CHAP. I.

THose that are to paint or print a pitcht field, within the compass of a sheet or two of paper, can make but few Souldiers whole and compleat; but are forced to set down for the most part, their heads onely or their helmets. So I intending to say onely e­nough of these Subjects, shall be brief, and but select out here and there that which will make most for my purpose, and the Readers benefit.

It is the Abstract of Religion, to imitate and obey him whom we profess to worship: neither are we worthy to be called Christian, except we imitate Christ, and endeavour to frame our lives, according to the Rules which he hath prescribed in his Gospel. And why was the Name Christian at first used, but to denominate the true Disciples and fol­lowers of Christ, and to distinguish them from the Heathen? as appears, Act. 11.26. But now, (to our shame be it spoken) let any one compare mens lives with Christs life, or those Rules which he hath given us: and he shall be forced to con­fess, that either the Gospel is none of Christs, or few among us are Christians. And yet there is scarce a man in the Nation, (be he never so vicious and wicked) but he will say he is a Christian, and hopes to be saved by Christ, which alone may move wonder to astonishment! How much more, if we shall compare the numberless number of our great, and grievous abominations, wherewith our land is filled from corner to corner, with the many and great means which God hath af­forded for our reclaiming.

The principal end for which man was created, after the Image of God, and endowed with gifts and abilities, above all other visible creatures; was, that we might honour, love, and serve our Creator, and enjoy communion and happiness with him for ever. And for the same end also, did the onely Son of God die, when we (by eating the forbidden fruit) had turned that Image of God, into the Image of Satan, being in reason past hope of recovery, even to redeem us, out of the hands of our spiritual enemies; that we might serve our Creator and Redeemer, according to those precepts which he hath given us in his Word; and to set forth the praise of him, who hath done all this for us, Luke 1.73, 74, 75. That we should be holy, and without blame before him: That he might purge us, to be a peculiar people to himself, zealous of good works: That we should deny ungodliness, and worldly lusts: And that we should live soberly, righteously, and godly in this present world. And withal, That we might enjoy everlasting commu­nion and happiness, with our Blessed Maker and Redeemer, as the Holy Ghost sets it down, Ephes. 1.4. Tit. 2.12, 14. 1 Pet. 2.24. 2 Tim. 2.19. Psal. 116.12, 13, 14.

But alas, most men know no other end of their Creation but Recreation; no other end of their Redemption, but to sa­tisfie their lusts; to eat, drink, sleep, sin, and make others to sin; to pursue their profit, pleasure, honour. This (as they sup­pose) is all that Christ expects from them: For this is the sum of their Lords Prayer, Creed, and Ten Commandments. Whence (like men sleeping in a Boat) they are carried down the stream of this World, until they arrive at their Gravesend Death; without once waking to bethink themselves, whe­ther they are going to Heaven or Hell. So living like Beasts because they think they shall die like Beasts, and never give any account of what they have either acted or left undone. The lusts of the flesh, the lust of the eyes, and the pride of life, is all the Trinity that most men worship.

As for answering the end of our Redemption, which cost [...] less a price than the Blood of Christ. Men do not at all mind it, or if they do, they apply Christs Passion, as a warrant for their licentiousness, not as a remedy; and take his de [...] [Page]as a licence to sin his Cross as a Letters Patent to do mischief, so turning the grace of God into wantonness; as if a man should head his drum of rebellion with his pardon. As, O the pride, covetousness, cruelty, damnable hypocrisie, the cur­sed swearing and cursing, abominable and worse then beast-like drunkenness, adultery, lying, slandering, persecuting, con­tempt of Religion and all goodness, grinding of faces like edged tools, spilling of blood like water, racking of rents, detension of wages and workmens hire, incredible cruelty to servants, inclosing of Commons, ingrossing of commodities, griping exactions, with straining the advantages of greatness, Unequal levies of legal payments, spiteful suits, griping u­sury, bribery, perjury, partiality, Treason and Rebellion, Sa­criledge, simonaical contracts, and soul-murther, scurrility, and prophaneness, cousening in bargains, breaking of promises, per­fidious underminings, atheism, and a world of the like. In so much, that there is scarce one of an hundred whose know­ledg, belief, and life, is in any degree answerable to the Go­spel. And so far are we from loving and serving Christ, that we hate and persecute those that do it, and that, for their so doing.

And (which does exceedingly aggravate our shame and wickedness) we have all vowed in our Baptism, to serve Christ, taken presse-money and great wages of him to that end, given security by Sureties, that we will fight against the World, the Flesh, and the Devil: Yet in a most shameful manner (the most of us) have renounced our Vow made to him, fled from his Standard, and fought for Satan and the World: seeking to win all we could from Christ, by tempting to sin, and by persecuting such as we see better then our selves. Nor does our Vow in Baptism more aggravate our sin, then does the great means that Christ hath used, to bring us out of darkness into light, and from the power of Satan unto God. As why do we in this Land enjoy so much light and means of grace more then other people? Why hath God delivered us from Paganism and Popery, and revealed to us his Word so plainly and fully? Why hath Christ continued his Gospel, (the best of blessings) amongst us, more then an hundred [Page 6]years? With such supply of able Ministers, that no Nation under Heaven may compare with us. Yea when neither his word, mercies, nor any ordinary means would serve the turn; why hath he at several times, and after sundry manners visi­ted us with several judgments, to try what they would do: but to invite and call us to repentance, and to mind us of our many engagements.

CHAP. II.

BUt wo is me! How few of us are the better for all? Yea what eyes can but run over to see for the most part, what lives men lead?

The Holy Ghost tells us in the Word, and we hear the same daily, That every man shall be judged according to his works, be they good or evil, Rev. 20.13. That we shall give an account at the day of judgment, for every idle word we speak, Matth. 12.36. That there needs no other cause of our last and heaviest Doom, then, ye have not given, ye have not visited, &c. Matth. 25.41, to 46. That the righte­ous shall scarcely be saved, 1 Pet. 4.18. That many shall seek to enter in at the strait gate, and shall not be able, Luke 13.24. That no unrighteous person shall inherit the Kingdom of God, but shall have their part and portion in that Lake which burn­eth with fire and brimstone, which is the second death. 1. Cor. 6.9, 10, Gal. 5.21. Revel. 21.8. That except our righteous­ness exceeds the righteousness of the Scribes and Pharisees, (who were no mean men for outward and formal performan­ces,) we shall in no case enter into the Kingdom of Heaven, Matth. 4.20. And that without holiness no man shall see the Lord, Heb. 12.14. Yet most men live, as if the Gospel were quite contrary to the rule of the Law; as if God were nei­ther to be feared, nor cared for; as if they were neither be­holding to him, nor stood in awe of him, both out of his debt and danger: Yea as if there were no God to judge, nor Hell to punish, nor Heaven to reward. I cannot think of it without astonishment! Neither would men speak as they speak, think as they think, do as they do, if they thought [Page 7]that their thoughts, words, and deeds, should ever come to judgment.

