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A CLEAR DEMONSTRATION OF A Righteous and Ungodly Man, in their Frame, Way and End. CONTAINING five excellent Ser­mons, preached in the Dutch Tongue by the Reverend Theod. Jac. Frilinghuisen, Minister of the Holy Gospel at Raraton, in New-Jersey. And now translated into English, by a Wellwisher to Zion's Pro­sperity.

NEW-YORK, Printed for the Publisher by John Peter Zenger. MDCCXXXI

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THE PREFACE.

Discreet Reader;

WHEN I considered the numerous Quantity of Books, (and who knows how many fruitless ones) which this learned Age hath heaped upon one another, and thereby the great Remissness among Professors in reading, especially Books of this Nature; I was nevertheless for a long [Page] Time very loath, yea unwilling (as my Friends very well know) to have these Traslations published: Yet the incessant De­sire of some, and the obliging Importunity of others have so far prevailed upon me, that I have been induced to commit them to the Press; not expecting they will meet with a general Reception, or be worthily esteemed of, no, sorrowful Experience, and God's Word teacheth, ( *) That many have itching Ears, and can hardly endure sound Doctrine. Alas! how is now the Prophesy of Amos fulfilled in our Days? ( †) How are those hated in the Gate who faithfully re­buke Sin, and how are those shunned who speak uprightly concerning the State of our souls? O! how unwillingly do the gene­rallity of Professors hear that distinguishing manner of Preaching, and how strange seemeth it to them? As if a Servant of Christ should not any more make a Differ­ence between the ( ‖ Precious and the Vile. Thereforefore it may be no great Wonder (but just Cause of Grief) if this Book [Page] should not be acceptable to all its Readers; the more because it never was the Author's Design to please Men, in rocking those fast­er in sleep ( †) who are at Ease in Zion, by Means of a general or undistinguishing man­ner of Preaching.

As for the Reason why some may take it to be too distinguishing, is perhaps, because they have lived long, or yet live under an undistinguishing Ministry, or because they are not willing to be discovered to them­selves, in having a Knowledge of the State of their Souls, and with the Prodigal, come to themselves, Luk. xv 17. in order to go to Christ, and be saved in God's appointed Time and Way. But what Reason soever any one may have, it must nevertheless be granted, that the safest Method which any Ministers can take (who desire to be faith­full to their Lord, and profitable to the immortal Souls committed to their Charge) is to follow the Practice of the Prophets and Apostles, whose Method was not to use sordid Speeches and enticing Words, 1 Cor. ii 4. or to detain their Auditors with a Relation of [Page] such and such like People being in the World, or in the Church; no, but thire Method was to speak some to the Purpose, and that it might be known what Sort of People they had in View; as, Thou art the Man, 2 Sam. xii 17. Thou hast neither Part nor Lot in this Matter, &c. Act. viii 21. Thou Child of the Devil, Act. xiii 10. Ye foolish Galatians, Gal. iii 1. Ye Generation of Vipers, Matt. iii 7. And such like Ex­pressions. This was also the wholsom Prac­tice of the faithful Ministers in the primi­tive Church, as in their Writings sufficient­ly appears, they not being daunted in the least to drive Peaple into Dispair, as our present Time-Servers (as Rurtherford calls them) imagine they ought, that's guarded against as if it was the only Way to be lost, whereas Thousands are Lost through Care­lesness, when not one is lost through Di­spair: And it is nevertheless certain, that it is neither God's Word, nor sharp Preach­ing that brings People to Dispair, but their Sins.

And perhaps it will be distasted by others because it is written in too mean a Stile, ap­pearing without any Embelishments of E­rudition, [Page] not being adorned with Theolo­gical Expressions: But know, that the Au­thor (as the Learned who know him testi­fy) may nevertheless be numbered among the Rabbies in Israel; and that he is never at a Loss to utter himself in all manner of suitable Expressions, both in a Rhetorical and Theological Way, when Occasion so re­quires. But he has always thought it more proper and as his Duty, to express himself in such a plain manner, as he might be best understood by his Auditors, even by those of the meanest Capacity.

And although his manner of Preaching is not to stuff up his Sermons with eloquent Expressions, such as are of Men's Composing▪ yet his fluency of Preaching is well known and his exceeding Talent, of drawing on [...] Matter out of another, thereby discovering the State and Condition of his Auditors to themselves (as Experience can plainly evi­dence, and) as by the following Discourses may sufficiently appear: But in this as in a great many more Translations, the Grace and Fluency of the Stile of the Original is much lost in the Translation, which the Translator is Sorry to say, in this is occa­sioned [Page] by his Want of Letters and Practice in such Cases, this being the first Time that he ever took in Hand to translate▪ yet he hath, as far as his Capacity would allow, kept to the Substance of the Matter.

But not to be tedious, and as I said be­fore, although it is not Expected, that this Treatise will be generally accepted, yet it may be desired by many, if it was only with Herod, to hear what this Troubler of Israel would say, yet it may be and is Earnestly prayed for, that instead thereof they may therein find Sweetness for their Souls and bring them to Salvation in an Effectual manner.

But if any of it's Readers should hap­ [...]n to stand in the Ways asking for the old Paths, Enquiring where they good Way is being desireous to walk therein, Is. vi 16. I doubt not but that those will through the Lord's Blessing find sweet and sure Di­rections and rest for their wearied Souls. And whereas this Book is but small, plain and also Clear, therefore I think it needless to give a large Description of the Subject Matter treated on.

[Page] That which next and Chiefly concer [...] us, is to pray unto the Lord that he would in his Mercy be pleased to accompany this Book with his Blessing, and that he would graciously be pleased to give all of us suitalble Hearts to take Notice of those great and saving Truths treated of in the following Sermons: In them (if wee may say) our Lamps are viewed, our Gold so tryed and our eternall Weight laid in the Ballance O! my Friends! If we were wise we would Consider our latter Ends Deut. xxxii. 29. And would esteeme i [...] our Happiness that we still have such Men among us who do so faithfully treat us concerning our eternall State; the more be­cause there is so few such to be found in these our Dayes who set forth truly [...] their Auditors the Condition of their Souls▪ I'ts true there be some who often endeavour to discover their Hearers, but they are ge­nerally gross, notorious Sinners, or else the Failings, if not the false Accusations of the Pious, &c. Perhaps that they might be Despised of by the world; but as for the Rest as if they were all good Christi­ans, at least as if they were afraid to dis­quiet [Page] them, for it seems as if nothing else was required than a Form of Godliness, and therewith they are contented, although the Power thereof is denied, if not scoffed at and opposed in those who endeavour to practice it.

But not to exceed the Limnits of a Pre­face, I shall draw to a Conclusion: Desire­ing thee, discreet Reader▪ to Accept of this small Treatise as a Fruit of the Author's real Love to the saving of thy Soul especi­ally those of, and near his own Congrega­tion, to whom this Book is especially De­dicated; and you need not Question but that the Reverend Author hath often been great­ly concerned for you; his Heart, without Doubt, hath often been seized with Com­passion in seeing, and hearing of your mi­serable and deplorable Conditions, especially for your great Want of a pure evangelical Ministry, seeing your Wanderings like lost Sheep having no Shepherd, and lying open for all manner of Errors; the which, as you may realy blieve, often caused him to bend his Knees to God to have Mercy on you in that respect. And who knows but you will not reap the Fruits thereof, nay, [Page] how has the Lord favoured you since with many, yea, pure means of Grace so that the Lord is even now found of them who sought him not. O that your Souls might live by these things, Is. xxxxiii. 16. And O! that these few Leaves might to that end be blessed of the Lord, if it was only as a Hand full of Corn upon the Top of the Moun­tains, the Fruit thereof nevertheless shake like Lebannon, Ps. lxxii. This is the hearty Desire of

your effectionate Friend H. Visscher.
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THE CONTENTS

Sermon I.
Text. 1 Pet. IV, 18. And if the Righ­teous scarcely be saved,—
Sermon II.
1 Pet. IV, 18.—Where shall the ungodly and Sinner appear.
Sermon III.
Prov. XIV, 12. There is a Way that seemeth right unto a Man: But the end thereof are the Ways of Death.
Sermon IV.
Is. LXVI, 2. But to this man will I loost, even to him that is Poor, and of a Contrite Spirit, and trembleth at my Word.
Sermon V.
1 Cor. XI, 29. For he that eateth and drinketh unworthily eateth and drink­eth Damnation to himself, not discer­ning the Lord's Body.
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A Faithful Demonstration, &c. THE First Sermon.

1 Pet. IV 18. ‘ And if the Righteous scarcely be saved, where shall the Ungodly and Sinner appear.’

P Recious Things are Difficult to be obtained, was once a Proverb of the Antients. The Truth of this is e­vident in Things natural, even as Diamonds and white Pearl are dif­ficult to obtain: But this is also evident in Things Moral, even as Wisdom and Virtue are [Page 2] the most excellent upon Earth; for the more a Man possesseth thereof, the more acceptable he is in the Eyes of God, of Angels, and of Men; therefore Solomon sets such a Value upon it, Prov. iii 13,—19. But with what Difficulty are Things Spiritual obtained? For certainly there is Nothing more beautiful, Nothing more dear, Nothing more amiable, than those Spiritual Ce­lestial Things which are with God in Christ. But how difficult is it to obtain them, since they must be fought for, and Violence used for the Kingdom of Heaven, in order to take it with Violence, Mat. xi.

This is likewise seen in that Merchant, who went and sold all that he had, to purchase that Pearl which was in the Field, Mat. xiii 44, 45. This Paul also sheweth, Know ye not, that they which run in a Race, run all, but one receiveth the Prize? So run that ye may obtain. And what was the Prize they were to run for? The incorruptible Crown of Glory which was han­ged up at the End of the Race, and that is the Salvation which God giveth to his Childeren af­ter this Life. And this is compared to a Crown, because God giveth them there the Victory over all their Enemies, and delivereth them from all Conflicts and painful Labour: But as long as they continue here upon Earth, it is unto them A Va [...]ey of Tears, a Way of much Tribulation.

And this is clearly seen, if we do but cast an Eye on the Divine Words of the Text, wherein [Page 3] the Apostle sheweth, That the Righteous are sa­ved, altho' scarcely, that is, through many Con­flicts, with much Difficulty. In the foregoing Verses the Apostel had shown the sorrowful and wretched End that will certainly befall the Un­godly, that are disobedient to the Gospel: But to show the Difference, he says in the Words o [...] the Text, that the Righteous shall not have such an End, but that they shall be saved, although scarcely: But as concerning the ungodly Sinner he shall be lost. Therefore he joyns these Word to the Words preceeding, with the Word [ And If the Righteous scarcely be saved, &c.

Two Cases are here to he taken notice of.

I. The State of the Righteous, That they shall be saved, although scarcely.

II. The wretched state of the Ungodly [...] Sinners.

For the present we shall be contented with the first Part, viz. That the Righteous are s [...]rarce [...] saved, wherein Peter shows, how difficult it for a Child of God to be saved, wherein thre [...] Cases are represented to us,

I. The Persons, which are the Righteous.

II. What he testifieth of them, that they shall be saved.

III. The Manner how, to wit, scarcely.

I. AMong all the Titles of Honour wherewith the Chiledren of God are Honoured, [...] also this, that they are called Righteous. This [Page 4] Previledge had not only Moses, Jo [...], Abraham, Lacharias and Elizabeth, and others which were called Righteous, but also every Child of God is [...] called, and this Name appertaineth to all true Believers, as it is Jes. xxvi 2. And therefore they are altogether called The Generation of the Righteous, Ps. xiv 5. and a righteous People, Is. xii A righteous Person whereof Peter here speaks is not such an one that is perfect and with­out Sin; O no! for such an one is not among the Posterity of Adam; therefore saith Solomon; Eccl. vii 20. There is not a just Man upon Earth. Prov. xx 9. This every righteous Person with Shame, Grief and Sorrow must experimentaly confess, which Paul lamented, Rom. vii 21. I find then a Law, that when I would do good, evil [...] present with me. And as the Church likewise [...]ith, Is. lxiv. None have this Prerogative [...]ut the second Adam, who therefore in an emi­nent manner bears that Name, for he it is that knew no Sin, 2 Cor. v 21.

Neither are they Righteous, because that ac­cording to what God reuqires in his Law, Do this and thou shalt live, they could thereby be justi­fied. O no! for no Flesh shall be justified by the Deeds of the Law, Rom. iii 20. Therefore Job saith, Job ix 2. How should a Man be just with God. And David Ps. cxxx.

Much less is understood by the Righteous those who justify themselves, and think they are Righ­teous, as was the Condition of the Pharisee, Luk. [Page 5] xviii 9. But by the Righteous are here under­stood,

1. Such Sinners who although in themselves Ungodly, having no Righteousness whereby to stand in the Judgment of God, but who through Faith have received the Righteousness of the Lord Jesus, whereby they are acquitted from the Guilt and Punishment of Sin, and have obtained a Title to Eternal Life.

2. A Righteous Person is such an one who be haveth himself conformable to this Righteous­ness, and does what is Right and Just according to Gods Law, and so is filled with the Fruits [...] Righteousness, Phil. i 11.

3. Who are thereon also justified in their ow [...] Conscience, out of their Good Works, and out of an holy Frame of Heart, which they find it themselves, as a Fruit of their upright Faith yea, That Gods Spirit Witnesseth with the [...] Spirits, that they are the Children of God, Rom viii 16.

4 Who likewise through their holy Conversa­tion shew that they are Righteous, so that the [...] are also justified in the Consciences of others, an [...] are acknowledged as such. And these now [...] Gods Childeren, Believers, and in Covenant with the Lord; and these Righteous are put in oppo­sition to Sinners, and are scarcely saved.

II. BY the Word Save in general is understood to preserve any one, to deliver or [...] [Page 6] [...] from any Evil, and to bring him over to Hap­piness and Well-being; and that in respect either upon temporal Deliverances, as Mat. viii 25. [...]hen the Disciples said, Lord save us, we perish, [...] upon mortal Diseases, as James v 15. The prayer of Faith shall save the Sick; or upon hea­ [...]y Persecutions and hard Tribulations, Mat. xiv 22. But in the New Testament it is ge­nerally taken for the Preservation of the Soul to eternal Life: From whence Jesus is called The Saviour, Mat. 1 21.

But in this Place we must not understand a temporal Salvation, or corporal Deliverance, al­though the Righteous are sometimes▪ Partakers [...]ereof; as Noah from the Waters of the Deluge: [...]ot out of Sodom: The three Children out of [...] fiery Furnace: Daniel out of the Lions Den: [...]nd Peter out of Prison: Which (as Exemples) [...]ere delivered from such Disasters. And that is likewise the Promise, that the Lord delivereth them out of all their Adversities, Ps. xxxiv [...] here we must understand a Spiritual Delive­rance, an everlasting Salvation, according to Body and Soul; and that Salvation is set in opposition [...] Damnation, Mark XVI 16. Now as Damna­tion comprehends in it the highest Evil, so Sal­vation comprehends in it the highest Good, which is the Fellowship with God, which the righteous do here partake of in Grace, and here­after in Glory. It is that Salvation, that great [...]ood which cannot be written with Pen, nor utter­ed [Page 7] with Tongue: And therefore we can say [...] more of it, than, O how great is thy Goodness which thou hast laid up for them that fear thee, Ps. xxxi.

This Salvation the Apostle puts without Disputed that the Righteous shall enjoy, and so it is in Truth: For to be Righteous is the Way to Salva­tion. And this appears

1. Because he is acquitted from the Guilt and Punishment of Sin, and become an Heir of E­ternal Life, and also saved in Hope. Thus saith Paul, Rom. viii 33. Who shall lay any thing to the Charge of Gods Elect? It is God that justifi­eth. And so David discribeth the Blessed­ness of the Man unto whom God imputeth Righ­teousness without Works. And this is a perfect Righteousness, and can stand in Gods Judgment therefore the Church was so Rejoyced, Jes. lx 10. saying, I will greatly rejoyce in the Lord.

