the Prey. Our surest Guard is to keep at a distance from all engaging [Page 89] Snares. He that from Carelesness or Confidence ventures into Temp­tations, makes himself an easy Prey to the Tempter.

And let us daily pray for the Di­vine Assistance to keep us from the Evil of the World; without which all our Resolutions will be as in­effectual as Ropes of Sand, to bind us to our Duty.

5. The Consideration of the Evil of Sin is a powerful Motive to our solemn and speedy Repentance. The remembrance of our Original and Actual Sins, will convince us, that we are born for Repentance. There are innumerable silent Sins, that are unobserved, and do not alarm the Conscience: and altho a true Saint will neither hide any Sin, nor suffer Sin to hide it self in his Breast, yet the most holy Men in the World, have great reason with the Psalmist, to say with mel­ting Affections, Who can understand [Page 90] his Errors? O cleanse me from my se­cret Sins; discover them to me by the Light of the Word, and cover them in the Blood of the Re­deemer. There are Sins of Infir­mity and daily Incursion, from which none can be perfectly freed in this mortal State: these should excite our Watchfulness, and be lamented with true Tears. There are crying Sins of a Crimson Guilt, which are to be confest with heart-breaking Sorrow, confound­ing Shame, and implacable Anti­pathy against them, and to be for­saken for ever. Of these, some are of a deep die in their Nature, and some from the Circumstances in committing them; some are of a heinous Nature, and more directly and expresly renounce our Duty, and more immediately obstruct our Communion with God: As a Mud-Wall intercepts the Light of the Sun from shining upon us. [Page 91] 2. Some derive a greater Guilt from the Circumstances in the commissi­on. Such are,

(1.) Sins against Knowledg: for according to the Ingrediency of the Will in Sin, the Guilt arises. Now when Conscience interposes between the Carnal Heart and the Temptation, and represents the Evil of Sin, and deters from Com­pliance, and yet Men will venture to break the Divine Law, this ex­ceedingly aggravates the Offence; for such Sins are committed with a fuller Consent, and are justly called Rebellion against the Light. And the clearer the Light is, the more it will increase the disconsolate fearful Darkness in Hell.

(2.) Sins committed against the Love as well as the Law of God, are exceedingly aggravated. To pervert the Benefits we receive from God to his Dishonour, to turn them into occasions of Sin, which were [Page 92] designed to endear Obedience to us; to sin licentiously and securely in hopes of an easy Pardon at last, is intensive of our Guilt in a high degree. This is to poison the An­tidote, and make it deadly. There is a Sacrifice to reconcile offended Justice; but if Men obstinately continue in Sin, and abuse the Grace of the Gospel, there is no Sacri­fice to appease exasperated Mercy.

(3.) Sins committed against so­lemn Promises and Engagements to forsake them, have a deeper Die: for Perfidiousness is join'd with this Disobedience. The Divine Law strictly binds us to our Duty, ante­cedently to our Consent; but when we promise to obey it, we increase our Obligations, and by sinning, break double Chains. In short, any habitual allowed Sin, induces a heavy Guilt; for it argues a deeper root and foundation of Sin in the Heart, a stronger Inclination to it, [Page 93] from whence the repeated Acts pro­ceed, which are new Provocations to the pure Eyes of God. Accord­ingly in repenting Reflections, our Sorrow should be most afflicting, our Humiliation deeper, our Self­condemnation most severe for those Sins which have been most disho­nourable to God, and defiling to us. Not that we can make any Satis­faction for our Sins, tho we should fill the Air with our Sighs, and Hea­ven with our Tears; but it becomes us to have our Sorrows inlarged in some proportion to our Unworthi­ness. And this mournful Dispositi­on prepares us for the Grace of God. The Law does not allow Repen­tance, but exacts entire Obedience: 'tis the Privilege of the Gospel, that repenting Sinners are assur'd of For­giveness: without this Qualification 'tis inconsistent with the Majesty, Purity and Justice of God, to extend pardoning Mercy to Sinners: for [Page 94] they will never value, nor humbly and ardently seek for Mercy, till they feel the woful Effects of Sin in their Conscience: only the stung Israelite would look to the brazen Serpent. And this is requisite to prevent our relapsing into Sin: for the Dominion of Sin being founded in the Love of Pleasure, the proper means to extinguish, it is by a bitter Repentance: the Heart is first bro­ken for Sin, and then from it.

To conclude; Let us renew our Repentance every day: let not the Wounds of our Spirits putrify: let not the Sun go down upon God's Wrath: let us always renew the Application of Christ's Blood that alone can cleanse us from Sin.

OF all the Marks that are use­ful in the Trial of our Spi­ritual State in reference to Eternity, there is none affords a more clear and comfortable Assurance of God's special and saving Mercy, than Love to the Saints. This has often re­solved the Doubts, and quieted the Fears of afflicted enquiring Souls, when other Graces have not been so apprehensible in their Operati­ons. But there is no Mark which the deceitful Heart does more se­curely [Page 96] rest upon, through the mis­take of Natural Human Love for that which is Spiritual and Divine: It is therefore most worthy our se­rious Thoughts, the Deceit being so easy and infinitely dangerous, to shew what is the unfeigned ge­nuine Love of the Brethren, to which Salvation is annex'd, to con­firm the humble sincere Christian, and undeceive presuming Hypo­crites.

The great Design of St. John in this Epistle, is to excite and en­flame in Christians the Love of God, and of their Brethren, the two comprehensive Duties, and bright Sum of the Law, our principal Per­fections in Heaven and Earth. These he recommends by the most affectionate and obliging, the most warming, melting Perswasives; the superlative Love of God to us, and our Communion with the Saints in Nature and Grace.

[Page 97] In the former Verse the Apostle argues from the reality of the Effect, as an Evidence of the Cause. Who­ever believes that Jesus is the Christ, that is, the Saviour of the World, foretold by the Prophets, and ex­presses the Truth of that Faith in a sutable Conversation, is born of God; and every one that loveth him that begat, loveth him also that is begotten of him. Grace is not less powerful in pro­ducing tender reciprocal Affections between the Off-spring of the same Heavenly Father, than the subor­dinate Endearments of Nature. The Pretence is vain of Love to God, without loving his regene­rate Children. And in the Text he argues from the knowledg of the Cause, to the discovering of the sincerity of the Effect: By this we know that we love the Children of God, with a holy Affection, if we love God, and keep his Commandments.

[Page 98] There is but one Difficulty to be removed, that the Force of the Apostle's reasoning may appear; 'tis this, a Medium to prove a thing must be a clearer Evidence than what is concluded by it: Now tho a Demonstration from the Cause be more noble and scientifical, yet that which is drawn from the Effect, is more near to Sense, and more discernable. And this is verified in the Instance before us; for the Love of God, who is absolutely spiritual in his Being and Excellencies, doth not with that sensible Fervour affect and passionately transport us, as Love to his Children, with whom we visibly converse, and who are re­ceptive of the most sensible Testi­monies of our Affection. Accor­dingly the Apostle argues, He that loves not his Brother whom he hath seen, how can he love God whom he hath not seen? As the Motives to love our Brethren, from our Conjunction in [Page 99] Nature, and familiar Conversation, are more capable to allure our Affections, and more sensibly strike the Heart than the invisible Deity, who is infinitely above us; by the same reason we may more easily judg of the truth of our Love to them, than of our Love to God. To this the Answer is clear; the Apostle doth not speak of the Love of God, as a still, silent, contem­plative Affection, confined to the superiour Faculty of the Soul, but as a burning, shining Affection (like Fire Lumine qui sem­per pro­ditur ipsi suo.) active and declara­tive of it self in those Effects that necessarily flow from it, that is voluntary Obedience to his Com­mands; and thus it becomes mani­fest to the renewed Conscience, and is a most convincing Proof of the Sincerity of our Love to the Saints.

The Text being cleared, affords this Doctrine.

[Page 100]Doct. The Sincerity of our Love to the Children of God, is certainly discovered by our Love to God, and Obedience to his Commands.

For the Illustration and Proof of the Point, I will briefly shew,

I. Who are described by this Title, The Children of God.

II. What is included in our Love to them.

III. What the Love of God is, and the Obedience that flows from it.

IV. How from Love to God, and willing Obedience to his Commands, we may con­vincingly know the Sincerity of our Love to his Children.

To explain the first, we must consider that this Title, The Children [Page 101] of God, is given upon several ac­counts.

First, By Creation the Angels are called the Sons of God, and Men his Off-spring.

The reason of the Title is,

1. The manner of their Pro­duction by his immediate Power. Thus he is stiled, The Father of Spi­rits, in distinction from the Fathers of the Flesh. For tho the Concep­tion and forming of the Body be the Work of his secret Providence, yet 'tis by the hand of Nature, the Parents concurring as the second Causes of it: but the Production of the Soul is to be entirely ascribed to his Power, without the Interven­tion of any Creature.

2. In their spiritual immortal Nature, and the intellectual Ope­rations flowing from it, there is an Image and Resemblance of God; from whence this Title is common [Page 102] to all reasonable Creatures, and pe­culiar to them: for tho Matter may be ordered and fashioned by the Hand of God into a Figure of admirable Beauty, yet 'tis not ca­pable of his Likeness and Image; so that neither the Lights of Hea­ven, nor the Beasts and Plants of the Earth are called his Children.

Secondly, By External Calling and Covenant some are denomi­nated his Children; for by this Evangelical Constitution God is pleased to receive Believers into a filial Relation. Indeed where there is not a cordial Consent and Sub­jection to the Terms of the Cove­nant, visible Profession, and the receiving the External Seals of it, will be of no advantage; but the publick serious owning of the Go­spel, entitles a Person to be of the Society of Christians; and Filius and Foederatus are all one.

[Page 103] Thirdly, There is Sonship that a­rises from supernatural Regenera­tion; that is the communicating a new Nature to Man, whereby there is a holy and blessed Change in the directive and commanding Facul­ties, the Understanding and Will, and in the Affections, and conse­quently in the whole Life. This is wrought by the Efficacy of the Word and Spirit, and is called by our Saviour Regeneration, because it is not our Original Carnal Birth, but a Second and Celestial. 'Tis with the new Man in Grace, as with an Infant in Nature, that has the essential Parts that compose a Man; a Soul endowed with all its Faculties, a Body with all its Organs and Parts, but not in the Vigor of mature Age. Thus re­newed Holiness in a Christian, is compleat and entire in its Parts, but not in Perfection of Degrees; there is an universal Inclination to [Page 104] all that is holy, just and good, and a universal Aversion from Sin, tho the Executive Power be not equal. And regenerate Christians are truly called the Children of God; for as in Natural Generation there is com­municated a Principle of Life and sutable Operations, from whence the Title and Relation of a Father arises; so in Regeneration there are derived such holy and heavenly Qualities to the Soul, as constitute a Divine Nature in Man, whereby he is Partaker of the Life and Likeness of God himself: from hence he is a Child of God, and has an Interest and Propriety in his Favour, Power and Promises, and all the Good that flows from them, and a Title to the Eternal Inheritance.

II. I will shew what is included in our Love to the Children of God.

[Page 105] First, The Principle of this Love is Divine. The Soul is purified through 1 Pet. 1. 22. the Spirit to unfeigned Love of the Brethren. Naturally the Judgment is corrupted, and the Will depraved, that carnal Respects either of Pro­fit or Pleasure are the quick and sensible Incitements of Love; and till the Soul be cured of the sen­sual Contagion, the Inclination can never be directed, and the Desires fastned on the supernatu­ral Image of God in his Saints. As Holiness in the Creature is a Ray derived from the infinite Beauty of God's Holiness, so the Love of Holiness is a Spark from the sa­cred Fire of his Love. St. John ex­horts Christians, Let us love one ano­ther, 1 Joh. 4. 7. for Love is of God. Natural Love among Men is by his gene­ral Providence, but a gracious Love to the Saints is by his special Influ­ence. The natural Affection must be baptized with the Holy Ghost, as [Page 106] with Fire, to refine it to a Divine Purity.

Secondly, The Qualifications of this Love are as follow:

1. It is sincere and cordial; it does not appear only in Expressions from the Tongue and Countenance, but springs from the Integrity of the Heart. 'Tis stiled unfeigned Love of the Brethren; 'tis a Love not in Word and Tongue only, but in Deed and Truth. A counterfeit formal Affection, set off with artificial Colours, is so far from being plea­sing to God, the Searcher and Judg of Hearts, that 'tis infinitely pro­voking to him.

2. 'Tis pure; the attractive Cause of it is the Image of God appearing in them. Our Saviour assures us, that Love shall be glo­riously rewarded, that respects a Disciple upon that account as a Disci­ple, and a righteous Man as a righteous [Page 107] Man. The holy Love commanded in the Gospel, is to Christians for their Divine Relation, as the Chil­dren of God, as the Members of Christ, and Temples of the Holy Ghost.

3. From hence it is universal, extended to all the Saints. The Church is composed of Christians that are different in their Gifts and Graces, and in their external Order; some excel in Knowledg, and Zeal, and Love, in active Graces; others in Humility, Meekness and Pati­ence, that sustain and adorn them in Sufferings; some are in a higher Rank, others are in humble Cir­cumstances: as in the visible World things are placed sutably to their Natures, the Stars in the Heavens, Flowers in the Earth: and our spe­cial Respects are due to those whom the Favour of God has dignified above others, and in whom the Brightness and Power of Grace [Page 108] shines more clearly: for according as there are more Reasons that make a Person deserving Love, the degrees of Love should rise in proportion. But a dear Affection is due even to the lowest Saints; for all have Communion in the same holy Nature, and are equally instated in the same blessed Alli­ance.

4. It must be fervent, not only in Truth, but in a degree of Emi­nency. St. Peter joins the two Qua­lifications; See that ye love one ano­ther with a pure Heart fervently. Our Saviour sets before us his own Pat­tern, as a Pillar of Fire to direct and inflame us; This is my Com­mandment, John 15. 12. that ye love one another as I have loved you. As I have loved you! Admirable Example! His Love was singular and superlative; a Love that saves and astonishes us at once; for he willingly gave his precious Life for our Ransom. This we [Page 109] should endeavour to resemble, tho our highest Expressions of Love and Compassion to the Saints, are but a weak and imperfect Imitation of his Divine Perfection.

I shall add farther; This Love includes all kinds of Love.

1. The Love of Esteem cor­respondent to the real Worth and special Goodness of the Saints. 'Tis one Character of a Citizen of Heaven, that in his Eyes a vile Person Psal. 15. is contemned, however set off by the Glory of the World, and the Orna­ments of the present State, that, as a false Mask, conceal their foul De­formity to carnal Persons; but he honours them that fear the Lord, tho disfigured by Calumnies, tho ob­scur'd and depress'd by Afflictions, and made like their blessed Head, in whom there was no Form nor Comeliness in the Judgment of Fools. In our Valuation, Divine Grace [Page 110] should turn the Scales against all the natural or acquired Perfections of Body or Mind; Beauty, Strength, Wit, Eloquence, human Wisdom; against all the external Advantages of this Life, Nobility, Riches, Power, and whatever is admired by a carnal Eye. The Judgment and Love of God should regulate ours. A Saint is more valued by God, than the highest Princes; nay, than the Angels themselves, considered only with respect to their spiritual Nature. He calls them his peculiar Treasure, his Jewels, the first-Fruits of the Creatures, sa­cred for his Use and Glory, in comparison of whom, the rest of the World are but Dregs, a corrupt Mass. They are stiled his Sons; being Partakers of that Life of which he is the Author and Pat­tern: And what are all the Titles on Earth, compared with so Divine a Dignity?

[Page 111] 2. The Love of Desire, of their present and future Happiness. The Perfection of Love consists more in the Desire than in the Effects; and the continued fervent Prayers that the Saints present to God for one another, are the Expressions of their Love.

3. The Love of Delight, in spiritual Communion with them. All the Attractives of human Con­versation, Wit, Mirth, Sweetness of Behaviour, and wise Discourse, cannot make any Society so dear and pleasant to one that is a Lover of Holiness, as the Communion of Saints. David, whose Breast was very sensible of the tender Affecti­ons of Love and Joy, tells us, That the Saints in the Earth, the Excellent, Psal. 16. were the chief Object of his Delight. And consequent to this, there is a cordial Sympathy with them in their Joys and Sorrows, being Members of the same Body, and having an [Page 112] Interest in all their Good or Evil. 'Tis observable, when the Holy Spirit describes the sweetest human Comforts that are the present Re­ward of the godly Man, the En­joyment of his Estate in the dear Society of his Wife and Children, there is a Promise annex'd, that sweetens all the rest, That he shall see the Good of Jerusalem, and Peace Psal. 128. upon Israel. Without this all Tem­poral Comforts are mix'd with bitter Displeasure to him. There is an eminent Instance of this in Nehe­miah, whom all the Pleasures of the Neh. 2. Persian Court could not satisfy, whilst Jerusalem was desolately mi­serable.

4. The Love of Service and Be­neficence, that declares it self in all outward Offices and Acts for the Good of the Saints: And these are various; some are of a sublimer Nature, and concern their Souls; as spiritual Counsel and Instruction, [Page 113] compassionate Admonition and Consolation, the confirming them in Good, and the fortifying them against Evil, the doing whatever may preserve and advance the Life and Vigor of the inward Man; others respect their Bodies and Temporal Condition; directing them in their Affairs, protecting them from Injuries, supplying their Wants, universally assisting them for their tolerable Passage through the World. And all these Acts are to be chearfully perfomed; there is more Joy in conferring than re­ceiving a Benefit, because Love is more exercised in the one than the other. In short, the highest Effect of Love that comprizes all the rest, is to die for the Brethren; and this we ought to do when the Honour of God, and Welfare of the Church require it. Hereby perceive we the Love of God, because he laid down his Life for us; and we ought to lay down [Page 114] our Lives for the Brethren. If Chri­stians thus loved one another, the Church on Earth would be a live­ly Image of the blessed Society above.

III. The Love of God, and Obe­dience to his Commands, the Pro­duct of it are to be considered.

First, The Love of God has its Rise from the Consideration of his amiable Excellencies, that render him infinitely worthy of the high­est Affection; and from the blessed Benefits of Creation, Preservation Redemption and Glorification, that we may expect from his pure Goodness and Mercy. This is the most clear and essential Character of a Child of God, and most pe­culiarly distinguishes him from un­renewed Men, however accom­plished by Civil Vertues.

[Page 115] Now the internal Exercise of Love to God, in the Valuation of his Favour, as that which is better than Life, in earnest Desires of Communion with him, in ravish­ing Joy in the Testimonies and Assurance of his Love, in mourn­ing for what is displeasing to him, is in the secret of the Soul; but with this there is inseparably join'd a true and visible Declaration of our Love in Obedience to him. This is the Love of God, the most 1 Joh. 3. 16. real and undeceitful Expression of it, that we keep his Commandments.

The Obedience that springs from Love, is,

1. Uniform and universal; for the two principal and necessary Effects of Love are an ardent Desire to please God, and an equal Care not to displease him in any thing. Now the Law of God is the Signification of his Soveraign and Holy Will, and the doing of [Page 116] it is very pleasing to him, both upon the account of the Subjection of the Creature to his Authority, and Conformity to his Purity: He de­clares that Obedience is better than the most costly Sacrifice. There is an absolute peremptory Repug­nance between Love to him, and despising his Commands: And from thence it follows, that Love inclines the Soul to obey all God's Precepts, not only those of easy Observation, but the most difficult and distasteful to the Carnal Appe­tites; for the Authority of God runs through all, and his Holiness shines in all. Servile Fear is a par­tial Principle, and causes an unequal Respect to the Divine Law; it re­strains from Sins of greater Guilt, from such disorderly and dissolute Actions at which Conscience takes Fire; but others are indulged: it excites to good Works of some kind, but neglects others that are [Page 117] equally necessary. But Love re­gards the whole Law in all its In­junctions and Prohibitions; not meerly to please our selves, that we may not feel the stings of an accusing Conscience, but to please the Lawgiver.

2. The Obedience of Love is accurate; and this is a natural Con­sequence of the former. The Di­vine Law is a Rule not only for our outward Conversation, but of our Thoughts and Affections, of all the interior workings of the Soul, that are open before God. Thus it re­quires Religious Service, not only in the external Performance, but those reverent holy Affections, those pure Aims, wherein the Life and Beauty, the Spirit and true Value of Divine Worship consists. Thus it commands the Duties of Equity, Charity and Sobriety, all Civil and Natural Duties for Divine Ends, to please and glorify God. It forbids Heb. 13. 16. [Page 118] all kinds and degrees of Sin; not only gross Acts, but the inward Lustings that have a tendency to them. Now the Love of God is the Principle of spiritual Perfection. 'Tis called the fulfilling of the Law, not only as it is a comprehensive 1 Cor. 10. 31. Grace, but in that it draws forth all the active Powers of the Soul to obey it in an exact manner. This causes a tender sense of our Failings, and a severe Circumspection over our Ways, that nothing be allowed that is displeasing to the Divine Eyes. Since the most excellent Saints are God's chiefest Favourites, Love makes the holy Soul to strive to be like him in all possible de­grees of Purity. Thus St. Paul, in whom the Love of Christ was the imperial commanding Affection, declares, his zealous endeavour to be conformable to the Death of Christ, in dying to Sin, as Christ died for Phil. 3. 10, 11. Sin, and that he might attain to the [Page 119] Resurrection of the Dead, that Per­fection of Holiness that is in the immortal State.

3. The Obedience of Love is chosen and pleasant. This is the Love of God, that we keep his Com­mandments, 1 Joh. 5. 3. and his Commandments are not grievous. Those that are Stran­gers to this Heavenly Affection, imagine that a sollicitous diligent Respect to all God's Precepts, is a melancholy Task; but it is delight­ful to the Saints: for Obedience is the continual exercise of Love to God, the Paradise of holy Souls. The mortification of the Carnal Appetites, and the restraint from such Objects as powerfully insinu­ate and engage Carnal Hearts, is with a freer Complacency to a Saint, than a sensual Fruition of them. The sharpest Sufferings for Religion are allayed, nay sweetned to a Saint from the Love of God, that is then most sincerely, strongly, [Page 120] and purely acted. The Apostle more rejoiced in sharp Tribulation for Christ's sake, than in Divine Revelation.

4. The Love of God produces persevering Obedience. Servile Compliance is inconstant. A Slave hates the Duties he performs, and loves the Sins he dares not commit; therefore as soon as he is releas'd from his Chain and his Fear, his Obedience ceases: but a Son is per­fectly pleas'd with his Father's Will, and the Tenor of his Life is cor­respondent to it. He that is press'd by Fear to serve in an Army, will de­sert his Colours the first Opportu­nity; but a Volunteer, that for the love of Valour, and of his Coun­try, lists himself, will continue in the Service. The Motion that is caused by outward Poises, will cease when the Weights are down; but that which proceeds from an inward Principle of Life, is conti­nual; [Page 121] and such is the Love of God planted in the Breast of a Chri­stian.

IV. We are to prove that from the Love of God, and willing Obedience to his Commands, we may convincingly know the since­rity of our Love to his Children.