Yea, hear O heavens! be astonished O earth, and horribly afraid! that such a Nation so blest, and so long forborn, should be so foolish and ingratefull, as thus to requite the Lord. As consider with me, God of his goodness hath bestowed so many and so great mercies upon us, that it is not possible to express his bounty therein: For if we look inward, we finde our Creators mercies; if we look upward, his mercy reach­eth unto the Heavens; if downward, the Earth is full of his goodness, and so is the broad Sea; if we look about us, what is it that he hath not given us? air to breathe in, fire to warm us, water to cool and cleanse us? cloaths to cover us, food to nourish us, fruits to refresh us, yea, delicates to please us, beasts to serve us, Angels to attend us, Heaven to receive us; and which is above all, Himself, and his own Son, to be enjoyed of us! Yea, God of his goodness, hath removed so many evils from us, and conferred so many good things upon us; that they are beyond thought or imagination. For if the whole World were turned into a Book, and all the Angels deputed Writers therein; they could not set down all the good which Gods love in Christ hath done us. And as much do we owe unto God for the dangers from which he delivers us: As for the great wealth and dignities, whereunto he hath always rai­sed us. Now we are infinitely bound to bless God for his ex­ternal, temporal, inferior, earthly perishing benefits: How much more then should we praise him for the lasting fruits of his eternal love and mercy? as that we are not at this present frying in Hell flames, never to be freed; that we have the offer of Heaven, and eternal salvation: How thankful should we strive to be? Nor could we possibly be unthankful, if we seriously thought upon what God gives, and what he forgives? And certainly, if a friend had given us but a thousand part of what God hath, we should heartily love him all our lives, and think no thanks sufficient.

But that we may the better consider, what God hath done for us, observe that when man was in a most miserable and undone condition, by reason of original and actual sin, and [Page 8]of the curse due to both; being liable to all miseries in this life, and adjudged to suffer eternal torments in hell fire after death, having no possibity to escape the fierce wrath of Almighty God, who had already passed sentence upon him: When nei­ther Heaven, Earth, nor Hell, could have yielded any satisfa­ctory thing besides Christ, that could have satisfied Gods justice, and merited Heaven for us. Then, O then! God in his infinite wisdom and goodness, did not onely find out a way to satisfie his justice and the Law; but even gave us his own Son, out of his bosom, and his Son gave himself to die, even the most shameful, painful, and cursed death of the Cross to redeem us; that whosoever believeth in him, should not perish, but have everlasting life, John 3.16. A mercy bestowed, and a way found out, that may astonish all the sons of men on earth, and Angels in Heaven! Wherefore, O wonder at this you that wonder at nothing, that the eternal God should die to redeem our worse then lost souls, that we might not die eternally, and to bring salvation to us, even against our wills. 2 Cor. 8.9. O the deepness of Gods love! O the unmeasurable measure of his bounty! O Son of God, who can sufficiently admire thy love, or commend thy pity, or extol thy praise! It was a wonder that thou madest us for thy self; more, that thou madest thy self man for us; but most of all, that thou shouldest unmake thy self, that thou shouldest die to save us! But behold and stand amazed at the return we make of so many mercies! For whereas God hath removed so many evils (spiritual and corporal, temporal and eternal) from us, and conferred so many good things upon us; we by way of requital, have striven to multiply offences against him, and to make them as infinite in number, as his blessings. Loth I am to accuse my Nation, but Conscience compels me: for we are so far from loving and serving Christ for his unspeakable and unexpressible love, towards us; that what he commands, we do the contrary. Yea, we have done nothing from our infancy, but added sin unto sin; as God hath added mercy to mercy. There is no part, power, function, or faculty, either of our souls or bodies, that is not become a ready instrument to dishonour their Maker. Even every part dishonours Christ, which yet would be glorified of him. And as [Page 9]if we had contracted with the Devil, that we would abuse all our heavenly Fathers gifts, so fast as they come: his blessings make us proud, his riches, covetous; his peace, wanton; his meats, intemperate, his mercy, secure; and all his benefits serve us but as weapons to rebel against him. As we have been fatted with Gods blessings, we have spurned at his precepts. Resembling the Leopard, who wrongs him most, that gives him most fod­der. O my brethren! Englands unthankfulness hath striven ven with Gods goodness for the victory: as Absalom strove with David, whether the Father should be more kind to the Son, or the Son more unkind to the Father! As what think you?

That the road to Hell (a place so wofull and dolorous) should be so exceedingly thronged, and the way to Heaven (a place so blessed and glorious) should be almost wholly neg­lected, Matth. 7.13, 14. John. 5.19. Rev. 20.8. That Christ should lay down his life to ransom and redeem men from infinite, intollerable, and interminable torments; and to purchase for them such pleasures, as never entred into the heart of man to conceive: and yet Satan (that bloody devour­ing Dragon, and vowed enemy of all mankind) should have more Servants and Voluntiers than Christ; and they do far more for him, than Christs servants do for their Lord! Rev. 3.4. and 13.16. Rom. 10.16. That men supposod rational, should resolve to destroy themselves; that they should love damnation, that they should hate their own souls, as well as holiness, and the holy God; and all for sin and vanity, such a wretched emptiness; this is the greatest folly and frenzy imaginable; This above all, deserves bitter lamentation! yea, what Sea of blood, is enough to bemoan this foolish, wicked, and desperate madness.

CHAP. III.

Quest. BUt will you know how it comes to be so? for the Word of God (in this as in all other cases) will acquaint us therewith.

Answ. Many Reasons hereof might be collected from the Word; but these few may serve.

Every man is born stark dead in sin; and whereas the Word preached, is spirit and life to quicken those that are dead in sin, and to raise up those that are therewith cast down: they will either not hear the Word, (as I think I may say, that one half of the men and women in the Kingdom come not once a year within the Church doors: It were good they were compelled to hear this Word of life, which is the onely ordinary means of salvation:) Or if they do hear it, they will not apply it to themselves, or be reformed by it; but contrarily resolve to continue their sins, until at length the custom and reiteration of sin, and rejecting the means, brauns their hearts, and blinds their minds. Jer. 13.23. They will not receive the truth in love, that they may be saved: There­fore are given up to strong delusions, to believe lies, that they may be damned, 2 Thes. 2.10, 11, 12. They will not regard, nor retain God in their thoughts; therefore God gives them over to a reprobate mind, Rom. 1.28. They will not take the Spirits counsel, therefore the Spirit gives them up to walk in their own counsels, Jer. 9.13, 14, 15. They think they have as good hearts as the best, and therefore they will follow that deceitful guide, Ezek. 14.3, 4, 5. They will not by any means that Christ can use, understand, nor be con­verted, nor saved: Therefore they shall not understand, nor be converted, nor saved. Isa. 6.9, 10. Matth. 13.15. They will believe Satan, that promises prosperity to sin, yea, life and salvation (as the Pope promised to the Powder Traytors) rather than believe God who threatens Hell and damnation, if men do not repent of and forsake their sins: Therefore God delivers them up to Satan, so to be deluded, that the light of the glorious of Gospel of Christ, shall not shine unto them 2 Cor. 4.3, 4. Eph. 2.2. 2 Thes. 2.9, 10. Neither will they believe what is written, until they feel what is written. And therefore shall fire and brimstone confute them, because nothing else will do it. And let such take notice, that when men reject all good means, and refuse to serve the just and true God, provoking him by their rebellious and damnable wickedness: He in justice gives them over to the false, namely, the god of this world, to be taught and governed by him. Even as a [Page 11]just Judg, having past sentence upon some hainous Malefa­ctor, gives him up to the Jaylor, or Executioner, as you may see by sundry places, as 2 Thes. 2.10, 11, 12. 1 Tim. 4.2. 2 Tim. 2.26. Eph. 2.2. John 8.44. & 12.31. & 13.2. & 14.30. Acts 5.3. 1 Chron. 21.1. Gen. 3.1, to 6. & 15. Revel. 2.10. 2 Cor. 4.3, 4. 1 Kings 22.20, 21, 22. Which being so, no wonder there should be so many Athiests, and so few Christians in this our Goshen, where hath been such preaching, that no people in the world enjoy the like.