2. The Righteous are such who through Faith are in Christ, and thereby justified in him, [...] Just shall live by his Faith, Hab. ii 4. And b [...] Consequence, they are only the Believers, For [...] that believeth on the Son hath Life everlasting, Jo [...] iii 36. The Righteous are such Persons who are sanctified through the Spirit of God, He that doet [...] Righteousness, 1 Joh. iii 7. That followeth after it, 1 Tim. vi 11. And walk in all the Command­ments and Ordinances of the Lord, Luk. i 6. Now as without Holiness no Man shall see the Lord Heb. xii 14 Then consequently those who are [Page 8] Partakers of Sanctification will certainly see the Lord.

3. The Rightoeus are also a Godly People, and Godliness hath not only the Promise of the Life that now is, but also of Li [...]e Eternal wi [...]h is to come, 1 Tim. iv 8. And thus it is certain that the Righte­ [...]ons are saved, and they only.

III. AND altho' the Righteous are saved, it is notwithstanding scarcely. This Word Scarcely must not be understood, as if the Righte­ous could fall from that State and be rejected from Salvation, as the Drivers of a Free Will would from hence seek to prove. Scarcely is no uncer­tainty, but Difficulty: For the Salvation of the Righteous, who through Faith in Christ are justi­fied, and Sanctified by his Spirit, according to Gods Promise is sure and certain and unalterable, Rom. viii 33. Because they are elected from Eter­nity. Therefore Paul saith, 2 Tim. ii The Foun­dation of God standeth sure, having this Seal, the Lord knoweth them that are his. Howbeit this is not to be understood as if the Righteous were always to doubt and be uncertain of their Salvation; No; for that Word hath not that Sig­nification: For the Righteous may be assured of their Salvation, as Paul saith, 2 Tim. i 12. For I know in whom I have believed. And Rom. viii 38, 39. For I am perswaded, that nothing shall seperate us from the Love of God. And therefore they are exhorted, To make their Calling and [Page 9] Election sure, 2 Pet. i 10. Howbeit, the Word scarcely, by Virtue of the Original Word, signi­fieth Difficulty. So it is taken by the Greeks for any thing which is hardly and with Difficulty brought to pass. And in this Sence it is taken Act. xiv 18. And with these Sayings scarcely re­strained they the People that they had not done Sacrifice unto them. Paul and Barnabas with Difficulty, shewing all Signs of their Displeasure in order to hinder them that they did not do Sa­crifice unto them as if they were Gods. And so it's olso taken, Act. xxvii 16. And running un­der a certain Island, we had much Work to come by the Boat. [Or, as the Dutch Translators ren­der it, We could scarcely come by the Boat.] That is, we got to the Boat, but with much Trouble and Difficulty. Therefore scarcely is, when any Thing is obtained with Difficulty, with much Pains and Toil. And so it must be understood here in our Text. The Righteous then are saved, although scarcely, with much Toil and Pains, through great Conflicts Tribulations, Oppressions, An­guishes of Hell, Trials and Chastisements. This the Lord Jesus shews, Luk. xiii 24. Strive to enter in at the straight Gate. There he speaks of a Gate which is straight, through which we cannot go except we strive, and wherethrough we must break with Violence. Let us also take Notice of that remarkable Place, Matt. vii 13, 14. The Way of Life to Heaven is very narrow, because Man's whole Life must be regulated according [Page 10] to Gods Law, and the Law requires a strict and precise Godliness. So then, let us see how the Righteous are scarcely saved.

1. With Trouble and much Difficulty are the Righteous saved: For shall they be saved they they must be born again, Joh. iii 3. God cannot save them unless he first Spiritually enlivens them, who by Nature are dead in Tres­passes and Sins, Eph. ii. Verily there is such Power required in transforming and regenerating of Sinners, as there was required in creating the whole World: Yea, much greater! For in the Creation there was nothing that was against God; but now all that is in a Sinner is in Enmity against God, Rom. viii 7.

2. Shall he be saved he must believe; now that is only a Work of God, Joh. vi 29. And what belongs not thereto when a Man shall be brought to God, who conceits so much of himself and behaves himself in all his Words and Actions as if he was God himself! What belongs not there­to, to abase and humble haughty and arrogant Man, and cause him like a poor Beggar to creep as a Worm, and so to beg God for Mercy. Judas rather chose the Halter than to believe. O! what belongs not thereto, for one who depends upon his own Righteousness, and thereon is at Ease, to throw him off from his false Grounds, and to strip him naked, and drive him out of himself, as one helpless, desperate and lost, in order to lay hold on Jesus, and so through him to make Peace [Page 11] with God, to be only saved through the perfect Righteousness of Jesus. It is hard to desire Christ, and to desire nothing else but Christ. It is Diffi­cult to follow Christ all the Day, and never to be at Rest until he is found; and therefore, if we shall believe, certainly the Arm of the Lord must be revealed, Jes. liii Therefore Paul also saith, Eph. i 19, 20. That the Work of Faith is an ex­ceeding Greatness of God's Power, according to the Working of his mighty Power which he wrought in Christ, when he raised him from the Dead. And therefore it is Scarcely.

3. Shall he be saved, he must be converted, ac­cording to Luk. xiii. 3. And what belongs not thereto? For he must turn from Sin to Virtue from Satan to God, from himself and all Crea­tures to Christ? and what is it not a Work for one who is in Darkness, yea even Darkness it self who cannot find the Way of Life who is unable and unwilling to return, who is so blind through Self love that he calleth his evil Heart good that hath such a salse Hope, from which he can­not nor will not depart, who is so captivated in the Snare of the Devil, taken Captive by him at his Will, 2 Tim. ii 26. who is a Child of Wrath, who is an Enemy of God. O! what be­lons not thereto to stay such an ungodly, care­less Sinner iu that his Way in order to awaken him. O! what belongs not there unto for such an one who hath forgoten and dispised God and has caused God to be his Enemy, who can [Page 12] expect nothing else but Gods Wrath to Eternity, to bring such an one again to God, that he might see and enjoy his Favor and Love. Will he not think, How shall I again become recon­ciled with God, whereas I am an Enemy, a Ha­ter of God, when I shall appear before his Holy Presence will be not then forthwith reject me and cast me into Hell? Should God have a Desire to save such a Sinner as I am? And therefore it is a difficult Work to cause a Sin­ner to believe this, in order to be converted. And therefore he is Scarcely saved

4. Shall he be saved, he must be sanctified for without Holiness no man shall see the Lord, Heb. xii 14. And what appertains thereto what Pains and Labour must not the Holy Spirit be­stow to sanctify the elect Sinner; for within and without he is wholly unclean, and loathsom, from his Head to his Feet there is no soundness in him, Jes. i 6. And thus he must not onely to be sanctified in all what he does and leaves undone, yielding of his Members as Instruments of Righteousness, and thereby to forsake all, cuting off his right Hand, plucking out his Eye, Matt. v. that is to leave his most beloved Sins: But he must also besanctifi [...]ed inwardly, his Heart must be changed and wholly subverted, Gods Image must be impressed therein, he must be holy in all his Aims to glorify God in all Things. And O! what Labour doth not that re­quire, that Heart which was so accustomed to [Page 13] Sin, to Vanity and Folly, and now to sanctify it to a stedfast Wisdom, this requireth a Divine Power. And therefore he is scarcely saved.

5. He is scarcely saved, because he must deny himself, Matt. xvi 24. If any Man will come after me, let him deny [...]imself, and take up his Cross and follow me, that is in general the old Adam, the Flesh with the Affections and Lusts must be crucified, Gal. v 24. He must bring his Knowledge in to Captivity to the Obedience of Christ, 2 Cor. x 5. He must forsake his own Will, he must forsake his Affections Lusts and Pleasues, 1 Pet. ii 11. Ep. iv 24. and 5 11. we must also deny our Honour, Goods and Friends for Christ, yea even our own Lives, see, Luk. xiv 26. If any Man come to me, and hate not his Father and Mother, and Wife and Chil­dren and Brethren and Sisters, yea, his own Life also, he cannot be my Disciple. How hard is that for a Sinner whose Heart is like unto a Stone, and yet this must be done, and therefore he is scarcely saved.

6 Because he must be heavenly minded, and forsake all Things visible for Things invisible, with Paul, count all Things but loss and Dung for the Excellency of the Knowledge of Christ, Phil. iii to disdain the Favour of Men, the Treasures, Riches and pleasures of this World, and onely seek those things which are above where Christ siteth, Col. iii 1. 2. and to extol Jesus above ten Thousand, and make him thus [Page 14] known unto the World. But O! what a La­bour doth that require. and therefore he is scarcely saved.

7 He is scarcely saved, because he must love God above all, and his Neighbour as himself, Matt. xxii 37. 40. he must bless them that curse him, do good to them that hate him, Matt. v 44. But what a difficult Thing is that, e­ven to love his Enemies. And therefore he is scarcely saved.

8 With Trouble and Difficulty he is saved in himself, since it's very difficult for a Man who is mortally sick to begin o [...] perfom any Labour, yea as little as an Ethiopian can change his Skin, or a Leopard his Spots, Jer. xiii 23. So little can they do Good who are accustomed to do Evil. They are Dead, and can do nothing to­wards their Quickning, so mortally unable are they: Therefore Paul saith, Rom. vii 14. I am carnal Sold under Sin. And therefore Scarcely saved.

9 Hereby cometh the Fickleness and the Va­riableness of Man, when he is convinced of God, then they resolve to behave themselves otherwise, and commit that Sin no more, but their Design against that Sin goes over again, and thus re­turn to folly. And so that sorrow is as a morning Cloud that soon passes away. And therefore he is scarcely saved.

10 Scarcely and with much Difficulty are the Righteous saved; and beeause God sometimes [Page 15] leaveth them, not for always, but (onely) for a Moment, not wholly, but in respect of that sen­sible comfortable Grace. Thus the Church com­plained, Js. xxxxix 14. The Lord hath forsaken me, and my Lord hath forgotten me. Hereby cometh that the Lord who is their Light and Strength of their Life, for a time denieth them his wonted Assistance, and lets their Enemies lose upon them, and thus hides his lovely Pre­sence from them, and seems to be wroth with them, and writeth bitter Things against them, and holdeth them for his Enemies, Job. xiii 24. 26. Then they are busied with Complaning and Lamenting, asking and seeking, striving and wrestling. This is seen in Job. vi 2-4 and xiii. 24 in David, Ps. xiii 1-3. And in Asoph, Ps. 1xxvii. 3-9. And in H [...]man, Ps. 1xxxvii 14-17 One unconverted knoweth nothing of this, he doth not know what the missing of Gods fellowship is, because he hath never experienced it there­fore knoweth not what Sweetness there is in it.

11 With dificulty they are saved, because they meet with many Temtations and Eencounters of Satan, for the Devil their Adversary goeth a­gainst them as a roaring Lion, Pet. v 8. He is nimble and deceitfull and always Vigilant and constantly aims at their destruction, and maketh it his Business to draw them off from God. Therefore in a secret manner he shooteth his venemous Dart at them, to cause them to sin, [Page 16] and to oppose or defile which is good, that it should not be rightly performed, or darts into them blasphemous Thoughts that he might lift their Faith, and to bring them to Dispair and Doubts. How they must arm themselves a­gainst it, can be seen, Ep. vi 10. 18. It's then scarcely.

12 Thereby cometh the World which lieth in wickedness 1 Joh. v. 19. that is the wicked People with their sinfull Companions, who are as Satans Instruments for all what's he cannot do himself, that he does thro' them as his Instru­ments, for he rules in the Children of disobedi­ence, and these he stireth up to destroy the Godly: At one time representing unto them by false Flatteries all with handsom, honoura­ble profitable to entice Souls: At other times persecuting them with wicked Slanders and dis­dainfull Lies and evil Threatnings, which the Righteous must so much suffer of the Wicked, and that for the name of Christ, Matt. v. 11. 1 Pet. ii 19, 20. an thus they must go thro' a good and evil Report, 2 Cor. vi 8. and all this they must overcome, which can never be with­out striving, Therefore it's scarcely.

13 Moreover they have also got a deceitful, seducing and subtil Heart, that evil and cor­rupted Nature which constantly turneth them aside. For the Heart is deceitful yea mortally deceitful above all Things, Jer. xvii 19. Js. xxxxii 20. so every one that is tempted is drawn [Page 17] away of his own lusts, James. i 14. For that Heart which is a Slough of Uncleanness which constantly excites to Sin, yea it constantly is­sueth forth Sin, therefore the Heart must be kept, above all that is to be kept, Prov. iv 23. And therefore we must crucify the old Man, and mortify the Members which are upon the Earth, Col. iii 5. and bring the Body into Subjection making no Provision for the flesh, 1 Cor. ix 27. and Rom. xiii 14. From hence that Wrestling, that Watching and Praying against Sin. From hence likewise their Tears, Sorrow and Wailing with Paul, Rom. vii. O wretched Man that [...] am! Who shall deliver me from the Body of this Death! And all this occasions a continual Strife.

14 And lastly, by all this yet cometh all Tribulations and Adversities which so heavily and so often do shock the Righteous: Fo [...] many are the Afflictions of the Righteous Ps. xxxiii▪ 19. And through much Tribulation they onely mu [...] enter into the Kingdom of God, Acts. xiv. 2 [...] And who can number the Disasters they meet wit [...] in this Vale of Tears, in their Persons, Fa­milies, Estates and Callings, and in their Honour and good Name, How often do they suffer Sick­ness, Poverty, Griefs, Disasters, and Violence Slanders and Persecutions, the one Evil is scarc [...] gone, but the other is come, so that innumera­ble Evils compass them about, Ps. xxxx 12. And how hard is this for the Flesh. Hereby [Page 18] co­meth that miserable and grievous Sence and [...]ear because of the Punishment of Sin and this [...]s yet the Bitterest for them, Ps. xxv 17. The troubles of my heart are enlarged, O bring thou [...] out of my Distresses: For that Reason when God speaketh against Obtaining of Salvation, [...]seth such Phrases which Signify great Labour, Pains and Trouble. The working out of our Salvation with Fear and Trembling, Phil. ii 12. To seek, Matt. vi 33. to strive, Luk. xiii 24. Where the Saviour speaks of striving which al­ [...]des to a Warriour, who has got many and strong Enemies, against which he must strive, in order to conquer them. And so must also a Child of God strive against his Enemies in the Work of Salvation and so use Violence, Matt. xi [...]2. and run the Race, 1 Cor ix 24 and follow after Perfection Phil. iii 12. and exercise him­self, exercise thy self unto Godliness, this Word [...]n the origenal also Signefies Wrestling, a Com­parison taken from Champions in Wrestling-Places, and thereto are all Exhortations to be valiant as a Champion in the Battle, entirely armed, Cap-a-pe, from head to Feet that he might win the Battle. and carry away the Crown of Life, and so to watch standing fast in the faith, quiting himself like a Man, 1 Cor. xvi 13. to fight the good Fight, 1 Tim. vi 12. and be steadfast and unmoveable, always abounding in the Work of the Lord, 1 Cor. xv 58. See there all these Phrases are to let us know that those that [Page 19] shall be saved will not easily be saved, but thro' much Strife, with much Labour and Pains, and that by reason of the Unworthiness of their Works, by reason of the Lust between Flesh and Spirit, by reason of the Corruptableness of their Hearts, the Narrowness of that Way, the Difficul­ty of good Works, the Imperfectness of their Righteousness, and because of the severe Justice of the Judge.

APLICATION.

WEll Hearers! are the Righteous with so much Difficulty and scarely saved, then we must not think that Salvation is easily to be obtained; if we will not contradict Gods Word then verily Salvation must be quite another Matter as the most of People do imagine who notwithstanding hope to be saved, for they think that it is very well with them, and that they shall be saved, if they do but shun outward gross Sins, and live modest and orderly, if they do but observe those external Duties of Religion, and be deligent in their Calling: O poor Souls! Should that be Godliness and the narrow Way to life? O no, to refrain from outward Sins, to seek Virtue, to live modest and orderly, why that has been the Life of the Heathen, as Christ Saith, Do not even the Publicans so, Matt. v 47. Altho' God in his Word saith it so exprelyssly that there is samething else required to Salvation, [Page 20] and that the Way to Heaven is very narrow: and notwithstanding People perswade themselves of Salvation and think to obtain it so easily. They don't examine whether they are Righteous, and trouble not themselves whether they are in a State of Grace, and whether they have an Inte­rest in Christ, but th [...]y content themselves meer­ly with a vain Imagination, and rest on a civil Conversation, supporting themselves because they are Baptized, made a Confession of their Faith, and so go to the Lords Supper, observe going to Church, reading of Gods Word, and with that they are well Satisfied, and are in the mean Time moiling and toiling like Moles in the Earth, and that onely to obtain a great Estate, and doubt not in the least but that they shall be saved, that's held for certain: But know O vain Man! that you will not get there so, those Things must also be done, but they are not sufficient for Salvation Gods Spirit saith by the Mouth of Peter. That the Righteous are but scarcely saved; and do you think to come there so easily? O no! you deceive your selves mi­serably, and are quite at a loss, the God of this World has blinded your Minds, and keeps you Captive in his Snares, 2 Cor. iv 4. 2 Tim. ii 62. And whilst he Promises you Heaven, be assured that Hell will be your Portion, hear what the Mouth of Truth saith, Matt. vii 21—23. Not every one that saith unto me, Lord, Lord, shall enter into the Kingdom of Heaven, but he that [Page 21] doth the Will of my Father which is in Heaven. Many will say unto me in that Day Lord, Lord, have we not prophesied in thy Name? and in thy Name have cast out Devils? And in thy Name have done many wonderfull Works? And then I will prosess unto them I never knew you: Depart from me, ye that work Iniquity.