There is an inseparable Union between these two Graces, and the one arises out of the other. Godli­ness and Brotherly Kindness are joined by the Apostle. And it will be evident that where this Affection of Love to the Saints is sincere and gracious, there will be an entire and joyful respect to the Law of God, by considering the Reasons and Mo­tives of it.

First, The Divine Command re­quires this Love. These things I com­mand you, saith our Saviour, that ye love one another. This Precept so often [Page 122] repeated, and powerfully re-inforc'd by him, made so deep an Impressi­on on the first Christians, that they had one Heart, and one Soul, and their Estates were common between them. And in the next succeeding Ages, this fraternal Love was so conspi­cuous in the Professors of his sa­cred Discipline, that their Enemies observ'd it as a rare and remarkable thing: See how the Christians love one another! see how ready they are to die Tert. A­pol. c. 33. for one another! Now the same gra­cious Principle that inclines us to do one Command, will make us universally willing to observe all; for sincere Obedience primarily re­spects the Authority of the Law­giver, which binds the whole Law upon the Conscience. And as he that breaks the Law wilfully in one Point, is guilty of all, because the Violation James 2. of a single Precept proceeds from the same Cause that induces Men to transgress all, that is, Contempt of [Page 123] the Divine Majesty; so he that sin­cerely obeys one Command, does with consent of Heart, and serious Endeavours obey all. And from hence 'tis clear, that without a re­ligious and unreserved regard of the Divine Commands, 'tis im­possible there should be in any Per­son a gracious Affection to the Saints; that is the product of Obe­dience to God, and consequently the observance of his Precepts, is the certain Proof of our Love to his Children.

Secondly, Spiritual Love to the Saints arises from the sight of the Divine Image appearing in their Conversation. Now if the Beauty of Holiness be the attractive of our Love, it will be fastned on the Law of God in the most intense degree. The most excellent Saints on Earth have some mixtures of Corruption; their Holiness is like the Morning­light, [Page 124] that is checker'd with the Shadows and Obscurity of the Night; and 'tis our Wisdom not to love their Infirmities, but to preserve an unstained Affection to them. But the Law of God is the fairest Transcript of his Nature, wherein his glorious Holiness is most resplendent. The Law of the Lord is perfect, converting the Soul; Psal. 19. 7, 8. the Commandment of the Lord is pure, enlightning the Eyes. This ravish'd the Heart of David with an inex­pressible Affection. O how I love thy Law! it is my Meditation all the Psal. 119. day. And he repeats the Declara­tion of his Love to it with new Fervor, upon this ground; I love thy Law, because it is pure. Now Love to the Commands of God will transcribe them in our Hearts and Lives. As affectionate Expressions to the Children of God, without the real supply of their Wants, are but the shadows of Love; so words [Page 125] of Esteem and Respect to the Law of God, without unfeigned and uni­versal Obedience, are but an empty Pretence.

Thirdly, The Divine Relation of the Saints to God as their Father, is the Motive of Spiritual Love to them. And this is consequent to the former; for by partaking of his Holiness, they partake of his Life and Likeness. And from hence they are the dearest Objects of his Love; his Eye and Heart is always upon them. Now if this Consideration excites Love to the Children of God, it will be as powerful to incline us to keep his Commands; for the Law of God, that is the Copy of his Sa­cred Will, is most near to his Na­ture, and he is infinitely tender of it. Our Saviour tells us, that it is easier for Heaven and Earth to pass Luke 16. 17. away, than for one tittle of the Law [Page 126] to fail. If the entire World, and all the Inhabitants of it were de­stroyed, there would be no loss to God; but if the Law lose its Au­thority and Obligation, the Divine Holiness would suffer a Blemish.

The Use of the Doctrine is, to try our Love to the Children of God, to which all pretend, by this infallible Rule, our Obedience to his Commands. This is absolutely necessary, because the Deceit is so easy and so dangerous: and it will be most comfortable, if upon this Trial our Love be found to be Spi­ritual and Divine. The Deceit is easy, because Acts of Love may be expressed to the Saints from other Principles than the Love of God: Some for vain-Glory are bountiful; and when their Charity seems so visibly Divine, that Men admire it, there is the Worm of Vanity at the Root, that corrupts and makes [Page 127] it odious to God. The Pharisees are charged with this by our Savi­our; their Alms were not the Effect Mat. 6. 2. of Charity, but Ostentation; and whilst they endeavoured to make their Vices vertuous, they made their Vertues vicious. There is a natural Love among Persons united by Consanguinity, that remains so entire since the Ruine of Man­kind by the Fall, and is rather from the force of Nature, than the virtue of the Will, and this is in all kind Offices may be express'd to the Saints. There is a sweetness of Temper in some, that inclines them to wish well to all, and such tender Affections that are easily moved and melted at the sight of others Miseries; and such may be beneficent and compassionate to the Saints in their Afflictions: but the Spring of this Love is Good-Nature, not Divine Grace. There are Human Respects that incline [Page 128] others to Kindness to the Saints, as they are united by Interest, Fellow-Citizens and Neighbours, and as they receive Advantage by Commerce with them, or as ob­liged by their Benefits: But Civil Amity and Gratitude are not that holy Affection that is an Assurance of our Spiritual State. There are other Motives of Love to the Saints, that are not so low nor mer­cenary; in the thickest Darkness of Paganism, the Light of Reason discovered the amiable Excellence of Vertue, as becoming the Hu­man Nature, and useful for the Tranquillity and Welfare of Man­kind; and the Moral Goodness that adorns the Saints, the Inno­cence, Purity, Meekness, Justice, Clemency, Benignity, that are vi­sible in their Conversations, may draw Respects from others who are Strangers to the Love of God, and careless of his Commandments.

[Page 129] And as the Mistake of this Af­fection is easy, so it is infinitely dangerous; for he that builds his hope of Heaven upon a sandy Foun­dation, upon false Grounds, will fall ruinously from his Hopes and Felicity at last. How fearful will be the Disappointment of one that has been a Favourer of the Saints, that has defended their Cause, protected their Persons, relieved their Necessities, and presum'd for this, that his Condition is safe as to Eternity, tho he lives in the known neglect of other Duties, and the indulgent Practice of some Sin?

But if we find that our Love to the Children of God flows from our Love to God, that sways the Soul to an entire compliance to his Commands, and makes us ob­servant of them in the course of our Lives: What a blessed Hope arises from this Reflection? We [Page 130] need not have the Book of the Di­vine Decrees opened, and the Se­crets of Election unvail'd; for we know that we are past from Death to Life, if we love the Brethren. 1 Joh. 3. 14. This is an infallible Effect and Sign of the Spiritual Life, and the Seed and Evidence of Eternal Life.

THE words are an excellent Passage from the Book of the Proverbs; wherein the Supream Eternal Wisdom is represented, Prov. 3. 12. giving Instruction to the Afflicted, how to behave themselves under Troubles, so as they may prove beneficial to them: the Counsel is, that they should preserve a Tempe­rament of Spirit, between the excess and defect of Patience and Courage, [Page 132] neither despising the Chastenings of the Lord, by a sinful neglect of them as a small unconcerning mat­ter, nor fainting under them, as a Burden so great and oppressing, that no Deliverance was to be expected. To enforce the Exhortation, Wisdom useth the amiable and endearing Title, My Son, to signify that God in the quality of a Father, cor­rects his People; the Consideration whereof is very proper to conciliate Reverence to his Hand, and to en­courage their Hopes of a blessed Issue.

The Proposition that arises from the Words is this;

'Tis the Duty and best Wisdom of afflicted Christians, to preserve themseves from the vicious Ex­treams of despising the Chastenings of the Lord, or fainting under them.

[Page 133] To illustrate this by a clear Me­thod, I shall endevour to shew,

• I. What it is to despise the Chastenings of the Lord, and the Causes of it.
• II. What fainting under his Re­bukes signifies, and what makes us incident to it.
• III. Prove that 'tis the Duty and best Wisdom of the Afflicted to avoid these Extreams.
• IV. Apply it.

First, To despise the Chastenings I. of the Lord, imports the making no account of them, as unworthy [...]. of serious Regard; and includes Inconsiderateness of Mind, and an Insensibleness of Heart.

1. Inconsiderateness of Mind, with respect to the Author or End of Chastenings.

(1.) With respect to the Author, when the Afflicted looks only down­wards, Job 5. 6. [Page 134] as if the Rod of Affliction sprang out of the Dust, and there were no superiour Cause that sent it.

Thus many apprehend the Evils that befal them, either meerly as the Productions of Natural Causes, or as casual Events, or the Effects of the Displeasure and Injustice of Men, but never look on the other side of the Vail of the second Causes, to that invisible Providence that or­ders all. If a Disease strikes their Bodies, they attribute it to the ex­tremity of Heat or Cold, that di­stempers their Humours: if a Loss comes in their Estates, 'tis ascribed to Chance, Carelesness and False­ness of some upon whom they de­pended; but God is concealed from their sight by the nearness of the im­mediate Agent. Whereas the princi­pal Cause of all Temporal Evils is the over-ruling Providence of God. Shall there be Evil in a City, and the Amos 3. 6. [Page 135] Lord hath not done it? They come not only with his Knowledg and Will, but by his Efficiency. The Locusts that infected Egypt are as Exod. 10. 13, 19. real an Effect of God's Wrath, as the most miraculous Plague, altho an East Wind brought them, and a West Wind carried them away. The Arrow that was shot at a ven­ture, and pierc'd between the Joints of Ahab's Armour, was directed by 1 Kings 22. 34. the Hand of God for his Destruction. Shimei's cursing of David, tho it was the overflowing of his Gall, the Effect of his Malignity, yet that holy King look'd higher, and ac­knowledged the Lord hath bidden 1 Sam. 16. 11. him. As the Lord is a God of Power, and can inflict what Judg­ments he pleaseth immediately; so he is a God of Order, and usually punisheth in this World by subor­dinate means. Now where-ever he strikes, tho his Hand is wrap'd up in a Cloud, yet if it be not ob­served, [Page 136] especially if by habitual Incogitancy Men consider not with whom they have to do in their va­rious Troubles, this profane neglect is no less than a despising the Chastenings of the Lord.

(2.) Inconsiderateness of the End of the Divine Discipline, is a great degree of Contempt. The Evils that God inflicts are as real a part of his Providence, as the Blessings he bestows; as in the course of Nature the Darkness of the Night is by his Order, as well as the Light of the Day: therefore they are al­ways sent for some wise and holy Design. Sometime, tho more rare­ly, they are only for trial, to exer­cise the Faith, Humility, Patience of eminent Saints; for otherwise God would lose in a great measure the Honour and Renown, and his Favourites the Reward of those Graces, Affictions being the Sphere of their Activity. But for the most [Page 137] part they are castigatory, to bring us to a sight and sense of our State, to render Sin more evident and odi­ous to us. They are fitly exprest, by pouring from Vessel to Vessel, that discovers the Dregs and Sedi­ment, and makes it offensive, that before was concealed. The least Affliction even to the Godly, is usually an Application of the Phy­sician of Spirits for some growing Distemper: every Corrosive is for some proud Flesh that must be taken away. In short, they are de­liberate Dispensations to cause Men to reflect upon their Works and Ways, and break off their Sins by sincere Obedience. Therefore we are commanded to hear the Voice of Mic. 6. 9. the Rod, and who hath appointed it. 'Tis a Preacher of Repentance, to lead us to the Knowledg and Conside­ration of our selves. The Distress of Joseph's Brethren was to revive their Memory of his Sorrows caused [Page 138] by their Cruelty. Now when Men disregard the Embassy of the Rod, are unconvinceable, notwithstand­ing its lively Lessons, when they nei­ther look up to him that strikes, nor within to the Cause that provokes his Displeasure; when they are care­less to reform their Ways, and to comply with his holy Will, as if Afflictions were only common Ac­cidents of this mutable State, the Effects of rash Fortune or blind Fate, without Design and Judgment, and not sent for their Amendment, this is a prodigious despising of God's Hand. For this reason the Scrip­ture Job 11. 12. Psal. 58. 4. Hosea 7. 11. compares Men to the most in­observant Creatures, to the wild Asses Colt, the deaf Adder, to the silly Dove without Heart: and the Advantage is on the Beasts side, for their Inconsideration proceeds meer­ly from the Incapacity of Matter, of which they are wholly compos'd to perform reflex Acts: but Man's [Page 139] Incogitancy is the sole fault of his Spirit, that wilfully neglects his Duty. The Prophet charges this Guilt upon the Jews, Lord, when thy Isa. 26. 11. Hand is lifted up, they will not see.

2. Insensibility of Heart is an eminent degree of despising the Lord's Chastenings. A pensive feeling of Judgments is very con­gruous, whether we consider them in genere Physico, or Morali; either materially as afflictive to Nature, or as the signs of Divine Displeasure: for the Affections were planted in the Human Nature by the Hand of God himself, and are duly exercised in proportion to the quality of their Objects. And when Grace comes, it softens the Breast, and gives a quick and tender sense of God's Frown. An eminent In­stance we have in David, tho of He­roical Courage; yet in his sad ascent to Mount Olivet, he went up 2 Sam. 15. 30. weeping with his Head covered, and [Page 140] his Feet bare, to testify his humble and submissive sense of God's An­ger against him. Now when Men are insensible of Judgments, either considered as natural or penal Evils; if when they suffer the loss of Re­lations or other Troubles, they pre­sently fly to the Comforts of the Heathens, that we are all mortal, and what can't be help'd must be endured, without the Sense Huma­nity requires; that Calm is like that of the dead Sea, a real Curse: Or suppose natural Affection works a little, yet there is no Apprehension and Concernment for God's Dis­pleasure, which should be infinitely more affecting than any outward Trouble, how sharp soever, no se­rious deep Humiliation under his Hand, no yielding up our selves to his Management; this most justly provokes him: of this Temper were those described by Jeremiah, Thou hast stricken them, but they have not Jer. 5. 3. [Page 141] grieved; thou hast consumed them, but they refused to receive Correction.

Secondly, The Causes of this de­spising of God's Chastenings are:

1. A contracted Stupidity of Soul, proceeding from a course in Sin. There is a natural Stubborn­ness and Contumacy in the Heart against God, a vicious Quality de­rived from rebellious Adam; we are all hewn out of the Rock, and dig'd out of the Quarry: and this is one of the worst Effects of Sin, and a great part of its Deceitfulness, that by stealth it increaseth the natural Hard­ness, by degrees it creeps on like a Gangreen, and causes an Indolency. Heb. 3. 13. The Practice of Sin makes the Heart like an Adamant, the hardest of Zech. 7. 12. Stones, that exceeds that of Rocks. From hence proceeds such Unteach­ableness of the Mind, that when God speaks and strikes, yet Sinners will not be convinc'd; that Briars [Page 142] and Thorns are only effectual to teach them; and such an Untracta­bleness in the Will, that when the Sinner is stormed by Affliction, and some Light breaks into the Under­standing, yet it refuseth to obey God's Call.

2. Carnal Diversions are another Cause of slighting God's Hand. The Pleasures and Cares of the World, as they render Men inappre­hensive Luke 21. 34. of Judgments to come, so regardless of those that are present. Some when ever they feel the Smart of a Cross, use all the Arts of Ob­livion to lose the Sense of it. The Affliction instead of a leading them to Repentance, leads them to vain Conversations, to Comedies and other sinful Delights, to drive away Sorrow. Others, altho they do not venture upon forbidden things to relieve their Melancholy, yet when God by sharp and sensible Admo­nitions calls upon them, they have [Page 143] presently recourse to Temporal Comforts, which altho lawful and innocent in themselves, yet are as unproper at that time, as the taking of a Cordial when a Vomit be­gins to work: for whereas Chastise­ments are sent to awaken and affect us, by considering our Sins in their bitter Fruits, this unseasonable Application of sensual Comforts wholly defeats God's Design. For nothing so much hinders serious Consideration as a voluptuous in­dulging the Senses in things plea­sing; like Opiate Medicines, they stupify the Conscience, and benumn the Heart. 'Tis Solomon's Expressi­on, I said of Laughter, It is mad: for as Distraction breaks the Connexion of the Thoughts, so Mirth shuffles our most serious Thoughts into disorder, and causes Men to pass over their Troubles without Re­flection and Remorse. 1 Kings 16.

[Page 144] And as the Pleasures, so the Bu­siness of the World cause a supine Security under Judgments. We have an amazing Instance of it in Hiel the Bethlemite, who laid the Foundation of his City in the Death of his First-born, and set up the Gates of it in his youngest Son; yet he was so intent upon his Building, that he disregarded the Divine Nemesis, that was appa­rent, fulfilling the terrible Threat­ning prophesied against the Builder of Jericho. Joshua 6. 26.

3. An obstinate fierceness of Spirit, a Diabolical Fortitude is the Cause that sometimes Men despise afflict­ing Providences so far as to resist them. There is a passive Malig­nity in all, an Unaptness to be wrought on, and to receive Spiri­tual and Heavenly Impressions from God's Hand; but in some of the Sons of Perdition there is an active Malignity, whereby they furiously [Page 145] repel Judgments as if they could oppose the Almighty. Their Hearts are of an Anvil-Temper, made harder by Afflictions, and reverbe­rate the Blow, like that Roman Emperor, who instead of humbling and reforming at God's Voice in Thunder, thundred back again. All Judgments that befal them, are as Strokes given to wild Beasts, that instead of taming them, enrage them to higher degrees of Fierce­ness.

The Prophet described some of this Rank of Sinners, who said in the Pride and Stoutness of their Isa. 9. 9, 10. Hearts, the Bricks are fallen down, but we will build with hewen Stones: the Sycomores are cut down, but we will change them into Cedars.

And many though not Expli­citly, yet virtually declare a Re­solution notwithstanding the most visible Discouragements from Hea­ven, to proceed in their sinful courses [Page 146] with more greediness, and from a sullen secret Atheism are more strongly carried to gratify their Lusts again, when they are in Af­flictions.

I shall proceed to consider the II. other Extream of fainting under God's Rebukes.

1. The Original Word signifies [...]. the slackening and relaxing of things that were firmly join'd together. The Strength of the Body proceeds from the Union of the Parts, when they are well compacted together. By their disjointing 'tis enfeebled, and rendred unfit for Labour. In this Motion the Apostle in the 12th Verse exhorts them to lift up the Hands that hang down, and strengthen the feeble Knees: That is, to encourage and strengthen their Souls by a real be­lief of the Promises made to afflicted Christians.

[Page 147] 2. It may respect the sinking, and falling away of the Soul like Water, being hopeless of over­coming Troubles. When Water is frozen into hard Ice, it will bear a great Burden, but when 'tis dissolved and melted, nothing is weaker. So the Spirit of a Man confirmed by Prov. 19. 14. religious Principles, is able to sustain all his Infirmities. Si fractus illabitur orbis, if the Weight of the heaviest Afflictions fall upon him, yet his Mind remains erect and unbroken, and bears them all with Courage and Constancy: But if through Impa­tience under Tribulation, and Diffi­dence in the Divine Promises, we shrink from our Duty, or reject the Comforts of God as if they were small, and not proportionable to the Evils that oppress us; this is to faint when we are rebuked by him.

The Causes of this Despondency are usually;

[Page 148] (1.) Either the kind of the Af­fliction: when there is a Singularity in the case, it increaseth the Ap­prehension of God's Displeasure; because it may signify an extraor­dinary Guilt, and singular Unwor­thiness in the Person that suffers; and upon that account, that Sorrow swells so high as to overwhelm him.

(2.) The number and degrees of Afflictions; when like those black Clouds which in Winter-Days join together, and quite intercept the Beams of the Sun: so many Trou­bles meet at once, and deprive us of all present Comfort. Job lost his Children by a sudden unnatural Death; and was tormented in all the Parts of his Body, and reduced from his rich Abundance to the Dunghil, and a Potsherd to scrape his Boils. Indeed his Heroical Spirit was supported under those numerous and grievous Troubles, [Page 149] but such a Weight were enough to sink the most.

(3.) The continuance of Afflicti­ons. When the Clouds return after Rain, and the Life is a constant Scene of Sorrows, we are apt to be utterly dejected, and hopeless of Good. The Psalmist tells us, All the Day long I have been plagued, and Psal. 73. 14. chastened every Morning; and from thence was strongly tempted to Despair.

(4.) Comparing their great Suf­ferings with the Prosperity of those who are extreamly vicious, inclines some to Despair. For not only their present Evils are heightened, and more sensibly felt by the Com­parison, but the prosperous Impiety of others tempts them to think there is no just and powerful Providence that distributes things below; and looking no higher than to Second Causes, that are obvious to Sense, they judg their State past Recovery.

[Page 150] The next thing is to prove, that 'tis the Duty and Wisdom of the III. Afflicted not to Despise the Chasten­ings of the Lord, nor to faint un­der them.

First, 'Tis their Duty carefully to avoid those Extreams, because they are very dishonourable to God.

1. The Contempt of Chastise­ments is high Profanation of God's Honour, who is our Father and So­veraign, and in that Quality afflicts us: 'Tis our Apostle's Argument, Furthermore, we have had Fathers of our Flesh which corrected us, and we gave Heb. 12. 9. them Reverence; shall we not much more be subject to the Father of Spirits, and live? 'Tis a Principle deeply plan­ted in the Human Nature, which the most barbarous Nations have kept inviolable, to express the reallest Respect to our Parents, from whom we derive our Life, and by whose [Page 151] tender Care we have been pre­served, and educated, altho their Discipline be rigorous: but it is in­finitely more just and reasonable, that we should reverently submit to the Father of Spirits, who hath the highest Right in us. As much as the immortal Spirit excels the infirm corruptible Flesh, propor­tionably should our Reverence to God, when he most sharply rebukes us, exceed our Respects to our Earthly Fathers when they correct us. The manner of the Apostle's Expression is very significant, Shall we not much rather? If there be any vital spark of Conscience remain­ing in our Breasts, if Reason be not wholly declined to Brutishness, we cannot do otherwise.

2. Fainting under Chastenings reflects dishonourably upon God. 'Tis true in some respect, those who are extreamly dejected, are not so guilty as the Despisers; for usually [Page 152] they acknowledg the Order and Justice of his Providence. But that false Conception of the Father of Mercies, either that he willingly afflicts the Children of Men, or that he hates them because he afflicts them here, is so contrary to his holy Nature, and injurious to his Goodness, the special Character of his Nature, that 'tis an equal Provo­cation, 1 Joh. 4. 9. with the slighting his So­veraignty.