True, they will not believe that Satan hath any power over them, no, they defie the Devil, and all his works: But if the Word of God be true, they are the devils captives, at his com­mand, and ready to do his will: For he rules over, and works in them his pleasure, as the Apostle witnesseth, 2 Tim. 2.26. Eph. 2.2, 3. Yea, he enters into them, and puts it into their hearts what he will have them to do, John. 13.2. Acts 5.3. 1 Chron. 21.1 Opens their mouths, speaks in, and by them, Gen. 3.1, 6. Stretcheth out their hands, and they act as he will have them, Acts 12.1, 2. Revel. 2.10. He being their God, 2 Cor. 4.4. their King, John 12.31. & [...]4.30 and their Father, Gen. 3.15. John. 8.44. Which being so, no wonder men should be so mistaken in judging themselves Christians; while they are indeed worse enemies to Christ and his Gospel, then are meer Heathens. No wonder when onely those that are spiritual, can judge of spiritual things. For the natural man perceiveth not the things of the Spirit of God, neither can he know them, because they are spiritually discerned, 1 Cor. 2.14.

Again, It were impossible (were it not for the fore-going reasons) that in the midst of so much light, and means of grace so few should be converted: For otherwise the Word of God is so powerful, and the Gospel so ravishing, that the world could not stand before it without submitting to it. Yea, were it not for this, how were it possible? that we. (who are as traytors, condemned to suffer eternal torments in Hell fire, being onely reprieved for a time) should hear the Gospel, and glad tidings of salvation (day after day, and year after year.) Which is the strong arm of the Lord, and the mighty power of God to salvation, Rom. [Page 12]1.16. Quick and powerful, and sharper than any two-edged sword, &c. Eph. 6.17. Jer. 23.29, 30. 2 Cor. 10.4, 5. Heb. 4.12. And wherein God offers us a pardon, in tendering Christ unto us, upon the condition of faith and repentance; which is such a spectacle of unspeakable mercy, as might ravish our souls with admiration? and stand it out, and being so far from accepting a pardon thankfully, that we refuse and con­temn it; yea, in a manner deride the offer: For we oppose the Gospel and persecute Christ in his members, either with hand, or tongue, or both, and are so far from imitating Christ, or observing his precepts, in being holy our selves, that we (most of us) hate and scoff at holiness in others: Here is ingratitude, here is foollish, wicked, and desperate mad­ness with a witness! And how could this be, were it not for the foregoing Reasons? Neither could men else, but hate sin, and love holiness: For (besides that any rational man, would rather go to Heaven and be saved, than to Hell and be damned;) even Plato a meer Heathen could say, that vertue, if it be clearly discerned, moves great love and affection: And that in case a vertuous soul, could but be seen with corpo­ral eyes, it would ravish all men, and set their hearts on fire with love and admiration of the same.

CHAP. IV.

BUt you will ask me, who are such as may properly be­called Christians?

Answ. Those that are rightly so styled, do in some measure walk according to the rules and precepts of the Gospel, as these and the like, though with much infir­mity. Thou shalt love the Lord thy God with all thine heart, mind, and strength; and thy neighbour as thy self Matth. 22.37, 39. Whether ye eat or drink, or whatsoever ye do; do all to the glory of God, 1 Cor. 10.31. Whatsoever ye would that men should do unto you, even the same do ye unto them, Mat. 7.12, &c. He walks not according to the rudiments of the World, neither does he follow the ex­ample of the greatest number, nor the greatest men, nor the [Page 13] greatest Scholars, any farther then they follow Christ. But he serves God in spirit, according to Christs Gospel: for so far forth as he can, he lives and believes, and hears, and invo­cates, and hopes, and fears, and loves, and worships God in such manner as his Word prescribes, without addition, or di­minution. And having so done and performed his utmost, (not to deserve by it, but to express his thankfulness to Christ that hath done and suffered so much for him;) he confesseth himself an unprofitable servant, and that in all, he comes far short of performing his duty, Luke 17.10. If you would have a full and compleat Character of such an one, for your imitation, and direction; or for a pattern to know, believe, and live by, read The whole Duty of a Christian lately Printed for Mr. Crips. In the mean time know, that we are not born, but new born Christians, by the immortal seed of the Word, and the Spirits powerful working with it. And when any one is new born, it will appear by this: Regenera­tion or new birth, is a creation of new qualities in the soul, as being by nature onely evil disposed. In all that are born anew, is a change, both in the judgement, from error to truth, and in the will, from evill to good, and in the affections, from loving evill, and hating good, to love good and hate evil; in the whole man, from darkness to light, and from the power of Satan unto God. Nor is there one of that small number, whom Christ hath chosen out of the World; but is able to say, I bless God, his Word and Spirit hath wrought in me such a change, and strange alteration, that it hath opened mine eyes that were blind before, inclined my will to obedience, which before was rebellious, softned my heart, sanctified, and quite changed my affections: So that I now love that good which before I ha­ted, and hate that evil which before I loved; and am de­lighted with those holy exercises, which heretofore did most displease me, and am displeased with those vain pleasures, and filthy sins, which in time past did most delight me, and accounts the same such a mercy, that no tongue is able to ex­press it.

CHAP. V.