O careless and unconverted Sinners, who are not concerned about the State of your Souls, and fancy that you will be saved, who perswaded you that you will so easily get to Heaven; judge your selves, would not then Peter, have spoken wrong, that the Righteous are but scarcely saved? should not then the Lord Jesus wrongfully have discribed the Way to Salvation to be so narrow. If you should be saved in your carnal, vain, worldly-minded and careless Life, thro such a customary Worship, then it would not be Scarely, but Easily; your Manner of Living is certainly no strict Godliness, and should not the Disciples and Martyrs and the best of Saints have been Fools to have done so much and have lived so per­cisely? And yet they have been so concerned against their Salvation, and should you go on so carelesly and yet be saved? O let not your de­ceitfull Heart thus deceive you, shut not wilful­ly thus your Eyes in imagining any longer to be so easily saved; know certainly and believe that your deceitfull Heart turneth you aside, and tha [...] you feed your selves with Ashes, and that you are thus posting with at Lie in your right Hand [Page 22] to Eternity, How should a regenerated Christian daily pour out so many fervent Prayers and heart­breaking Supplications to God, and so many fer­vent Tears, and thereby to be so straitned and troubled for Sin, and so valiantly oppose the same, and moreover endure so many Temptations and Tribulations before he is saved? And should you with a faint Sigh to God, with some usual Prayers be an Heir of Salvation? O no; But if you ask, should none be saved but such who just have such Striving? No, no others. This the one experiences more▪ the other less. and there be none but what find something of it And such an One will find his Heart when he loo­keth on what is said in the Explanation But do not think that Striving is a Cause for why the Righ­teous are saved; O no, that's but meerly free Grace, but this is the Way to salvation, for God [...]eads his Children thro' Strife to Conquest.

But perhaps you may say, Is that such a dread­full Way, it's enough to affright me, for who can always live so. But know O Man, that it is but for a time, and that the suffering of this present Time are not worthy to be compared with the Glory which shall hereafter be revealed to Gods Favou­rites. Is the Labour great, the Reward is much greater, is the Conflict heavy, the Conquest is glorious, and altho' it continues long, it's not­witstanding sure: Therefore if you have any love [...] your Salvation let not that deter you, O no, you did but know what Loveliness there is [Page 23] likewise in that Way, you would wtih Moses, Est­eem the Reproach of Christ to be greater Riches than the Treasures of Egypt. For it is not always [...] Time of Oppression nor Misery. O no, The Lord Anger endureth but a Moment, but there is Life i [...] his Favour, Ps. xxx 5. The Children of the Lord do sometimes shout because they have more Glad­ness in their Hearts than the Ungodly when their Corn and Wine increaseth, and in the cxix Ps I have rejoyced in the Way of thy Testomonies as much as in all Riches [...] [...] ask it of a Child of God, he will tell you▪ that he himself in the midst of all his Tribu­lation [...] would not exchange his State for a Thousand Worlds, O no, but would say, If a Man would give me all the Substance of his House for this Love, would, utterly contemn him, Cant. viii. 7.

Well, would you not rather be on this Way or will you rather go, on in the Way of Sin, and notwithstanding perswade your selves to be sa­ved, O don't perswade your selves of it, I pra­ye forsake that Soul destroying Opinion, do no [...] cheat your selves any longer upon that false Ho [...] but, O! awake, before you do experience it wha [...] it will be too late, and then be sensible that you have cheated your selves, It is even to be won­dered at tha [...] you can go on so contentedly, and fear so little, notwithstanding that the Righteous are but scarcely saved. Or do you think that you are Righteous. But tell me what Ground hav [...] you for it? The Pharisees thought so too; but they were mistaken. There is also a Moral [Page 24] Righteous­ness, as living honest according to the Laws of the Country, to wrong and injure no Man, giving every one his Due, doing Equity and Justice to all Men, these Things are also good, and make an Honest Man, but not a Righteous Christian.

1 Now you must needs acknowledge, That you by Nature, through Original and Actual Sin are become guilty before God, and that you daily encrease your Guilt, and therefore are Chil­dren of Wrath, thereby that you are unable to help your selves; yea, that you will not because you are Enemies to God. Now the Question, is whe­ther you find this so in your selves, whether you see and feel this with Grief and Sorrow, or if you have ever experienced it.

2 Whether that hath made you so destressed, that you were as one Miserable, and at a loss, not kowing what to do to be saved? Where you con­vinced of Gods Holiness and Justice, have you thus seen how liable you are to Punishment, that you could justify God if he shonld cast you into Hell? Have you seen that God could not forgive you your Sins without bearing the Punishment? (due to Sin) Does this make you hungry and th­irsty after the Righteousness of the Lord Jesus? Did your Heart go out after him? Was he pre­cious in your Eyes? Did you desire him, and nothing else but him, and were you convinced that you had such an obsolute Necessity of him.

3 Was your Desire onely to Jesus, be justified through him, to be reconciled and appeased with [Page 25] God, to obtain Gods Favour and live in his Fellow­ship? Have you to that End taken your Refuge to the Lord Jesus, and given your Selves over to him.

4 Was it your desire to be sanctified by virtue of Christ Merits in order to live holy? Have you experinced this, and do you experience it daily, and do you thus seek for Reconciliation, for your [...], and do you thus take your Refuge to the Lord Jesus, through Prayers and Supplications?

5 Do you seek to glorify God in all what you do and with a good Life to edify your Neighbour and so working out your own Salvation with Fear and Trembling, is this your Ground, then you are very happy. But O! How far is it from it, in shewing the contrary with your Actions.

1 You who still hold to your own Righteousness yet depending on your Heart, or your good Intentious, that you intend well, yet resting on your outward Duties, and will do your best, like unto the Armenians.

2 Neither you, who live so carelesly, puting far away the evil day, Amos. vi 3. and therefore walk according to the Course of this World, Ep. ii 2 and onely following the Lust of the Flesh, and the Lust of the Eyes, and the pride of Life, which are not of the Father, but of the World. 1 Joh. ii 16.

3. Neither you, who oppose the Way of God to save you, because you won't live so strict and precise, and won't go through this way of [Page 26] Tribu­lation, but could say, The Way of the Lord is not [...], therefore let us break their Bands asunder and cast away their Cords from us, For what Pro­fit, is it that we should serve God and that we keep his Ordinances, and that we have walked mourn­fully, Ezek. xviii 25. Ps. ii 2. Mal. iii 14.

4 Neither you, who could scoff at such Afflict­ed Souls, and call that Operation a Fancy, and think that it's not needfull to live so, and there­fore dispise their strict Life.

But pray consider in what a miserable Condi­tion thou art, O! that you might once see your Unhappiness, as long as thou art not a Righteous one, you certainly yet lye under Gods Wrath under the Curse of the Law, God is unto you an incenced Iudge; and if you continue so, you will certainly be lost, For if the Righteous are but scarcely, saved then you will not besaved, O Sinner! can you hear or think of this without A­stonishment? Do but consider when you s [...]all lye on your Death Bed, with pale Death in your Face, and when your Conscience shall be awa­kened, and tell you that you are not Righteous, O then you will open your broken Eyes and per­plexed Mouth, and cry out, O how have I cheated my self! Now alas! I must experience that the Way to Heaven is Narrow! O how shall I get on the same? O now it seems it is too late for me the Door seems to be shut, now it's past Hope, O wo unto me! That I have thus despised the Way of Salvation, O now I shall be obliged to [Page 27] experi­ence what I would not believe hereto fore, and therefore O Frightfull Eternity? Therefore be admonished before you thus experience it.

Do you ask, Wat shall I do? I answer, Seek to obtain a right Sence and convincing Knowledge of Sin and your damnable State before God, and withal your mortal Inability, that you cannot help your selves, and that being so, you must be lost, except the Lord through his free Grace prevents it, and pray to the Lord that he would impress that State upon your Hearts, that you might become concerned and distressed about it, and that you thus might as one lost be driven out of your selves to the Lord Jesus, and to flee to him for Refuge, and as an Ungodly, and as one worthy to be damned, with a free-willing con­demnation of your selves, give your selves over to him to be justified and sanctified, freed from Sin, and glorified through him. O you should not rest before you had attained to this, in order there­to you must earnestly seek the Lord with Pray­ers and Suplications; and with Paul you must count all things but Loss and Dung that you might win Christ, Phil. iii. And to that end you must forsake all vanities and Wordly Company: For Evil Comunications corrupt good Manners, 1 Cor. xv 33. Therefore you must be diligent to use all Means, as the reading of God's Word, and to hear it preached, but besides you must have an Im­pression of your Inability, so that you must un­der the Use of the Means look up to the Lord for [Page 28] his Spirit, and so go forward and rest not, until you are found in Christ, and set often before you your miserable Condition, and withal, how soon Death may sieze you, and how you must then ap­pear in Judgment and if you are not converted in this Life, that then you will be lost; and withal, that the Lord is willing to help poor Sinners, who do but in Uprightness come unto him. O I pray you in God's Stead, that you would take this to Heart, that it may not witness against you in the Day of Judgment. Now I wish, that the Lord through his Spirit might impress it upon your Hearts, that you thereby may be converted.

O how happy are the Lord's People who are truly Righteous, of them we may say Blessed is the Nation whose God is the Lord, and the People whome he hath chosen for his own Inheritence, Ps. xxxiii 12. For who shall lay any thing to the Charge of Gods Elect, Rom. viii 33. They have the Ex­pectation of great Riches; They are partakers of the divine Nature and we may say of them, Happy art thou, O Israel, who is like unto thee, O People saved of the Lord, Deut. xxxiii 29. Ve­rily their Happiness is so great, that it cannot be expressed albeit it is not yet known, and they while here find it not; but yet they can glory, Beloved, now are we the Children of God, and it doth not yet appear what we shall be, 1 Joh. iii 2. but we know that when he shall appear, we shall be like him, for we shall see him as he is, 'Tis true, that here they are dispised [Page 29] Lamps in the Thought of him that is at ease Job. xii 5. But they are precious in the Eyes of God, their portion is not in this Life, but they [...]ave the Expectation of a better Treasure, here they must enter thro' much Tribulation into the Kingdom of God, Acts. xiv 22. Here it [...] with them as it was with Israel in the Wilderness this World is like a wilderness, and weeping Wil­derness for them to lead them to the heavenly C [...] ­naan. Therefore O Children of God let it not seem strange unto you when many Temptation [...] befall you, you have now heard how scarcely that the the Righteous are saved; O let that en­courage you in your Crosses, be it to the Body or Soul, since this is the Lord's general Method with his Children, how could it else be said Comfort ye, Comfort ye my People saith your God, speak ye comfortably to Jerusalem, [...]d [...] [...]nto her that her Warfare is accomplish [...] ▪ Jes xxxx 1, 2. Now if the Lord's People had [...] Sorrow and Strife, then from whence this Comfort Yea what will that else say, which stands, Rev▪ vii 17. Of those who serve God before his Throne Day and Night that God shall wipe away all Tears from their Eyes, if it be not because the [...] have Sorrow and Grief, and therefore shed Tears Have Courage then, The Lord will not suffer you to be tempted above that ye are able, but will with the Temptation also make a Way to escape. Thin [...] that the Lord doth it unto you for your good when he suffers you to come into Affliction, for [Page 30] the Lord Chastizeth those he loves, that they might [...]e partakers of his Holiness, Heb. xii. And re­ [...]kon with Paul, That the Sufferings of this present Time are not worthy to be compared with the Glory which shall be revealed in us, Rom viii 18. Think it is but a short Time, for our light Afflictions, which is but for a Moment, worketh for us a far more exeeeding and eternal Weight of Glory, 2 Cor. [...]v 17. And the Lord will once deliver you from all Crosses, when he through Death shall bring you o­ [...]er into his happy Comunion, where you will forever [...] with the Lord, and never be seperated. There your Sorrow will be turned into Joy: For the Lamb which is in the midst of the Throne shall [...]ed you, and shall lead you to the living Fountains [...] Water, and God shall wipe away all Tears from [...]our Eyes. Rev. vii 17. For Light is sown [...] the Righteous and Gladness for the Upright in Heart, Ps. xcvii 11.

AMEN.

[Page 33]
[...]

their Deaths; O what is the Difference infinitely gheat when they dye? What a Difference is there between the Righteous and Ungodly at their Deaths? They both have one End, but very dif­ferent, the End of the Righteous is to Joy and eternal Glory: But the End of the Ungodly is the Pain of the Soul and wretched Damnation. This we read Ps. xxxvii 37, 38. & i 6.

This also Peter sheweth in this our Text. The first Part of this Verse we have already treated on, to wit, of the State of the Righteous. Now follows the wretched End of the Ungodly. Where shall the Ungodly and the Sinner appear.

In the Explication of these Words we have two Parts to distinguish.

I. The Persons, the Uungodly and the Sinner.

II. Their unhappy State, where shall they ap­pear.

I. THE Apostle Peter speaks here of Ungodly and Sinners; by which two Words some Divines think that two Sorts of People must be understood: Some judge that by Ungodly must be understood all those who are without God, as the unblieving Heathen, who live without God in the World, without the Covenant of God, Strangers to the Covenant of Promise. By Sin­ners they understand Prophane Nominal Christians, who although the confess God with their Mouths, but deny him him with their Works. Other un­derstand by Ungodly, such who sin against God, [Page 34] [...] Sinners, such who sin against their Neigh­ [...]ours. But this Difference is uncertain, because [...]he Words Ungodly and Sinners are often used promiscuously, to signify one and the same Person. By Ungodly all Sinners are understood, Rom. iv 5▪ And by Sinners are often understood those who Exceed in Ungodliness, who are therefore ranked among Publicans, Luke xv 1. Yea the Gentiles were called by this Name, Gal. ii 5. We who are Jews by Nature, and not Sinners of the Gen­tiles. Some times all those who do not serve, honour nor obey God, Joh. ix 31. Now we know that God heareth not Sinners: But if any Man be a Worshipper of God, and doth his Will, [...]im he heareth. So that here we may seasonably understand by Ungodly and Sinners one and the same Person, to wit, all that are not born again, who are yet in a State of Nature, although the one sinneth more than the other; but yet, all, as long as they live in that State according to their unconverted Hearts are Ungodly and Sinners.

An Ungodly (or Godless) then by virtue of the original Word which we find here, is such an one who neither honours nor serves God, as it's usual to call a Man Uncharitable who has no Charity, Remediless who knows no Remedy, Graceless one who has no Grace, and one who is poor and has no Money, Monyless.

An Ungodly (or Godless) Man then in that Sense, is a Man who is yet in his Natural State, [Page 35] and therefore (as Paul describes him Eph. ii 12.) Without God in the World, and as he more near­ly describes him, Eph. iv 8. Having the Under­standing darkned, being alienated from the Life of God, having no spiritual Life, but only active through natural Corruption, so as it proceed [...] from the evil Desires of the Heart; whereby he hath no Peace nor Rest in his Mind, but is tossed, troubled and moved, so that his Desires are in a constant Motion to do Evil. It is peculiar to the Wicked that the Holy Spirit saith of him Jes. lvii 20. By which he also damnifies others, troubling defiling and corrupting them, accord­ing to the Proverb in Israel, 1 Sam. xxiv 13. Wickedness proceeds from the Wicked.