Secondly, I Shall proceed to prove, 'tis the best Wisdom not to despise God's Chastenings, nor faint under them. I will not insist upon the Consideration that 'tis the Counsel of the supream Wisdom to us, nor that 'tis the a­voiding the vicious Extreams, which is the chiefest Point of Moral Pru­dence: but it is the only way to prevent the greatest Mischiefs that [Page 154] will otherwise befal us. 'Tis said, he that is wise is profitable to him­self, that is either in obtaining Good, or preventing Evils. Now it will appear how pernicious those Ex­treams Job 22. 21. are, by considering:

1. The Contempt of Chastenings, deprives us of all those Benefits which were intended by them. God's End in them is to imbitter Sin to our Taste, and make us dis­relish that deadly Poison: for as, according to the Rules of Physick, Contraries are cured by Contraries; so Sin that prevails by Pleasure, by something delightful to the Carnal Part, is mortified by what is af­flictive to Sense. Repentance is a Duty that best complies with Af­fliction: for when the Spirit is made sad, and brought to the Sobriety of Consideration, it will more readi­ly reflect upon the true Causes of Troubles: When the Springs over­flow, 'tis but directing the Stream [Page 155] into a right Channel, the changing the Object of our Grief, viz. mourning for Sin instead of sorrow­ing for outward Trouble, and we are in the way to Happiness. Sen­sible Sorrow leads to Godly Sorrow. The natural is first, then the spiri­tual. Now the Despisers of God's Hand, that are unaffected with Judgments, are incapable of this Benefit. For if they do not feel the Blow, how shall they take no­tice of the Hand that strikes? If they are not softened with Sor­rows, how shall they receive the Divine Impression? If they have no sense of his Displeasure, how shall they fear to offend him for the future? If the Medicine doth not work, how can it expel noxious Humours?

2. The neglect of Chastenings doth not only render them un­profitable, but exposes to greater Evils.

[Page 156] (1.) It provokes God to with­draw his Judgments for a time. This the Sinner desired, and thinks himself happy that he is at ease: Miserable Delusion! This Respite is the Presage of his final Ruin. 'Twas the desperate State of Judah, as God expresses it, Why should ye be stricken Isa. 1. 5. any more? ye will revolt more and more. The words of an anxious Father that has tried all Methods, Counsel, Kindness, Corrections to reclaim a rebellious obstinate Son; and find­ing no answerable Effect, gives him over to follow the pernicious swinge of his corrupt Desires. No Severity is like the suffering him in his licentious Courses. Thus when God hath used many gracious ways to reduce the Sinner, by his Word, Spirit and Judgments, but he is inflexible to the Calls of the Word, impenetrable to the Motions of the Spirit, and insensible of afflicting Providences; when after a Combate [Page 157] with the Rod, Sin comes off un­wounded, and the Rod retires; this Calm is more dreadful than the fiercest Storm; nothing can be more fatal to the Sinner, for by this Di­vine Desertion he is given over to a reprobate Mind, and vile Affecti­ons; he goes on undisturb'd in his Sins, and every day increaseth his Enmity against God, and provokes God's Enmity against him. 'Tis not conceivable that one who is not made pliable to the Grace of God by Afflictions, should submit when he is in pleasant Circumstan­ces, and dispos'd to enjoy sensual Satisfactions. If the Whip and Spur cannot break and tame the unruly Beast, certainly the rich Pasture will never make him manageable. So that God's ceasing to punish the Sinner at present is so far from be­ing a Favour, that 'tis the Effect of his deepest Displeasure; for it contributes to his hardning. 'Twas [Page 158] the Case of Pharaoh, when any of the Plagues were removed: Indul­gence occasioned his Induration. As Water taken from the Fire, freezes sooner and harder, than if the thinner Parts had never been evaporated by the former Heat; so when Men are taken off from the Fire of Affliction, they are more confirmed in their vicious Courses than if they had never been afflicted.

(2.) The slighting of lighter Strokes, provokes God sometimes to bring more dreadful Judgments in this Life upon Sinners. No Man can endure that his Love or Anger should be despised. Nebu­chadnezzar commanded the Furnace to be heated seven times hotter for those who contemned his Threat­nings. God tells the Israelites, If ye Levit. 26. 23, 24. will not be reformed by these things, but will walk contrary unto me; Then will I also walk contrary unto you, and will [Page 159] punish you yet seven times for your Sins. He will change the Rods into Scor­pions, and will scourge them for their continued Rebellions. 'Tis the intent of that Expostulation, Shall one take up a Snare from the Amos 3. 5. Earth, and have taken nothing at all? Shall God remove his Judgments while Sinners are careless and unre­formed, as if they might be final Conquerors over them? no, he will multiply and greaten them. It may be at first God blasts part of the Estate, and the Sinner is not apprehensive of his Hand; then he comes nearer and snatches away a dear Relation: if still the Sinner is unaffected, he strikes his Body with a lingring, or acute Disease: if still he be not concern'd for God's Dis­pleasure, he wounds his Spirit, makes him sick in Sense and Con­science at the same time, fills him with Terror by the Reflection upon his wicked Ways, and the fore-sight [Page 160] of that dreadful Tribunal before which he must appear; so that altho he cannot live, he dare not die; tho his Earthly Tabernacle be ready to fall upon him, he is afraid to go out and meet the supream Judg: and if this doth not work a sincere thorow Change, God casts him into Hell to the Company of the Giants, those bold Rebels that Prov. 21. 16. fought against God. Briefly, as under the Law, an incorrigible Son that neglected his Father's Re­proofs, was to die without Mercy; so an unreformed Sinner who kicks Vid. Mr. Mede in loc. against the Pricks, and refuses to submit to God's Corrections, shall be cut off in his Obstinacy; Justice will proceed to Excision, and Acts of Vengeance against him.

(3.) Fainting under Chastenings is pernicious to Sufferers: for it renders them utterly indisposed for the Performance of Duty, and [Page 161] uncapable of receiving the Com­forts proper for an afflicted State.

1st. It renders them utterly in­disposed for the performance of Duty. Hope draws forth all the active Powers of the Soul; 'tis the great Motive to Diligence, and In­strument of Duty. Despair, like extremity of Cold that checks the Spring, and binds up the Earth that its Fruits cannot appear, hin­ders the free Exercise of Reason and Grace, and cuts the Sinews of Obedience. He that is hopeless of a good Issue out of Troubles, will neither repent, nor pray, nor re­form, but indulges barren Tears instead of real Duties.

Besides, it often falls out, that the same Affliction is sent from God's Displeasure upon his People for their Sins, and is the Effect of the Rage of Men against them up­on [Page 162] the account of their professing his Name. Such is the Wisdom and Goodness of God, that by the same fiery Trial he may refine his Servants from their Dross and Im­purities, and render the Glory of the Gospel more conspicuous. The Hatred of Religion, and a blind Fury may transport Men to Acts of Cruelty against the Saints; but 'tis by the permission of the universal Soveraign, who hath the Hearts of all in his Hands, and fuffers their Rage for holy Ends. The Enemy de­signs against their Faith, but God's Aim is to make them reform their Lives.

Now if either through strong Fears, or the stinging sense of Troubles upon the account of Re­ligion, our Courage fails, we are presently in danger of falling away, and denying our Master. The faint­hearted Person is usually false­hearted, [Page 163] and for want of Resolu­tion, being frighted out of his Con­science and Duty, chooses Sin ra­ther than Suffering, and thereby justly deprives himself of the Crown of Life, that is promised only to those who are faithful unto the Death. Besides, not only the loss of Hea­ven, but the Torments of Hell are threaten'd against those who with­draw from the Service of God to avoid Temporal Evils. The fear­ful Rev. 21. 8. and unbelieving are in the front of those that shall have part in the Lake of Fire and Brimstone, which is the second Death. Now what Folly is it when two Evils are propounded, to choose the greatest; that is, Eter­nal Death rather than Temporal: and of two Goods to prefer the less; a short Life with its Conve­niences on Earth, before that which is eternally glorious in Heaven? By which it appears how much [Page 164] it concerns us to fortify and fix our Minds by a stedfast Belief of God's supporting Presence with us in all Troubles, and of his gra­cious Promise, that in due time we shall reap if we faint not in well­doing.

2dly. They are incapable of the Comforts proper to an afflicted State. Those arise from the Be­lief, that God loves whom he chastens: Rev. 3. for the least Sin is a greater Evil than the greatest Trouble; and his design is to take that away, and from the expectation of a happy Issue. Hope is the Anchor within the Vail, that in the midst of Storms and roughest Seas, pre­serves from Shipwrack. The Cha­racter of Christians is, that they are rejoicing in Hope: But when the Rom. 12. 12. Afflicted are under fearful Impres­sions that God is an irreconcile­able [Page 165] Enemy, and sadly conclude their Miseries are past Redress, those Divine Comforts that are able to sweeten the most bitter Sufferings to Believers, are of no Efficacy. Their deep Sorrows are not like the Pains of a travailing Woman that end in a joyful Birth, but the killing Tortures of the Stone that are fruitless to the Patient. An obstinate Grief, and rejecting the Consolations of God, is the beginning of Sorrows, the first Payment of that sad Arrear of mourning that shall be exacted in another World.

The Use shall be to excite us to IV. those Duties that are directly con­trary to the Extreams forbidden, viz. To demean our selves under the Chastenings of the Lord with a deep Reverence and humble Fear of his Displeasure, and with [Page 166] a firm Hope and Dependance up­on him for a blessed Issue up­on our complying with his holy Will.

1. With an humble Reverence of his Hand. This Temper is absolutely necessary and most con­gruous with respect to God, upon the account of his Soveraignty, Justice and Goodness declar'd in his Chastenings; and with respect to our Frailty, our Dependance up­on him, our Obnoxiousness to his Law, and our Obligations to him, that he will please to afflict us for our good.

This is the reason of that Ex­postulation, Will a Lion roar in the Forest, when he hath no Prey? Shall Amos 3. 4. God's Threatnings and Judgments have no Effect? Who ever hard­ned himself against him, and pro­spored? Do we provoke the Lord [Page 167] to Jealousy, the most sensible and severe Attribute when it is incens'd? Are we stronger than he? Can we encounter offended Omnipotency? Can we with an Army of Lusts oppose Myriads of mighty Angels? 'Tis not Courage, but such a pro­digious degree of Folly and Fury, that one would think 'twere im­possible a reasonable Creature were capable of it. Yet every Sinner unreformed by Afflictions is thus desperate: He stretches out his Hand Job 15. 25, 26. against God, and strengthens himself against the Almighty; he runneth upon him, even on his Neck, upon the thick Bosses of his Bucklers. Such a furious Rebel was Ahaz, who in the time of his Distress, did trespass more against the Lord: This is that King 2 Chron. 28. Ahaz! But God hath most solemn­ly declared, that he will be victo­rious at last over the most fierce obdurate Enemies. As I live, saith [Page 168] the Lord, every Knee shall bow to me. His Power is Infinite, and Anger puts an Edg upon his Power, and makes it more terrible. If our Subjection be not voluntary, it must be violent. 'Tis our Wis­dom to prevent Acts of Vengeance by humble Submissions. The Du­ty of the Afflicted is excellently exprest by Elihu: Surely it is meet to be said to God, I have born Cha­stisements, Job 34. 31, 32. I will not offend any more. That I know not, teach thou me: if I have done Iniquity, I will do so no more.

Add further, upon another ac­count Reverence is due to God's Chastenings: for when Love is the Motive that incites one to give us Counsel, tho it be mixt with Reproofs, and his Prudence is not great, yet a Respect is due to the Affection. Now God who is only wise, chastises Men from a desire [Page 169] to make them better and happy; he intends primarily to refine, not to consume them by Afflictions: so that a serious regard to his Hand is the most just and necessary Du­ty of the Creature. Briefly, eve­ry Chastisement should leave deep and permanent Impressions upon us; the Sense of God's Displea­sure should make our Hearts mournful and mollified, broken and contrite, that his Will may be done by us on Earth as it is in Heaven.

2. Let us always preserve an humble Dependance and firm Hope on God, for a blessed Issue out of all our Troubles: The Support and Tranquillity of the Soul ariseth from hence. Christian Patience suffers all things as well as Charity, being incouraged by a continual expectation of Good from him. [Page 170] Patience confirms all other Graces, and is to the whole Armour of God, what the Temper is to material Weapons, that keeps them from breaking in the Combat. Now to maintain a constant Hope in Affliction, 'tis necessary to consider the Reason of the Exhortation as 'tis admirably amplified by the Apostle.

(1.) The Relation God sustains when he afflicts Believers. He is a Judg invested with the Quality of a Father. The Covenant of Grace between God and Jesus Christ, our true David, contains this observable Clause, If thy Chil­dren Psal. 89. 30, 31, 32. forsake my Law, and walk not in my Judgments: If they break my Statutes, and keep not my Command­ments; then will I visit their Transgres­sions with a Rod, and their Iniquity with Stripes.

[Page 171] The Love that ariseth from this Relation, tho it cannot hate, yet it may be displeased, and chastise them for their Follies. Moses tells the Israelites, Thou shalt consider in thy Heart, that as a Man chastens his Son, Deut. 8. 5. so the Lord thy God chastens thee. In Children Reason is not fully dis­clouded, they are not capable to govern themselves, and are only taught with sensible Pleasure or Pain: So that a Father is obliged to join Correction with Instruction, to form them to Vertue. This is so far from being inconsistent with Paternal Affection, that 'tis insepa­rable from it. For a Parent to suffer a Child to go on pleasantly in Sin without due Punishment, is pure Cruelty disguised under the Mask of Pity: for by the neglect of Discipline he is confirm'd in his vicious Courses, and exposed to Ruin. The Apostle therefore adds, [Page 172] Whom the Lord loves, he chastens: As from the severest Wrath he some­times forbeareth to strike, so from dearest Love he afflicts. Humble Believers through a Cloud of Tears may see the Light of God's Coun­tenance: for having elected them by special Love to a glorious Inheri­tance above, he dispenseth all things here in order to the preparing them for it; and all Temporal Evils, as Means, are transform'd into the Na­ture of the End to which they are subservient. So that the sharpest Sufferings are really from God's Favour, since they are beneficial for our obtaining real Happiness. The Devil usually tempts Men in a Paradise of Delights, to precipi­tate them into Hell: God tries them in the Furnace of Afflictions, to purify and prepare them for Hea­ven.

[Page 173] (2.) 'Tis a strong Cordial a­gainst fainting, to consider that by virtue of the Paternal Relation he scourges every Son whom he re­ceives: for no Troubles are more afflictive and stinging than those that are unexpected. Now when we are assured that there is no Son whom the Heavenly Father doth not chasten, we are less surprized when we meet with Crosses. In­deed there is hardly any kind of Affliction that may befal us, but we have some instance in Scripture of the Saints suffering the same. Are we poor and mean in the World? we should consider that Poverty with Holiness is a Divine Com­plexion: Jesus Christ the holy and beloved Son of God, had not where to lay his Head. Are we under bodily Distempers? good Hezekiah was struck with an uncomfortable [Page 174] Disease as to the Quality of it; and Gaius had a flourishing Soul in a languishing Body. Are our dear Relations taken away? Aaron and David lost some of their Sons by terrible Strokes. Are our Spirits wounded with the sense of God's Displeasure? Job and Heman were under strong Terrors, yet the Fa­vourites of Heaven. Briefly, how many most dear to God were called forth to extream and bloody Trials for Defence of the Truth? How many Deaths did they en­dure in one Torment? How ma­ny Torments in one Death? yet they were so far from fainting, that the more their Pains were exaspe­rated, the more their Courage and Joy was shining and conspicuous; as the Face of the Heavens is never more serene and clear, than when the sharpest North Wind blows. 'Tis the Apostle's Inference, Seeing [Page 175] we are compassed with such a Cloud of Witnesses, let us run with Patience the Race that is set before us.

This is further enforc'd by the following words, If ye be without Ver. 8. Chastening, whereof all are partakers, then are ye Bastards, and not Sons. If God doth not vouchsafe us the Mercy of his Rod, 'tis evident we are not part of his Fatherly Care. The Bramble is neglected, while the Vine is cut till it bleeds. 'Tis a miserable Privilege to be ex­empted from Divine Discipline, and by Ease and Prosperity to be cor­rupted and made fit for Destructi­on. St. Austin represents one ex­postulating with God: O Deus, ista est Justitia tua, ut mali floreant, & boni In Psal. 25. laborent! O God, it is righteous with Thee, that the Wicked should pros­per, and the Good suffer! Dicis Deo, ista est Justitia tua? & Deus tibi, ista est Fides tua? haec enim tibi promisi? [Page 176] ad hoc Christianus factus es, ut in se­culo isto floreres, & in inferno postea torquereris? God replies to him, Is this your Faith? Did I promise you Temporal Prosperity? Were you a Christian for this, that you might flourish in this World, and be miserably tormented in Hell?

The Apostle represents the spe­cial Ver. 9. Prerogative of God as the Fa­ther of Spirits, and so hath a nearer Claim to us than the Fathers of our Flesh, and that he is not lia­ble to those Imperfections that at­tend the Earthly Relations. They for a few days chastened us for their own Pleasure. Human Love is a troubled irregular Passion, mixt with Ignorance, and prone to Er­ror in the Excess or Defect. Some­times Parents are indulgent, and by a cruel Compassion spare their Children when they are faulty: sometimes they correct without [Page 177] Cause, sometimes when the Rea­son is just, yet they err in the manner or measure of the Cor­rection, so that their Children are discouraged. But in God there is a perfect Union of Wisdom and Love, of Discretion and Tender­ness; his Affection is without the least Imperfection. His Will is always guided by infinite Wisdom. If his Children offend, he will cha­stise 2 Sam. 7. 14. them with the Rod of Men, that is, moderately: for as in Scrip­ture things are magnified by the Epithet, Divine or of God, so they are lessened by the Epithet, Human. Accordingly the Apostle declares to the Corinthians, that no Temptation had befallen them, but such 1 Cor. 10, 13. as is common to Man: but God is faithful, who will not suffer you to be tempted above that you are able; but will with the Temptation also make a way to escape, that ye may be able to [Page 178] bear it. As a prudent Physician consults the Strength of the Patient as well as the Quality of the Dis­ease, and proportions his Medicine; so all the bitter Ingredients, their Mixture and Measure, are dispens'd by the wise Prescription of God, according to the degrees of Strength that are in his People.

The Apostle specifies the im­mediate End of God in his Cha­stenings: But he for our Profit, that we may be partakers of his Holiness. This is the supream Excellency of the Divine Nature, and our Con­formity to it is so valuable, that it renders Afflictions not only tole­rable, but so far desirable as they contribute to it. In the present State our Graces are imperfect, and our Conformity to the Divine Purity is like the Resemblance of the Sun in a watry Cloud, very [Page 179] much beneath the Perfection and Radiancy of that great Light. Now God is pleased to fashion us according to his Image by Afflicti­ons. As a Statue is cut by the Artificer, to bring it into a beauti­ful Form.

He is pleased to bring us into divers Temptations to try our Faith, to work in us Patience, to inflame our Prayers, to mortify our Carnal Desires, to break those voluntary Bonds whereby we are fettered to the Earth, that we may live with those Affections wherewith others die. And certainly if we make a true Judgment of things, we have not the least cause to suspect the Love of God when he chastises us, to take away Sin the only abo­minable Object of his Hatred and deep Detestation, and to render us Partakers of the Divine Nature. [Page 180] And the present peaceable Fruit of Righteousness is the Product in those who are duly exercised by their Troubles. It is an Allusion to the Reward of the Conquerors in the Olympick Games, who had a Crown of Olives, the Emblem and Shadow of Peace. But true Peace, a Divine Calm in the Con­science, shall be the Recompence of all that exercise their Graces sutable to an afflicted State. In short, the Apostle assures Believers, 1 Cor. 11. 32. that they are chastened of the Lord, to prevent their Condemnation with the World. The correcting Rod delivers them from Hell. This Consideration changes Thorns into Roses, and extracts Honey out of Wormwood: if the way be stony or showery that leads to Blessedness, a Christian should wil­lingly walk in it. To conclude; from the Consideration of what [Page 181] the Scripture declares concerning Temporal Evils, let us lift up the Hands that hang down, and the feeble Knees; and make streight Paths for our Feet, lest that which is lame be turned out of the way; but let it ra­ther be healed: i. e. In our Affliction, let us take Courage and Resolu­tion from the Promises, and live in a holy Conformity to God's Will, that the weak or faint may be restored.

The first and last Lesson of Pagan Philosophy was to support Men under the Storms to which they are liable in this open State, to render the Soul velut Pelagi rupes immota, as a Rock unshaken by the Waves.

But all their Directions were unsuccessful, and so could not se­cure them from Impatience or [Page 182] Despair. But the Gospel that assures us of the Love of God in sending Afflictions for our Spiritual and Eternal Good, is alone able to compose the Mind. And when­ever we faint in Troubles, 'tis either from Infidelity or Inconsi­deration; 'tis impossible a Person should be a Christian, and be in­capable of Comfort in the most afflicted State: for we are really so by the holy Spirit, who is the Comforter. When we speak some­times to those we judg infirm, we speak to Infidels, who only receive Remedy from Time which they ought to receive from Faith; they they have the Name of God only in their Mouths, but the World is in their Hearts. Their Passions are strong and obstinate, not sub­ject to sanctified Reason. The Difficulty they have of being com­forted, discovers the necessity of [Page 183] their being afflicted. They need Conversion more than Consola­tion; others, who are sincere in Faith, yet are apt to faint under Troubles, from an Error like that of the Apostles; when their Lord came upon the Waters in a stormy tempestuous Night to their Assi­stance, they thought he was a Spi­rit. So they look on God as an Enemy, when he comes to sanctify and save them: the Soveraign Re­medy of our Sorrows is to correct the Judgment of Sense by a se­rious Belief of God's Promise. Thus we shall reconcile the rough­ness of his Hand with the sweetness of his Voice: he calls to us from Heaven in the darkest Night, 'Tis I, be not afraid. He corrects us with the Heart and Hand of a Father.

A due Consideration of these things will produce a glorified Joy [Page 184] in the midst of our Sufferings. Whatsoever things were written afore­time, Rom. 15. 4. were written for our Learning, that we through Patience and Com­fort of the Scriptures might have Hope.

OUR Blessed Saviour in the days of his Humility, a­mong other Instances of his admi­rable Condescension, was pleased in his Sermons to stoop to the Ca­pacity of the Hearers, and instruct them in a familiar easy way. The infirm Eye of Flesh cannot be­hold Spiritual Things in their im­mediate Purity and Glory, but as shadowed under sensible Compari­sons. Therefore his excellent Good­ness made use of Parables, to il­lustrate and explain by Represen­tations [Page 186] and Patterns borrowed from things common and known, things of a sublimer Nature, and more distant from our Apprehensions: and by this ingaging lively manner to awaken the Spirit to consider by what is said, what is signified: and to insinuate into the Affections Divine Truths so pleasingly con­veyed to us.

Now of all the Parables in the Gospel, this of the Marriage-Feast, both in respect of the Excellence of the Matter, and the manner of Expression sutable to our Ca­pacity, deserves the serious Appli­cation of our Minds and Hearts. I will make some Observations up­on it, that may be useful and in­troductive to the following Dis­course.

Two general Parts are to be con­sidered, in it: viz.

• [Page 187]I. The Narrative of the Prepa­tions, and the Persons in­vited to the Feast.
• II. The Success of the Invita­tion.