BUt to bring this home to our selves: Are none Chri­stians but such as imitate Christ, and endeavour to make the Gospel a rule for them to walk by? then in the first place, they that are in their judgments, af­fections and actions, quite contrary to Christ and the Gospel, are far from being Christians. And of this number are all Drunkards, Swearers, and Cursers, and the lascivious and voluptuous, all Adulterers and Fornicators, all covetous, un­just, and unmerciful men, all Seducers, false Teachers, and such us err in Fundamentals, or hold damnable Opinions; all ignorant persons that know not God, nor the very first principles of Christianity; which every one must of necessity know, or he cannot be saved, Isa. 27.11. Hos. 4.6. 2 Thes. 1.7, 8. Prov. 19 2. John 3.19. and the number of these are num­berless: all the rebellious, and disobedient, all lyars, flatte­rers, and time servers, who like those Chaldeans, Dan. 3.7. would worship a golden Image, rather then for-go their immunities; all open or secret enemies to the power of godliness; as scoffers at holiness, and haters of the good, who are not a few; all Idolaters, railers, the fearful and unbelieving; Sor­cerers, &c. who shall every one, (if they repent not) have their part and portion in the Lake, that burneth with fire and brimstone, which is the second death; as the Holy Ghost wit­nesseth, Rev. 21.8. 1 Cor. 6.9, 10. All these I say, shew by their works, that they serve not the Lord Jesus, but their Father the Devil; and therefore ought not to be owned as Christians. For what saith the Apostle? his servants we are, to whom we yield obedience, Rom. 6.16. See more Gal. 5.24. 2 Pet. 2.19. Matth. 6.24. Luke 1.74, 75. So that it is an infallible argument, if we observe and obey Christs precepts, we are his Servants; if Satans commands, we are his sub­jects and slaves. Men may pretend what they will, but we are bound to believe the God of truth; and what saith Saint John, He that pretends interest in God, or Christ, and keep­eth not his commandments, is a lyar, and the truth is not in [Page 15]him, 1 John 2.4, 5. and in the third Chapter and eight verse, he affirms plainly, that all wilful sinners are the Devils ser­vants. And indeed let men flatter themselves, or pretend what they will; it cannot be denied but the fruit tells best, the name of the tree. The conversation above all, shews who carries the bridle of the will, whether God or Satan. And did not men purposely shut their eyes, stop their ears, and harden their own hearts, lest they should see and hear, and so be converted, as our Saviour himself speaks, Matth. 13.15. they could not but know, that the whole Bible beats upon this? It is St. Pauls everlasting Rule, Rom. 6.16. Ye are his servants to whom ye obey: And St. Peters infallible Doctrine, 2 Pet. 2.19. Of whom a man is overcome, unto him he is in bondage. And St. John, In this are the children of God known, and the children of the Devil: Whosoever doth not righteousness, is not of God, but of the Devil, 1 John 3.8, 10. And after this manner does our Saviour reason with the Jews, John 8.33, to 48. See then whose commands ye do, Gods or Satans; if Satans, then saith St. John, Let no man deceive you through vain words; for he onely that doth righteousness, is righteous, and he that doth unrighteousness, is of the Devil, 1 John 3.7, 8.

Now what can be spoken more express, or more full to the point in hand? Nevertheless as the Jews, Joh. 8. thought we may put away our wives, we may swear, we may hate our enemies, we may kill the Prophets, subject the Word of God to our traditions, and follow our own lusts; and yet they most confidently believed, and stiffly maintained that God was their Father, vers. 41. Though by their leave Christ calls them bastards, and finds out another Father for them, ver. 44. Ye are of your Father the Devil, and the lusts of your Fa­ther ye will do. As indeed they did not long after [...] they murthered the same Christ, who was the onely Son of God, which proved it sufficiently. Even so will the worst of men in these days, boast themselves Christians. Such as do nothing but sin, and make others to sin: such as glory in, and maintain their sins.

CHAP. VI.

ONe minds nothing but his cups, another nothing but his coine, a third nothing but his Courtizan; yet all these promise to meet in Heaven. Yea, there is scarce a man on earth, but he thinks to go to Hea­ven. Which yet is no wonder, if you consider all. For what the Apostle speaks, 2 Cor. 3. is appliable to all that are in their natural condition: Their minds were blinded, for until this day remaineth the same Vail upon their hearts untaken a­way, in the reading of the Old Testament: which Vail, when they shall turn to the Lord, shall be taken away in Christ, v. 14, 15, 16. Neither do they speak other than they think in this case; as being of, and holding that reprobate, and yet common error of Unomius, That faith without works will serve. Onely believe, and thou shalt be saved; no matter how men live. Whence it is, they do not in the least doubt but to have benefit by the Gospel, when yet they will not be tied to the least tittle of the Law. Whence it is, that most men walk in the broad way, and yet every man thinks to enter in at the strait gate. They will boldly do what God forbids, and yet con­fidently hope to escape what he threatens. But let all such read these two Scriptures and tremble: The first is, Deut. 29.19, 20. where the Lord tells us exprefly, that he will not be merciful, to such as flatter themselves in an evil way, but that his wrath and jealousie shall smoak against them, and every curse that is written in his Book shall light upon them, &c. And the se­cond is, Prov. I. That if we will not regard, nor hearken unto God when he calls upon us for repentance: he will not hear nor r [...]rd us, when in our distress and anguish we shall call upon him for mercy; but even laugh at our destruction, and mock when our fear cometh, v. 24, to 33. See other places to this purpose, Heb. 12.29. Deut. 4.24, Matth. 25.30, 41, to 64. and 3.10. These are Scriptures that would startle them, were they not stark dead; but all is one, God they may hear, but the Devil will they believe, as it fared with our First Pa­rents, when they eat the forbidden fruit, at the price of death [Page 17]eternal: Sin like Opium, brings them into a dead sleep, and in sleeping they dream, and suppose themselves good Chri­stians: Even as a Beggar may dream he is a King, or a Tray­tor that he shall be crowned, when he is to be beheaded: and for the time be as much pleased therewith. And so in this case, whereof we have three most remarkable instances in the New Testament, the one Rev. 3.17. another Luke 18.11.12. the third, Mark 10.19, 20. Which examples sufficiently declare, that these mens saith is but a dream, their hope but a dream, their obedience but a dream, their whole religion but a dream, and so their assurance of salvation is but a dream. They have Regeneration in conceit, Repentance and righteousness in conceit, they serve God well in conceit, and they shall go to Heaven onely in conceit, or in a dream, and never wake until they feel them­selves in the flames of Hell. And the truth is, were it not for Pride and Ignorance, a world of men would be ashamed to have their faces seen abroad. As, but take away from mens minds, vain opinions, flattering hopes, false valuations, imagi­nations, and the like, you will leave the minds of most men and women but poor shrunken things, full of melancholly, indisposi­tion, and unpleasing to themselves. O my brethren, take heed of sinning away your reason, lest by loss of conscience, you be­come Atheists, and by loss of reason, beasts. As, what are these better than beasts for matter of reason? For suppose they are as wicked as Devils in their lives, yet this shall serve to blind conscience; They have good hearts, and mean well, whatever their lives be: When every wise man knows, that the out­ward actions declare the inward intentions: A good conver­sion is proved by a good conversation. Nor is there any evil in the mouth, or hand, which was not in the heart first of all; as the stream is first in the Fountain. Out of the heart, saith our Saviour, proceed evil thoughts, murthers, adulteries, fornications, thefts, false witness, blasphemies, Matth. 15.19. Yet we have good hearts, and mean well: Alas, poor ignorant souls! for every drop of wickedness that appears in the life▪ there is an Ocean in the heart. The heart of man is deceitful above all things, and desperately wicked, Jer. 17.9. and when a man thinks there is no deceit in it, even in that he [Page 18]is most of all deceived. Insomuch, that every man hath need to pray, O God defend me from my self; for a mans own heart is as arch a traytor as any he shall meet withal; we trust it too much, and know it too little; as it fared with Hazael, 2 King. 8.12, 13. and Peter, Matth. 26.33. and those Jews, Act. 2.36.