From all this it is evident, that if a Man i [...] distitute of the Right to Life, and adjudged as unrighteous; for to have a Right to Life, is also to have a Portion in the Spirit of Life, and there­fore an Ungodly Man is not only without God, but likewise without Christ, as Paul puts it to­gether, Eph. ii 12. All this is contained in the Word Ungodly (or Godless.) And since there be so many Misapprehensions concerning it, by which Satan knows to profit withal; for although this Word is frequent in Scripture, the Power and Meaning of it is nevertheless not understood, and therefore we commonly think on other People, than those whom the Holy Spirit will have un­derstood; therefore it will be Necessary that we [Page 36] shew from God's Word what sort of People the Holy Spirit understands by it.

I. One Graceless, a Man who knows not God [...] his Highness and in his glorious lovely Per­ [...]ections, not loving nor affecting his Ways. Thus [...]n Ungodly Person is represented unto us, Jer. xii 1. Wherefore doth the Way of the Wicked prosper, is there asked, and what sort of Persons they be is there shewn, Thou art near in their Mouth, and far from their Reins. The Prophet would say hereby, They mean it not with thee, they have no Love for thee, they don't know thee, they do not act from an inward Principle of Spiri­tual Life. Therefore all those who not born a­gain, who are not renewed and changed through the Spirit of Life are Ungodly.

2. It is One who is troubled and driven to and [...]ro. There is no Peace saith my God to the Wick­ed, Jes. lvii 21. They are moved through Lusts which war against the Soul, 1 Pet. ii 11. And because they are driven on through those Lusts therefore they bring themselves into Unquietness, the more, because this sometimes happens in such a manner, that they are convinced in them­selves, that such a Life will be eternal Destructi­on; but Sin being so pleasant, Evil overpowers him, and this often occasions, that Unquietness, Disturbance and Fear, which is occasioned by their Conviction and Cheks of Conscience, which occasions Dread and Fear in them, when they think of Death and the last Judgment. The [Page 37] Wicked flee when no Man purs [...]et [...] , Prov. xxviii Many Sorrows shall be to the Wicked, Ps. xxxi [...] 10.

3. An Ungodly Person is likewise one who di­sturbs good Orders, who raiseth Sedition and Strife, who defile and damnify others, The sleep not except they have done Mischief, and their Sleep is taken away, except they cause some to fall, Prov▪ iv 16. What cannot an Ungodly Man do by hi [...] bad Example? How defiling and corrupting are his Words? Evil Communications corrupt good Manners, 1 Cor. xv 33. How often do th [...] move, through their poisonous Discourse, th [...] Lusts and Sinful Affections of others, who hea [...] them speak, Their Tongue is set on Fire of Hell full of deadly Poison, Jam. iii 6, 8. Therefore David said, Depart from me all ye Workers [...] Iniquity, Ps. vi 8. & cxix 115. Depart from m [...] all ye evil doers, for I will kiep the Commandmen [...] of my God.

4. But especially an Ungodly Man is one con­demned, who hath no Right to stand in the Judg­ment, so it is taken, Ps. cix 7. When he shall be judged, let him be condemned. The Words pro­perly are, go out Guilty, that is condemned, de­clared Guilty. An Ungodly one is set in Opposi­tion to a Righteous Person: A Righteous Per­son is one who by Virtue of Christ's Merits [...] absolved from the Guilt and Punishment of Sin and in Christ has a Right to Life, and is sanctifi­ed through his Spirit: Therefore an Ungodly [Page 38] Man is such a one who according to Gods Law [...]as no Right to Life, who is not through Faith [...]nited to Christ, and so has no Interest in his Suf­ferings and Obedience, and therefore Guilty be­fore God, Ps. v 10. For the Mouth of Truth [...]aith, He that believeth not in the Son is condemned already, Joh. iii 18. He hath no Interest in the Righteousness of the Life of Christ.

Such Ungodly are all People in the State of Na­ture, who do not as yet partake of Spiritual Life through the Spirit of Regeneration, but who live after the Flesh, according to their own Mind and Desires, not being united to Christ, and live not [...]o his Glory, thus saith Paul, Rom. v 6. In due [...]ime Christ died for the Ungodly.

But these are all different from one another, [...]or there be several Sorts of Ungodly.

I. Open prophane Ungodly, Monsters of the Humane Race, Burthens of the Earth, who are constantly busied in their Ungodliness and glory [...] it, who declare their Sin as Sodom, Jes. iii 9. Paul describes these, Rom. iii 13—18. 1 Cor. vi 10. Who by the Works of their Flesh suffi­ciently shew that they are Ungodly.

2. Ungodly Moralists, who abstain from gross [...]ins, and outwardly live orderly, civil and unre­ [...]roveable, and therefore they do not mistrust themselves to be ungodly, for such think (altho' [...]trary to Gods Word) that the Ungodly are [...] prophane People, as Adulteres, Fornicators, Drunkards, Thieves, and such like, from those [Page 39] Sins they are cleare, therefare they imagine that they are not Ungodly Persons, even as that Pha­risee, Luke xviii. whereas notwithstanding one who knows and fears the Lord, can see that they are Ungodly by their Conversations: The Trans­gression of the Wicked saith within my Heart, there is no Fear of God before his Eyes, Ps. xxxvi 1. As if he said, They may think of themselves what they will, my Heart is nevertheless assured that they are Ungodly, their Life and Conversation witnesseth it, There is no Fear of God before their Eyes.

3 There are Ungodly Persons who will not know that they are Ungodly; who imagine that they are Righteous, of which the Saviour Speaks Mat. ix 13. I am not come to call the Righteous▪ These take it strange that they are looked upon as Ungodly, and nevertheless according to the Language of God's Spirit, this is their proper Name? such were the Jues, which said tha [...] God was their Father, the Lord Jesus shewe [...] them, that they had no Interest in God, but were Ungodly: And were of their Father the Devil which seemed so strange to them that they would stone him, Joh. viii 41—44 When the Lord told them that they were yet in their Natural Blindness not knowing God, and there­fore estranged from the Life of God, they appo­sed him with Audacious Words, are we blind also Joh. ix 40. The ignorant Nominal Christians jud­ge those to be Uncharitable who make known to [Page 40] them what they think of them, that they are without the Fellowship of God in Christ, and thus Ungodly although they shew nothing in their Lives of the Life of God.

4 There be some who would not be accounted Ungodly, but Righteous who have a Name that they live, although they are Dead, Rev. iii 1. These People are outwardly reform'd and have escaped the Pollutions of the world, and out­wardly live devoutly, behave themselves before men as Gods People use to do, Ezek. xxxiii 31 and in very deed they are Ungodly People who have no Right to Life in Christ, who live with­out his Spirit and without his Fellowship, in a Word Hipocrites. Therefore we might not onely understand such who live in open abominable Sins; but also all unconverted natural People, al­though they are Virtuous and Civil but are ne­vertheless without Christ's Fellowship, and there­fore have no Right to Life, and not sanctified through the Spirit: Hereto therefore is annexed, a Sinner.

Not as if an Ungodly was not a Sinner, but thus to express the Nature of Man the better: All People are Sinners, because they are Transgres­sors of the Divine Law, and are void of that Ho­liness which God in his Law requires of Man, hereby is understood an impenitent Sinner who makes it his Business to Sin and but therefore worthy to be called a Sinner as every un­converted Man is a Sinner, since he doth nothing [Page 41] else but Sin, because he has no right Aim in any Thing that he does, not prefering the Glory of God, and altho he does not commit all Sins, and doth not always Sin yet he doth not hate Sin, if he leaves some Sins it's not from a Love and Fear of God, bu [...] because he has no Oppertuni­ty, his Nature or Means or Calling suffer him not. The Sins which he commits Rule in him, he lives in them with delight, and thus with A­hab, he sells himself to work wickedness, Kings. xxi [...]5.

II OF this Ungodly Person and Sinner Peter ask­eth where shall he appear? when the Apost­el thus asketh we must not apprehend the matter as if he doubted, much less denied, that the Un­godly and Sinner, appear in Judgment, before the Iudgment Seat of Christ: No, this he pre­supposeth, that the Ungodly and Sinner, shall be obliged to appear in Iudgment, vers▪ 5. for this appearing is general as the Apostel Paul teaches, 2 Cor. v 10. We must all appear before the Judgment Seat of Christ, Thus the Apostle Jude also saith in his Epistle, vers, xiv 15. Behold the Lord cometh with ten thousand of his Saints to execute Judgment upon all, and to convince or punish all that are Ungodly among them.

When the Apostle then asketh, where shall he appear, his Intent is to make known thereby, the terrible and sorrowfull End of the Ungodly, [Page 42] as it is said in tho preceeding of verse. It's a Comparison taken from a Debter who is sum­moned to appear before a Judge, who is exami­ned, convinced and condemned: So it's also in this case, therefore St, Peter asketh, where shall he appear? That is where shall he so ap­pear as the Righteous, in order to be saved, he will not be able to stand in the Judgement, but be condemned and Damned, as David also teacheth this, Ps. i 5. Therefore the Ungodly sholl not stand in the Judgment, nor Sinner in the Cougregation of the Righteous.

This is the miserable Condition of the Ungod­ly and Sinners, that he not onely can not appear in God's Judgment hereafter, but also in this Life can no where appear with Comfort or any Confidence for Solomon in his Proverbs, (from whence Peter cites these Words) in general sets his Mischief before him, Prov. xi 31. Behold the Righteous shall be recompensed in the Earth: much more the Wicked and the Sinner. So that the Ungodly and Sinner cannot appear any where even here upon Earth, but with Horror and Fear.

I The Ungodly Sinner cannot with any Con­fidence or child like Affiance appear before God in Prayer; for we know that God heareth not Sinners, Joh. ix 31 his Prayers is an abomination to the Lord, Prov. 14. 8. He that turneth away his Ear from hearing the Law, even [...]is Prayer shall [...]e abomination, Prov. xxviii 9. And altho [Page 43] he maketh many Prayers, which notwithstanding is onely through customary Fashion, and not through the Spirit yet not acceptable to the Lord, Js. i 15. And when ye spread forth your Hands, I will hide mine Eyes from you, yea when ye make many Prayers I will not hear, yea his Prayer becometh sin, cix 7.

2 Doth he appear in the House of God to hear his Word, that's no Benefit to him, no [...] ac­ceptable to God, Js. i 12 when ye come to appear be­fore me who has required this at your Hands to tread my Courts? Because his heart is filled with all Filthiness and Supperfluity of Naughtiness and prejudice against Gods word, Jam. i 21. He comes not to do what the Lord shall speak, but to reprove, or to harden his Heart against it, for he continues in his Sins, and will do the Lust of his Heart, therefore the Lord saith to the Pro­phet Ezekiel, And they come unto thee as the Pe­ople cometh, and they sit before the as my People, and they hear thy Words, but they will not do them, Ezek, xxxiii 31.

3. If the Ungodly and Sinner will also ap­proach the Holy Supper (as they alas also do) O miserable! the Seal of Grace becomes to them a Singn of Damnation. The Table becometh a Snare unto them, they eat and drink Damnation to themselves, because they discern not the Lord's Body, 1 Cor. xi 29. For they approach unwor­thily, without true spiritual Life, without spiri­tual [Page 44] Intetions, without spiritual Examination and Preparation.

4. But when Death comes, where shall then the Ungodly and Sinner appear? How shall he be able to stand? Death will be unto him a King of Terrors, who will make an End of him, where­by his best will cease and his Worst draw near, because he has lived as an ungodly Person, he shall dye as one Accursed. O how terrible are the Thoughts of Death unto him, whose Portion is in this Life! How terrible will approaching Death be unto him! Even as Balshazzer when he saw the Hand that wrote on the Wall, Dan. v 6. Then the Kings Countenance was changed, and his Throughts troubled him, so that the Joints of his Loins were loosed, and his Knees smote one against another.

5. But where shall he appear in the Day of Judgmen? 'Tis true he shall rise again, but it will be to Shame and everlasting Contempt, Dan. xii 2. He shall likewise appear before the Judg­ment Seat, but like a Goat, he will be placed on the left Hand, where they will not be able to bear the strict Examination of the Omniscient Judge nor the Lawful Judgment of the Omnipotent, when they shall give an Account of every idle Word, Mat. xii 36. Therefore they will be speechless, and the Judge will pronounce this Sentence, Depart from me ye cursed into everlast­ing Fire, prepared for the Divil and his Angels; the which will be immediately executed, and they [Page 45] shall go into everlasting Punishment, Mat. xxv. Hell the Place of the Damned, that is his own Place, which is prepared for him, to continue there forever, but not able to subsist by reason of the revenging Justice of God, who will punish them: O miserable Wretches! who must there appear, how shall his Laughter be turned into Mourning! his short Prosperity be rewarded with neverending Curses, when he shall there appear! Alas! then he will howl by reason of the Pain of his Heart, gnawing his Tongue by reason of the unexpressible Anguish and Pain, gnashing upon his Teeth, cry out to the Mountains and Rocks, fall upon us, Rev. vi.

And this necessarily follows; for if the Righte­ous are but scarcely saved, then certainly the Un­godly and Sinner shall be lost, as the Apostle con­cludes. A Righteous one differeth as much from an Ungodly and Sinner, as Heaven and Hell, as Light and Darkness, therefore their latter Ends are also very different. Must a Righteous Person endure so many Tribulations, what will then not happen to an ungodly Sinner, who yet lives in his Sins, if those who love God sustain so many Sufferings and Oppresions, what will he not do to him who hates him and is his Enemy? If God is pleased so sensibly to visit and chasten his Chil­dren and Favourites, by reason of their Failings, O! how then shall not God avenge himself of his Adversarie [...] by reason of all their Sins and evil Deeds which they have done in all their Lives? [Page 46] Such a Resolution is also taken by the wise King Solomon, Prov. xi 31. Behold the Righteous shall be recompen [...]nd in the Earth, much more the Wick­ed and Sinner. An Ungodly one is without God, estranged from the Life of God, whom he neither fears nor serves, therefore there is no Comfort nor Salvation for him. A Sinner living in Sin shall have no Portion with the Righteous, for what Fellowship hath Righteousness with Unrigh­teousnes, or what Comunion have the Believers with Unbeliers, 2 Cor. xiv 15. Where then shall the Ungodly and Sinner hereafter appear, where­as [...]he refuseth on Earth to come to God? God [...]alls him to his happy Communion in Christ; but he says with his Deeds (if not with Words) Depart from us, for we desire not the Knowlege of th [...] Ways, Job xxi 14. Cause the Holy one of Israel to cease from before us, Jes. xxx 11. The Holy Jesus invites him to come unto him, but he will not come, Joh. v 40. He loveth Sin and the World better, God calls him to return, but he coti [...]eth averse, he calls him to Tears of Re­pentance; but he continueth at Ease in his vain Delight, and since he doth not Strive, he shall not be able to enter; since he doth not use Violence for the Kingdom of Heaven, therefore he shall not take it; but since he runs with full Carreer on the broad Way which is so easy to him, so he need expect nothing else but eternal Destruction. This then is sure, this follows from Gods reveng­ing Justice, who by no means will clear the Guilty, [Page 47] and can have no Fellowship with the Sinner; therefore he must punish and damn him, thus saith David, Ps. v 4. For thou art not a God that hath pleasure in Wickedness, neither shall Evil dwell with thee. The Foolish shall not stand in thy Sight, thou hatest all Workers of Iniquity. The Lord will abhor the bloody and deceitful Man. If then the Righteous are but narrowly, with Trouble and Pains saved, then the Ungodly and Sinner have nothing to expect than eternal Dam­nation.