In unfolding these Generals, I shall consider the Substance of the Parable, without straining it by far fetch'd Parallels beyond the In­tention of our Saviour. 'Tis a cu­rious Folly to turn every Figure in Scripture into an Allegory. The Parable is the same in Substance with that in the 22d Chapter of St. Matthew, from the 2d Verse to the 15th: that indeed has more of Circumstance and Magnificence in the Relation. The certain Man that made the Feast is there stiled a King, that is, the blessed God; and the Feast is for the Marriage of his Son: Under this Figure of a Royal Mar­riage is represented the Mystical [Page 188] Marriage between Christ and his Church, and the Type is infinitely excell'd by the Reality. If we consider the Persons join'd in this Divine Alliance, the Son of God, of the same Nature, of equal and eternal Greatness with his Father, to unite himself to sinful miserable Creatures in a Conjugal Relation, the most tender and entire, What an immense distance was to be overcome? What a seeming Dispa­ragement was it to him? In order to this it was necessary there should be a Conformity of Nature be­tween us: he therefore was made Flesh, that we might be one Spirit with him: he assumed our Nature in a Personal Union to the Diety, that he might marry our Persons in a Spiritual Union. He was a Saviour to redeem us, that he might be a Husband to inrich us. Astonish­ing Love! The Lord of Glory, higher than the Heavens, stoop'd [Page 189] so low as to espouse poor Dust: he gave his Life for us, and him­self to us for ever. What Honour and Happiness accrues to us by this Alliance! the Lord of Angels is our Husband. His Gifts are an­swerable to his Love: he is Heir of all things, and endows his Church with Heaven and Earth: the Apo­stle assures Believers all things are yours, and you are Christ's, and Christ is God's. Our Communion with him is so perfect, that he discharges us of all the Evils that we cannot bear, our Sins and the Curse due to them, by taking them upon himself, and bestows upon us all the Blessings and Blessedness we are capable to enjoy, Wisdom, Righteous­ness, Sanctification and Redemption.

By the great Supper prepar'd, we are to understand the Manifestation of the Messiah, with all the most precious and unvaluable Benefits purchased and conferr'd by him [Page 190] upon Believers; the Pardon of Sins, Adoption into God's Family, the Graces and Comforts of the Spirit, and eternal Glory, the be­coming Testimonies of his Great­ness and Love.

The prime Guests invited to this Feast are the Jews, the select Peo­ple of God, to whom pertained the Adoption, and the Glory, and the Co­venants, Rom. 9. 4, 5. and the giving of the Law, and the Service of God, and the Promises: Whose are the Fathers, and of whom concerning the Flesh Christ came, who is over all, God blessed for ever. When other Nations were excluded from the Alliance of God, his Presence and Worship was their Privilege, and for them this Feast was princi­pally intended.

The Servants employed in the Invitation were, first, Moses and the Prophets, inclusively to John the Baptist; all to whom the Oracles of God were committed, and by whom Rom. 3. 2. [Page 191] the eternal Counsels of his Wis­dom were declar'd concerning the Deut. 18. Messias. All their Prophecies, as so many Lines, meet in this Cen­tre. Psal. 2. The other Servants were the Apostles, who were commanded Isa. 40. to preach the Gospel first at Jerusalem Luke 24. The first order of Servants, and the second, both proposed the same Messias, as the Object of our Faith and Love; but the Prophets under Shadows and Figures in the Pro­mises, the Apostles clearly in the Truth and Accomplishment. The first invited while the Prepara­tions were making; but the Evan­gelical Ministers are more earnest and pressing, Come, for all things are now ready. And in comparing these two Periods of Time, there is the most shining and sensible Evidence of the Truth of the Christian Re­ligion: for the Marks of it are clear in the Prophecies by their ex­act References to the Accomplish­ment [Page 192] in the Person of Christ; and they are clear in the Accomplish­ment by the Correspondence to the Prophecies. Who can suspend Assent that our Redemption by Je­sus Christ is the Work of Divine Providence, when the design of it is so exactly delineated in the Prophecy?

Thus the unchangeable Firmness and Stability of God's Counsel is the Foundation of our Faith. The Consummation of the Marriage will be at the second coming of Christ.

II. The Success of the Invita­tion is related, They all with one Consent began to make Excuse. The Luke 14. 18, 19, 20. first said, I have bought a piece of Ground, and I must needs go to see it: Another said, I have bought five Yoke of Oxen, and go to prove them: And another said, I have married a Wife, and I cannot come. All the Carnal [Page 193] Affections are readily and presently conspiring in the refusal. It may seem that the Allegations of a Pur­chase and Marriage for not coming to a Feast were very reasonable: but the Feast represents Celestial Happiness, in comparison of which all the Profits and Pleasures of this World are but Loss and Dung: 'Tis evident then, their Excuses are strong Accusations of their Folly and Ingratitude: Of Folly in pre­ferring Shadows before substantial Felicity, Moments before Eter­nity: Of Ingratitude, in rejecting contumeliously the most gracious and earnest Offer of such a Happi­ness. This is spoken of the Jews, who lived in the time of the Son of God's Descent for the Salvation of Men: The love of the World caused them to despise his mean Appearance, and neglect the Call of humble Mercy. Upon their refusal, the Servant came and shewed Ver. 21. [Page 194] his Lord these things; Then the Master of the House being Angry, said to his Servant, Go out quickly into the Streets and Lanes of the City, and bring in hither the Poor, and the Maimed, and the Halt, and the Blind. And the Servant Ver. 22. said, Lord, it is done as thou hast com­manded, and yet there is Room. And the Lord said unto the Servant, Go out Ver. 23. into the High-ways and Hedges, and compel them to come in, that my House may be filled. For I say unto you, that Ver. 24. none of those Men that were bidden, shall taste of my Supper.

The Refusers are for ever excluded from the Joy of this Royal Feast, being as unworthy as unwilling to partake of it. This Judgment is still visible upon the Nation of the Jews, who consent to their Proge­nitors rejecting and condemning the Messias, and will not be con­vinced of the obstinate Imposture that was devised to prevent the Be­lief of his Resurrection. But it [Page 195] did not become the Wisdom and Goodness of God, that such costly Preparations should be lost: it was requisite that some Persons should actually come to the Feast, that is, obey the Heavenly Call, and re­ceive the Gospel; for otherwise the Redemption the Son of God so dearly acquir'd, had been without Fruit, he had died in vain, which is directly contrary to the Promise of God to him. I will give thee for Isa. 4. 9, 6. a Light to the Gentiles, that thou mayst be my Salvation to the ends of the Earth. Accordingly the Servant is ordered to bring in the Poor, the Lame, and the Blind, and to go into the High-ways and Hedges, and compel them to come in, that the House may be filled. These Expressions declare the extream Misery of the Hea­thens, who were at that time with­out Christ, Aliens from the Common­wealth Ephes. 2. 12. of Israel, Strangers from the Covenants of Promise, having no Hope, [Page 196] and without God in the World.

Compel them to come in. The Pa­pists allege this Text to give co­lour to their Cruelty, in their vio­lent ways of making Proselytes to their Idolatry. Their convincing Arguments are Swords, and Racks, and Gibbets, and Fires. If this be a proper Method of converting Men to Religion, the greatest Ty­rants are the most infallible Teach­ers. The Vanity and Impiety of the Pretence will appear by consi­dering,

1. 'Tis ridiculous to Reason, to use forcible Means for such an End: for the Understanding is a reasonable Faculty, and can only be convinc'd by instructing Reasons. It cannot judg of things but as they appear, nor assent against its Judgment. Indeed Threatnings and Tortures may make Men Infidels, but not sincere Believers: it may make them Hypocrites and Comedians [Page 197] in Religion, but not unseigned Professors. This is abundantly ex­emplified in France, where the vast number of servile Converts have been made by their Dragoons, not their Doctors.

2. This is most contrary to the Practice of our Saviour, and to the Spirit of the Gospel. The Sword that Christ useth in subduing his Enemies, and making them willing Subjects to his Scepter, goes Rev. 19. 15. out of his Mouth. His Kingdom was introduced into the World by Preaching and Miracles, by doing Good and suffering Evil: he open'd the way for the Gospel not by killing his Enemies, but by dying himself and in his Members: The establishing and enlarging his Re­ligion are by sutable means, the Il­lumination of Mens Minds, the Perswasion of their Wills, the drawing of their Affections to em­brace it. Accordingly the Apostle [Page 198] tells us, The Weapons of our Warfare 2 Cor. 10. 4, 5. are not carnal, but mighty through God to the pulling down of strong Holds; Casting down Imaginations, and every high thing that exalteth it self against the Knowledg of God, and bringing in­to Captivity every Thought to the Obe­dience of Christ. The Weapons are sutable to the Warfare, and the Warfare to the Kingdom, which is spiritual, not of this World. The using of Force to constrain Men to embrace the Christian Religion, is contrary to the Love, the Good­ness, Meekness, Clemency and Be­nignity, the blessed Temper the Gospel plants in the Breasts of Christians. How severely did our Saviour rebuke the fiery Spirit in James and John? You know not what manner of Spirit you are of; the Son Luke 9. 55. of Man came not to destroy Mens Lives, but to save them. 'Tis con­trary to the Golden Rule given to all his Disciples, What you would [Page 199] have others do to you, do you to them.

But this must be acknowledged, that 'tis very congruous that the Pa­pists make use of the material Sword, when the Sword of the Spirit, the Word of God, strikes through the Heart of Popery. The Doctrine of the Mass is a clear Contradiction to the Scripture, and a notorious derogating from the Value and Virtue of Christ's Death: they say 'tis an unbloody Sacrifice of Christ, propitiatory for the Living and the Dead: Whereas our Saviour was offered up but once, the Mass is ten thousand times in a day repea­ted. Christ's Sacrifice was with Blood, and an unbloody Sacrifice is not propitiatory, nor can obtain Remission. Where can they find in Scripture the Religious Worship of the Saints? They set up an in­finite number of Intercessors, and [Page 200] rob our Saviour of his Glory, as if he were defective either in his Com­passionate Love to us, for whom he mediates, or in his Power with God. They prefer his Mother be­fore him in dispensing Mercy of which Sinners have the most need: they represent him as strict and severe, but she is composed of Sweetness, he is the Judg, she the Advocate and Saviour; we will leave them to the jealous God.

I shall only observe farther, that many erring Sects preserve their Allegiance to the Divine Authority in the Scripture, for they do not assume an Infallibility to themselves, but mistake the Sense of Scripture: but the Papists by asserting that the Authority of Scripture depends upon the Testimony of their Church, that is, the Sun borrows its Beams from her Eyes, and by arrogating an Infallibility to it, do in effect re­nounce Homage to the Authority [Page 201] of God in his Word. And from hence it is that the Adherers to that Religion are so inconvincible: tho Sense, Reason and Scripture discover their Doctrines to be plain­ly impossible. Their Doctrine of Transubstantiation involves such Contradictions as destroy the Essence and End of Miracles: Their Do­ctrine of the Pope's Supremacy im­plies there are two Monarchs of one Kingdom, two Heads of one Bo­dy, two Husbands of one Spouse. No Errors are more strong and fatal than such as are arm'd with Autho­rity, especially if that Authority be esteem'd sacred. But to return from this Digression, tho not im­pertinent.

Compel them to come in. The word signifies the use of all constraining Motives, and the most earnest In­treaties that are congruous to pre­vail upon those who are invited to a Feast. The same word is used [Page 202] Mat. 14. 22. And Jesus constrained his Disciples to get into a Ship; which certainly was not by violent driving or drawing them, but by his com­manding Authority. So 'tis rela­ted of the two that were with our Saviour in the Journey to Emmaus, that they constrained him to abide with Luke 24. 29. them: The Constraint was by ear­nest Intreaties, far from Force. The same word is used of Peter's com­pelling the Gentiles to live after the Gal. 2. 14. Rites of the Jews: that was by his Example. Thus the Nations were compelled to receive the Gospel by the Apostles, the Ambassa­dors for Christ, who did ardently, in season and out of season, pray them in Christ's stead to be reconciled to God. Their Doctrine was recom­mended by the Holiness of their Lives, and confirmed by the Lustre of their Miracles. In short, the Expression signifies how pleasing it is to God, that those who are in­vited [Page 203] by the Offers of Grace in the Gospel, should come to Christ to obtain Life: and that the Invita­tion shall be effectual in the Hearts of those who belong to the Electi­on of Grace.

The Proposition that I shall in­sist on is this:

'Tis the great Duty of the Ministers of Christ to use their best Endea­vours, to instruct and perswade Men to embrace the saving Mer­cies of the Gospel.

The Commission was immediate­ly given to the Apostles, but ex­tends to the end of the World, till the Ministration of the Gospel shall cease. I will explicate the Doctrine in this order.

I. Consider what is implied, the Aversness in Men from con­senting [Page 204] to the Terms of Salva­tion offered in the Gospel.

II. The Means by which they are wrought on, and induced to come to the Celestial Feast.

III. Prove that 'tis the great Duty of the Ministers of Christ to apply themselves with a holy Zeal to bring Men to partake of the saving Mercies revealed in the Gospel.

I. There is an Averseness im­plied in the Expression, Compel them to come in. This will be evident by considering, that the World, the Flesh, and Satan, are Enemies in Combination against the Souls of Men, and raise an Army of Objections against their submitting to the Terms of the Gospel.

1. The World is the general Temptation: the natural World, and the corrupt World, the Things [Page 205] and Men of the World hinder our coming to Christ.

1st. The natural World, com­prising all the Creatures in it, was originally very good, both in respect of the Things themselves, and their designed Use: for they were be­neficial to Man, in order to his serving and enjoying the blessed God. But since his Fall from the State of unstain'd Nature, they are accidentally evil to him. The Crea­tures are made subject to Vanity, not Rom. 8. willingly: they are perverted from their innocent use, to foment and gratify Mens vicious Appetites. Therefore the Apostle declares, the whole Creation groans and travels in Pain, is in a kind of Agony ready to faint, not for the Labour, but the In­dignities they suffer. The Charge that God fastens upon Idolaters, is true against Worldly Men: Ye have taken my Silver, and my Gold, and have carried into your Temples my goodly [Page 206] pleasant things. The Riches, the Pleasures, the Greatness and Glory of the World are the Idols of their Heads and Hearts. The Interpo­sition of the Earth darkens their Minds, eclipses their Esteem of the Fruition of God as their only Hap­piness; the Love of it alienates and estranges their Affections from him, their Trust in it slackens their due Dependance upon him. From hence it is, that the World, which, made by God, was a fair and bright Theatre of his Perfections, to raise the Thoughts and Affections of Men with Delight and Wonder to the blessed Creator, as 'tis manag'd by Satan, and abus'd by the Lusts of Men, is the Shadow of Death: such as some Trees cast, that not only intercept the refreshing Light of the Sun, but shed a malignant contagious Influence. Strange Alteration!

The World is present and sensi­ble, and makes an easy entrance [Page 207] into the Bosoms of Men. Their Souls are surpriz'd and deceived by the Suggestions of the Senses, that represent earthly things as great Realities: spiritual and future things are to them but matters of Fancy and Conceit. The present and suc­ceeding World are like Counter­ballances; as the one rises, the other sinks in Mens Opinions. When the World has got Possession of them, it commands and captivates all their Powers and Faculties. All the Preaching in the World is in vain, a Throng of Business or loose Diversions causes the neglect of the great Salvation. Represent to them the attractive Mercies of God, his melting Bowels open'd in the Gospel to all repenting Sinners; they are unmoved, frozen in their Dregs. Remember them, that their Bodies are dying every day, and their Souls are already dead, and that without sincere coming to Christ they can­not [Page 208] be recovered to the Life of Grace and Glory, 'tis in vain: tell them, they must shortly appear be­fore the dread Lord of Spirits, and be accountable for all things done in this World, and the Consequence will be eternal; all is in vain: they have other Affairs, other Desires, which they regard and pursue; they are tost in the Labyrinth of the World, and have no Time nor Inclination to secure their main In­terest.

'Tis further observable, from the Excuses alleged in the Parable of a Purchase, and a Marriage, and as 'tis said in Mat. 22. That the Invited made light of it, one went to his Farm, and another to his Merchandise; that those Temptations of the World are most perswasive and fatal to Men, that seem to be very natural and in­nocent. For what Duty is more clearly natural and reasonable than to make Provision of Supplies suta­ble [Page 209] to their Condition and State, to their Charge and Families? 'Tis true, Conscience and Prudence require that Men should be dili­gent in their Callings, for the Sup­port and Comfort of the present Life. But the Kingdom of Heaven, and the Righteousness that leads to it, must be sought in the first place. The brightest Valuations, the most in­flam'd Affections, the most vigo­rous and constant Endeavours are due to Heaven. Now the Minds and Faculties of Men are limited, and cannot with intense and equal Ardency apply themselves to vari­ous Objects. If the World be the main Object of their Care and Counsel, the Vigor of their leading and instrumental Faculties will be less free and active for Heaven: And from hence it is, that the Affairs and Engagements of this World, tho immediately they do not deprive Men of Heaven, yet [Page 210] mediately they are destructive to them; for they lessen their Esteem, cool their Affections, slack their Endeavours to obtain it: they op­press their Spirits, ingross their Time, that they have no leisure to work out their own Salvation: They make them receptive of many Temptations, which wound their Souls to Death for ever. The constant Spring of the Sins and Misery of Men is from hence, they have forgot the regular use of the Creatures, as Means and Motives of their ascending to God; they understand not the Rule of Wisdom, to make Temporal Things subordi­nate to Eternal; they have lost the happy Temper of not totally de­clining the World, nor of eager embracing it. In short, they would enjoy the World, and only use God in their Exigencies. 'Tis therefore inculcated in Scripture, That the Friends of the World are the Enemies [Page 211] of God, and that the Love of the World is inconsistent with the Love of the Fa­ther. 'Tis a most dangerous Sin, being so hardly discernable, and hardly cur'd: for the more appea­rance there is of Reason and the less of Sensuality in a Sin, the more it insinuates and prevails. We usually judg of Sins by the Foulness of the external Act, but the Guilt of it principally arises from its in­ward Contrariety to God. The Love of the World dethrones God in the Hearts of Men: other Sins dishonour him in breaking his Laws, this reproaches him as less worthy of our Respects. When it has free Dominion, it will as certainly, tho silently, destroy the Souls of those who are of a fair Reputation in the Eyes of Men, as the Riots of notorious Sinners will be their Ruine.

2dly. The corrupt World, those who are stiled the Children of this [Page 212] World, by their Example, and by their Opposition, are Obstacles in the way to Heaven.

(1.) By Example: for the broad Way is beaten by the Multitude, and few strive to enter in at the strait Gate that leads to Eternal Life. Now Men easily receive the Impression of Example. Of this there is palpable Evidence; for when Sins are common, the numbers of the Guilty diminish the Sense and Shame of the Guilt. But if Con­science be sometimes unquiet, they smother the Sparks of Conviction in their Breasts, and make a reso­lute Reckoning they shall be in no worse condition than others. Mi­serable Comfort! as if one tortur'd on a Rack could receive any Miti­gation of his Pains, by the sight of many others suffering the same Torture. So contagious are the Fashions and Manners of the World, that a principal end of our Saviour's [Page 213] Death was to deliver us from this Gal. 1. present evil World: that is, not from the Place, but from the depraved State, and sinful Practices of the Men of the World. The Apostle Peter remembers Believers, Ye know that ye 1 Pet. 1. are not redeemed with corruptible things, as Silver and Gold, from your vain Con­versation, received by Tradition from your Fathers; but with the precious Blood of Christ as of a Lamb without Ble­mish and without Spot. So deep was the Pollution, it could only be wash'd out in that precious Fountain. The Principles and Ways of the World have a mighty Influence to blind and harden Men in Conformity to them. The Heathen Idolatries and Impurities were continued so long in the World, being commended and establish'd by publick Custom: and accordingly the Apostle tells the Ephesians, they in time past walked according to the course of the World.

[Page 214] Now to apply this more closely to the present Subject: 'tis visible by the Conversation of Men in the World, that their Aims, their Ap­petites, their Endeavours are termi­nated in the World: their Souls cleave to it, the Train and Tenden­cy of their Actions leads to it. A superficial Tincture of Religion, a Complemental Visit to God some­times in publick Worship, contents the most; but their Thoughts, their Time and Strength are spent to ob­tain and enjoy the present World; for 'tis esteem'd their main Interest, and Heaven is only sought by the by, as an Accession to their Felicity. Now we usually approve and affect things according to common Opi­nions and Practice, tho unreasona­ble and exorbitant. The Psalmist speaking of the gathering uncer­tain Riches, observes, this their way is their Folly, yet their Posterity approve Psal. 49. their Sayings: they imitate the Folly [Page 215] of their Progenitors, tho fatal to them. Men are vain in their Minds, and secure in their Sins, by Confor­mity to the numerous Examples that encompass them. Nay, a re­generate Man by conversing with the unregenerate World, is in dan­ger to be tainted in his Judgment, and to be irregular in his Affecti­ons to Earthly Things: he is apt to conceive so highly, and to frame such glorious and goodly Ideas of Worldly Excellencies, that his De­sires are inflam'd to attain them, and proportionably he is chill'd and controul'd in the Alacrity and Vi­gor of his Endeavours after heaven­ly things. Thus as a fresh-Water River by its nearness to the Sea has a brackish Taste; so even the Citi­zens of Heaven are prone to be Earthly-minded, by their Society with the Children of this World. 'Tis the wise and earnest Advice of the Apostle, Be not conformed to [Page 216] this World, but be ye transform'd by the renewing of your Minds, that ye may prove what is that good, and accepta­ble, and perfect Will of God. The Corruption of the World has deep­ly seiz'd upon us since to purge it away; a Man must be melted a­new and transform'd into another Creature. So difficult it is for a Carnal Man to resist the united Force and potent Sway of corrupt Nature and Custom.

(2.) By opposing those who sin­cerely comply with the Heavenly Call, either by Scorn and Derision, or Violence and Persecution. Hu­man Nature is very sensible of disparaging Reflections, and 'tis one of the spiteful Arts of Satan to make use of his Instruments to deride serious Religion out of the World. 'Tis equally profane and perni­cious to turn into Raillery and wild Mirth the Impieties and Impuri­ties of the Wicked, and the Holiness [Page 217] that shines in the Lives of excellent Saints: for the making a Mock of Sin, takes away the just Horrour and Detestation of it; and the scur­rilous vilifying of Holiness, takes away the Veneration and high Re­spect that is due to it. Carnal Men who live in Pleasures, without restraint of their licentious Appe­tites, upbraided by the holy and heavenly Conservation of sincere Christians, cannot with Patience suffer others to practise what they neglect; and to countenance their own Looseness, and from Revenge, scurrilously abuse whom they will not imitate. Pure and undefiled Religion is the Game that winged Wits fly at. He that avoids the appearance and approach of Sin, that strives to be holy as God is holy in all manner of Conversation, is the Mark wherein their poison'd Ar­rows are fasten'd. The just upright Job 12. 4. Man is laughed to scorn. Nay, even [Page 218] dull Wretches will set up for Wits, and attempt by their insipid Jests, and thredbare Fooleries to abuse the Saints. But all the bitter Sar­casms that are darted upon Religi­on, are infinitely more hurtful to the Despisers than the Despised. It argues a prodigious Depravation of Mind in those who take a per­verse delight in scorning Holiness, the glorious Likeness of God in Man: such in the account of Scrip­ture are the worst Sinners, the most forlorn Wretches, whose Condition is dreadful, if not desperate.