But though they know not their own hearts, yet God knows them, and others may know them: For words and actions ex­press our hearts to men, as thoughts to God: Why else does our Saviour say, by their fruits ye shall know them, Matth. 7.16, 20. And again more expresly, Out of the abundance of the heart, the mouth speaketh, Matth. 12. verse. 34. Yea, yet more fully, A good man out of the good treasury of his heart bringeth forth good things; and an evil man out of the evil trea­sure of his heart, bringeth forth evil things. ver. 35.

But besides out warrant from Gods Word; the tongue is the bewrayer of the heart, says Pythagoras. A man is by no­thing better known, then by his communication, says Seneca. The habit of the mind, is best perceived by a mans talking, saith Diogenes. He who cannot rule his Tongue, can much less rule his lusts, says Socrates. And another, Evil speaking disco­vers an evil heart, as the striking of the clapper does a broken Bell. Yea, it were senseless to think the Fountain pure, when the streams that flow from it, are corrupt; that Garlick should grow out of a Vine-stock. That Wine should be in the Vessel, when onely Vinegar comes forth. Away than with that more foolish than common boast of a good heart, when the tongue is foul, and the life filthy: For when smoak comes out of the chim­ney, there must needs be fire on the hearth. When the floods of wickedness come gushing out at thine hands and mouth, thire must needs be a spring in thine heart which mantains them.

CHAP. VII.

WHerefore take heed of flattering, or soothing thy self up with a vain and false hope: which is much more common in the World, than that which is sound and good; even as bastard Pearls are more [Page 19]frequently worn then true Pearls are. And in case thou would­est be loosed from the chains of thy sins, and delivered from the chains of plagues: That thou wouldest have the same Christ, with his precious blood to free thee, that shall with his Word sentence others. Then endeavour to become a true, and real Christian, and resolve so neer as thou canst, to obey Christ in all that he commands. And indeed, if Christ be formed in any, he destroyeth the devils power, which formerly he had in them, Heb. 2.14, 15. and his wicked works, 1 John 3.8. If any man be in Christ, he is a new creature, 2 Cor. 5.17. Wherefore cease to do evil, learn to do well, Isa. 1.16, 17. For fruitfulness is the best argument that we are begotten anew. Nor can it be denied, but the signs of salvation are to be sought in our selves, as the cause in Jesus Christ. Our Justification is to be proved by the fruits of our Sanctification: and though faith alone justifieth, yet justifying faith is never alone, but ever accompanied with spiritual graces, the beauties of the soul; and good works the beauty of graces: Yea they are as inseparable, as the root and the sap, the sun and its light: And as fire is to be discerned by heat, and life by motion; so a mans faith may be discerned by the fruits of it. Wherefore fancy not thy self to be a Christian, until thou beest one; and when thou art so, thou wilt (by help from above) endeavour to bring into captivity every thought and thing to the obedience of Christ, 2 Cor. 10.5. 1 Joh. 2.4. And indeed the very end of Gods electing, and of Christs redeeming us, was that we might be holy, Ephes. 1.4. Matth. 19.17. And therefore he binds it with an Oath, that whomsoever he redeemeth out of the hands of our spiritual enemies, they shall worship him in holiness and righteousness all the days of their lives, Luke 1.70, to 76. 1 Pet. 2.24. They therefore that never came to be holy, were never chosen, never redeemed: Other Scriptures to this pur­pose are many? see onely Tit. 2.12, 14. 1 Pet. 2.24. Mat. 19.17. Nor ought any indeed, to call upon Christ, or once to name him with their mouths, except they depart from iniquity, 2 Tim. 2.19, And take this for a rule, If Christ be not our King to govern us, he will neither be our Prophet to forewarn, nor our Priest to expiate. I speak this in hope, that God may [Page 20]it to some one that shall read the same; but for the ge­nerality, It is as meer lost labor to preach unto men the things of God, before they be truly humbled with the sight of their wants; as it is to offer light to a blinde man, to speak to a deaf man, or to labor to make a bruit Beast wise, as Cyprian hath it.

CHAP. VIII.

THus I have proved, That all who walk contrary to the Gospel, are so far from being Christians, that they are the Devils servants, who in the end will pay them their deserved wages. I come now to shew who are Christians in appearance onely, or almost Christians, and what their reward will be; the former, I fear, are two thirds of the Nation, these in all probability are two thirds of the Residue. And of this sort are, first, such as are meerly civil, or moral, because they take morality and restraining grace, for piety and renewing grace; conviction for conversion; reformation for regeneration. True morality and civility may commend us to men, like our selves, that see only the outside, but not to God who knows the heart; nor will it bring us to Heaven and Salvation. They may suppose themselves in a good estate, but except they be renewed, renounce their own righteousness, and seek to be justified onely by Faith in Christ, and his righteousness: Thieves and Harlots shall go before them into the Kingdom of Heaven, as our Saviour told their bre­thren the Scribes and Pharisees, who counted themselves just, and trusted to their own merits, Matth. 21.31, 32. Luk. 18.10, 11, 12. Besides, as nothing is more easily broken, then that which is most hard, so notorious offenders are nothing so hard to be convinced and converted as the civilly honest; which also greatens their misery, though their condition of it self is very deplorable: For all such are to know, that their very best services, as praying, and fasting, and receiving, and giving of alms, &c. (because they are not done in faith and obedience to the Word, and that God may be glorified thereby) are no better in Gods account, than if they had slain a man, [Page 21]or cut off a dogs neck, or offered swines blood, or blessed an I­dol: as himself affirms, Isai. 66.3. Nor will God accept of any action, except it flow from a pious and good heart, sancti­fied by the Holy Ghost. Yea, civil honesty severed from true piety, humility, saving knowledg, sincere love to God, true obedience to his Word, justifying faith, a zeal of Gods glory, and a desire to edifie, and win others; God will neither accept, nor reward, but account of their moral vertues, as of shining or glistering sins, because they spring from pride, ignorance, infidelity, self-love, and other the like carnal respects, as many examples prove; namely, Cains sacrificing, 1 Joh. 3.12. The Jews fasting, Isa. 58. those Reprobates preaching in Christs name, and casting out Devils, Matth. 7.22, 23. and the like, whose outward works were the same which the godly perform. And what saith S. Austin most excellently, There is no true Vertue, where there is no true Religion, and that conscience, which is not directed by the Word, even when it does best, does ill; because it doth it not in faith, obedience and love.

Secondly, let them know, that being out of Christ, they are bound to keep the whole Law, Gal. 5.2, 3. or stand liable to suffer the penalty thereof, for not keeping it. For though this be the condition of the New Covenant, Believe, and thou shalt be saved; yet all that they have to trust unto is, Do this, and live, Rom. 10.5. And cursed is every one, that continueth not in all things which are written in the Book of the Law, to do them, Gal. 3.10. And I wish that they would seriously think of it, and what need they have of Christ, whom they rather persecute, then obey his Gospel in love.