APLICATION

FRom all this we may observe the miserable and sorrowfull End of all Unconverted Un­godly and Sinners, and from hence is also easily perceived that althoug the Ungodly might, [...]e prosperous, it is notwithstanding vain and mo­mentary for their Happiness is short, and their Joy onely in Appearance and ends in everlasting Grief and sorrow; although they seem to be ne­ver so well secured against all manner of Disast­ers, there is nevertheless hanging over their Heads an entire fearfull Desolation wherein they shall perish; therefore David might well say▪ Fret not they self because of Evil Doers, neither be thou envions against the Workers if Iniquity, for they shall soon be cut down like the Grass and wither as the green Herb Ps. xxxvii 1. 2. Is their Fortune Quality, Power and Riches plausable in [Page 48] the World, yet if we observe their Ends▪ we may see that God sets them in slippery Places and casts them down in Destruction and are brought into Disolation as in a moment and utterly consumed with Terrors, Ps. 1xxiii 17—20,

Here then you can see the miserable Condi­tion the of Unconverted. Come here you Un­godly Sinner, you who delight in Sin and are without Fear and Care, here see your wretched and miserable Condition in which you are be­fore God, you have yet never been lost in your selves, never have been driven out of your own Righteousness, your own Power and good Works [...] therefore never have partook os the Righte­ousness of Jesus Christ. Sinner who art not yet [...] again, not changed and renewed in Heart and life, but art yet in the old Man, in the old corrupted Nature and therefore yet living in Sin here i [...] sorrowfull News for you, wo unto you, it shall be ill▪ with you; If the Righteous are [...] saved, where shalt thou appear? It's [...] thou shalt come to Judgment before that great God, that Omniscient, Omnipotent Judge, but thou shalt not be able to stand in that Judg­ment but therein be condemned. O consider what thou wilt Answer when thy Judge riseth up. Job. xxxi 14. wherewith wilt thou vindicate thy self against all that will be alledged against thee? every thing will witness against thee, all Means of Grace all the Sermons which you have heard, [Page 48] heard, the many Warnings Exhortations and Instructions which you have enjoyed will con­demn you, and deprive you of all Excuses, all the Mercies and Long-Sufferings of God, all his Benefits which should have led you to Re­pentance will agravate your Sins, the Law will Curse you, Deut. xxvii. 36. The Gospel also ut­ereth Curse, 1 Cor. xvi 22. Hereby your Con­science will come and consent to all this, and set your Sins in order before your Eyes, yea also the Spirit of God whose Motions and Knock­ings you have so long resisted, will then be tur­ned an Enemy against you. O Sinners where shall you appear? Think how it wil go with you, when you must give an Account for every idle Word that you have spoken, Matt. xii. when thou shalt be condemned and immediately be de­nied the Presence of the Judge, thou wilt not be able to stand before God, for he hates all Workers of Iniquity, Ps. v. Therefore he will openly de­nounce to you, Depart from me all ye Workers of Iniquity, Matt. vii.

Alas! How little do you know now how terrible it is to be seperated from God the Highest Good? the Enjoyment, of God's gracious Presence which the Saints enjoy in this Life is already more pre­cious unto them than all the World: If they now but enjoy one Glimps of his Presence it makes them cry out, Lord, there is a Life in thy Favour Ps. xxx 5. Yea how precious soever Life may be unto them they testify nevertheless that Gods [Page 50] [...] Kindness is better than Life, Ps. 1xiii 3. if they must miss this they are concerned, strait­ned and troubled: [...] didst hide thy Face, and I was troubled, Ps xxx 17. Now consider how terrible it will be forever to miss that perfect Communion of that God of salvation, O that Eternal mi [...]ing of God's Favour! O how terri­ble will that be! Wh [...]e shalt thou appear when thou shalt be delivered into the Power of the Devils? When they shall drag thee along into Hell, no Body can help you there, there all leaves you, it's there in vain and too late to seek out for Help. O! My Heart trembles when I con­sider in what State, in what Perplexity and An­guishes of Hell the Sinner will be when he shall see that he is left of God, of Christ, of Angels, of Saints, and that forever, and that he now [...]inds himself in the Assembly and Power of the De­vils who shall torment him: Before him he will see an Inexorable wrathful Judge Devils round against him, who as Gods Revengers shall be rea­dy; he will percieve within him a gnawing Worm of Conscience, Heaven boulted above him denying him enterance, beneath him an open Hell which will devour him and that will be the Place were the Ungodly and Sinner shall appear, and forever remain, O miserable Eternity! O Eternal Misery! Alas Hearers! How is it that your Hearts are not more affected herewith: Da­vid a Man after God's own Heart, when he thought on the Judgment, cryed out. My Flesh trembleth [Page 51] for fear of thee, I am afraid thy Judgment, I cxix 1 20. And can you hear that, without a ho [...] Aflection, and Surprize of Conscience, do you ta [...] no more to Heart a Matter of such eternal impor­tance, which you are concerned in and is so nea [...] But alas! I know the Reason of it, it doth [...] concern you for we are so gone astray that we ima­gine if we read in God's Word of Ungodly (ho [...] beit here in this Text and in several other Place the Word Sinner is annexed to it) that we [...] thereby onely understand publick abomina [...] People, such as Blasphemers, publick Swear [...] Murderers, Thieves, Fornicators, Drunk [...]r [...] and such sort of People, but as for Morali [...] [...] are free from such gross Sins, and live [...] modest, although they have not the [...] [...] ­dence of true Grace and [...] those we think to be good Christians and [...] People, 't is true in civil Cohabi [...] [...] good honest People. But notwith [...] [...] People are estemed of God to be [...] Sinners. God's Spirit who certa [...] knows [...] calls all Unconverted natural People who [...] without Gods Fellowship, not being united Christ, and not sanctified by his spirit, Ungo [...] and Sinners, although notwithstanding they [...] modest and civil, yea outwardly Piou [...] all [...] are in their natural Estate, not being born-again without Difference, they are Ungodly and Sinner as we have also proved in the Explanation. [...] that this were taken to Heart! That this is Subti­lty [Page 52] of Satan which deceives the Unconver­ [...], perswading them that they are not so bad, [...] others are more wicked and sinfull than [...], that their Actions are not so bad, that they are [...] such as reprove and cheat the Minister, that [...] have yet many good Virtues, that their State [...]ot so unhappy that Ungodly are onely resigned [...]ians, who make themselves guilty of open hai­ [...] Crimes which the Authority punishes, and [...] they are not such. And through this subtile at Satan causes that the Sword of the Spirit, [...] Word, cannot penetrate and bring forth a [...] Change, but remains fruitless. And there, [...] this is the Cause,

That we do not seriously consider our former [...], and get a true Knowledge of our selves, [...] read God's Word, or if it be said unto the [...]ked, What hast thou to do to declare my Sta­ [...] or that thou shouldst take my Covenant in Mouth, Ps▪ l 16. The Sacrifices of the Wi [...] ­ [...] an Abomination to the Lord, Prov. xv 8. [...] such like Expressions, you are not concerned, you think you are not meant thereby, but the [...]est sort of People, and therefore you apply [...] to your selves, you continue insen­ [...].

This likewise keeps you back from Conver­ [...], viz. such Soul-moving Expressions, as Ezek. [...]iii, where the Lord says, As I live, saith the [...]RD God, I have no Pleasure in the Death of [...] Wicked, but that the Wicked turn from his [Page 53] Way and live. Turn ye, turn ye, from [...] evil Ways, for why will ye dye, O House of Isr [...] And Rom. iv. That God justifieth the Ungod [...] As also, Jes. 1v, L [...]t the Wicked for sake his W [...] and the Unrighteous Man his Thoughts, and him return unto the Lord, for he will abundan pardon. This we can hear and read, but it d [...] not toutch the Heart, we believe it not, we [...] it not, that we are ungodly Sinners, and there­fore we remain Unconverted and Unjustified▪

3. From hence it is that you are careless [...] go on unconcerned in Sin, against all Admon [...] ­ons, Threatnings and Judgments of God, [...] dreadful soever they be, let it be said, Wo [...] the wicked it shall be ill with him, Js. iii 11. [...] the terrible Noise thunder that the Curse of Lord is in the House of the Wicked. Prov. iii Rom. ii. After thy hardness and impenitent b [...] treasurest unto they self Wrath against the D [...] Wrath and Revelation of the righteous Judgment of God Tribulation, and Anguish, Indignation▪ [...] Wrath shall be recompenced upon every Soul Man that doth evil, we are not so much as [...] ­turbed against it are not afraid, we have no Com­passion with our selves, by reason, alas! [...] we have got a wrong Apprehension of an Un [...] ­ly Person and will not acknowledge our [...] as such,

O Sinner! That this Truth was once [...] ­nifested to your Souls, who now are at ease a [...] walk so contentedly what would there arise [Page 54] [...] and Concerment in you! How would you [...] and shriek Day and Night to Goe that he [...]uld have Mercy on you.

If we should flatter one onother, and if we [...]ould say to you, Perhaps it may yet go well [...]th you, you have yet done many good Things, [...]re be those that are yet much worse than you are, [...] are Baptized, you have made a Confession [...]our Faith, you go to Church, you must hope for [...] best, would that make you happy? O no; [...] would be nothing else than to daub with [...]emperate Morter, Ezek. xiii 14. God's Word [...] that natural People who have not the Spirit [...]. v 19. who are Estranged from spiritual [...] and without the Fellowship of Christ that [...]se are Unconverted Sinners and shall not God's [...] avail? What Service should we do you, [...] we should deceive and corrupt you; O how [...] once those who are thus misled and deceived, ever Reproach and Curse those who have so [...]ted them, he that saith unto the Wicked thou [...] Righteous, him shall the People Curse, Prov. [...]v 24.

You believe at least that God's Word is true, [...] that we shall be judged by it, well then, in [...] Word are many Marks of an Ungodly and [...]ner, therefore we ought deligently to examine [...] selves whether we are not those Persons, and such a State.

I An Ungodly and Sinner is he who commits [...] as John sheweth, 1 John. iii 8, 9. Who­soever [Page 55] is born of God doth not commit Sin, but he that commiteth Sin, is of the Devil, and he that is of the Devil is certainly an Ungodly Man and he is thereby known, that he commiteth Sin, Now it's certain that you who commit Sin without an inward Opposition, wrestling and conflict who have your Satisfaction and Delight in Sin, an [...] do not humble your selves after you have com­mitted it, and are not ashamed before God, no [...] heartily sorrowful, having no sensible Repen­tance, saying, alas! What have I done, Jer. viz. wo unto me that I have Sinned, and are not de­sirous for Reconciliation and Sanctification, tha [...] you, I say, are Ungodly and Sinners, nowithstan­ding you are free from gross Sins.

2 An Ungodly, Man how moral he may [...] is not united to Christ, he is without his Fellow­ship, and therefore he has no Right to Life. It's therefore clear, that you who are not active in Christ in chusing him for your Surety, in accep­ting of him for Righteousness and Sanctification▪ longing and looking out after him, who are not busied in accosting him with Prayers and Suppli­cations, and as an Ungodly and Condemned Per­son to be through him justified, that thou art▪ [...] Ungodly Unconverted Sinner.

3. An Ungodly Man is one that is Graceless who has no spiritual Life in him, and therefore unregenerated, not partaking of the Divine Na­ture. Now it's certain that you who are not truly changed both outwardly and inwardly, not [Page 56] powerfully made loose from Things below and [...]ntent upon Divine and heavenly Subjects that you are unconverted Sinners although you are never so Moral.

4. An Ungodly Man is one who has no true Peace with himself nor others; this is the proper Mark which the Holy Ghost ascribes in the Word [...] the Ungodly, Jes. 1vii, There is no Peace, saith [...] God to the Wicked. And Prov. ii 8. The [...]icked flee when no Man pursueth, for they have [...] Peace with God, nor with their own Consci­ence, nor with all the Creatures. From whence [...] now that Discontentedness, that Disturbance and Fear for God's Wind and Weather, yea, for the Rushing of a Leaf, and other Dangers of Men and Beasts, a threatning stern Countenance makes the Ungodly fear, a Worm, a Snail affrights them; an infectious Sickness makes them flee, [...]nd how troubled are they at the Danger and [...]ear of Death? How discontented are they un­der the afflicting Hand of God? And so they are also in Discontent with others, and do corrupt o­thers, sometimes through their Wrath, then through their Uncleanness, then through their [...]lander and Backbiting, then through their De­ [...]res [...] that which belongs to another, and ma­ny other Ways, according as Opportunity offers. [...]nd these are right Properties of the Ungodly.

5. The Ungodly how Moral they may be, are [...]evertheless right Haters and Opposers of the [...]rrow Ways of Godliness: Such as keep the [Page 57] Law contend with the Wicked, saith Solomon, Prov. xviii 4. And although notwithstanding they practice some Virtues, it is nevertheless not out of Love to Virtue, but true Virtue is indeed burthensome to them for as it is Joy to the Righ­teous to do Justice, so it is burthensome to the Ungodly, and are apt to say with the wicked Jews, What a weariness, Mal. i 13.

O that you wolud once believe it, and kenw it, and did you once see your wretched State, and what will follow thereon, had you once got a Sight of your corrupted and miserable State, what a Loathing, what an Aversion would you have of your selves and of your Sins: There­fore if you desire to get any interest in Salvation, then leave the broad Way, wherein hitherto you have walked, and that manner of Life which by the most is followed; therefore you must forsake all Ungodliness, it ought to suffice you that in Time past you had lived after the Flesh, in all sinful Lusts, 1 Pet. iv 3. Now you ought to cease from committing Sin, and regulate your selves for the time to come to live in God's Ser­vice, to that end we ought to perform these Duties.

I. We should mourn for, hate and flee from our former sinful and Ungodly Lives. The Sins which are acceptable and delightful unto us, should be bitter unto our Souls, and be Sorrow and Grief unto us, and mourn for them with [...]ervent Tears, and thus shew Repentance that [Page 58] we have offended God with our manifold Sins, and with a Hearty Confession confess and bewail them before the Lord, with David, I acknow­ledge my Sin unto thee, and mine Iniquity have I not hid. I said, I will confess my Transgressions unto the Lord, Ps. xxxii 5. O that Sin as a Bur­then might lay upon your Hearts, and thereover with sensible Souls and a hearty Concern might pray to our Judge for Mercy, with David, Have Mercy upon me, O God! according to thy loving Kindness, according to the Multitude of thy tender Mercies, Ps. li 1. But this Sorrow should be up­right for Sins as Sin, because they are contrary [...]o God's Holiness and his Law; so this Sorrow should work in us a great Carefulness, clearing of our selves, Fear, vehement Desire, yea Zeal, yea Revenge, 2 Cor. vii 11.

2. But it is not enough only to be not ungod­ly, but we must Religious and Godly; he then that will show that he hates Ungodliness, must endeavour after that which is Good, these two Things always go together, as the Apostle saith, Tit. ii 11, 12. The Grace of God that bringeth Salvation hath appeared to all Men, teaching us that denying Ungodliness and Worldly Lusts, we [...] live soberly, righteously, and Godly in this [...]sent World.

But because we are impotent and cannot chan­ge our evil Corruption our selves, we must there­fore pray to God for the Grace of his Holy Spirit, and use all Means, in order to get a living sight [Page 59] and opened Eyes of the Understanding to see the Abominableness of Sin; for although it appears never so fair, she is notwithstanding ugly, her Beginning is of the Devil, and he that commiteth Sin is of the Devil, he shows his Shape, he bears his Image and is a Child of Darkness, Sin [...]ispiseth God's Highness, contradicts his Holi­ness, disdaineth his Goodness, denies his Autho­rity, renounces his Omnisciency, rejects his Justice, in a Word Sin hates God and De­serves eternal Damnation. O he that hath a a true Sight of the Abominableness and Ugliness of Sin, must of Necessity hate it, We should take heed of the begining of Sin, since Sin grad­ually conquers us, therefore we should be freight­ [...]ed from the first Beginnings of Sin, we should shun the least and smallest Iniquity, if we would take heed of greater. Therefore we should repre­sent to us that the Lord is Omniscient, knows, sees, and hears all Things, and as registring them, and that there is a Judgment Day to be expected, where we must all appear and give an Account for all things.

Is there any body convinced, that he hitherto has been Ungodly and Unconverted, let him not think, that it it too late, he should not be discouraged, that Condition is better than of those that are Moral, Careless, Secured and Con­tented. O whosoever has been saved were like­wise Ungodly and Sinners. It is God that justi­fieth the Ungodly, Rom. iv. shall any one be justi­fieth, [Page 60] he must first see that he is an Ungodly Person, as God requires of such that they leave, their Ungodliness, and return unto him, Js. 1v 7.