This scornful exposing Religion to make Men asham'd of it, is most successful upon the Dispositions of young Persons, and those who are of higher Birth and Rank in the World. Youth is the blushing Age, and has a Tenderness of Face, that cannot bear the Prints of Dis­grace. If one in his early Age begins to breath the Life of Holiness, if [Page 219] he abstains from fleshly Lusts that war against the Soul, he is repre­sented as fondly nice, and ridicu­lously scrupulous: no less than the special Grace of of God is necessa­ry to fortify his holy Resolutions, and make him superior to the Scorns of the Wicked.

The Honourable are fearful of Disgrace, and more tender of their Reputation, than others, being in a greater Light, and expos'd to more Eyes and Observations. If one of noble Quality renounces the Vani­ties and Enticements of the World, makes the Fear of the Lord his Treasure; if he zealously endeavours to be more distinguish'd from others by his eminent Vertues, than by the Splendor of his Condition, he is scornfully traduc'd as a melancholy Fop, as a low Spirit: as if Con­stancy in Devotion, and the Pra­ctice of Mortification were a de­scent from his Dignity, and cast a [Page 220] dark sad Shade upon his Honour. Thus the vain perverted World vilifies that Holiness in Men, which the blessed Angels adore in God. Isa. 6.

But alas, how many that had se­rious Inclinations to be religious, and were entred into the way of Life, have been cool'd and check'd in their first Fervors: they could not firmly sustain Reproach, and endure Conflicts with the Passion of Shame, therefore return'd to the Course of the World, and with it have perish'd to Eternity. We read of the Israelites after their coming Deut 25. 17, 18, 19. out of Egypt, they met in the way with Amalec, who feared not God, and smote the feeble, and faint, and weary of them: Therefore the Lord strict­ly charged them to blot out the Me­mory of Amalec from under Heaven. In this Type, profane Scorners, that discourage Beginners in Religion, may see their Doom.

[Page 221] To conclude this first General, I shall observe, the Parable repre­sents to us, that those who were first invited, not only made light of it, but entreated spitefully the Ser­vants, Mat. 22. and slew them. Their neg­lect of the gracious Invitation, was like the Sleep of one opprest with the Fumes of Wine, that does not hear a Message sent to him: their cruel Rage against those who invited them, was like the awaking of a distracted Person, who hearing the Voice that calls him, and by an Error of Judgment mistaking what is said, in fury snatches his Sword, and destroys those about him. Wicked Men are of Satan's Society: he was a Murderer from the begin­ning, and hates the Word of Life. As soon as our Saviour was born, and pointed out by a new Star in Heaven, there was a design to destroy him. 'Tis true, the sub­tile Tempter does not at first in­spire [Page 222] Men with Rage against the Gospel: but as in the Art of dy­ing, some Colours are preparatory for others, the Cloth is first dipt in Blew before it takes a Black; so by several degrees in sinning he brings them to extream Wickedness. Thus the Neglect of the Gospel makes way for the Contempt of those who bring it; and Contempt proceeds to Hatred, and Hatred sometimes produces mischievous and deadly Effects. Now the fear of Temporal Evils, especially if ex­tream, to which Men are open and obnoxious for the Gospel, will hin­der them from embracing it, or cause them to forsake it, if they are not supernaturally enlightned and confirm'd, by the Spirit of Power and Love, and of a sound Mind. 2 Tim. 1.

I Proceed to the second Hinde­rance of Mens rejecting the Call of the Gospel. The Flesh, that in the Language of the Scrip­ture signifies the corrupt Nature, and inbred Inclinations of Men to forbidden things, obstruct their coming to Christ. The corrupt Nature is called Flesh, not only as that is a term of vilifying, for the Original and Resolution of Flesh is into the Dust, but partly with re­spect to its Propagation, and chiefly in that the usual attractive and de­filing [Page 224] Objects of Mens Thoughts and Desires are carnal, and are en­joyed by the carnal Faculties. Our Minds and Affections are coloured and qualified, distinguish'd and de­nominated from the Objects about which they are conversant. This Corruption is spread through all the Faculties of the Soul: the Mind is carnal in its Principles and Acts, in opposition to the Spirit of the Mind renewed by Grace: the Will and Affections are depraved. Whatever is born of the Flesh is Flesh. The Apostle fully expresses this Corrup­tion: he saith, the natural Man re­ceiveth not the things of the Spirit of God; that implies the stubborn 1 Cor. 2. 14. Aversness in the Will and Affecti­ons from spiritual things: for they are Foolishness to him: neither can be know them, because they are spiri­tually discerned. The natural Mind is indispos'd and incapable of knowing supernatural things in [Page 225] their Reality and Goodness, so as to ravish the Will into a Com­pliance, till 'tis purified and spiri­tualiz'd by the holy Spirit. The same Apostle tells us, that the Rom. 5. Carnal Mind is Enmity against God, for it is not subject to the Law, neither can be. As the Lusts of the Flesh are opposite to the Law of God, so the Wisdom of the Flesh is to the Gospel.

This corrupt Nature makes the World such a dangerous Snare to Men: for it blinds their Minds so as not to see the Dros of Earthly Things, and the Glory of Heaven­ly. St. John expresses the tempting Objects of the World by the vici­ous Affections that are drawn out and fastn'd upon them. All that is in the World is the Lust of the Flesh, the Lust of the Eyes, and the Pride of Life; for the Lusts of Men put a Gloss upon them, and make them pernicious. The Poison is [Page 226] not in the Flowers but in the Spi­der, that turns the Extraction from them into its own Nourishment. Accordingly St. Peter speaks of the Corruption in the World through Lust. 2 Pet. 1. The vain Heart is more deceitful than the vain World: for not only Reason that instructs the Wise, but Experience that instructs Fools, affords sufficient Conviction, that all things here below are Vanity and Vexation: there is none so low, none so exalted in the World, but finds it so. By tasting a sprig of Wormwood, the Bitterness is perceived as truly as by drinking a strong Infusion of it. The World with all its Varieties is a multiplied and perpetuated Vanity; it affords no solid Satisfaction: the setting down a thousand Cyphers makes no Sum. But the carnal Heart is so enchanted with the false Lustre and seeming Pleasures of the World, that by changing one Vanity for [Page 227] another, it seeks and expects Satis­faction. This verifies the Obser­vation of the wise Preacher, The Heart of the Sons of Men is full of Eccles. 9. 3. Evil, and Madness is in their Hearts while they live, and after that they go down to the Dead. What a prodigy of Madness is it for Men to catch at a shadow of Happiness, to seek for that which they are uncertain to find; and if they do find, they are cer­tain to lose; and to neglect sub­stantial Felicity, which if they sin­cerely seek, they shall obtain, and if they obtain, they shall enjoy for ever!

But that it may be more evident that the Flesh with its Affections and Lusts, does powerfully interpose to hinder Men from embracing the Gospel, I will particularly consider its Opposition to the supernatural Doctrines revealed in the Gospel, the Objects of Faith; to the holy Precepts of it, the Rule of Obe­dience; to the spiritual Rewards re­commended [Page 228] to our Choice.

1. The great Mystery of Godli­ness, is the Incarnate Son of God, who by an ignominious and ac­cursed Death purchased a glorious blessed Life for his People: this 1 Cor. 1. Doctrine is accounted Foolishness, and rejected by the proud unre­newed Mind. The Gospel is stiled the Word of Faith: 'tis conveyed to Rom. 10. 8. the Soul with Authority and Effi­cacy by Faith. As Faith in Christ was required of the Sick, and Blind, and Lame, that his healing Vertue might rest on them; so the belief Mat. 9. 28. of the Divinity of his Person and Doctrine, is the first vital Qualifi­cation that makes us capable of spiritual healing. Infidelity stops the Fountain of Grace.

The Apostle saith, the Word preach'd did not profit them that heard it, not being mixt with Faith. Now altho the Light of the Gospel be so clear and convincing that the [Page 229] sincere considering Mind cannot suspend its Assent to it, yet the car­nal Mind stain'd with Prejudices and vicious Affections, will not ad­mit it. An evil Heart is the principal cause of Unbelief.

The Jews from Pride, Vain-Glory, and the Love of the World, rejected the Son of God, tho all the Characters of the Messias were conspicuous in him: he did not come with visible Glory and Ob­servation, according to their Ex­pectations and Desires; they saw no Form nor Comeliness in him, and did not believe the Report concerning him; they were scandaliz'd at his Parentage and mean Condition: he discovered their beloved Sins, and sharply reproved the reigning Vices among them, which made his Person and his Preaching so odious to them.

Our Saviour tells us, that Light was come into the World; and Men love [Page 230] Darkness rather than Light, because their Deeds are evil. The Prejudice of their Passions was so strong, that they rejected the saving Truths of the Gospel, and believed dam­nable Delusions.

Now the same Roots of Offence are in the Hearts of Men against the Gospel. Such a Cloud arises from the Steam of carnal Lusts darkning the Understanding, that it cannot discover Truths so high as the my­sterious Doctrines of Christ. Love in the Heart is requisite as well as Light in the Mind, to know spiri­tual things: Obedience to the Will of God is the best Preparative to believe his Word. Our Saviour justly tax'd the Pharisees, they did not repent, that they might believe. Men are averse from receiving those Doctrines that condemn their Lusts; and are Infidels that they may be freely wicked, that the Shadow of Repentance may not disturb them. [Page 231] 'Tis said of Atheistical Scorners, they are willingly ignorant: The corrupt 2 Pet. 3. 5. Will rules imperiously, and turns the Thoughts from those Arguments, which if duly considered, Reason with a strong hand would constrain them to acknowledg there is a righteous God who has Authority to command, and Power to pu­nish those who rebel against his Laws.

'Tis true, they pretend to offer something for a more colourable Denial of supernatural Revelation: but the perversness of Infidelity appears through all their Pretences. Some object against the Sublimity of the Doctrines of the Gospel. It was the scornful Expression of one, This is like the Peace of God that passes all Understanding. As if the Reality of things depended upon the Con­ception and Capacity of the Hu­man Mind, and Divine Truths were impossible because incompre­hensible. [Page 232] Such foolish Pride ob­structs the Reception of Divine Truths; and from hence humble Christians are despised as led by a blind Belief. Others are offended at the simplicity of the revealing them. The Doctrines are so high they cannot reach unto, the man­ner of conveying them is so low they will not stoop to. But 'tis evident these arguings are not from the Reason but the Lusts of Men. For the rare Accord of the Matter and Manner of the Gospel-Reve­lation is a sensible Character of its Descent from God: The Doctrine is high and bright, of an extraor­dinary Revelation; the Delivery of it is easy and familiar, since 'tis for the Instruction and Salvation of Men; and accordingly the Divine Wisdom has made an exact Tem­perament of these things. Briefly, the corrupt Affections pervert the Will to reject the Gospel, and the [Page 233] perverted Will influences the Un­derstanding to disapprove it. Nay, carnal Lusts force Men against their Light, (as the Jews did Pilate to condemn the Person of Christ) to condemn his Doctrine.

There are many in this dege­nerate Age, who altho they dare not publickly own the defil'd and abhorr'd Name of Infidels, yet a­mong their Companions employ their Wit to dispute and deride the most sublime and sacred Truths out of the World. Their Faces are full of Death, the Tokens of Re­probation are visible upon them. The Issue will discover them to be the wretched Examples of that fearful Rule. Those who are de­stin'd to final Ruin are infatuated.

Others are Believers in Profession and their own Conceit, but Infi­dels in Practice. Their Faith is but a vain Opinion, a loose Assent to the Christian Doctrine, because [Page 234] 'tis the Religion of the Country, but with our Radication and Establish­ment. This is evident, considering that the Doctrines of the Gospel are not meerly intellectual, the Objects of Theory and Specula­tion, but moral and practical, the Objects of our choice and seeking: This is a faithful saying, and worthy of all Acceptation, that Jesus Christ is come into the World to save Sinners. Ac­cordingly the unfeigned belief of them is seated not only in the Mind, but in the Heart, and is correspon­dent to the infallible Truth and transcendent Goodness of the thing revealed: they make such an Im­pression on the Soul, that the value of them is above Life, and what­ever comes in Competition is with despising Disdain rejected. But when Men seldom remember and little regard eternal Things, how specious soever the Profession is, can there be a reasonable Belief [Page 235] of their Words against their Works? Therefore in the Language of the Scripture, all that do not first seek the Kingdom of Heaven, and the Righte­ousness thereof, are Unbelievers; it being morally impossible that Men should sincerely believe, and have a due Apprehension of it, but it must be the great Design of their Souls, and the main Business of their Lives to obtain it.

2. Security is the constant Effect of Infidelity, and hardens Men in their Sins, and the neglect of Sal­vation so dearly purchas'd, and graciously offered to them in the Gospel. Direct Infidels set their Mouth against Heaven, and defy the Furnace of Hell. They are blind­ly bold, and fearless of that Judg­ment that makes the Devils tremble. Others, tho not open and palpa­ble Infidels, are in a dead Calm, not sensible of their Sins, and have slight Apprehensions of their great [Page 236] Danger: Infidelity lies at the bot­tom of their Security. As the Egyptians in the thick Darkness that covered the Land, moved not from their Places; so many in igno­rant Darkness, sit down and are at rest, careless of the Saviour that can deliver from the Wrath to come. Only those who have strong Apprehensions of Evils imminent and destructive, will fly to Christ as a Sanctuary and Shelter, and submit to his Terms of saving them.

Secondly; The Corrupt Nature will not submit to the Sanctity and Purity of the Gospel. The fore­cited Scripture tells us, the Carnal Mind is Enmity against God: and that Enmity is arm'd with many strong Lusts-opposing his Law. The prin­cipal Cause of rejecting the Gospel is common to all, We will not have Luke 15. 14. this Man to reign over us. 'Tis ob­servable, [Page 237] that as Holiness is that Attribute wherein God doth most excel, and Men are most defective; so the corrupt Will is most op­posite to it. The Justice and Power of God in some cases Men do approve and apply themselves to: if injuriously accused or op­prest, they desire his Justice to vindicate their Innocence, and re­venge their Wrongs: if in Distress and Exigencies, they pray that his powerful Providence may regard and relieve them: but they are ex­treamly averse from his Holiness shining in his Laws, which excites his Justice and Power to punish those who rebel against it. They are ready to say to Christ, what the rebellious Israelites said to Reho­boham, Thy Father made our Yoke grie­vous: 1 Kings 12. 4. now therefore make thou the grievous Service of thy Father, and his heavy Yoke which he put upon us, lighter, and we will serve thee. They will [Page 238] measure out the scantling of their Obedience, how far he shall rule, and farther they will not yield. But our Saviour declares, I am not come to destroy the Law, but to fulfil it. Mat. 5. 'Tis true, the Gospel is a Covenant of Grace, a soveraign Composition of precious Promises of recovering Grace, and pardoning Mercy; but 'tis also a Law, and enjoins Repentance towards God, and Faith in the Lord Jesus Christ. As without Compensation to the Justice, so without Confor­mity to the Holiness of God, we can never be restored to his Favour, and enjoy him as our Felicity.

Our Saviour prescribes this in­dispensable Rule to his Disciples, If any Man will come after me, let him deny himself, and take up his Cross and follow me. This is a compre­hensive Fundamental Duty, and the natural Man has a strong Re­luctancy to every part of it.

[Page 239] 1. Self-dependance upon our own Vertues and Duties for the obtaining the Favour of God, and the Eternal Reward, is very natu­ral to Men: it was the Condition of the first Covenant, to which they cleave. Men of a fair Conversa­tion, and unblemish'd in the Eyes of the World, have some Sparks of the Pharisee in them, who justified himself, that he was no Extortioner, nor Unjust, nor an Adulterer, nor as the profane Publican; and that he fasted and paid Tithes. Upon such Reasons many presume of the Goodness and Safety of their Spiritual State: they take Pride and Content in them­selves, in their Moral Goodness, and do not feel the want of a Saviour, nor apply themselves with humble mournful Affections to him for Reconciliation to God. Others think by the Worthiness of their Works to compensate for the Unworthiness of their Sins, to com­mute [Page 240] one Duty for another, and ballance their Accounts with Hea­ven, not considering that if their Works were perfectly good, they are but the Performance of their Duty, if they had never sinn'd. It was one great Obstruction that hinder'd the Jews from receiving the Gospel: They being ignorant of Rom. 10. 3. God's Righteousness, and going about to establish their own Righteousness, did not submit themselves to the Righteous­ness of God. One of a high Spirit will rather wear a mean Garment of his own, than a rich Livery, the Mark of Servile Dependance. Pride resists Grace, and Grace resists Pride. The Law of Faith requires us to renounce not only our Un­righteousness, but our Righteous­ness, even the most excellent Graces and the Fruits of them, in compa­rison of Christ, and as a Founda­tion of obtaining the Pardon of Sin▪ and Salvation for ever. Our [Page 241] Righteousness is defective and de­filed, and cannot endure the trial of God's inlightning Tribunal. All our Doings and Sufferings cannot expiate the least Sin; we must only rely upon the Lord our Righteousness, to reconcile us to God, and that we may stand in Judgment. He was made Sin 2 Cor. 5. 21. for us, who knew no Sin, that we might be made the Righteousness of God in him, not in our selves.

How hard it is to awaken Men out of the Pharisaical Dream of their own Righteousness, is evident both in Luke 16. the Doctrine and Practice of those of the Roman Communion. They assert the formal Cause of our Justification in the sight of God is our inherent Holiness: they blaspheme the imputed Righte­ousness of Christ as a fantastick Apprehension: they declare that good Works have the merit of Con [...] and Condignity to eter­nal [Page 242] Life: and that by Penance, Satisfaction is paid to God for their Sins, as if there were a Proportion between the one and the other. They succeed the Pharisees in their proud and stubborn Resistance of the Gospel. And among other carnal Motives that fasten Men in that corrupt Religion, these have a special force, as quieting Conscience, and gratifying their Lusts, that they can make Compensation for their Offences against God, and that the Absolution of a Priest seals their Pardon: thus being clear, they may begin a new Score, and return to their old Lusts with new Affecti­ons.

2. As Self implies the Flesh with its Affections and Lusts, so Self­denial and Sin-denial are of the same extent. The whole Body of Corruption with all the parts of it, even the dearest, the most tender and most cherish'd by carnal Men, [Page 243] must be mortified. Severe Re­straints are laid upon the desiring and the angry Appetites, the Springs of all the Sins and Miseries in the World. We are strictly com­manded to pluck out the right Eye, Mat. 5. and to cut off the right Hand, upon the most fearful Penalties, the Mark 9. suffering Torments insupportable and everlasting. The Gospel has the Perfections of a Rule, 'tis clear and compleat in the Direction of our Duty. It teaches us to deny all Tit. 2. Ungodliness, and Worldly Lusts, and to live soberly, righteously and godly in this World. Now carnal Men are apt to say with the Capernaites, This is an hard saying. Every one John 6. 64. has a peculiar Favourite Lust, the Sin of his Complexion, or of the Country wherein he lives, which if you pluck out of their Bosoms, they will fly in your Face. Men willingly enough hear Reproofs a­gainst Sins to which they are dis­inclin'd; [Page 244] but if directed against their own Sins, whether of Plea­sure or Profit, they will scorn the Reproof, and storm at the Repro­ver. They will perform some Duties that are consistent with their Carnal Ease and Interest, but ob­stinately stick at others. Herod is a notorious Instance of this: 'tis related he heard John Baptist gladly, and observed him; and when he heard Mark 6. 20. him, he did many things: but his in­cestuous Affection made him pre­fer a filthy Harlot before the pure Law of God.

One indulged Lust captivates the Soul, and keeps it under the Power of Satan. If one Leg of a Bird be catch'd in the Net, 'tis as surely held as if its whole Body were en­tangled. One Lust separates from Christ, and is a Bar against our entrance into Heaven, for Christ is the only way to it. The Word of God is sharper than a two­edg'd [Page 245] Sword; but carnal Men will interpose their Souls between their tender Lusts and the Word, and receive its deadly Strokes to spare them. The Lord Christ tells the Jews, Ye will not come to me that ye John 5. may have Life: They would readily embrace a Saviour that would al­low the Pleasures of Sin, and free them from the Punishment; but their Wills were so strongly en­gaged, they would suffer no Di­vorce from their beloved Lusts: they chose Hell with Sin, rather than Heaven with Holiness.

3. The denial of Self includes all that in the order of Nature be­longs to us: Life, and all the Sup­ports, the Comforts, the Ornaments and Endearments of it; the sweet­est Relations, Father and Mother, Brother and Sister, Wife and Chil­dren, the richest Possessions, Houses and Land, must be always parted with, in the Preparations of our [Page 246] Heart, and Resolutions of our Wills, and actually, rather than desert our Duty. Such a Supremacy of Affection is required by our Savi­our, that suspends the Operation of our Love upon all inferior things, when they are in Competition with his Interest and Glory. This Com­mand binds all without exemption: therefore he directs his Followers to be arm'd with Expectation of hard Entertainment in the World. Now this Precept seems so severe to carnal Men, that no Motives can reconcile their Affections to it. If they are spoiled of the Advan­tages, and deprived of the Pleasures of this World, they are ready to com­plain as Micah to them who robb'd him of his Image and Teraphim, You take away my Gods. As if the Son of God were such a poor or illibe­ral Rewarder, either defective in Power or Love, that they should be Losers for his sake.

[Page 247] Thirdly; The promised Rewards of the Gospel have no affective Force upon the Carnal Mind, and Affections. 'Tis true, the Gospel has open'd Heaven, and brought Life and Immortality to light; a State of entire endless Joy in the Presence of God. Is it possible that Men should be indifferent and careless of their final Happiness? 'Tis almost equally difficult to induce Men to believe and chuse the Favour and Fruition of God as their only Feli­city, as to convince them they do not believe and choose it. But their Actions declare their Choice, and their Choice declares their Esteem: for if his Favour were esteem'd an unvaluable Treasure, it would be the chief Object of their Desires; they would not forfeit it for all the World: 'tis therefore evident that the chusing the Pleasures of Sin, and the Profits of the World, is the direct de­spising the Favour of God. And the [Page 248] account of it is clear: for tho Hea­ven be a State of eternal and in­expressible Blessedness, yet 'tis fu­ture and spiritual: it makes but a weak Impression upon their Minds, and is unsutable to their Affections. Can carnal Men have but an imagi­nary Representation of the World to come, and their Assent to it is over­shadowed and eclips'd by the pre­sent World with its Advantages and Pleasures; they cannot relish a Happiness purely spiritual. 'Tis not the Goodness of the Object, but the Inclination of the Heart that makes it desirable. The wise Philosopher observes, ‘That such as the radicated Disposition and Habit of a Man is, such will the End appear of him.’ Therefore a supernatural spiritual Good can­not appear to a sensual Man so attractive, as to be chosen as his Felicity. Only the pure in Heart can see God, and love him, and enjoy [Page 249] him in his amiable Excellencies: the Unrenewed have no certain nor satisfying Notions of the Happiness that his Presence diffuses among the Blessed above. This will be dis­coursed of more particularly under another Head.