Indeed let them get a true, lively and justifying faith. Put ye off concerning the former conversation, the Old man which is corrupted, through the deceiveable lusts; and be renewed in the spirit of your minds; and put on the New man, which after God is created in righteousness, and true holiness, Eph. 4.22, 23, 24. and then Christ and all his benefits and promises will belong unto you, but not before. In the mean time, you are in your blood. Ezek. 16.6. and have to answer not onely for your Original guilt, but for every thought, word, and action of yours, from your infancy, Matth. 9.12, 13 Luk. 1.53. [Page 22] Gal. 5.1, to 7. enough to make you bethink your selves. And so much of Civil and Moral men.

CHAP. IX.

SEcondly, there are others, and not a few that seem and profess themselves real Christians; when if they were well examined, and discovered, as Jephta once disco­vered, and distinguished who were Ephramites, and who Gileadites, by their pronouncing the word Shibboleth, Judg. 12.6. It would be found, that the most of these also, are no more like Christians, than Michaels Image of goats hair was like David. Many have a form of godliness, while they deny the power of it; yea there are too many titular Christians, who stand more upon the outward appearance of godliness, than the inward essence. Such as seem, and are not, say and do not, profess and practise not. Others there are, who be not onely great talkers of Religion, but great fre­quenters of holy exercises? yet altogether neglect to practice the same, Ezek. 33.31. That like sick stomacks, much do swallow down, but little do disgest; that go to Church onely to be seen there, and out of self-ends, that it may the more inhaunse their gain, increase their custom, or to get credit and esteem thereby. Nor do they always miss of their aim; for for outward shew they come short of none. Neither is there any duty done by a Christian, but an Hypocrite may outstrip him in it. Who may be resembled to that unwelcome guest the wind; for as the wind will counterfeit any disease of the body, whether it be the stone, gowt, and the like; So these outside and formal Christians will counterfeit every grace of the soul, as faith, zeal, and the like. Yea to the eye of the world, they resemble Moscovia-glass, which (though it be of little worth) is as clear as Christal, as transparant as air; yea, the Hypocrite may not onely pass for a true Christian, (as did Judas, Annanias, and Saphira, Nicholas the Deacon, &c.) but they will seem to outstrip them in goodness, as snow does salt and sugar in whiteness. And well they may, when their principle care is, onely to hide their defects; as Julius Caesar [Page 23]wore a garland of Bays onely to hide his baldness. Nor can you blame their discretion therein, whatever you do their ho­nesty: For,

These have form of godliness, but are the worse for it: For in that they draw neer to God with their mouths, and honour him with their lips, when their hearts are far from him: they are stiled Hypocrites, both by Isaiah, chap. 29.13. and our Saviour, Mat. 15.7, 8. as well they deserve it: But there are yet far worse than these; yea, too many, who may be called white Devils: even such as make Religion a stalking horse to villany, or a cloak to cosen the world unseen. Such as shrowd an Egyptian heart under the habit of an Israelite; whose life and profession is a continual incongruity, and whose works are antipodes to their words: Their profession being honey while their practice is poyson: Even such as speak like Angels, live like Devils: have Jacobs voyce, Esaus hands: That like Ethiopians are white in teeth onely, every way else coal black; being Christians in skin, Atheists at core. Judas you know was openly a Disciple, but secretly a Devil. The Scribes and Pharisees were fair Professors, foul sinners; for they devoured widows houses under a colour of long prayers, Matth. 33.14, 28. Which grosser sort of Hypocrites may be resembled to some wicked Ale-house, that hath Fear God, Be sober, Watch and Pray, painted upon the walls; when there is nothing but swearing, and drunkenness in the same. To a filthy Strumpet with a painted face. To the Serpent Requius, that hath scales as glorious as the Sun, but breath as infectious as the Aconite. Or to the Devil in Samuels likeness.

But let these take heed, for as dissembled piety is double iniquity, so their plagues shall be double in that they most wo­fully shame Religion by professing it, and make the way of truth evil spoken of, 2 Pet. 2.2. Yea, as of old the people abhorred the service of God, and became despisers of his worship, because those prophane sons of Eli were so wicked and scandalous, 1 Sam. 2.17. so do these. Yea, thou Hypocrite, thou white Devil: thy ill life single, puls down more, than many good tongues can build up.

CHAP. X.

I Grant there are of them so like Christians, (as to the external parts of Christianity) that it is no easie matter to convince them that they are not really such; for they have been baptized, live unreprovably, pay their dues, pray in their families, are charitable, chaste, temporate, hear the best Ministers, repeat Sermons, instruct their children and ser­vants, with many the like; therefore they must needs be good and real Christians.

To which I answer, All this they may do, and yet be but almost Christians: For as a child of God, by looking more upon his sins then his graces, more upon his failings, then his faith, more upon in-dwelling lusts, then renewing grace, may think his condition very bad, when it is very good. So the sinner by looking more upon his duties then his sins, may think his condition very good, and yet be in a wicked estate. And the reason is, Many mistake common grace, for saving grace; through the resemblance that is between them. As many take counterfeit mony, for current coin; And as Saul took the Devil for Samuel, because he appeared in Samuels likeness: So many take common gifts for saving graces, because of the resemblance. And this is the common Rock that so many souls split upon to their eternal hazard. They take up a form of godliness, but deny the power thereof; And as many might have been wise, had they not so thought themselves; so many a formal Professor, might have been a sincere Believer, had he not mistook his Profession for Conversion, his Duties for Gra­ces, and so rested in that for Sincerity, which is indeed but Hypocrisie.

A man may be like or almost a Christian, and yet not be a Christian. A man may come neer to the Kingdom of Heaven, and yet be ne're the neer. Thou art not far from the Kingdom of Heaven, said our Saviour to the young man, Mark 12.34.

There is an external, and an internal worship of God. There may be the likeness of grace, without the life of grace. [Page 25]There is no grace but an Hypocrite may have somewhat like it; and there is no duty done by a Christian, but an Hypocrite may do somewhat like it. A man may attain to many gifts, and seeming graces, and make a great progress in Religion; yea, he may do all (as to external duties and worship) that a true Christian can do, and yet be but almost a Christian: As ob­serve what God saith, Isai. 58. of that people; They seek me daily, They delight to know my way, as a Nation that did righteousness, and forsook not the Ordinances of their God: They ask of me the Ordinances of Justice, They take delight in approaching to God, vers. 2. yea, in the next verse, They were a people much in fasting, and afflicting their souls: Where­fore have we fasted, say they, and thou seest it not? And yet for all this, they were no better then a generation of Hypocrites, as you may finde if you read the Chapter.