How Soul moving is Gods Testification, Ezek. xiii 14. concerning the Wickedness of the Wicked, he shall not fall for the same, if he return; how can you hear this without being moved? Why don't this cast you upon your knees with an humble confession with Israel, we have commited Iniquity, we have done wickedly, Ps. [...]vi 6, why don't this drive you to the Lord Jesus who in­due Time died for the Ungodly, Rom. v 6. with a Desire to be justified through his Blood, and be sanctified through his Spirit for which he hath a fit Fluness for all the want that is in a Sinner, and is very bountiful and willing to communicate it to penitent Sinners, he stands to receive you with open Arms, he invites and calls Sinners and Ungodly to Repentence. O who thus in a lively Manner perceives his Sins and dmnable Estate before God, and his Impoten­acy and Unwillingness, who is thus convinced of the All sufficiency and Willingness of Jesus, that he finds himself lost in himself, and therefore [...] Delight and Desire to be reconciled to God only through the Merits of Jesus Christ, and to be sanctified through his Spirit, to the Praise of God's Free Grace; O let him surrender himself over to the Lord Jesus. He that cometh [...] him he will [...] Case cast out, Joh. vi 37. I [Page 61] conclude with the Words of the Prophet Isaias, Seek ye the Lord while he may be found, call ye upon him while he is near. Let the Wicked for­sake his Way, and the Unrighteous Man his Thoughts, and let him return unto the Lord, and [...]e will have Mercy upon him, and to our God, for [...] will abundantly pardon, Jes. lv 6, 7.

[Page]

A MIRROUR that Flatereth not, BEING A Serious Discourse to discover false Grounds, and an Admoni­tion, to procede with Zeal in the narrow Way of Godliness.

[Page]

A MIRROUR that Flattereth not, &c.

Prov. XIV 12. ‘ There is a way that seemeth right to a Man: But the end thereof are the ways of Death.’

REMARKABLE and not less certain are the Words of the Pro­phet Jeremiah, Jer. xvii 9. The Heart is deceitful above all Things, and desperately wicked, who can know it? By the Heart must be understood the Soul of Man, that Reasonable Being, endued [Page 66] with Understanding, Judgment, Conscience, Will and Desires: Now this Heart of Man after the Fall, as long as it is not renewed by the Spirit of Regeneration, is

Deceitful: The Original Word that stands here is the same whence the Patriarch Jacob derived his Name from, because he in his Birth had hold of his Brother's Heel; but it likewise signifies Subtilty, Craft, Fraud, Snares, Jos. viii 13. Gen. xxvii 36. So that Deceitful here signifies Frau­dulent, Reservation, inclining to deceive. Thus the Heart is constituted above all, yea, deadly, tending to Death, whereunto Death is fastned, un­curable, evil above Measure:

So deceitful and corrupted are the Hearts of Men, the which they make manifest when they deceive themselves and others, in concealing and hiding of their subtile Wickedness. When He­rod int [...]ded to Murder Christ, he feigned him­self as if he would worship him, Matt. ii 8. Judas covered his Covetuousness with an Affecti­on to the Poor. If they cannot wholly conceal the Evil of their Sins, then they lessen them; hence proceeds all Hypocrisy, by which they ap­pear as if they were something: But that which doth manifest the Deceitfulness of the Heart more naked, is Self-Deceit, through which People think, that they are not so bad as indeed they are, and think they be in a good State, and hope to be saved, whenas they are indeed yet miserable Oblects of Damnation.

[Page 67] So it was with the Church of Laodicea, they thought themselves rich and increased with Goods, and to have need of nothing; and notwithstand­ing were poor, miserable naked, and blind, Rev. iii 17. If a Man (saith St. Paul) think himself to be something, when he is nothing, he deceiveth himself, Gal. vi 3. A Deceit really which is ve­ry common, and likewise very dangerous: For in this Case, a Man, through Deceit of his Heart, is as a Man who is Hungry and thirsty, and in his Sleep dreameth that he eateth and drinketh, but when he awakes finds himself deceived, and still feels his Hunger and Thirst, Is. xxix 8. Thus also will the deceitful Heart, who thought it had been in the Favour of God, after Death and in the Day of Judgment be sensible of it's Deceitfulness, that its Imaginations have only been as a Dream, when he with an imaginary Heaven shall open his Eies in Hell. That a Man perswadeth him­self to be a Believer, without any Grounds, makes him the more wretched; it is deplorable, that this Deceit which is so dangerous, is likewise so common.

From hence saith Solomon in the Words of our Text, There is a Way that seemeth right unto a Man, but the End thereof are Ways of Death. Words which cantain in themselves a (faithful and) true-hearted Warning, that every one that dreads for Self-Deceit, to be not deceived in his Expectation and become ashamed at the coming of the Lord Jesus, may well press upon his Heart.

[Page 68] Two principle Things we have here to take No­tice of.

I. The Proposal, There is a Way that seemeth right to a Man.

II. The definitive Sentence, But the End there­of are the Ways of Death.

In the Proposal we are more nearly to consider of what is spoken, to wit, A Way, and then the Imagination which a Man hath of it, namely, That it seemeth right unto him.

A Way is a manner of doing, or of living, which a Man useth, wherein he hath pro­posed to himself to attain some certain End; for a Traveller useth a Way as the Means to attain his proposed End; and thus we find mention made several times in the Holy Scriptures of Two Ways a broad and a narrow Way, and two sorts of Travellers, with their final Ends, we find, Ps. i 6. The the Lord knoweth the Way of the Righteous (their Actions and manner of liv­ing) but the Way of the Ungodly shall perish, that is their Life and Actions.

Now there is a Way, a manner of living that seemeth right unto a Man, and notwithstanding hath a miserable End. Solomon here hath his Eye upon those People who deceive themselves, expressed with that Word a Man. And he un­derstands by such a Man, such as he here, and in other Places calls Fools, as in Prov. xii 15. Which are not enlightned, not having the Wis­dom [Page 69] which is from above, without the Fear of God, therefore natural People whom he also call­eth Ungodly; in a Word, unconverted People, which is evident, because he ascribes unto them a miserable End. These have a Way, a Manner of living, wherein they propose to themselves a wrong End; on the one side aiming at earthly Happiness, Riches, Honour and Delight; This is their inward Thoughts, that their Houses shall continue forever, Ps. xlix 11. Who make a God of their Belly, who mind earthly things, Phil. iii 19. They are more Lovers of Pleasures, than Lovers of God, 2 Tim. iii 4. In a Word they are Men of this World who have their Portion in this Life, Ps. xvii 14. And on the other side, they likewise aim at Heaven and everlasting Happiness, name­ly, when they can keep the Earth no longer, then they would fain have Heaven, only to be delivered from Hell. And thus their Way which seemeth right unto them, is

1. A Way of Sin, or a living in Sin, so that they give their Lusts the full Sway, and follow their corrupt evil Nature, know nothing of cru­cifying the Flesh, live in Envy, Strife, Hatred, Drunkenness, Revenge, Lying and Backbiting, (although one more than another) in one Word, such a Life wherein they willfully retain some Sins; thus David describes the Way of the Un­godly, That he deviseth Mischief upon his Bed, he setteth himself in a Way that is not good, he abhorreth not Evil, Ps. xxxvi 2—5. That it [Page 70] is such a Way, is manifest from the event, the which is Death, now the Wages of Sin is Death, Rom. vi 23.

2. This Way is also A Way of Civility and Morality, thus out of Fear of Hell, Damage or Shame, or of natural Conviction of Conscience, they take heed of notorious gross Sins, and they are very diligent in practising the external and lesser Parts of the Law, and live so that no Body hath any thing to say against them. This can be seen in the rich young Man, Matt. xix 19, 20. All this he had kept, according to the outward Sense, but they give little heed to the internal Frame of their Hearts, not knowing the Spiritual Sense of the Law, which condemns the least Lust, the which they don't know.

3. It's likewise a Way of External Godliness, in the excercising and performing of some Duties which they observe, wherein they seek God daily, and have a Delight in the Knowledge of his Ways, as it is said of the self-deceiving Jews, Is. lviii 2. So that at the last Day many shall arise, and say, Lord, Lord, have we not eat and drunk in thy Presence, and in thy Name have cast out Devils, and in thy Name done many wonderful Works, Mat. vii 22, 23. Luk. xiii 26, 27.

4. Yea even this is a W ay of outward Repen­tance and Conversion, by which they are Some­times convicted moved and troubled, and con­fess their Sins and weep for them, as Saul, 1 Sam. xxiv and 25. and with Agripa to be almost [Page 71] perswaded, Act. xxvi. and begin to leave some Sins and evil Customs, as Herod, who heard John gladly, and did many Things, Mark. vi. and yet continued Wicked. So that there can be such who through the Knowledge of Christ have escap­ed the Pollutions of the World, and still continue in their old Way of Unconvertedness, 2 Pet. ii 20.

5. It is a Way of Self-Righteousness, that they do all this to rest thereon, setting their Salvation secure, and justifying their Conscience, and there­with to satisfy God, supposing Heaven will in no wise escape them, having done so much Good▪ That's it which the Lord saith, Thou didst [...] in thy Way, Hos. x 13.

6. It is a Way which they have cho [...]en according to their own Judgment, wherein they are careless▪ without true Repentance of their Sins, without [...] narrow Searching of themselves, whereon they seek Self-Honour, Ease and Profit in the World; they practice Religion as much as the World can snare, or out of usual Custom, or for Wellfare's sake or for the sake of others to be seen by them, to pass for an honest Man and a good Christian, or to stop the Mouth of their Conscience to keep it from regret, or even to do God Service there­with, and as it were to oblige him to save them; therefore their whole Life and Actings is yet Sin, because the only live for themselves and not for God, because that they in all their Endeavours have not a right Aim to make Gods Honour and [Page 72] Will their only Purpose, and thus they are Lovers of themselves, 2 Tim. iii 2.

How perverse also this is, how wretched also this Life is, yet they think that this Way is right, and this Life good, as Solomon saith, that this Way seemeth right: That seemeth right to a Man.

These Words according to the Orginal proper­ly signify before the Face of a Man, that is in his own Eyes; which Phrase we also find Eccles. ii 26. that is good in his Sight. Solomon would say That the unspirtual Man supposeth and thinketh that his Manner of Life and Deeds are good and acceptable unto God, and (in a Word) that his Way is right; he judgeth and means that by him [...] and he doth not in the least question, but de­pends upon it: For this Seeming is no Guessing, [...] to ho [...] it to be True and Certain, and put it out of Doubt▪ as it is said of the Heathen, that they thought to be heard for their much speaking, Matt. vi 7. In this Case the Heathen were much mis­taken, however they thought it to be surely so; [...] here, he hath hereof an Imagination by him self▪ he thinks it to be so, and not only hath he that Imagination by himself, but would also that others should hold him as such; therefore with Herod, he will do many good Things, Mark. vi. 10. to have a Shew: Thus it was with Saul, he would be honoured before the People, as one who retained the Service and Honour of the Lord, 1 Sam. xv 30. So likewise it was with the Phari­sees, [Page 73] Joh. v 44. So it goes here also with the un­converted Sinner, for he not only thinks that his Way is right, but also that others should esteem him to be a pious Man, because he seemeth to be something, as Simon the Sorcerer said of himself, That he was some Great One, Act. viii 9. So it was with the Jews, who supposed that they were Abraham's Seed, and yet did not do his Works, but were of their Father the Devil, Matt. iii, Joh. viii. So is it likewise with the unspiritual nomi­nal Christian, it seemeth likewise unto him, that his Way is right, and that he shall be saved, and in the Mean Time he is quite out of the Way.

Here we can trace the Causes, or what sh [...] [...] be the Reasons why the Sinner, with such [...] Immaginations deceiveth himself, and thinks that his Way is right, notwithstanding God in his Word makes such a clear Difference between the broad and the narrow Way, that is between the Way af the Ungodly and the Way of the Righte­ous, between a natural Estate and a State of Grace, between those that Fear God, and those who fear him not; so that the State of one differ­eth as much from the other, as Light and Dark­ness, Heaven and Hell; the Reasons are many, some of them we shall examine.

( a) It is of Right God's just and holy Judg­ment upon Men, God strikes them with Blind­ness and Obscurity in their Understanding, by Nature Man is spiritually blind, and yet he hath some Natural Knowledge of Divine Things; but [Page 74] that which he yet hath is justly taken from him, Matt. xiii 12. his foolish Heart becomes more darkned, Rom. i 21. whereon he deceiveth him­self, so that he saith, I am rich and increased with Goods, Rev. iii 17. This we can likewise see, 2 Thes. ii 10, 11. Thereby cometh the Hard­ness of Heart, that as a Stone he is past Feeling, and becometh Obstinate; before this Time he could weep for his Sins, become tender and fear his Ruin but now God being very angry with him, lets his Heart grow fat, makes his Ears heavy, and shuts his Eyes, lest he should see with his Eyes, and hear with his Ears, and understand with his Heart, and convert and be Healed, Is. vi 9, 10. God giveth him over to himself, and as a Slave to Sin, by which he falleth from one Sin in­to another, see this Ps. lxxxi. 11, 12. Their Lusts are let loose upon them, whereby they are appre­hended and driven and given over to a reprobate Mind, to do those Things which are not convenient Rom. i 28.

(b) Satan that revengeful and great Enemy of Man's Happiness and Salvation, keeps the poor Sinner, not only Captive by him at his Will, as Paul saith, 2 Tim. ii 26. but he blindeth so his Mind, that the Light of the Gospel (which other­wise would have discovered his wretched State) doth not shine unto him, as we read 2 Cor. iv 6. This the Saviour likewise teacheth, Luk. viii 12. He takes the Seed (the Word of God) out of the Heart, lest they should believe and be saved. From [Page 75] hence it is that the Word of God hath no Power on their Hearts, it is not unto them as a Hamer, and Fire, Jer. xxiii 29. nor Quick and Powerful, Heb. iv 12 but it is unto them A dead Letter, 2 Cor. iii. For the Word preached doth not pro­fit them, not being mixt with Faith, Heb. iv 2. For as Satan through his Subtilty deceived Eve, even so he yet deceiveth and ensnareth Man; he perswadeth him, O Sinner, thou shalt not dye; and thus he puteth into his Hands a false pre­sumptuous Faith, in stead of a true saving Faith; O (saith he) you must believe that you shall be sav­ed, and that Jesus is your Saviour, and that con­sisteth in trusting that all thy Sins are pardoned, and upon that you may rest at Ease; and although the Minister should tell thee otherwise, and would cause thee to doubt, suffer not your self to be seduc­ed, but believe it not: And thus the Devil [...]ut­eth into their Hands a civil Life instead of a Spiritual Life, and a presumptive Faith instead of an upright Faith, and thus the Sinner is de­cieved.

( c) This Deceit is much encouraged by such Teachers who do not faithfully warn the People of this dreadful Self-Deceit, that do not seek to discover them, nor shew unto them the Subtilty of Satan, and the Deceitfulness of their Hearts not making known unto them the false by-Wa [...] not rightly dividing the Word, but ( Armenian like) throwing out the Promises (in general) to scram­ble at, and like unprofitable sick making Physi­cians, [Page 76] healing the Breaches and Wounds in the slightest manner, daub with untempered Mortar, sew Pillows to all Arm-Holes, crying, Peace, Peace, and there is no Peace, Jer. viii. Through Default of discovering, convicting, powerful Prea­ching People continue in a Dream that their Way is right.

( d) On the side of Man this is the Reason be­cause he is corrupted and blind, and his Heart is deceitful, according to the Words of the Prophet Jeremias, xvii The Heart is deceitful. The de­ceived Heart seduceth him through Self-Love, so that he feedeth of Ashes, Is. xliv 20. The salse Imaginations of the Flesh, the wrong Conclusions which proceed from the deceitful Heart, do so blind his Judgment, that he passeth a wrong Judgment on himself, and thinks to be something whenas he is nothing, and thus doth deceive him­self, Gal. vi 3. From hence it is that he pervert­eth God's Word to his own Destruction, 2 Pet. iii. The Doctrine of the Imperfectness of the Saints, and especially the Complaints of Paul, Rom. vii, these he useth as a Pillow of Carelesness, as also the Doctrine of Justification of Sinners, thus turn­ing the Grace of God into La [...]iviousness, Jude 4. And instead of true saving Faith, hath got a strong Imagination, That Christ is his Saviour; and so he doth with several other Truths, therefore he thinks that his Way is right.