Fourthly; Satan has a great A­gency in Mens Opposition to the Gospel, and their neglect of Salva­tion. His Title, the Tempter, im­plies his constant Practice. 'Tis true, he cannot hurt us against our Wills; the Enemy without could not surprize us, if the Traitor with­in, the corrupt Nature, did not give him Admittance; he cannot imme­diately work upon the Will, nor discern the Mind: without our Consent he cannot obtain a Con­quest over us; therefore his pre­vailing Temptations do not dis­culpate Sinners that yield to them: he rules only in the Children of [Page 250] Disobedience, they are his volun­tary Slaves; but he has a strange Power in the Minds and Hearts of Men by his managing tempting Objects. The World makes an Impression upon our lower Faculties, and he improves the Impression, and excites corrupt Desires. As the Operations of the holy Spirit in Believers are secret but stronger than the Influence of the Stars: so the Workings of Satan are in the Wicked secret but powerful. I will first consider the Motives that urge him to be so active and ardent in hindering the Suc­cess of the Gospel for the Salva­tion of our Souls. 2. His Me­thods and Wiles for that end. The Motives are,

1. His eternal Enmity to God: for being under a Doom never to be reverst, his Malice is always raging and working to dishonour and displease the Righteous Judg. [Page 251] He sinn'd from the beginning, 'tis his unwearied and uninterrupted Work. Men in complying with his Temp­tations, are sway'd and carried by the Biass of their Lusts; some are brib'd by Profit, others allured by Pleasure: but his great End is, that the Law of God may be violated, his Majesty despised, and his Glory obscur'd. As in a rebellious In­surrection, the Multitude are en­gaged, some for Spoil, others for private Respects, but the Design of the Leader is to dethrone the King, and usurp his Scepter. Satan's Opposition against God is more fierce and stedfast than of the most resolved Rebels that trample upon the Divine Law every day: they do more accomplish his Will than their own, which will be the oc­casion and matter of his insulting Scorn, and furiously upbraiding them hereafter. Briefly, he loves Sin for Sin's sake, as 'tis an Affront [Page 252] and Provocation of the Divine Majesty, and is more pleased in the Sins of Men than in their ever­lasting Damnation, because the holy and righteous Lawgiver is dishonoured by their Sins, and glo­rified in their Punishment.

2. His old Enmity and Hatred against the Souls of Men. 'Tis another Hell to him, to see them restor'd to the Favour of God, and his glorious Image re-ingraven on them. He is a jealous Jailor, and if possible will not lose any of his Captives. Being condemn'd to everlasting Burnings, he will make them feel his Fire.

The Scripture represents him as a strong and subtile Adversary: a roaring Lion that goes about seeking whom he may devour, and the old Ser­pent. His Enmity is universal, his Diligence is equal to his Malice, and his Malice whets his Invention to lay such Trains as may be de­structive [Page 253] to them. His Strength does chiefly lie in his Subtilty. If Men could see him in his Native Shape of Darkness, an infernal Fiend, the most cursed Creature, or what he is relatively to them, a Liar and a Murderer from the begin­ning, how would they flee with Horror from his Temptations? But he does not awake Sinners, and then wound them; he is not seen till felt, nor discover'd till he has fasten'd his Stings in their Souls. He spreads his Snares in the Dark; and when their Spiritual Senses are lock'd in a Midnight Sleep, he de­stroys them.

Secondly; His Methods and Wiles for this end are various.

1. He blinds the Minds of Men, and hardens them in Unbelief. This was his first and successful Tempta­tion, and is the Pattern that he still follows. He told the Woman [Page 254] she should not die; and the Restraint of Fear being taken away, the Pleasure of Taste and Curiosity soon prevail'd with her to eat the forbidden Fruit. The Apostle gives this account of Mens rejecting the Truths of the Gospel: 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 who believe not, lest the Light of the glorious Gospel of Christ, who is the Image of God, should shine unto them. His princi­pal Design is to encrease the natu­ral Infidelity in the Minds of Men, who are so govern'd by Sense, that in Matters of Faith they require the Evidence of Sense: for he knows the powerful Efficacy of the Di­vine Doctrine where 'tis believed. Faith enters into the Conscience, opens the Heart, commands and captivates the Will and Affections, and brings the most stubborn Sin­ners from the Kingdom of Satan [Page 255] into the Kingdom of Christ. He is in them, possesses all their Faculties, and by that advantage works ef­fectually. He has the Monarchy of their Minds, and diverts their Thoughts from pondering the Ar­guments that would turn their Judgments, and induce the Belief of the Gospel: he excites those carnal Affections that blind the Mind: he inchants Men with en­ticing sensual Objects, that they neither can nor will believe what is contrary to their Lusts. Reason, Conscience, Faith, whereby Men are primarily and chiefly distin­guish'd from the Brutes, are sacri­ficed to the Prince of Darkness. Then they are securely his own: for the most precious Promises have no attractive Influence upon those in whom there is reigning In­fidelity: the sharpest Threatnings cannot pierce through the Armour of Obstinacy.

[Page 256] 2. The most that refuse the Offer of Grace in the Gospel, are not absolute Infidels; therefore the Tempter tries other ways to ruine them. He observes the Dispositi­ons and Circumstances of Men, and presents such Temptations whereby they are most likely to be taken and held in his Snares. Al­tho Human Nature be wholly depraved, yet all Men are not cast into the same Mould: they are distinguish'd by their various Aspects, Constitutions, Desires, and Conditions of Life, and are not wrought on by the same Motives. The Tempter by his natural Sagacity and Experience (he is stiled the old Serpent) has exact Knowledg in the Art of discerning Men. Sometimes sud­den Passions are painted in the Countenance, and he takes parti­cular Advantage to strike in with them. But his universal Method [Page 257] is to present the fittest Baits to the natural Inclinations, and ha­bitual Dispositions of Men: he knows the Faction within will readily open to his Call. The Sanguine are soft and dissolute, and are easily drawn to exorbitant Pleasures: The Melancholy are inclin'd to Discontent, Sorrow, Im­patience, Despair: Those who have active restless Spirits, are taken with the Advantages of the World. The muddy Mind is easily stirr'd by the Offer of Gain: the vo­luptuous Mind is strongly allur'd by sensual Delights: the aspiring Mind is incens'd by the prospect of Honour. Now tho the Tempter be a Spirit, and not capable of those Sins which are acted by the sensible Faculties, yet not only spiritual Sins, Pride, Envy, Malignity, and the like, but Fleshly Lusts, even the foullest Actions are from his Incitations. He was not only a [Page 258] proud Spirit, but an unclean Spirit in David. He was a covetous Spi­rit 2 Chron. in Judas: an hypocritical Spirit in Ananias: Satan put it into his Heart to detain part of the Price, and lie to the Holy Ghost. He presents the Temptation, and suggests Mo­tives to embrace it. He brings the Fewel, enticing Objects, and in­spires the Flame, ardent Desires to them. If burning Lusts begin to cool, and raging Corruptions are controul'd by the threatning of the Word, and the Terrors of Conscience, he will blow them up again. Now any reigning Lust is a Viceroy of Satan's, and keeps Possession for him, and consequent­ly excludes the Son of God from Admission into the Heart.

3. He perswades Men that Re­ligion in its Power and Strictness is not necessary: the abstaining from enormous Crimes, and the perfor­mance of some outward Service [Page 259] will be available for Salvation. Hell is the Portion of the Devil and his Children, and none are of his Race but incarnate Devils, unclean Spirits in brutish Bodies. He makes use of carnal Men, under the pretence of Friendship to per­swade those who make a Shew of Conscience, to be less tender and vigilant, by telling them, this Strictness is superfluous, 'twill spoil you, make you unsociable and o­dious: the Wise and Learned that think to go to Heaven with the first, take a greater liberty: they will say Moderation is a Vertue, and by the pretence of Temper cherish the loathsom Distemper of Lukewarmness, that is as fatal as a deadly Coldness. The Tempter will permit Men to make use of Religion as a Medicine, a little in fainting Fits, to relieve and recover them, but not as our daily Food: not to be their diligent and con­stant [Page 260] Practice. The crafty Serpent will abuse the Words of the holy Spirit, Be not righteous overmuch. As Judas said of the precious Oint­ment poured upon our Saviour, Why was this waste? so carnal Men are apt to say, Why these severe Restraints from satisfying the natu­ral Appetites? Why such Circum­spection in our walking? Why keep the Lord's-day so religiously? Is it not enough to hear the Ser­mons? May we not afterwards un­bend, and enjoy free Society, and recreate our selves with carnal Con­tentments? They do not believe that God is so strict in his Com­mands, nor will be so exact in requiring an account for them: fond Creatures to entertain such carnal Conceits of God, to think him like themselves. They are apt to say, the Ministers will fetter them all by imaginative Rules of Holiness unprescribed in the Scrip­tures. [Page 261] For Men would fain have the Light, and the Law that regu­lates them, to be sutable to their Appetites and Actions. But are we not commanded to imitate and honour our Pattern, to be holy as our Heavenly Father is holy, in all man­ner of Conversation? Are we not en­joined to work out our own Salvation with Fear and Trembling; to cleanse our selves from all Pollutions of Flesh and Spirit, and to perfect Holiness in the Fear of God: to follow Holiness with the most zealous and unsatisfied Desires, that, if it were possible, we might anticipate Heaven on Earth? Can there be any Excuse for neglecting these holy Duties?

There are none more dangerously deceived than those that think they are holy enough, and make no question of the Favour of God and their final Happiness. They con­demn profane outragious Sinners; those who visibly come short of [Page 262] them, they think will fall short of Salvation; but to excel them, they think is a needless Preciseness, a Pride of Singularity, a Mask of Hypocrisy. 'Tis one of Satan's Arts to conceal the Good that is in the Saints, that they may condemn themselves, and to conceal the Evil that is in the Unregenerate, that they may flatter themselves. How ma­ny fall as deep as Hell from such high Hopes? for he that does not seriously desire and endeavour to be renewed into the unspotted Image of God, was never truly renewed.

3dly. IF Conscience be not seared and senseless, but awakens Sinners to reflect upon their Condi­tion, and to seek for the pardoning Mercy of God, he deceives them with false Notions of Faith and Re­pentance, and hinders their entire Compliance with the Terms of Mer­cy offered in the Gospel. Final Un­belief and Impenitence utterly ex­clude Men from Salvation: for the Death of Christ was not appointed to be a Sacrifice for those Sins. There is no Salvation to be obtain'd with­out [Page 264] the Remission of Sin, no Re­mission without the Blood of Christ, no Application of that precious Blood without Faith. This is the vital Qualification required in all justified Persons: for it has a pe­culiar Efficiency in receiving Christ and Pardon, and ascribes the Glory of it intirely to the Mercy of God and Merits of Christ. 'Tis said, To as many as received him, he gave Power to become the Sons of God, to John 1. 12. those who believed on his Name. Re­ceiving is relative to God's Offer of Christ to the Condemned and Miserable, and implies the taking him in all the Essentials of his Office; as a Prophet, to instruct us in our Duty and Happiness by his Word and Spirit; as a Priest, to atone the Divine Displeasure by his Propitiation and Intercession; as a King, to govern us by his Law, and to bestow spiritual and eternal Blessings on us. Faith receives [Page 265] whole Christ as a Kingly Priest, and a saving Prince; he is stiled a Priest upon a Throne, a Prince and a Saviour, to give Repentance and Re­mission of Sins. He purchas'd the Forgiveness of Sins as a Priest by his Sufferings on the Cross, and par­dons as a King upon the Throne: from hence it necessarily follows, that Faith receives Pardon from him in that Relation wherein he procur'd it, and confers it. The Apostle declares, He died for our Sins, and rose again for our Justification, and thereby redeem'd us, and ac­quir'd a Dominion over us: then 'tis clear and consequent, that saving Faith receives him for all those Uses for which God did appoint him; and accordingly purifies the Heart, overcomes the World, works by Love: and Love is the Spring and Sub­stance of every Duty, the fulfilling of the Law. Now Carnal Men are deceived in this Imagination, that [Page 264] [...] [Page 265] [...] [Page 266] the single Act of resting upon Christ is sufficient to entitle them to the Promise of Salvation to all that believe in him: they desire an Interest in Christ, to quiet their Consciences; and the World, to sa­tisfy their Affections. They will rest on him as a Redeemer, but reject him as a Lord: they would enjoy his Salvation, but will not endure his Dominion: they will come to partake of the Festival-Entertainment, the Pardon of their Sins, but not for the Honour of the Bridegroom. As if the Gospel were a free Charter to Sin, and gave an impure Indulgence to the vicious Affections; which is as inconsistent with it, as the Dark­ness of the Night with Noon­day in the same Hemisphere: for then it would foil it self, and frustrate its own End. Our Savi­our first redeems from Sin, from the vain Conversation, then from Hell. 1 Pet. 1. 18. [Page 267] There can be no regular saving Trust on his Death, without an unfeigned Resolution to live with­in the Compass of his Laws. He is the Author of Eternal Salvation to all that obey him. 'Tis a blasphemous Conceit, that he will save Men with their Sins. If they will die in such a pleasing Dream, who can prevent it?

2. Men are miserably deceived about Repentance. This is indi­spensably required not only by the Command, but as a Disposition that qualifies the Sinner for par­doning Mercy. For altho the Ma­jesty and Supremacy of God be illustriously visible in pardoning Sinners, and 'tis most evident that his Authority is above the Rigor of the Law, and his Mercy is infinitely free; yet they are al­ways exercis'd correspondently to his essential and unchangeable Per­fections, his ruling Wisdom, his [Page 268] unspotted Holiness, and governing Justice: From hence it follows that a Sinner remaining in the Love, and under the Power of his Sins, is not a capable Object of pardoning Mercy. Who can conceive that a wise Prince should send forth a Proclamation of Pardon to Rebels, without their Consent to return to their Allegiance? John the Baptist, the Forerunner of the Rising Sun of Righteousness, the Morning-Star of the Gospel, preach'd the Baptism of Repentance for the Remission of Sins. Even our Saviour begins his preach­ing the Gospel with this, Repent ye, and believe the Gospel. St. Peter di­rected those who were anxious and inquiring about their Salvation, Repent, and be baptized in the Name of the Lord Jesus Christ, for the Remission of Sins. He repeats this Doctrine in Acts 3. 19. Repent ye therefore, and be converted, that your Sins may be blotted out, when the Times of refresh­ing [Page 269] shall come from the Presence of the Lord. And he gives Testimony of the Resurrection of Christ, Him hath God exalted to be a Prince and a Saviour, to give Repentance to Israel, and Forgiveness of Sins. According to this unalterable Tenor of the Gospel, Repentance is the Condi­tion that qualifies the Subject, with­out which no Man is pardoned. Some are strangely scrupulous of using this word Condition, tho 'tis authorized by the full Current of the Reformed Divines, and I know none more convenient to express the necessity of it in a pardon'd Person. Our Saviour tells his Disciples, Ye are my Friends, if ye do whatsoever I command you: Are not those words a Conditional Asser­tion, upon what Terms they possess that inestimable Privilege of being his Friends? Thus when God in­vites Men to come out from the Pollutions of the World, and to [Page 270] touch no unclean thing, and I will re­ceive you, and I will be your Father, and you shall be my Sons and Daughters, saith the Lord Almighty: Are not these Condi­tional Promises? And upon the Per­formance of the Terms, the Blessing will be bestowed, and not otherwise.

'Tis objected, that the asserting Repentance to be the Condition of Pardon, lessens the Grace of the Gospel: but this is a great Mistake, for Repentance is an Evangeli­cal Duty and Grace. The Law re­quires Innocence and perfect Obe­dience, or condemns without Mer­cy: the Gospel commands and ac­cepts Repentance. This Grace was purchas'd by our Saviour, and is wrought in us by the holy Spirit; and join'd with Faith, are the first Fruits of the returning Sinner to God. When 'tis exercis'd in the most eminent degrees, it has not the least Merit nor Causality in the obtaining Pardon. If a repenting [Page 271] Sinner could fill the Air with his Sighs, and Heaven with his Tears; if all his vital Springs were open'd, and Streams of Blood flow'd out, they cannot be satisfactory to God's injured Justice. The unreconcilable Hatred of Sin, the ardent Love of Holiness, and stedfast Resolu­tion to follow it, which are Ingre­dients in sincere Repentance, tho they are pleasing to God, yet are the Duty of the reasonable Crea­ture before the commission of Sin, and therefore can deserve nothing of God. But the ordaining an inseparable Connexion between Repentance and Pardon, is ho­nourable to God, and very bene­ficial to Men: for there is no State of Misery more miserable than for the Sinner to be hardned in his Sins. But to return from this Di­gression.

The Scripture describes Repen­tance by a sincere Change and Re­novation [Page 272] of the Mind, the leading Faculty; by the entire turning of the Heart from the love of Sin to the love of Holiness; by the active lively Passions, Sorrow, Fear, Shame, Indignation, Zeal, that are princi­pal Ingredients in it; and by the Fruits worthy of Repentance, and Works meet for Repentance. 'Tis called Re­pentance from dead Works, and Re­pentance unto Life. Now Men are willingly deceived with an insin­cere and ineffective Repentance: either with a meer mental Change, or with broken Resolutions instead of the intire Heart; or with the leaving some Sins, and retaining others that are sutable to their Hu­mours and Lusts. They confess their Sins, and condemn themselves for them: sometimes they have flashing Thoughts, melting Affecti­ons, good Purposes to forsake Sin, this they think to be sincere Repen­tance: but when a Temptation [Page 273] appears, they are easily overcome, and live in the habitual Practice of their provoking Sins. This Con­ceit of their being true Penitents, is as unreasonable, as if one that has a returning Ague, should think himself freed from his Disease in the intervals of his Fits. Now to quiet Conscience, they readily ap­ply to themselves the words of the Apostle, What I do, I allow not. And since the best Saints, while they are in sympathy with frail Flesh cannot be perfect, but many Sins they unwarily and unwillingly commit, which are Infirmities la­mented by them, and graciously forgiven by their Heavenly Fa­ther; therefore indulgent Sinners take shelter under this Pretence, that their Relapses are meer un­avoidable Infirmities. But what Weakness can be pretended for wilful habitual Sins? Such Excuses do not cover their Guilt, but [Page 274] discover their strong Affections to their Lusts: They have not the Excuse of Ignorance: to pretend the Flesh and the World are omni­potent Enemies that cannot be re­sisted, is to blaspheme the Grace of the holy Spirit. In short, a new Life is inseparable from Re­pentance in its Reality. Sad and serious Thoughts, Sighs and Tears, the sorrowful Confession of Sins, and good Purposes against them, are the Blossoms of Repentance, ineffective without the substantial Fruits of it in a reformed Conver­sation. 'Tis one of the Arts of Satan to join things together that are inconsistent: In Paradise he assured the Woman that she might take of the forbidden Tree, and of the Tree of Life: and he now deceives many with the hope that their indulged repeated Sins are consistent with Repentance. But if Men do not forsake the foul [Page 275] Sins they lament, their Sorrow will go with them to Hell, and settle in the Worm that shall never die.

Fifthly; The Tempter hinders Men from Compliance with the present Invitations of Grace, by suggesting there will be time e­nough for accepting them hereafter, and a future Repentance will be sufficient to redress all their Mis­carriages. By this Deceit he trains them on to Ruin. By this he e­ludes the Force of present Con­victions: that without Repentance they must perish for ever, and puts Men▪ out of the Compass of Con­version. 'Tis clear by its own Light, and needs no other Proof, that pre­sent Obedience is due to the Com­mands of God; To day if you will hear his Voice, harden not your Hearts: Yet against all the Evidence of the Word without, and of Conscience [Page 276] within, Satan so strongly deceives Men, that they rebelliously neglect their Duty, till their Time and Life are expiring. But how unbe­coming, how difficult, how hazar­dous is a late Repentance? How unbecoming is it to put off God till hereafter? Such is his glorious Majesty, we should with the most reverent Respect, and humble Thankfulness obey his first Call. If a Prince should invite a Subject to come to him for some great Favour, would he so break all the Rules of Decorum, as to delay his coming, by saying, Hereafter will be time enough? And what is the greatest Majesty on Earth to the God of Glory? no more than a More to the Sun: and proportio­nably the Indignity arises to neg­lect the Offers of his Grace.

Besides, how incongruous is it to give the Flower of our Time and Strength to our Lusts, and to reserve [Page 277] the Bran for God? To spend the Age of our vital and vigorous Actions in the Vanities and Business of the World, and to allow only our lan­guishing Age for the obtaining of Heaven? That Men should content themselves with dead Affections in his Service who is their Life, that were so lively in the Service of Sin that is their Death?

How difficult is a late Repen­tance? Can you repent and believe at your pleasure? Men think that in their Age, after the ebbing and re­tirement of the carnal Affections, they shall more easily forsake their Sins: but 'tis a pernicious Deceit. The native Corruption of Mens Hearts, alienates them from a duti­ful return to God; and contracted Corruption by habitual Practice, fastens them in Sin as their Centre. In Youth, when the Blood and Spi­rits are high and fierce, the Body has a corrupting Influence upon the [Page 278] Mind; but by Custom in Sin, the Mind is so depraved, that it heats the frozen Blood and corrupts the Body. Suppose the exciting Grace of the Spirit be not totally with­drawn, which has often been in­effectual; Can it be expected that after Men have been hardened in the commission and continuance of Sin, they should be more receptive of Heavenly Impressions? A Disease neglected at first, that stealingly slips into the Habit of the Body, and gra­dually weakens Nature, becomes at last uncontroulable and incurable.

How hazardous is it to neglect present Obedience to the Call of Divine Mercy? Our Days, in the Language of the Psalmist, are but as an hand-breadth; and can Men extend their Lives beyond their Span? A vast Eternity follows without Di­mensions, an undivided Duration. It is no more in their Power to continue Time to come, than to [Page 279] recal Time past. How many are surpriz'd by hasty Death in their Security, and die in their unrepented Sins, and perish for ever? The wise Man alarms the Sluggard with ap­proaching Poverty, and his Ex­pressions are very applicable to the Delayers of Repentance: Death comes like a Traveller, gradually by silent Steps; and as an armed Man, will irresistably arrest them: and Damnation follows, which they can neither repel nor discover till they are seiz'd by it. O that deluded Sinners would consider, that no­thing so ripens them for Death, and accelerates Judgment, as the Pre­sumption that the Season of Grace will continue notwithstanding their lavish and careless wasting it!