Some neither hear nor do, as prophane sinners; some both hear and do, as true Believers; some hear but do not, as hypocritical Professors. A man may believe all the truths of the Gospel, all the promises, all the threatnings, all the Articles of the Creed to be true, and yet perish for want of saving faith. A man may be converted from a course of prophaneness, to a form of godli­ness, from a filthy conversation, to a fair profession, and yet be but almost a Christian. A man may be outwardly reformed, and yet not savingly renewed, &c.

CHAP. XI.

BUt would you know, who are indeed Christians, as Saint Paul was; and who but almost Christians, as Agrippa was. Or rather wouldst thou rightly know the sincerity of thine own heart, of thy profession, of thy Religion, (which as one would think, should be the earnest desire of every ingenious soul) then ask thy consci­ence these questions. Art thou sensible how evil and wicked thou art? Dost thou seriously lay to heart? first, the cor­ruption of thy nature, by reason of Original sin? secondly, thy manifold breach of Gods righteous Law, by actual sinne? thirdly, the guilt and punishment due to thee for them both? [Page 26]And in case thou art truly sensible of thy wretchednesse, it is a good sign that thou art in some forwardnesse, to be recover­ed. And indeed the very first step to grace, is to feel the want of grace, and the necessity of a Redeemer. And the next way to receive mercy, is to see your self miserable

Dost thou find that the Word and Spirit hath wrought an apparent change in thy judgment, affections, and actions, to what they were formerly? is Christ thy greatest joy, sin thy greatest sorrow, and grace the prime object of thy desires? Art thou as conscientious alone and in private, where God onely sees thee, as if thy greatest enemy, or all the World did behold thee? Dost thou make conscience of evil thoughts? grieve for thy unprofitableness under the means of grace? for the evil which cleaves to thy very best actions? and for sins of Omission? Whatever thou enjoyest on this side Hell, dost thou think thy self unworthy of it? Dost thou more fear the want of grace, then confide in what thou hast? Dost thou endeavour to leave every sin, and make conscience of every duty? Dost thou make Gods glory the chief end of all thy acti­ons, and aims? Dost thou desire the conversion of others? Then my soul for thine, thou art more then almost a Christian.

Again, the love of grace in another is a good proof of the life of grace in our selves; a child of God cannot love a sinner, as a sinner, Psal. 15.4. Prov. 29.27. So a sinner cannot love a child of God, as a child of God. Briefly, when a mans heart is throwly renewed by grace, his mind savingly enlightned, his conscience throwly convinced, the will truly humbled, and sub­dued, the affections spiritually raised, and sanctified; and when mind, and will, and conscience, and affections, all join issue to help on with performance of duties commanded; then is a man altogether a Christian.

But contrarily, he that takes up with a form of Godliness, hating or denying the power thereof, is an Hypocrite, ipso facto. And let men take heed of that sin with two faces, and whose reward is the deepest place in Hell: as appears by Matth. 23. And the rather, for that wickedness does most rankle the heart, when it is kept in and dissembled. Besides the [Page 27]scab of Hypocrisie does not seldom break out into the plague sore of Apostacy. Julian the Apostate was first Julian the Professor. To conclude, if thou findest not these notes of sincerity in thy self, let it be the earnest desire of thy soul, and thy principal endeavour to obtain the same. Otherwise, woe unto thee! For, outward profession, where there is want of in­ward truth, and real practice, does but help to draw on, and aggravate judgment: The Scribes and Pharisees had not heard of so many woes, but for their glorious pretences: and had the Figtree in the Gospel been utterly bare and leafless, it had in all probability escaped the curse. Thus mistake through igno­rance, is one great cause of many mens falling short of their hopes, and of their being but almost Christians, while they think themselves Christians indeed.

CHAP. XII.

BUt Secondly, Pride is another cause: We are so proud by nature, that we have an eye to see our beauty, but not our deformity; our parts, but not our spots; our seeming righteousness, but not our real-naughtiness, our spiritual wretchedness. We have all for the most part a self righteousness; Every man, says Luther, is born with a Pope in his belly. But it must be the work of grace onely, that will make us see our extream vileness, and that will make us ac­ceptable to God; and it must be the work of grace, that must shew a man his want of grace. It is the Believers Motto, The least of Saints, the greatest of Sinners. But the Carnal mans Motto is, I thank God, I am not as other men Eph. 3.8. 1 Tim. 1.15. Luke 18.11. But the onely way to become good, is first to believe that we are evil.

Thirdly, Another cause is Laziness, and the love of the World: Almost thou perswadest me to become a Christian, says A­grippa to Paul, but he could not find in his heart to become one altogether; for then he must live a more strict life, and relinquish the worlds wicked customs. So Balaam could be willing to die the death of the righteous, but to part with his covetousness, and live the life of the righteous, he could not [Page 28]finde in his heart: And therefore Christ profited him nothing. Hell is to be had with ease, but the Kingdom of Heaven suffers violence, Matth. 11.12. Many shall seek to enter into the Kingdom of Heaven, but shall not be able, because they did not strive, Luke 13.24. Yea, many run well in the way of Christianity for a while, but they do not hold out. Gal. 5.7. But perseverance is the crown of all grace, and Heaven the crown of perseverance.

It is said of the truly righteous, he shall scarcely be saved, 1 Pet. 4.18. And it is said of the seemingly righteous, he shall be almost saved, 1 Pet. 4.18. Acts 26.28. Thou art not far from the Kingdom of God, Mark 12.34. As good not at all, as never the nearer; as good never run the race, as miss of the goal, and prize we run for. Wherefore content not thy self with being almost a Christian; but see thou beest one altoge­ther, and in good earnest: For all who are but almost Chri­stians, shall be but almost saved; and to be saved almost, is to be damned. We know almost a son, is a bastard; almost sweet, is unsavoury. A Christian almost, is like a woman that dieth in travail; almost she brought forth a son, but that almost killed both the mother and the son too: If thou believest al­most, thou shalt be saved almost. As we may say of a Thief that hath a pardon brought him, whilst he is upon the Gallows, he was almost saved, but he was hanged, and his pardon did him no good. To be almost a Christian, is to be like the foolish Virgins, that had Lamps, but without oyl in them; for which they were shut out of Heaven, though they came to the very door, Matth. 25.10, 11, 12. Wherefore it con­cerns all that would go to Heaven, and be indeed saved, to be­come Christians indeed, and in good earnest.

CHAP. XIII.

ANd what I say unto these, I say unto all, as well prophane persons, and civil men, as to formal pro­fessors; yea, it were to be wished, that each man that hath a soul, to live eternally in bliss or wo, would look himself in this glass, and try himself by this touchstone. [Page 29]All that have any care of their own souls, or that prefer not everlasting flames of fire and brimstone in Hell, before an eter­nal weight of super-abundant glory in Heaven: Nor will a wise man need much pressing to this work; for what saith St. Ber­nard; A wise man foreseeth the torments of Hell, and prevent­eth them; onely a fool goes on merrily, until he feels them, and then says, I had not thought.