( e) This Way likewise seemeth right in their Eyes, because it is an easy Way for the Flesh, [Page 77] therefore called the Broad Way, in regard to that loose and careless manner of living, where­in they live in all manner of Lusts, so as it com­eth forth from the corrupt Nature, doing of that which their Heart desireth, for that Way is light and easy to them, because their Understanding, Will and Inclinations incline that Way, it is ac­ceptable to them, because therein they can satis­fy their carnal Desires according to their Minds; for they know nothing of Crucifying the Flesh, Gal. v, or of Mortifying their Members which are upon Earth, Col. iii, in denying themselves, Matt. xvi, in striving to enter, Luk. xiii, of using any Violence on the Kingdom of Heaven, Matt. xi, of any pursuing after Holiness, of any suffering of Disdain and Oppression for Christ's sake, but every thing goes before the Wind, they know not of any secret Godly Exercise, nor Conversation with the Lord, nor of any punctual precise Life before God and Man, but fulfilling the Lusts of the Flesh, Gal. v 16. And because that this Way is so easy to them, thereforefore it seemeth right to them.

( f) Farther yet, this Way seemeth right in their Eyes, because they often get thereon Honour, Respect, Riches, outward Blessings and Prosperi­ty, so that they conclude from thence, that their Way is right. Therefore Jeremiah asketh, wherefore doth the Way of the Wicked prosper, Jer. xii 1. And Prov. i 32, The Prosperity of Fools shall destroy them.

[Page 78] ( g) They likewise think that this Way is right, because it is a commnon Way whereon so many are walking, as Christ saith, Broad is the Way that leads to Distruction, and many there be which go in there at, Matt. vii 13. For all natural Peo­ple are walking on this Way, and the one hard­neth the other and maketh him easy.

Lo these are the Reasons why unconverted Peo­ple imagine that their Way is right; but how ever firm and strong they conceit this of them­selves, and although it seems it their Eyes, that this Way is right, yet notwithstanding the Event thereof will teach quite otherwise, the End there­of will manifest it, as appears by the definitive Sentence of Solomon, from the second Part of our Text▪ saying, But the End thereof are the Ways of Death.

II. BY the Word End must be understood the hindermost the End and the utmost are Ways of Death, manner of Actings leading to Death, and causing Death and Destruction, whereon Death follows: For as one who is walk­ing on a pleasant way, but at the End of the Way there is a secret Pit, and he quietly walks still forward, until he tumbleth down into the Pit, and awaketh when it is too late, and then seeth [...] Danger: So it is likewise here in this Case with the Sinner, he goeth along contentedly, with that conceit and vain Hope, thinking his Way is right (that is) that his manner of Life is good) [Page 79] until at length he be utterly lost: For the End of that Way (however right it may seem in his Eyes) is Destruction, or as it stands here, is Death.

There is a threefold Death. (1) The natural Death, consisting in all the Miseries of this Life, and finally in the Separation of Soul and Body. (2) A Spiritual Death, it being a want of the Life of God. A [...] Eternal Death, consisting in the mising of Gods Fellowship, and in the bear­ing of the endless Pains and Punishments, both in Soul and Body, which consisteth, (1) in the missing of the saving Fellowship of God, the chiefest Good, when the Damned shall want all what is Happy, all Light, Peace▪ Joy, Re [...] Contentment, Love, Holiness; yea, all the Good that God in his Longsufferance granted them to enjoy in this Life, will be then wholly taken from them; this missing of Gods Favour will then be intolerable, although now they are in­sensible of it, because they divert themselves with the things of this Life. Of this State Paul speaks 2 Thes. ii 9. That they shall be punished with e­verlasting Destruction, from the Presen [...] of th [...] Lord, and from the Glory of his Power. They shall weep and gnash their Teeth when they shall [...] Abraham Isaac and Jacob and all the Pro­phets, in the Kingdom of God, and they them­selves thrust out, Luk. xiii 28. Then they shall bewail the Loss and Missing of God, and they shall gnash on their Teeth in envying the Hap­piness [Page 80] of the Children of God. (2) Eternal Death consisteth likewise in the Feeling of the greatest Pain and God's Wrath in the Understand­ing, in the Will and Conscience, a frightful Di­spair in all the Powers of the Soul and Body, a suffering an eternal Punishment in the Place of Torment, as the Greatness of eternal Death is described to us, Rev. xvi 10, 11. They gnaw their Tongues for Pain, and blaspheme God. It will be unconceivably dreadful. Paul expresseth it, In­dignation and Wrath, Tribulation and Anguish upon every Soul of such Persons, (N. B.) that do Evil, Rom. ii. Their Worm dyeth not, neither will their Fire be quenched, Mark. ix 44.

And this is eternal Death, the wretched End of this Way, and no wonder, (1) God hath no Plea­sure in it▪ but it is an Abomination unto him, Prov. iv 9. He [...]ates the Ways of Sin which they have chosen according to their own Judgment. They now suppose that their Way of Civility and ex­ternal Godliness will bring them to Salvation, al­though they retain their Sins, although they give the Flesh its Swing, they think notwithstanding that their Way is right, and that they shall be saved, but this their Way at the End will fall [...]or [...], it will not bring them to Salvation, as Christ hath foretold; Many will seek to enter but shall not be able, Luk. xiii 24. (3) Although this Way seemeth right unto them, it is notwith­standing a Way of Sin, of Unconvertedness the End whereof is eternal Damnation, for the Wages [Page 81] of Sin is Death, Rom. vi 23. This is also the Sentence from the Mouth of Truth, who saith, that the broad Way leads to Destruction, Matt. vii 13. And David saith The Way of the Ungod­ly shall perish, Ps. i 6. And from hence Solomon, There is a Way that seemeth right unto a Man, but the End thereof are the Ways of Death.

APPLICATION.

SEE here attentive Hearers, how People can be miserably deceived and imagine that their Way is right, that they be in a good State and think to be saved, and notwithstanding the End thereof are the Ways of Death: What do you say of your selves? don't you likewise think that your Way is right? It seems you do, for else you would not walk along so unconcerned; for if we should ask you, what Thoughts you have what would become of you if you should dye? why you would imagine that you shall be saved: But know and think hereon, There is a Way that seemeth right unto a Man, but the End thereof are the Ways of Death.

There will be few People found, although he be a Drunkard, a greedy Miser, Lyar, Backbiter, an ignorant Worldly minded Man, that thinks any otherwise but that he shall be saved as well as the best; and no wonder, for Satan that Mur­derer of Man, and that deceitful Heart blinds him through Self-Love: Therefore almost every [Page 82] one flattereth himself with a strong Hope of be­ing saved. But alas! think upon it, There is a Way that seemeth right unto a Man, but the End thereof are the Ways of Death.

The Mouth of Truth has taught us, That the Gate is strait, and the Way narrow, that leads to Life, and there be but few that find it, Matt. vii. That is, that there shall be but few saved; now if it were true that all these would be saved, who imagine that they shall be saved, then there would be many saved and few damned, then the narrow Way would lead to Hell, and the broad Way to Heaven: For who is he that doth not perswade himself, that he shall be saved.

O what a great Number there be of such stray­ing Souls, who suppose that their Way is right, Trusting like Fools in their own Hearts, as Solo­mon saith! Prov. xxviii 26. O! how many be here that cannot give the least Account of the Hope which is in them, have not the least Ground but are void of Spirit and Life, ignorant, carnal, unregenerate, and sufficiently shew it, notwith­standing they suppose that their Way is right. But my Friends, do you suppose that your Way is right, that your Condition is good, do you hope to be saved? But have you Ground and Evidence that your Hope will not deceive you' and bring you to Shame. O! know, and lay it on your Hearts, That there is a Way that seemeth right unto a Man, but the End thereof (O take Notice of it) are the Ways of Death.

[Page 83] Pray tell, me what is your Ground?

(1) Is this your Ground, that your Way seems right, because you believe that your Heart is up­right, that you have a good Intention, notwith­standing your Works are vile: But know, He that trusteth in his own Heart is a Fool, Prov. xxviii 26. And because your Works are vile, that giveth to understand, that your Heart is nought; for, An evil Man out of the evil Trea­sure of his Heart bringeth forth evil Things, Matt. xii 35.

(2) Is this your Ground, that you firmly hold and do not doubt, but that Christ is your Saviour, and that you shall be saved, and you suppose that these strong Imaginations are a true Faith, and therefore that you are a Believer; but know that this Ground is false, Satan that Subtile De­ceiver, and our own deceitful Hearts may per­swade us to this and miserably deceive us; as it is no Proof that any one is wise, because he thinks himself wise, but on the contrary it i [...] much more a Sign of a Fool; so verily it is no Sign that any one is in a good State▪ when he conceits that of himself, and belives it; the Jews said, we are Abrahams Children, and called God their Father, although Jesus on the contrary told them, Ye are of your Father the Devil, Joh. vii. The Foolish Virgins likewise realy thought that they should be saved, when they cryed Lord, Lord, open unto us. But they were Answered, I know you not, Matt. xxv. And besides, any [Page 84] one can say this and perswade himself of it. O! to the State of Grace appertaineth some­what else; Not every one that saith Lord, Lord, Matt. vii.

(3) Or is this the Reason that you think that your Way is right and your Condition good, be­cause you are free of gross publick scandalous Sins, no Swearer, Drunkard, Whoremonger, Thief, Robber, and such like Abominations: But don't you know that that was the Ground of the Pha­risee, who nevertheless was deceived, Luk. xviii 12. And because thou livest civily, orderly and virtuously, and art outwardly unreproveable, that no Body can say ought against thee; but know that this is no Argument, for Paul testifieth of himself, that touching the Law he was blameless, and yet a Persecntor of Christ, Phil. iii. Mark well what is said of the rich young Man, Matt. xix 16. which came to Jesus and said, good Ma­ster, what good thing shall I do that I may have eternal Life? Jesus answered him, keep the Commandments. The young Man said, all these have I kept from my Youth up, what lack I yet? Behold how far he was come, he had kept all the Commandments, not this or that Command­ment, not for a litle Time, but from his Youth up; yea, he is desirous to go further, what lack I yet? He is concerned about his Salvation, and asketh, Good Master what shall I do? But when he heard that all these Things could not help him, except he denyed himself and followed [Page 85] Jesus, he went away sorrowful. A Token that he could not enter into the Kingdom of Hea­ven.

4 Or is this your Evidence that your Way seemeth right unto you; Because you are very religious, pray often, often and willingly hear and read Gods Word, give many Alms, these are necessary and profitable Things, but always no Evidence that we are in a good Way, and in a good State: For then the way of the Pharisees and Scribes must have been right, or their State good, because many of them made a great Work of such Duties, so far that they (as Christ teach­eth) out of devotion prayed often, fasted twice a a Week, Luk. xviii. and gave mang Alms: The Saviour teacheth that we can preach Gods Word do Miracles, go to the Lord's Supper and that notwithstanding he will say to many of those, I never knew you, Matt. vii. yea the Apostle Paul saith, though I bestowed all my Goods to feed the Poor, 1 Cor. xiii. thus giving to understand that a Man not onely can be free from gross Sins, and diligently can use all religious Means, but can come so far as to give all his Goods to the Poor, and can give himself over to be Burnt for the Truth, without being in a good State and have right to Salvation.

5 Or is this your principle that you have De­light and Joy in God's Word, that you have been afraid, troubled, distressed, moved and sorrowful, and that you can weep for your Sins, but know [Page 86] that all these things are no sufficient Ground to have Right to Salvaiion, for the Lord Jesus shews that the temporary Beliver can likewise receive the word with joy, Luk. viii. Felix trem­bled when Paul preached to him of Judgment, Acts. xxiv. Agrippa, hearing Paul preach was al­most perswaded, Acts. xxvi. Saul wept for his Sins and confessed them, 1 Sam. xvi. 15. and 14. 17. to be troubled, moved and touched and thereupon to become concerned and at a loss about his Salvation that is presently no saving Work of God's Favour, but often comes through a disturbed Conscience and goes over again like a Sea Sickness, whereas all these Things have place in such who are no less than upon the right Way, but a meer unconverted Man; thus it follows of its self that all these Things are no Sufficient Ground that your State is good and and well pleasing to God, and from whence Sal­vation will follow.

6 Or is this your Principle? Because you are much reformed and changed in your external Life, having more knowledge, live much beter and retired as hereto fore, but that this is a loose Ground may appear in Saul of whom is read, 1 Sam. x 9. that God gave him another Heart, and notwith­standing continued in his old natural State: St. Pe­ter, testifieth that after we have escaped the Pollu­tions of the World through the Knowledge of the Lord and Saviour Jesus Christ that we may be a­gain intangled therein and overcome, 2 Pet: ii 20. a [Page 87] Man may be externally much reformed from [...]a­ny Extravagancies, and abstain from many gross Sins and with Jehu shew a great zeal. and yet not be on the narrow way which onely leads to heaven.

Thus you see that these Things are no true and sure Principles whereon a man may conclude his State to be good and conceit to be saved, but that this is the Way that seemeth right unto a Man, whereof the End are the Ways of Death. If then you are at ease on these or such like Princi­ples you have hitherto most miserably deceived your self, if you have concluded from any of these Things that your Way is right and your State good, then you have hitherto misled your Soul, and if you still persist in these presumtu­ous Imaginations against all these discoveries you will the more deceive your self and make your self the more wretched. But O! how ma­ny be there that do not come so far and not­withstanding conclude that they be in a good State against all clear Evidences these lie upon the Brink of Hell, and it is to be feared that many will not be awakned until they open their Eyes in Hell, when it will be too late.

Alas Hearers? That yet walk in the ways of Sin, and will not leave them, but do love them, and live in them with Pleasure; You likewise who walk in the Ways of Self Righte­ousness, trusting upon your Heart, upon your good intentions, and the like, you also who are come no farther then upon the Way of Civility [Page 88] [...] external Godliness, but know nothing of any [...]rue Change, are not as yet regenerated and renewed, O here is sorrow full News! for the end of your Way is Death: although your Way seemeth right unto you, yet the End thereof are the Ways of Death, O think upon it well what Wretchedness that herein is included for you, if it might be a means for your Conviction and Conversion.

I Are your Ways Ways of death, then that way where in you now walk will not bring you to Happiness, but thy Hope of being saved shall perish: When the wicked Man dieth his Hope perisheth, yea his strongest Expectations. Prov. xi [...] 7. the Hypocrites Hope shall perish, whose Hope shall be cut off, Job. viii 43-15. O with what Horror wilt thou then gaze after thine imaginary Hope!

2 Your Quiet, Tranquility and careless Peace shall then also perish; though we propound unto you the Curse of the Law, the Wrath of God, your miserable and wretched State to raise you (if it were possible) up again, but alas! You know nevertheless to set your Hearts at ease, you go along careless and unconcerned, you go on merrily, in Tranquility of mind as if you ailed nothing, although we cry a aloud and list up our Voice like a trumpet, you become not convicted, you think nevertheless that there is no Danger, the devil keeps all Things at Peace within you Luk. xi. 21. your deceitful wicked [Page 89] Heart agreeth thereunto, but when thou shal [...] [...] it [...] is Peace and safety, then sudden Destructio. [...] cometh as Travel upon a Woman with Child, and then thou shalt in no wise escape it, 1 Thes. v 3. O! who can conceive that Remorse and Torment of Conscience when the wretched Sinner shall see that all his Peace, Rest and imaginary Happi­ness is now all Past and gone, so that he finds himself deceived, and that it is now too late, and that he cannot return again forever.

(3) This Way, how right and good it seemeth in your Eyes, will not bring you to the happy Communion with God, from that you will for­ever be debar'd; but your Way and manner of living will bring you to everlasting Death, to eternal Destruction, which you shall suffer from the Presence of the Lord, and from the Glory of his Power,' 2 Thes. i 9. When you think to en­ter in; you will find that you have deceived your self; for you will be excluded and hear that dreadful Sentence, Depart for I never knew you, Matt. vii & xxv. O dreadful Destruction! O miserable Death! O that being abandoned from God to all Eternity! O that everlasting missing of God's Favour! O that eternal bearing of the Wrath of the Almighty! O Sorrowful Condi­tion! And that is as certain the Portion of all Unconverted People, as God's Word is true. O! think upon it, The End of these Ways are Ways of Death.