But suppose that Life be extended to the utmost Date, can you ex­pect that the holy Spirit should visit you that have been so long putrifying in the Grave, and breath [Page 280] a new Life into you? 'Tis the most severe threatning, My Spirit shall not always strive with Man; and then their Case is desperate. There is a fearful Example recorded in Scrip­ture; the old World was first drowned in Sensuality, and resisted the holy Spirit till he was with­drawn; and then the Deluge wash'd away those Swine in their Mire. Can you expect that at last when the World and your Sins leave you, God will accept and receive you? You are commanded to seek him in your early Spring, in the first Dawnings of his Light and Favour, and is a poor Remnant of your Life sufficient for obtaining his Meroy? The Harlots respected not the dead, but contended for the living Child: Satan and the World strive to have the prime and best part of your Lives, and will God be contented with the dying Remains? Or, do you expect an easy Composition [Page 281] for all the Abuse of his Benefits, because of his Patience? Do you presume because he forbears so long, he will readily forgive at last? The Servant not call'd to an account till he was run into an irrecoverable Arrearage of ten thousand Talents, was delivered to the Tormentors till he should pay all his Debt. How are Men degenerated, and fallen lower than the Brute Creatures? The Stork in the Heaven knows her ap­pointed Jer. 8. 7. times; and the Turtle, and the Crane, and the Swallow observe the time of their coming; but Men know not the Judgment of the Lord. This Consi­deration made our compassionate Saviour dip his Words in Tears. He beheld the City, and wept over it, saying, If thou hadst known, even thou, at least in this thy day, the things that belong to thy Peace! but now they are hid from thine Eyes.

O wretched deceived Souls! how long will you neglect a Saviour [Page 282] and Salvation? How long shall he wait to be gracious, and expect your lingering Repentance in vain? Re­member the time of Grace is limited: if you refuse Obedience to the present Call, do you know he will renew the Offers of his Grace? Now is the accepted Time, now is the Day of Salvation: Will this New last for ever? There is no Now of Favour and Hope in Hell. 'Tis true, God is merciful; and 'tis one of his Royal Titles, The God of Patience: though Threatnings are denounced against Sinners, and Judgments are ready to seize upon them, he repents and stops his Wrath: but there is no State more fearful in this World, than when Men by neglecting Repentance, make God weary of repenting. When Pa­tience has had its perfect Work to­wards the Unrelenting and Unre­formed, Justice succeeds: before God cuts off a Sinner, he cuts off [Page 283] all his Excuses. Read with Fear the first of the Proverbs, Because I have called, and you refused; I will laugh at your Calamity, and mock when your Fear cometh. God's Frown, much more his Scorn, is infinitely terrible and insupportable. Those who de­lay Repentance till the Body is diseased all over, and Death is printed in the Countenance, and the languishing Lights are almost quench'd, and the vital Frame is near a Dissolution, yet presume a few Sighs will transport their Souls to Heaven, How just and dreadful will their Disappointment be? However they are deceived, God is not mocked; as a Man sows, he shall reap.

II. I Am now to consider the Means by which Men are wrought on to accept of the Invi­tations of Grace in the Gospel. The Sum of what has been dis­coursed of sinful and miserable Man is this, The Understanding, the directing Faculty, is in ignorant Darkness, and a dead Slumber, not apprehensive of his Misery. A dead Eye does not see its want of Sight, nor a dead Heart feel its want of Life. If the Head be obstructed with clammy Humours, [Page 285] the whole Body is without Sense: for the Nerves have their Root in the Brain, and are the Channels to convey powerful Spirits, to give Sense, and Vigor, and Motion to all the Parts. The Will is a fierce and free Faculty, commanding and active, perverted and stubborn a­gainst the holy Law of God. The Affections are exceedingly disor­dered, and strongly inclin'd to sen­sual Things that flatter them with Satisfaction, and very tumultuous and fiery against whatever shall cross their natural Inclinations. Now how can one so stupid and refractory, be made soft and flexi­ble to the Call of Mercy? As the Epicurean in Tully objects against the making of the World, quae ma­chinae qui vectes, What Engines, what Leavers were used in raising this vast Fabrick? What he spoke in Derision, may be said with Wonder; What Engines, what Instruments [Page 284] [...] [Page 285] [...] [Page 286] are used in craning up a Soul sunk below the Center, to the highest Heaven! What in making the new Creation, that is more glorious and lasting than the first! 'Tis a Work respectively impossible, not abso­lutely, it can only be effected by the Power of God.

There is no Principle of Reco­very left in fallen Man. The Conversion of him from Sin to Ho­liness, and from the Creature to God, is a Miracle of Grace: if he converted himself, it were super­miraculous. God can by his com­manding Power bring Light out of Darkness; but 'tis plainly im­possible that Darkness should pro­duce Light.

The external Ministration of the Gospel, without the concomitant Ministry of the Spirit, is ineffective. The Divinest Preacher cannot soften the Iron Sinew, nor melt the Heart of Stone, nor make the Rock to trem­ble. [Page 287] The Prophet Isaiah, whose sublime Eloquence overcomes all the admired Orators of the World, yet complains, Who has believed our Isa. 53. Report? to whom is the Arm of the Lord reveal'd? The Angels of Light, if they were sent from Heaven, and were in this sense ministring Spirits, they could not by their Seraphick Zeal, and most excellent Elo­quence change and reform Sinners. One evil Angel seduced and cor­rupted the best Man, Adam, in the State of Innocence and Happiness: but a Council of good Angels can­not restore one Man, tho the least tainted, to Holiness and Felicity. No Creature can be a Creator; the Sanctification of a Sinner is a new Creation. 'Tis only the Word of Life spoken by the Lord of Life, that can raise dead Bodies and dead Souls. Suppose the Word of God be assisted by his Rod, yet that will be ineffectual to cleanse and change [Page 288] their Hearts without Divine Grace. 'Tis according to the wise Order of God, whom the Word does not convert, the Rod is made use of to cure; and whom the Rod does not cure, the Sword cuts off.

Prosperity furnishes the Carnal Appetites with delightful Objects, and Men are easily induced to neglect their Duty: like Children that forget their Lesson when they are at play. Sense that reigns in Beasts, and should serve in Men, is then predominant. But Afflicti­on imbitters the carnal Sweets, and is a proper Means to fix the Thoughts, and restore the Mind to its Right and Jurisdiction: as Blows and hard Usage bind up the ranging Fancy in distracted Per­sons; tames and tires them, and thereby reduces them to Sobriety. Thus God is often pleased, by Afflictions, to shew Men their Trans­gressions, Job 36. to open their Ears to Disci­pline, [Page 289] and effectually command them to return from their Iniquities. But with­out the Instruction of his Spirit joins with the Voice of the Rod, the utmost Effect of even sharp and long Afflictions is a forc'd and fading Repentance. Constrained Devotion is like Fire struck out of a Flint, hardly got, and soon gone. Thus 'tis said of the Israelites in the Wilderness, When he slew them, they sought him, they return'd and sought early after God; but their Heart was not right with him, neither were they stedfast in his Covenant. How many open Rebels have been awaken'd by the fear of Death? and when they have tasted and seen the Ter­rors of the Lord, what Addresses, what Submissions, what Promises have they made to God? but after their Reprieve, how soon have they forgot the past Terrors, and broke all the Bars of Reason, and of their Resolutions, and been as [Page 290] unreform'd as ever. The wise Man tells us, Bray a Fool in a Mor­tar, pound him in pieces, his Folly will remain in him.

Nay, Miracles without the Ap­plication of them by Grace to the Spirits of Men, are ineffectual to work Faith and Repentance. The End of them is by the Evidence of Sense to excite the Mind, to con­sider the Power that works them. But they may astonish the Sense, and the Mind not be convinc'd; or if convinc'd, yet they leave no permanent Operation upon the Hearts of the Spectators. Moses charges the Israelites that notwith­standing they had seen all the mi­raculous Strokes of God's Power upon Pharaoh and his Servants, yet the Lord hath not given you an Heart Deut. 29. 4. to perceive, and Eyes to see, and Ears to hear to this day. When the Son of God appear'd in his own Likeness, and did such numerous and conspi­cuous [Page 291] Miracles that compell'd the most stubborn Devils to acknow­ledg his Deity, yet the Pharisees remained obstinate and inconvinci­ble. The Souldiers who saw him rising in Power and Glory, and were almost frighten'd to Death at the sight, yet continued obdu­rate in their Infidelity.

Our Saviour assures us, No Man can come to him, except the Father which John 6. 44. hath sent me, draw him. The Words are full of Emphasis, No Man: the Negation is universal; not only the Act is denied, No Man comes, but the Power, can come; no less than Omnipotent Grace draws him. A carnal Man will not come to Christ for Life; and he cannot will to come: for his Mind is so fore-laid with Prejudice, and his Will is so de­praved and intangled with the love of Sin, that he cannot sincerely Nec te posse ca­rere ve­lim. desire to be set free. Every de­lightful Sin is like a charm'd Circle [Page 292] out of which the Sinner cannot move.

We are not to conceive of this Dis­ability, as if Sinners had not delibera­tive and elective Faculties to consider and choose what is best: such a Dis­ability would be an Argument for their Innocence and Justification: Neither as if Men had a Will to forsake Sin, and wanted Power; like a miserable Slave that sighs after Liberty, but is fasten'd by hea­vy Fetters: but the perverse Will keeps them in Bondage: They serve divers Lusts and Pleasures, and de­light in their Fetters. 'Tis a vo­luntary culpable Impotence join'd with a strong Reluctancy to Grace: 'tis the impudent imperious Weakness of the Whorish Woman charged upon the Israelites, and admits of no Apolo­gy and Defence: Nay, it aggra­vates the Sin and Sentence of such depraved Creatures. As there is in Vertue and Holiness a Divine De­gree [Page 293] of Perfection, that makes Per­sons not capable of departing from their Duty: so there is a Diabolical Degree in Sin, when the Soul is so depraved, that it cannot abstain from doing Evil. And as con­summate Vertue is most worthy of Esteem and Praise; so when a vicious Habit contracted by long Custom in Sin, absolutely possesses the Soul, 'tis most worthy of Ab­horrence.

Now only Divine Grace compels Sinners to come to Christ, and to partake of saving Mercies: that is, changes the Biass of the Will, and makes it obedient to the Heavenly Call. God is the supream Mover, and turns all Occurrences in the World to his Purpose and Praise: and the Hearts of Men are not exempt from his Dominion, but he turns them as the Rivers of Waters. The effectual Operation of Grace does not vio­late the native Freedom of the [Page 294] Will, but is congruous to it. God's drawing is by teaching: Every one that hath heard and learned of the Father, comes to me. When the Author of the Gospel is the Teacher of it, the most stupid and obstinate Sinners shall be convinc'd and obedient. To make this more clear, I will briefly consider the Intellectual Frame of Man, and the natural Subordination of the Faculties in their various Operations. As the Spring in a Watch, so the Under­standing is the first Mover in the reasonable Creature: the Under­standing has a double Faculty; the Apprehensive, to discover the Good and Evil in Objects presented to it; and the Judicative, to compare and ponder the Good and Evil discern'd in things; and accordingly to esteem or disvalue, to approve or dislike. The Will chooses what the Under­standing commends, and rejects what the Judgment condemns. The [Page 295] Affections of Desire and Delight are from the Choice of the Will, the Affections of Aversation and Flight are from the Rejection of the Will. The Pursuit or Neglect of Things, the Application or Op­position we make in our Actions and Practice to them, is from the Delight or Distaste of Things in our Affections. But when Lust enter'd into the Soul, it perverted this Or­der. As the strong Tide of the Sea pouring into Rivers, turns them back to their Springs, in a Course contrary to their natural Motion: thus the Heart overflowing with a strong Tide of Corruption, emp­ties it self into the Head the Spring of Actions: the unholy Affections work upon the Will to reject the Offers of Grace in the Gospel; and the corrupt Will works upon the Mind to vilify them. 'Tis to be observ'd, that the Tempter works upon Mens Minds in the unnatural [Page 296] way; he makes use of the disorder'd Affections to pervert the Will, and of the perverted Will to divert the Understanding from due Conside­ration of Objects, and to corrupt its Judgment. But God works by the Understanding on the Will and Affections, according to the regular Dependance of those Faculties.

The first Beam of saving Grace shines into the Mind with so strong a Light, discovering Spiritual and Eternal Things in their Reality and Glory, that the Will and Af­fections are drawn to choose, and embrace, and to follow them with Zeal and Constancy. In this blessed Work, we are to consider the Re­velation of the Object, and the Irradiation of the Mind. As in the discerning of Corporal things, there must be Light in the Eye, or there can be no Seeing, and Light in the Air, or there can be no Sight: So the great Mysteries of Godliness, [Page 297] which are of impossible discove­ry without Revelation, are made known in the Gospel; and the Understanding is illuminated to see them in their Reality and tran­scendent Goodness, as the Apostle expresses, This is a faithful saying, and worthy of all Acceptation, that Jesus Christ is come into the World to save Sinners. He prays for the Ephesians, That the God of our Lord Jesus Christ, Ephes. 1. the Father of Glory, may give them the Spirit of Wisdom and Revelation, in the Knowledg of him; that the Eyes of their Understanding being inlightened, they may know what is the Hope of his Calling, and what the Riches of the Glory of his Inheritance in the Saints. Altho the Evidence of Faith be not so clear as that of Sense, yet 'tis so sure, that the Adherence of Faith is more firm to its Objects, tho future, than of Sense to things present. With the Irradiation of the Mind there is such a determining [Page 298] fluence on the Will and the Affecti­ons, that Christ and Heaven are joyfully chosen before all things. In converting Sinners there is not a bare proposal of the Objects of Faith, with the Motives to believe and accept them, and Men are left to their own Discretion and Choice: The Holy Ghost who certainly knows the manner and efficacy of his own Operations, expresses converting Grace by the exceeding Greatness of his Power to­ward Ephes. 1. them that believe, according to the working of his mighty Power, which he wrought in Christ when he raised him from the Dead, and set him at his own Right-hand in Heaven. 'Tis true, the Principle of Resistance in cor­rupt Nature is not quite extin­guish'd; but actual Resistance is overcome by the holy Spirit, who works to will and to do of his good Pleasure.

[Page 299] In the Human Will we are to consider the Faculty of choosing and refusing, which includes in it Freedom and Liberty, without which it ceases to be a Will. 2. The Depravation of it: and this consists in a necessity of choo­sing the Evil of Sin, represented as pleasing to the Carnal Affections, and rejecting the Law of God, which is holy and good. The sinning Will contracted this necessi­ty. Now Grace does not destroy the Nature of the Will, but changes its Quality: of Carnal and Earth­ly makes it Holy and Heavenly: this is exprest by a new Heart, and a new Spirit. And when the Spirit of the Mind is renewed by illuminating Grace, and the Will and Affections of the Heart are renewed by puri­fying Grace, the Will does as freely and necessarily choose Spiritual and Eternal Things, as in the State of Nature it chose Things pleasing to [Page 300] the corrupt Appetites. God draws Sinners to himself with the Cords of a Man, in a rational way, with­out Violence to their Faculties, and fastens them by Bands of Love. He instructs the Soul, and infuses such a Principle and Disposition as is sutable to the Doctrine. When the Will is directed and drawn, by the illuminating Guidance of the Mind, to choose and embrace the most excellent Good, and the other Faculties to obey, this is Man's true Liberty. In Heaven the unvari­able fixing the Will upon God our Supream Good, is its Perfection and Felicity.

The outward Means of inducing Men to comply with God's Call, is the preaching of the Word. If it were the Will of God, he can immediately create Men as Adam, in compleat Stature, and with the Perfection of Reason; but he makes use of Second Causes, forms them [Page 301] in the Womb, brings them into the World by the ordinary way of the Earth, and raises them from In­fancy to a mature State, according to the Rules of Nature. Thus God could by one Act sanctify Sinners in Perfection; but he is pleased by the preaching of the Word to convert Sinners, and gra­dually perfect the Saints: The Go­spel is the Ministry of Reconcilia­tion, 2 Cor. 5. and of Regeneration. And James 1. this is very congruous to the Hu­man Nature: for the Sinner is not converted, as a Stone ascends by a forc'd and blind Motion, but is instructed and affected by propo­sing Objects to his Mind and Will, and acts according to the Impression he received from them. Now the Natural Man being a Servant to Corruption, the external propounding of the most powerful Objects and Motives cannot change him: the converting Efficacy of the Word [Page 302] is from Jesus Christ. To make this more evident, let us consider, In every Action where an Instru­ment is us'd, the Action is proper­ly ascrib'd to the Agent. God is a pure Spirit, without any Composi­tion of bodily Organs of Speech; yet when he form'd a Voice in the Air for the proclaiming the Law, He spake; and whether by any Exod. 20. 1. created Voice, or by the Voice of Men appointed for preaching the Deut. 5. 4. Gospel, he speaks. In human speaking, the Voice is from the Tongue, but the Sense and Mean­ing is from the Mind that directs it. From hence it is that the Gospel preached is of admirable Efficacy, and works above the Power of any Creature. The Word of God is quick and powerful, and sharper than any two­edged Heb. 4. 12. Sword, piercing even to the di­viding asunder of Soul and Spirit, and of the Joints and Marrow; and is a Discerner of the Thoughts and Intents [Page 303] of the Heart. It subdues open Re­bels, and makes their Pride and Confidence fall as low as Hell; it mollifies the most obdurate, and makes them compliant to the In­vitations of Grace. And altho the Minister be never so mean in his Person and Appearance, yet a weak Instrument in an Almighty Hand does Wonders.

Our blessed Saviour in his Per­son was the first Preacher of the Gospel; and in his Sermons we are directed how to work upon the Reason, and the Affections of Sinners, by which alone they are capable to be moved. The Substance of his several Sermons was, Repent ye, and believe the Mark 1. Gospel.

1. The Order and Progress of converting Grace is by the Con­viction of the Mind, to turn the Will and Affections. Sin prevails in Men by the love of Pleasure; and [Page 304] till there be a mixture of what is more bitter than Sin is sweet, they will not forsake it. The World corrupted by Lust, is an imaginary Paradise, wherein there is nothing but forbidden Fruit; and the Fruit is so pleasant to the Eyes and Taste, that only flaming Terrors will ex­pel them out of it. No Man will cut off his Right-hand till an in­curable Gangreen has seiz'd on it. The light neglected Notions of Heaven are ineffective to reform Sinners; till the Terrors of the Lord are set in array against them, they are fasten'd in their Sins. Of this there is visible and frequent Ex­perience: how many that have lived in a careless Contempt of God till their last Sickness, and when they feel themselves sinking to the Grave and Hell, and Con­science is an exact Remembrancer and terrible Accuser of all their in­ward Wickedness and notorious Sins, [Page 305] then what furious Reflections do they make upon themselves? and what Promises do they make if they might be spar'd? 'Tis there­fore the first Duty of Ministers, by clearing Light and convincing Strength to work on Conscience, and by the Mediation of it to ap­ply Guilt and Wrath to the Sinner, that he may be restless in his Sins. The Wrath of God is revealed from Rom. 1. Heaven against all Ungodliness, and Un­righteousness of Men: 'tis decreed be­fore the World was, 'tis denounc'd in the Word, and shall be fully ex­ecuted in the Day of Wrath, and the Revelation of the righteous Judgment of God: nothing is more certain than that Day, and nothing so heavy as that Wrath. 'Tis a Burden so in­supportable, that the Son of God was ready to sink under its Weight: he meekly and silently endur'd all the cruel Rage of his Enemies, but mournfully broke forth, My [Page 306] God, my God, Why hast thou forsaken me! Who can understand the Con­sequence of that Complaint? Who can support himself under the Ap­prehension of an absent and angry God? When the convinced Person ponders his Sins, what Indignities he has offered to the glorious God his Maker and Preserver, his Law­giver and Judg; that he has abus'd his Mercies, perverted his Benefits, and emploied them in the Service of Satan; that he has despis'd his Justice, and ventur'd upon his in­flam'd Anger for transient Plea­sure and trifling Profits; when these killing Aggravations are duly consider'd and laid close to the Heart, how are all the sorrowful Affections moved? serious Grief that springs from the Depth of the Soul, confounding Shame, anxious inquiring Fear, to stop the Execu­tion of the fatal Sentence past a­gainst him? Thus 'tis related of [Page 307] those Converts at the first Sermon of St. Peter, that being convinc'd of their Crimson Guilt in their cru­cifying of the Lord Jesus, they were pricked in their Heart, and said to the Apostles, Men and Brethren, what shall we do? Then Sinners will humbly sue for Peace by the blessed Peace­maker Jesus Christ: then Salvation will be so much the sweeter, by how much the Danger was more threatning. The Recovery from Death to Life is a double Life.

2. The Lord Jesus must be pro­pos'd as an all-sufficient and compas­sionate Saviour, who invites the weary and heavy-laden to come to him for Rest. This is the order of the Spirit's Ope­rations, first to convince of Sin, then of Righteousness. 'Tis true, there are diversities of Workings; the Spirit instructs and terrifies Sinners by his Office of Bondage, but not always in the same manner and degrees: but the Soul is so humbled [Page 308] by the sight of Sin, and impen­dent Wrath, as it sees and feels the necessity of a Saviour, and is wil­ling to comply with the Terms of Mercy offered in the Gospel. The whole need not a Physician, but those who are sick. A condemned Man values a Sheet of Paper wherein his Pardon is written and sealed, more than the Conveyance of a rich Estate. One near drowning values a Cord thrown out for his Rescue, more than a Crown. Thus when the Guilty are deeply sensible they have lost the Favour of God, and cannot fly from his Power, and there is but a step between them and Eternal Death, then a Saviour will be infinitely precious, and they will entirely close with him. Now the Gospel represents the Son of God incarnate.

1st. An all-sufficient Saviour by his Propitiation, and Intercession. The Excellency of his Obedience, [Page 309] and the Excellency of his Person were influential to obtain the Par­don of Sin. His Propriety in the Sacrifice, and the Value of it, was requisite to atone the just Displea­sure of God for our Offences. 'Tis said, he offered his own Body on the Tree: his peculiar Right in it was requisite to make it a proper and acceptable Sacrifice. 'Tis true, the Father and holy Spirit had the same Right in the Human Nature of Christ as the Son had, with respect to the making it: but the Son by assuming it into a Personal Uni­on with himself, has a peculiar Right in it, and offer'd his own in a strict sense. And in Consequence to this, his Sacrifice was of infinite Value: He did not compound with God, but paid a Ransom equiva­lent to what was due for Sinners. He bled a Fountain from his woun­ded Side, that cleanses from all Sin. 1 Joh. 2.

[Page 310] 2dly. By his Intercession. He is able to save to the uttermost all that come to God by him, for he ever lives to make Intercession for them. God pardons Sin as a Soveraign upon the Throne: his Authority is pre­served entire without any Conde­scension of his Person; therefore the Blood of Christ shed on the Cross, is pleaded in Heaven to re­concile God to us: he satisfied Justice, and sollicites Mercy: his Blood speaks still, and its Voice is as powerful as ever. The Prevalency of his Intercession depends upon the Dignity of his Sacrifice; the Dear­ness of his Person to the Father, does also assure us of his favoura­ble Audience. He declar'd on Earth, I know thou always hearest me.