Now that every man ought to examine himself, we have the Apostles injunction, 2 Cor. 13. Examine your selves whe­ther ye be in the faith, prove ye your own selves; know ye not your own selves? How that Jesus Christ is in you, except ye be re­probates? Vers. 5. And the necessity thereof is very great: For (as Chrisostome speaks) every particular man is either the childe of God, and a member of Christ, or a childe of the Devil, John 8.44. Of the womans seed, or of the Serpents, Gen. 3.15. For there is not a mean between them.

Secondly, We should the rather do it, because there are but a few that are real and sincere Christians, here and there one, like timber trees in a wood; or like gold and jewels a­mong other stuff: Those whom Christ hath chosen out of the World, to believe in his name, are but a small number, a little Flock, compared with the multitude, Luke 12.32. As, do we not read, That the greatest number go the broad way to de­struction; and but a few the narrow way, that leadeth unto life, Matth. 7.13, 14. That the whole world lieth in wicked­ness, 1 John 5.19. That the number of those whom Satan shall deceive, is as the sand of the Sea, Revel. 20.8. That all both small and great, rich and poor, free and bond, re­ceive the mark of the Beast in their foreheads, Revel. 13.16. Whereas they that believe the Gospel, are but few in num­ber, Rom. 10.16. Isa. 53.1. That many are called, and but few chosen, Matth. 20.16. and 22.14. That though the num­ber of the Children of Israel, are as the sand of the Sea, yet onely a remnant shall be saved, Rom. 9.27. There were but eleven righteous persons in the old world. All Sodom afforded but ten. Elijah saith, I onely remain a Prophet of the Lord, but Baals Prophets are Four hundred and fifty, 1 Kings 18.22. [Page 30] Micha complaineth of the multitude of the wicked in his time, and small number of the faithful, Mic. 7.2. Behold, saith Isaiah, I and the children whom the Lord hath given me, are for signs and wonders in Israel, Isa. 8.18. and in Chap. 53.1. Lord who hath believed our report? Lord, saith Saint John, thou hast but a few names in Sardis, Rev. 3.4. We read also, that the whole City went to drive Christ out of their coasts, not a Gadarean was found, that either dehorted his fellows, or opposed the motion, Matth. 8.34. When Pilate asked, what shall be done with Jesus? all with one consent cried out, Crucifie him, crucifie him, Matth. 27.22. There was a general shout for Diana for two hours together, Great is Diana of the Ephesians; not one man took Pauls part, Act. 19.27, 28. Yea, the chief Jews told Paul, that his sect was every where spoken against, Act. 28.22. How then does it concern every man of us, to bethink our selves, whether we be of that small number, and to mistrust the worst of himself; as all the wise and sincere hearted do, witness the Apostles, Mat. 26.22. And for want of this, many go to Hell, while they think them­selves in the way to Heaven: As, why else did those Jews so confidently boast themselves the children of Abraham? when indeed they were the Devils children, Joh 8.44. And those Revel. 3.9. say they were Jews, when indeed they were of the Synagogue of Satan, as the Holy Ghost tells us. And so at this present, because men are called after Christs name, and wear his cognisance; they not once doubt, but they are Christians beyond all exceptions.

CHAP. XIV.

WHence it were to be wisht, that a seperation were made, between such as serve Christ in sincerity, and such as serve him not; as Jehu made a sepa­ration between the servants of God, and the wor­shippers of Baal, 2 Kings 10.23. This were the way to make men look into themselves. But

Thirdly and lastly, There can be nothing of greater con­sequence to the careless: For are Formal Professors almost [Page 31]saved, and yet perish? Do you that are not so much as formal, stand and tremble. For if they that have gone beyond us, fall short of Heaven, what shall become of such as fall short of them? If he shall perish who is almost a Christian, what shall they do, that are not at all Christians? If he that owneth and professeth Christ, and leaves many sins for Christ, may not­withstanding be damned, what then shall his doom be, who dishonoureth Christ, and refuseth to part with one sin, one lust, one oath for Christ? and takes up arms against him, and all that worship him in sincerity. If he that is out­wardly sanctified, shall yet be eternally rejected, and shut out of Heaven; then surely the filthy Adulterer, the Swi­nish Drunkard, the hellish Swearer and Curser, the prophane Sabbath-breaker, the foul-mouthed scoffer, and slanderer of the Saints much more. If there be a woe to him that falls short of Heaven; then how sad shall their woe be, that fall short of them that fall short of Heaven? O that God would make the consideration of this an awakening argument to sin­ners, that are asleep in their lusts, without the least fear of death, or dread of damnation!

Now to wind up all with a word of exhortation; If by what you have heard, the Spirit of God hath stirred up in your hearts any good motions and resolutions, to receive with meek­ness the ingrafted Word, which is able to save your souls. If you be convinced that you are not as you should be, real Christians, and do resolve upon a new course; let your reso­lutions be peremptory and constant, and take heed you harden not again, as Pharaoh, the Philistins, the Young man in the Gospel, Pilate and Judas did. Resemble not the Iron, which is no longer soft, then it is in the fire. Be not like those that are Sea-sick, who are much troubled while they are on shipboard, but presently well again when they are come to shore: For that good, saith S. Gregory, will do us no good, which is not made good by perseverance. If with these premonitions, the Spirit shall vouchsafe to stir up in your hearts any good motions, and holy purposes to obey God, in letting your sins go; quench not grieve not the Spirit, 1 Thes. [Page 32]5.19. Return not with the dog to thy vomit, lest thy latter and prove seven-fold worse than thy beginning, Matth. 12.43, 45. as it fared with Julian the Apostate, and Judas the Traytor: Yea as you tender the good of your own souls, set upon the work presently; Provide with Joseph, for the dearth to come; and with Noah, in the days of thine health, build the Ark of a good conscience against the floods of sickness: Imitate the Ant, that provides her meat in summer for the winter following. Yea, do it while the yerning bowels, the bleeding wounds, the compassionate arms of Jesus Christ lie open to receive you; whilst ye have health and life, and means, and time, to repent and make your peace with God: As you tender (I say) the everlasting happiness and welfare of your almost lost and drowned souls. As you expect or hope for grace or mercy, for joy and comfort, for Heaven and sal­vation, for endless bliss and glory at the last; As you would escape the direful wrath of God, the bitter sentence and doom of Christ; The never dying sting and worm of conscience; The tormenting and soul-scorching flames of Hell, and everlasting separation from Gods blissful presence; strive after those gra­ces wherewith a true Christian is qualified. Nor do I ask any more, but that you will now hearken unto Christ, as you would have Christ another day hearken unto you.

Onely by way of caution, expect not that this should be done by any power of thine own; For a child may as soon create it self, as a man in the state of nature regenerate him­self, Eph. 2.1. 2 Cor. 3.5. We are swift to all evil, but to any good, immoveable. Wherefore as when David came to fight with Goliah, he cast away Sauls armour; so do thou in this case, cast away all trust and confidence in thy self, and onely set forward in the name of the Lord God of Israel, and be sure to use the means that God hath appointed, and that power which Christ shall give thee, and then he will not be wanting, on his part: As in that case of the Prodigal Son, Luke 15.17. to 25.

Consider what I have said, and the Lord give you under­standing in all things.