3dly. The Gospel sets forth his Willingness to save us. Faith has an Aspect upon Christ as able and willing to save: for Power with­out a Will to save is unprofitable, [Page 311] and the Will without Power is fruitless and ineffectual. For the begetting of Faith we are to con­sider the Proposal and Offer of Grace in the Gospel, and the Pro­mise of it.

1. In the Gospel there is a Pro­posal of Grace to all: the Invita­tion is universal; Whoever will, let him come to the Waters of Life freely. Our Saviour gave this Command to the Apostles, Preach the Gospel to every Creature. Neither the num­ber nor quality of Mens Sins are a Bar against their coming to Christ for Life. None are excluded but those who exclude themselves. In the Parable those were earnestly invited by the Command of the Master of the Feast, who refused to come. This Offer of Grace and Life to all that will humbly receive it, is the first Foundation of Faith, and induces our Accep­tance of it: for without this, the [Page 312] self-condemned Sinner sinks into Misery bottomless and helpless. The most miserable Despair is drawn from Impossibility. If Men think 'tis impossible to obtain what they desire, they will not endeavour to obtain. 'Tis easily clear'd by the Scriptures, if Men will believe the Scriptures when they are clear, that as the Bra­zen Serpent, the Sign of Salva­tion, was lifted up on high, and made obvious to every Eye, to convey healing Virtue to those who were stung by the fiery Ser­pents; so our crucified Saviour is lifted up in the Gospel for every Soul-wounded Sinner to regard. The belief of inviting Mercy opens the Springs of Godly Sorrow: a Natural Sorrow arises from the sense of oppressing Evils, and is terminated upon our selves: a Spi­ritual Sorrow proceeds from the sense of our Unworthiness, and the [Page 313] Divine Goodness, that is so ready and desirous to save us.

2. There is a Promise of Grace to all that repent and believe. Our Saviour encourages us, Come unto me all ye that are weary and heavy-laden, and I will give you Rest. Those who feel Sin as an intolerable Burden, and their fainting Souls are with­out Support, let them devolve their Burden upon him, and trust en­tirely in him, they shall obtain blessed Rest. The timerous Sinners that tremble under the Weight of their Guilt, are encouraged; for in this condition Christ invites them to come to him, and promises Rest. Let them aggravate their Sins to the highest, yet St. Paul challenges the Precedence as the chief of Sin­ners, and obtained Mercy. When the Heart is broken for Sin, and from it, not to believe the Promise of Mercy, is dishonourable to our Saviour's Love, and the Value of [Page 314] his Blood, as if not sufficient to save poor Souls that would fain live in him. We have the strongest Testimony of his Love, in dying for us when we were Enemies. Christ came with this Intention to save Sinners; and when they come to him, will he reject them? He cannot deny himself, he's Truth, and he has most expresly declar'd, Who­ever comes to me, I will in no wise cast out: and this Promise is confirm'd by the Will of his Father that sent him. Christ invites thirsty Souls to par­take of the Waters of Life; and when he has inspir'd them with ardent Desires, and they come, will he send them away empty? 'Tis absolutely impossible for him who is incarnate Love and Mercy, to despise and reject the Soul that looks to him, that longs and lan­guishes after him, and will be ever unsatisfied without him.

[Page 315] In short, the precious Promises in the Gospel, of the Pardon of Sin, and eternal Salvation, are so pro­posed to us, that the Hope of re­turning Sinners may be cherish'd and confirm'd, and the Presump­tion of secure Sinners may be dash'd and controul'd. While we are in this middle State, the fear of Cau­tion, join'd with the lively hope of Mercy, is the most congruous Tem­per, and becoming the Breast of a Christian. The Presumer is like a Ship without Ballast, floating so lightly in his own Folly, that every Gust of Temptation over­sets him. The fearful Spirit is like a Ship over-laden; and if not lightned, will certainly sink and perish. Fearless Security exposes to all the Temptations that gratify the Carnal Appetites: desponding Fear causes a neglect of the Re­medy. If there be no fear of Pu­nishment, [Page 316] or no hope of Pardon, the Consequences are equally fa­tal.

3. 'Tis necessary in order to the bringing Men to Christ, to re­move their carnal Prejudices. The first and most fear'd Difficulties are, That serious Religion will be a damp to all their Joys, a harsh and unreasonable Restraint of their Liberties, a Bar against all the Ad­vantages of the World: the sickly Fancy is frighten'd at the thoughts of this. If the Way to Heaven were short and fair, Men would like it; but 'tis long and deep, and they are discouraged, as the Israelites with the tedious and troublesom Wilderness, before their arrival at the Land of Promise. According­ly Carnal Men cast a slanderous Shade upon Religion, as a melan­choly, severe and joyless Discipline. Now we may rectify these Mistakes [Page 317] by the Light of Scripture, of Rea­son, and of Experience.

(1.) The Scrpiture declares that the Ways of Wisdom are Ways of Plea­santness, Prov. 3. 17. and all her Paths are Peace. The Entrance, the Progress, and Continuance in these Ways, is joy­ful to the renewed Soul. Let us take a right View of the Divine Commands, the Sum of them is this, That Men would be happy here, and for ever. We are com­manded to know God and Jesus John 17. 3. Christ, this is our Life: to trust in him, this is our Strength: to love Isa. 30. 15. him and delight in him: And are not Love and Joy the most plea­sant Affections? and is not God the Psal. 37. most amiable and pleasing Object? We are commanded to fear him: and is it not most reasonable to fear the loss of his Favour, which is Heaven, and the incurring his Wrath, that is the deepest Hell? [Page 318] We are commanded to obey his Laws; and our Saviour assures us, his Yoke is easy, and his Burden is light: 'tis an easy and easing Yoke, that frees us from the most cruel Bon­dage of Sin and Satan. And will not Men believe the Testimony of Eternal Truth, rather than their fond Fancies and corrupt Appe­tites? We are commanded to hear his Word; and is it not a Happiness to be directed in the way to ever­lasting Life? We are commanded to pray continually; Is it not a blessed Privilege that poor Dust may ad­dress their Requests to the Lord Al­mighty, the Possessor of Heaven and Earth, with an Assurance, that those Petitions are most pleasing to him, that are for his most excellent Blessings?

Besides this, nothing is forbid but sinful Pleasures that will end in eternal Torments: sinful Pro­fits, [Page 319] the gaining of the World, with the loss of the Soul: the Gain is nothing, and the Loss is infinite. Now where are the Chains and Fetters that are so hard and heavy as Carnal Men complain of? All his Commands are Precepts of Hap­piness.

(2.) This Testimony of Scrip­ture, Carnal Men esteem a noto­rious Paradox: they can taste no Pleasures but what are steep'd in Sense. Take away the Enticings and Blandishments of the Carnal Appetites, they understand no other Pleasure: which is such a Deceit, as if a sick Person who feels no Pleasure but in the soft and easy Intermissions of his Disease, should conclude if he were entirely freed from it, he should be deprived of all Pleasure. Whereas the Pleasure of Health is far more desirable and constant. The Angels are ab­solutely [Page 320] exempt from the Desires of our carnal Faculties, and with­out carnal Fruitions, but are ever blessed and joyful in the direct Possession of what is good, not in the relief from Evils either natural or accidental, as Hunger and Thirst, or Sickness and Pain.

Pleasure results from the sutable­ness between the perceptive Facul­ties and the Objects that affect them: if there be no harmonious Proportion, there will be no Mu­sick, no Delight. Now 'tis true, while Flesh is the prevailing In­gredient in a Man, he only re­lishes the Satisfactions of the Senses: he cannot enjoy God, he cannot delight in doing his Will, no more than a Swine can in clean Pasture, whose natural Property strongly inclines it to wallow in the Mire. But when the Soul is clarified and purged by the great [Page 321] Refiner, how sublime and satisfy­ing a Pleasure does it feel in the Love of God, and in his Service! As in natural feeding, when the Palat is in its due Temper, the Taste commends our proper Food to the Appetite, and the Appetite to the Stomach; but a foul Stomach disaffects the Appetite, vitiates the Pallate, and the most savoury and wholsom Meat is loathsom when the Disease is the Taster: Thus if the Soul be in its due Temper, the doing the Will of God would be our Meat and Drink, mixt with a sweeter Pleasure than those natural Operations are: but the Soul is so corrupt and carnaliz'd, that it has no Taste of the pure Delights of blessed Spirits in Communion with God: like the Israelites who despis'd the Bread of Angels, and impatient­ly longed for the Onions and Gar­lick and Flesh-pots of Egypt. Till [Page 322] Men die to Sin, the Supper of the Lamb will be insipid and nau­seous.

The Carnal Mind as grosly mis­takes about Liberty. 'Tis horrible Folly to think true Freedom consists in doing whatever the vicious Affections require, in conversing with such Persons as foment and gratify them. Is that Person free that is fetter'd with as many Chains of Hell, as he has predominant Lusts? Was the possest Person free who lived among the Tombs, a­mong contagious Carcases? Then a Sinner, that without the fear of Hell obeys his depraved Appe­tites, and associates with those who are corrupt, and Corrupters by their wicked Example, is free. But 'tis evident that the Mind, the superiour leading Faculty, is in Bon­dage while the Passions reign, and the sensual Worldly Wretch with [Page 323] his imaginary Liberty, is the most accursed Slave. Till the Son makes us free from the tyrannous Power of Sin, we are not free indeed. Till Reason enlighten'd by the Word, resumes its Right and Jurisdiction, and leads the Will to choose what is best for a spiritual immortal Creature, and the other Faculties to obey, we are the Slaves of Satan. When we are made free from Sin, and Rom. 6. become the Servants of Righteousness, and yield an ingenuous delightful Subjection to God's Laws, we enjoy a State of Liberty. Nay, the Ser­vice of God is our Glory. He that loved us, and wash'd us from our Sins in his Blood, has made us Kings and Priests to God. The most eminent Acts of Royal Authority are to go­vern the Subjects by equal Laws, and to subdue the Enemies of the Peace and Prosperity of the King­dom: and when Divine Grace [Page 324] reigns in the Heart, it regulates all the Thoughts and Affections, the inward and outward Faculties, according to the holy, just and good Law of God, and subdues these rebellious Lusts that disturb the Or­der and Tranquillity of the Soul.

(3.) Experience proves that a State of Religion is most delight­ful. Whenever the captive Soul is rescued from the Bondage of his Lusts, and prefer'd to the Service of God, how sweet is the Change? and how bitterly will he complain, other Lords have had Dominion over me, but thy Service is the truest Freedom? Did ever any of the Saints complain that God is an austere Master, that his Service is a melancholy joyless Condition? No, in their Esteem and Affecti­ons, his Law is the most pure, pre­cious, sweet and profitable Good. His Commands are not grievous: they Psal. 19. [Page 325] obey them from Choice and Com­placence. They love the Law­giver, and like the Laws. Com­munion with God in his holy Or­dinances, is a Heaven upon Earth to them. One day in thy Courts is Psal. 84. better than a thousand in the Vanities and Business of the World. In the Presence of God is Fulness of Joy; and the more we are admitted into his Presence here, the more we are admitted into his Joy: all the blessed Means of our drawing near to God, and his drawing near to us, are the Gate of Heaven, and Entrance into Glory. David, who was so acquainted with God, declares, There be many that say, Who will shew us any Good? Lord, lift thou up the Light of thy Countenance upon me. Thou hast put more Joy into my Heart, than when their Corn and Wine increased. A Joy more solid and satisfying, than carnal Men receive in the Spring­tide of their Fruitions. As one [Page 326] Spark of God's Wrath firing the Conscience, is more terrible than the most fearful Evils in the World: so one Beam of his Favour enlight­ning the Soul, is more sweet and ravishing, than all the most valued and desir'd things in the World.

III. I Shall now prove 'tis the great Duty of the Ministers of Christ to apply themselves with a holy Zeal to bring Men to par­take of the saving Mercies of the Gospel.

This will appear by considering,

1. The Command of God, from whom they are sent, lays the highest Obligation upon them to perform their Duty. The manner and de­grees of Obedience, are measured by the greatness of the Authority that enjoins it. To Soveraign Au­thority, [Page 328] immediate, absolute, and supream Obedience is due. The Authority of God is more binding than the highest in Princes, or the dearest in Parents: What are all Kings of the Earth to him? less than nothing. Temporal Greatness consists only in Com­parison. In the Scale of Magi­stracy, the Superiors to some are subordinate to others: But the Majesty of God is absolutely and truly Infinite. And as the imme­diate Servants of the King are under special Obligations to obey his Commands, besides the common Duty of his other Subjects; so the Ministers of the Gospel by their Consecration and immediate Re­lation to God, are bound with all zealous Diligence to do his Will.

2. 'Tis the principal End of their Commission. God designs in the Contrivance and Revelation [Page 329] of the Gospel, to glorify his Mercy, and his Son in our Salvation.

First, Love is the clearest and most adequate Notion of the Deity; God is Love. Now Mercy is medicinal, healing, and recove­ring Love. The Object of it is the Miserable and Unworthy. In God's Moral Government, Mercy and Justice are the leading Attri­butes, and Mercy in its Exercise has the Supremacy: Mercy rejoices against Judgment. When our first Parents were cited to Judgment for their rebellious Sin, Mercy pro­mis'd a Saviour before the Sentence was pronounc'd. God is stiled the Father of Mercies; 'tis his natu­ral Off-spring, the freest and most delightful Emanation from him. Judgment is his strange Work, that by Constraint he executes. He does not afflict willingly the Children of Men: God is more pleased to see the Fruits of his Mercy in his Creatures [Page 330] restor'd to Happiness, than the Effects of his Justice in the Guilty and Miserable. To be inclin'd to do Evil and Hurt, is an Imperfecti­on infinitely distant and opposite to the Divine Nature. The Lord God is a Sun: and as 'tis proper to it to enlighten, revive and refresh the World by its Operations and Influences; 'tis accidental to con­sume and destroy, and proceeds from the Imperfection of Things upon whom his Beams fall. Thus 'tis according to the Nature of God to dispense the liberal Effusions of his Goodness to the Creatures; if they feel the Effects of his Justice, 'tis for Sin that deserves it, and draws it forth into Exercise. Mercy is God's Glory: by Glory we under­stand the Lustre that results from the Perfection of Things, and is attractive and worthy of Admi­ration. There is Light in one Beam of the Sun; but Glory re­sults [Page 331] from the Union of all its Beams in their full Strength. Ac­cordingly a double Glory belongs to God.

1st. His Essential Glory, that re­sults from his transcendent Excel­lencies; the supream Beauty and Brightness of that unapproachable Light wherein he is said to dwell: every Attribute being truly infinite, is most glorious.

2dly. Declarative Glory, that consists in the Operation and In­fluence of God's Perfections, and in the humble and thankful Ado­ration of them by intelligent Crea­tures. Some Divine Attributes are more eminently the Glory of God: as they are more declarative of his Perfections, and more sensibly and powerfully affect the Minds and Hearts of Men. In this respect Mercy, as 'tis the most benign and comfortable, so 'tis the brightest Light in all the Constellation of [Page 332] the Divine Attributes; 'tis our Hap­piness we are under it Aspects and Influences. The other essential Ex­cellencies of God are regarded as the Qualities of our Soveraign infi­nitely above us, with most humble Fear and respectful Admiration: But his Mercy represents him as our Father and Friend, and engages our Affections entirely to him. When Moses desir'd to see God's Glory, he told him, his Goodness should pass before him. Now Mercy is the most excellent Degree of Goodness. 'Tis Goodness primarily excited and active from it self, and takes occa­sion from the Misery of the Crea­ture to be beneficent. 'Tis observa­ble, when he was proclaimed in his glorious Titles, The Lord, the Lord God, Merciful and Gracious; next to the Deity, Mercy is plac'd as his dearest Attribute: and of the thir­teen Titles of Honour attributed to him, nine belong to Mercy, to [Page 333] signify the advantage it has above Justice. Mercy is his peculiar Treasure: 'tis said he is rich in Mercy, not in Possessions, tho the Earth is the Lord's, and the fulness thereof: his Riches are not without himself, but in his own Perfections. Now 'tis the great Design of God to glorify this Attribute in the Salvation of the Lost and Miserable. Adam had sufficient Grace to stand, but was free to fall, and by the Fraud of Satan join'd with his own Folly, was seduc'd from his Duty, and involv'd himself and all his Pro­geny in utter Ruin. It was very becoming God that his Enemy should not obtain his End, that Man­kind should not be the eternal Tro­phy of the Tempter, and so noble a part of the Creation be as it were abolish'd for ever. From hence the Mercy of God took its Rise, and most apparently and eminently de­clar'd it self, in sending his Son the [Page 334] Heir of his Love and Glory, to be the Redeemer and Ransom of the Lost and Miserable.

The Gospel is made up of Ar­guments and Endearments, of Com­mands and compassionate Calls, of incouraging Invitations, and the most constraining Motives, that sinful Men would apply themselves to our blessed Saviour, and not perish for ever in their Sins. And God has appointed an Order of Men consecrated to this Service. This is most excellently exprest by the Apostle; Now we are Embassadors for Christ, as tho God did beseech you 2 Cor. 5. by us, we pray you in Christ's stead, be reconciled to God. From hence the Duty of Evangelical Ministers is clear and consequent, that with zealous Affections and persevering Diligence they should endeavour to bring Souls to partake of the Grace of the Gospel. An Objection may be raised.

[Page 335] If God be pleased with the Sal­vation of sinful Men, why are not all saved? for nothing is the Ob­ject of his Will, but is within the compass of his Power.

The Objection is specious, and may surprize at first, but duly con­sidered, may receive a sufficient Answer.

1. 'Tis a leading Rule, that when Doctrines are clearly revealed in the Scripture, we must yield our Assent, tho we cannot resolve all the Difficulties that are raised a­gainst them. 'Tis unreasonable to deny what is evident, because we cannot unfold what is obscure. There is no Doctrine more fre­quently and emphatically asserted in the Divine Writings, than that the Repentance of a Sinner, and his acceptance of Pardon and Life is very pleasing to God. He assures us in the most sacred and solemn manner of this: As I live, saith the Ezek. 33. 11. [Page 336] Lord, I have no pleasure in the Death of the Wicked, but that the Wicked turn from his way, and live: He is willing they should be saved, and they are wilful to be damned. With what render and melting Compassions does he argue with them, Why will ye die, O House of Israel? as if they were upon the brink of Hell, and ready to drop into irrecoverable Misery.

2. We must distinguish between his directing Will, and his approving Will: whatever God decrees to effect, shall be infallibly accom­plish'd; but many things that he approves, are left undone. His Commands are his Will, the Rule of our Duty, but not of his Pur­pose what he will do. The Scrip­ture mentions the Word of God's Power, and the Word of his Ho­liness. The Word of his Power effects all things according to his Will: but the Word of his Holiness, [Page 337] his Laws declar'd to regulate our Lives, are often oppos'd, and with­out Efficacy.

3. The Wisdom of God directs all the Operations of his Attributes; that orders the Dispensations of Mercy, and the Inflictions of Justice. When the Apostle had considered the astonishing Oeconomy of Pro­vidence with respect to the Jews and Gentiles, he breaks forth, O the Depth of the Riches both of the Wisdom Rom. 11. 33. and Knowledge of God! How unsearch­able are his Judgments, and his Ways past finding out! That so great a part of the World live in Darkness, and die in Darkness, and go to their Fathers where they shall never see Light, and the Day-spring from on high visits other Nations, is accor­ding to the Counsel of his Will.

4. God does afford assisting Grace to Sinners, which if they im­proved, he would not desert them. The Gospel is the Ministration of the [Page 338] Spirit, to illuminate, excite and perswade Sinners not to forsake their own Mercy. He strives with them, he woes and waits to be gracious, till by their obstinate Resistance they quench his holy Motions. 'Tis true, he dispenses Grace in different degrees, for he is the Master of his own Favours: but tho effectual converting Grace is not bestowed upon all, yet there is common Grace, that has a tenden­cy to Conversion, which if hum­bly and thankfully improved, such is the most free and excellent Good­ness of God, Men would receive further Supplies. But they are careless and opposite to his gracious Operations, therefore the Spirit is most righteously withdrawn from them. He that in Luxury has wasted his Estate, 'tis just he dies in Poverty. Besides this, 'tis very considerable, that Men shall be condemned at the last Day not for [Page 339] mere Impotence, but obstinate Op­position: they loved Darkness rather John 3. 19. than Light, because their Deeds are evil: not for the want of that Grace they did not receive, but for the neglect to improve that Grace they had received, and rejecting what was offered. The slothful Ser­vant was condemn'd for hiding his single Mat. 25. Talent in a Napkin, not because he had not five Talents.

Secondly, 'Tis the great Design of God to glorify his Son. When he brought his First-begotten into the World, the Command was, Let all the Angels of God worship him. God Heb. 1. has given him a Name above every Name, that at the Name of [Jesus] every Knee should bow, of things in Heaven, and Earth, and under the Earth; and every Tongue should confess that Jesus Christ is Lord, to the Glory of God the Fa­ther. Those who cross his Su­preme Wisdom and Soveraign Will, shall by a constrain'd Submission [Page 340] acknowledg the high Dignity of his Son.

The great Command of the Gospel is, that Men should believe on the Name of his Son Jesus Christ: Him 1 Joh. 3. 23. hath God exalted to be a Prince and a Saviour, for to give Repentance and Acts 5. 31. Remission of Sins. The Death of Christ may be considered as an Act of Obedience to God, and of Love to Men. His Intention was to glorify God, by bringing lost Souls to him. Now 'tis promised as a Re­ward of his Sufferings, he shall see of the Travail of his Soul, and be satis­fied. He is infinitely pleased with the Salvation of Souls, as the Fruit of all his Anguish and bloody Agony. The Election of a num­ber of the lost World, that shall believe in him, and be adopted and saved by him, has a special respect to his Honour, that his Death might not be in vain: that the Son of God may be magnified [Page 341] in his unspeakable Love to them, and their sincere Obedience to him: his relative Glory, as Head of the Body, will shine in them for ever.

'Tis also observable, the Decree of Election is of infallible Accom­plishment, both as to the Conver­sion and Perseverance of the Elect, not only because the Divine Will is unchangeable and insuperable with respect to the Events deter­mined by it, but with a peculiar regard to the Glory of Christ. No Principle of Opposition in the cor­rupt Heart of Man can frustrate the Operation of God's Spirit, either in the powerful entrance, or sure con­tinuance of his Grace. Our Sa­viour tells us, All that the Father gives John 6. 37. me, shall come to me. And, speaking of his Sheep, he saith, My Father John 10. 29. which gave them me, is greater than all: and none is able to pull them out of my Father's Hand. The Purpose [Page 342] of God, and Purchase of Christ se­cure their Salvation: for these our Saviour intercedes, Holy Father, keep through thine own Name, those whom John 17. 11. thou hast given me, that they may be one, as we are. His Mediation is never interrupted: when Christ's Prayer and God's Power are in­effectual, then may they fall away totally and for ever, whom God keeps, and Christ commends to his keeping. From hence it appears, that the Ministers of the Gospel are indispensably obliged zealously to endeavour the Salvation of Souls, which the Father has de­sign'd for the Honour of his Mercy, and which the Son of God esteems his dearest Glory.