[Page 90] O! that this would cause you to look about you, that you might leave your erronious Way, and walk in the Way of Understanding, upon the right Way: O! that God would grant that you were once discovered, and did see that Way that seemeth right in your Eyes, I pray you, lay it to Heart, believe it, I entreat you, that a Man may herein easily deceive himself, believe it, I be­seech you, That there is a Way that seemeth right unto a Man, and the End thereof notwithstanding are the Ways of Death; believe it, I beg you, that you have a wicked deceitful Heart, which [...] prone to deceive you, expect no good from that deceitful Heart; know that you carry a Mur­derer in your own Bosom; He that trusteth in his own Heart is a Fool, saith Solomon: O that is such a crafty Subtilty of Satan, and Deceit of the Heart, that we take outward Godliness and Civi­lity for true Holiness, and are so easily perswad­ed, that we are in a good State. What can it help you, that you now think that you State is good, when at length you will be deceived? Can that Immagination make you happy? O no! it will make you the more unhappy. But to see and feel his Misery, that is the first means to come to Redemption.

'Tis true, on this Way which seemeth right un­to you, you may live at ease and be merry, and walk in the Ways of thine Heart, and in the Sight of thine Eyes, and take delight in all man­ner of Pleasure and Lusts, and have outward Pros­perity, [Page 91] and here you have likewise a great Com­pany that delight themselves with you, and spea [...] and do as you would fain have it; but know that for all these Things God will bring you to Judgment Eccl. xi 9. And what if your Portion be in this Life with the rich Glutton, your Portion will be with him likewise in Hell.

There are two Ways proposed unto you, on the one side, A broad Way, wherein you have a great company, whereon you can live at ease, to your Mind, Desire and Lust, and keep your self imploy'd in things of this World, and Use them as you please, and do as the greatest Heap, as t [...] most Part of People do, and (with one Word) whereon you can live as you now do, without painful feeling and Sorrow for Sins, without Con­cernment about the Condition of your Souls, with­out striving and mortifying the Flesh, without praying and Wrestling and flying to Jesus for Reconciliation and Sanctification, but know and depend upon it, The End of that Way is eternal Death and Perdition.

On the other side is propounded unto you a narrow Way, wherein you must deny your self, your own Understanding, own Righteousness, own Will and Mind, own Worthiness and Power, wherein you must depart from your loving Sins, and from the Vanities of this World, wherein you must seek the Kingdom of God and its Righteous­ness above all Things, Matt. vi. and bring forth Fruits worthy of Repentance, live a precise and [Page 92] holy Life, follow the Footsteps and Virtues of Christ: It is a Way also which is compassed with Oppressions, Ad [...]sities and Hardships, that strive against Flesh and Blood: But O! what [...] happy and glorious End hath this Way! for the End is Eternal Life, everlasting Glory, ever­lasting Joy and Salvation.

Here then are two Ways, but you cannot walk in them both at once, there be two Lords, but you cannot serve the [...] both at once, you must leave the one if you will cleave unto the other; you must choose one of the two, entirely wicked, or else entirely Godly, cold or hot, for those that are [...]ukewarm will I spew out of my Mouth, saith Christ, Rev. iii 17.

Here then I set before you, Life and Death, [...]he Blessing and the Curse; O! choose Life that you may live. O Sinner! abandon your Way which seemeth so right unto you, your careless and secure Tranquility, your own Righteousness, your Sins and Lusts, your own Thoughts and turn to the Lord, Jes. lv 7. Forsake the Foolish, those [...]oolish Supporters and false Grounds, and go in the Way of Understanding. You have lived Twen­ty, Thirty, Forty, Fifty, Years, and some lon­ger, and walked in the Way that seemed right in our Eyes, now you are so near Eternity, and God warneth you still not to go forward in these your own Ways, O! be no longer distracted, that you would against all these Warnings and Convincings [...]ill hold fast, that your Way is right, and more [Page 93] and more deceive your poor Souls. Give Ear [...] [...] the Counsel of God in his Word, Jer. vi [...] Thus saith the Lord, stand ye in the Ways, an [...] see and ask for the old Pat [...], where is the good Way, and walk therein, and ye shall find Rest for your Souls.

But there is likewise a Way that seemeth Wrong in the Eyes of the World, which nevertheless is the right Way, and that is the Way of Faith, o [...] Regeneration, of Sanctification, of Self-denyal, o [...] Heavenly mindedness and Love; this is that nar­row Way whereof the Saviour speaks, Matt. vii [...] But O! Happy are they who have set their Fee [...] thereon, who are gone over from the Broad Way of Sin, on this narrow Way of Virtue and God­liness, who have chosen the Way of Truth, Ps. cxix 30.

1 Give God the Glory of his free Grace in shewing unto you the Hurtfulness of that Way that see [...]th right, and the Loveliness of the Way of Life, and that he hath brought you on the same.

2 Continue steadfast on that Way, never re­pine that you have chosen that Way. And now so much Ill is spoken of this Way, and because there are now a Days so many Elymassites wh [...] pervert the right Way of the Lord, therefore of­ten renew your Choice for that Way, to go sure forward therein, and shew your selves the mor [...] in behalf of it, and above all adorn that Way through many Fruits of a holy Life, and where [Page 94] [...] they speak evil of this Way, they notwith­standing out of the Fruits might glorify God, and so might be drawn to that Way, to that End, pray often with Divid, Ps. cxix 32, 33, 35. & xxv 5.

3 Go constantly forward with an high esteem of that Way, They shall sing in the Ways of the Lord, Ps. cxxxviii 5.

4 seek to allure others to bring them over to that Way; that Way is not only for you, but likewise for others: We must seek for Com­pany to Heaven, therefore your Desire must be to make known these Ways to others, and to hold forth the Excellency of that Way to others, and explain it to them.

5 Walk cautiously, lively, wisely, holy and tender of Conscience in that Way, which is the Way of Life, that Way of Wisdom, that narrow holy Way, take especial Care that you never do any thing which is unseemly to this Way, but as He which hath called you is holy, so be ye holy in all manner of Conversation, 1 Pet. i 15. Think what a Difference there is between Heaven and Hell, and what a visible Difference must there than be between your walking on the narrow Way, and the walking of those on the broad Way. If you thus direct your Steps on this Way, you will increase in Strength, and Peace, and will be sure that your Way is right, and he will lead and bring you to Heaven.

[Page 95] But if it happen unto you that you have to strive with Fear, Concern and Doubtings, if your Way might not be such which seemeth right, the End whereof nevertheless is Destruction; then fol­low David, and wrestle earnestly before the Throne in Prayer for Confirmation and clearing up of your State, saying, Search me, O God! and know my Heart, try me, and know my Thoughts, and see if there be any wicked Way in me, and lead me in the Way everlasting, Ps. cxxxix 23, 24. and depending upon the Promises of the Faithful God, by Jeremiah xxxi 9. I will cause them to walk in a straight Way, wherein they shall not stum­ble. Wait but on the Lord, and keep his Way, and he shall exalt thee, Ps. xxxvii 34. and cause thee by his Light to walk through Darkness, and he who hath taken hold on thy right Hand, will lead thee by his Counsel through this Wilderness of the World, and hereafter receive thee to Im­mortality, and so be forever with the LORD.

[Page]

A SERMON, &c.

Jes. LXVI, 2. ‘— But to this Man [...] I look, even to him that is Poor, and of a co [...] ­trite Spirit, and trembleth at my Word.’

INTRODUCTION.

WHEN once the Prophet and Judge Samu­el was to anoint one of the Sons of Jess [...] to be King over Israel instead of Saul, the Lo [...] gave him these necessary Instructions, Man loo [...] ­eth on the outward Appearance, but the Lord loo [...] ­eth on the Heart, 1 Sam. xvi 7. Samuel being ready to pour out the holy Oil upon one of [...] Sons of Jesse, the first that cometh in his vi [...] was Eliah, he being a Youth well proportioned beautiful, and of a comely high Stature, which [Page 100] caused him to say within himself, This is he whom the Lord hath chosen to be the Leader of his People. But herein he mist it, wherefore the Lord instructs him otherwise, saying, look not on his Countenance, or the Height of his Stature, for [...] have rejected him: That is not chosen him to be King, but passed him by; and the Reason that God gives is, For Man looketh on the outward Appearance, but the Lord looketh on the Heart. And thus he reproveth Samuel of a Fault com­mon to men, who doat on that which is outward, and he telleth him his Infallible Judgment, that he judgeth Man not according to the outward Ap­pearance, but according to the Frame and Tem­per of their Hearts, according to their Diligence, Sincerity, Patience, and Fear of God, the which especially have their abode in the Heart. It is not only so in temporal Offices and Administrati­ons, but also in Divine Service, in the endeavour­ing after true Godliness; and herein the Lord looketh not on the outward Appearance, but on the Heart, and therein he only taketh his De­light. He that cometh unto him with his Mo [...]th, and honoureth him with his Lips, keeping his Heart [...]ar from God, there he saith, In vain do they worship me, Matt. xv. He that contenteth him­self with the Work externally done, as the car [...]nal nominal Christian doth, God holds to be an Idolater, notwithstanding he is very deligent in the Observation of outward Ordinances, and Prac­tice of instituted Duties, for God requires at the [Page 101] End of all his Commandments, Charity out of [...] pure Heart, and of a good Conscience, and of Faith unfeigned, 1 Tim. i 5. The which if he find [...] not in Man, although he be a diligent Observer of the external Divine Service he is notwith­standing an Abomination to the Lord. If Pray­ing be acceptable to the Lord, it must be perform­ed in Spirit and Truth, Joh. iv 24. If going to the Lord's Supper be pleasing to him, and pro­fitable to Man, it must be adorned with the Wedding Garment of Repentance, Faith and Love: For the Lord looketh on the Heart, the external practising of Divine Duties without th [...] good Frame of Heart he hateth; but, On these will he look, even to him that is poor, and of [...] contrite Spirit, and that trembleth at his Word as the Lord saith in the Words of our Text.

CONNECTION.

Here the Lord rebuketh the Jews, who relied on the outward Temple, verse 1. Heaven is my Throne, and the Earth is my Footstool, where i [...] the House that ye build unto me, and where is the Place of my Rest? Whereby the Lord sheweth, that under the New Testament he had no more any limitted Throne or Footstool, as heretofore under the Old Testament, when he sat upon a Throne between the Cherubins above the Ark, and had the Temple, Mount Sion, Jerusalem, and the Land of Canaan for a Footstool; but that [Page 102] [...]aving the earthly Sanctuary, should then have [...]o Throne but in Heaven, and the whole Earth [...]nder Heaven for a Footstool for his Feet, then [...]here could be no Place chosen to build him an House, a Place for his Rest, as then under the Old Testament. The Lord giveth the Reason, verse 2. For my Hand hath made all these Things, and all these Things have been, saith the Lord. Whereby he sheweth who are well-pleasing unto him: But wilt thou know on whom I will look as on a House, a resting Place, wherein I will only dwell as in a Spiritual Temple under the New Testament, it is such as are Poor, and of a contrite Spirit, and that tremble at my Word.

DIVISION.

In the Text are two Parts,

  • I. The Objects or Persons here represented, which are described threefold, as
    • 1 Poor.
    • 2 Contrite of Spirit.
    • 3 Tremble at his Word.
  • II. The Promise of the Lord to such, But on this Man will I look.

EXPLANATION of the first Part.

POOR ( GNANI) are by Virtue of the Origi­nal Word, such who are humble, pensive, meek, and hath its Derivation from a Word that [Page 103] among others signifies to be abased, oppressed and according to its Original signifieth one who hath such a Frame of Heart as to be bowed down and oppressed in Mind, either under temporal Oppressions, as from a Sense of Sin and Judg­ment, which doth often demonstrate it self in the Lord's People. And thus it agreeth with those who are Meek; therefore Poor and Meek are put together, Jes. xi 4. A Name wonderously becoming the People of the Lord: For the Be­lievers are Poor, for as much as they are humble, of no puffed up or haughty Temper, but are low and little in Heart, humble in regard of the [...] Countenance and Apparel, also in their Gesture and Talk, also in Mind, and in their common Conversation, as David, 2 Sam. vi 22.

And more especially they are humble accord­ing to the Frame of their Souls, Lord my Heart is not haughty, nor mine Eyes lofty, &c. When they think upon God, then they cry out with Job, I abhor my self, and repent in Dust and Ashes, Job xlii 6. When they look on themselves, the Sense of Spiritual Want and inability causes them to see themselves void of all Boasting, seeking their Refuge in the Fullness of JESUS: But also the Lords People are meek, by Virtue of that low and humble Frame of their Hearts, which is a Fruit of God's Spirit in the Believers, For the Fruit of the Spirit is Gentleness, Gal. v 22. which they shew in a friendly Conversation with their Neighbours, without Wrath and Re­venge, [Page 104] and in a pliable and yielding Readiness to the Lord's Commandments, and in a patient enduring of Reproaches, of Injuries, Adversi­ties and Oppressions: This is the Reason why the Word Poor is also translated Meek, for that which in Zac. ix 9. rendered Poor, is in Matt. xxi 5. declared Meek, an Evidence that these two Tempers agree in one.

The Believers are poor because they are Op­pressed and miserable, are subject to many Mise­ries and Adversities, sometime with Spiritual, which straiten them in the inward Frame of their Souls, and make them very Fainthearted, some­times with bodily, which outwardly press them, especially Persecution and Bitterness of their Ene­mies: This is the Reason that of Christ's Peo­ple is thus spoken, Zeph. iii 12. I will also leave in the midst of thee an afflicted People, and they shall trust in the Name of the LORD. This is spoken of the Jews that should believe in Christ. Zach. xi 11. And it was broken in that Day: And so the Poor of the Flock that waited upon me knew that it was the Word of the LORD. The Oppression and Poverty of Believers are put to­gether, Rev. ii 9. this is their Lot, Joh. xvi 33. This was seen in the first Times of Christendom. How have not the Believers been poor and mi­serable by reason of the many Persecution? All these Things are found in those that are truly Poor.

[Page 105] Poverty in general is a Want of such Things which a Man hath need of for Sustenance, by which he can subsist; so that the Poor in gene­ral are such which have Want of Means to live, as necessary Food, Meat, Drink and Cloathing, by which the Body is defended against the In­conveniencies of the Times, as Cold, Heat, Rain and Wind, So that they become necessitated with Anguish, Oppression and Trouble to seek their Sustenance before the Door of another. This is a miserable Condition; this David wish­es to his Enemies who rewarded him Evil for Good, that their Children be continually Vaga­bonds, and beg, and seek their Bread out of their desolate Places, Ps, cix. 10.

Poverty is twofold Carporal and Spiritual; the Corporal is here not excluded, for often both go together. The Believers ore often Poor ac­cording to the World, their Lot is not always to have much of temperal things, because there is reserved for them other and better Riches; so that Poverty and Need is often their Portion. Riches are often Hinderances to follow JESUS, not onely because the Heart is generally too much set thereon, and cleaveth fast thereunto, but also that it is so loath when required with Moses to esteem the Disgrace of Christ above the Treasures of Egypt, when many are called there­unto with the Rich young Man, to count those Things but dross and Dung for the Excellency of Christ, then they go away sorrowful, Matt. xix 22. [Page 106] This was the Reason that Christ spoke that hard Word, Matt. xix 23, 34. It was likewise seen that the most part were poor that did [...]mbrace the Gospel of Jesus this James sheweth us, James ii 5. and therefore Christ's People are often of a mean Condition in the World, there­fore it was foretold of him, that he should turn his Hand upon the little ones, Zac. xiii 7. Paul likewise sheweth this very emphatically, 1 Cor. i 26. 28. They were but Fisher-Men, and the most Part but mean People who were first con­verted to Christ, it was the Multitude and the common People that clave unto him John, vii 40, 41. and in process of Time both Jews and Gentiles were almost but a mean and disregar­ded People, which easily could leave their Pos­sessions, that imbraced Jesus and the Gospel. The Heathen therefore used to ubraid the Christians for being so Mean and Disregarded: as the Hea­then C [...]cilius upbraided them, That they were a Company of the Off-scourings and refuse of the Peo­ple, that the most and best of their Adherents were a poor beggarly and hunger starved Generation who had niether Riches or Respect to support themselves. However this goeth some what too far; for when Christendom some what increased and the Number of true Believers multiplied, there were also several rich and eminent Peo­ple that were brought too; though notwith­standing it's in great Measure true, that the most Part of the Belivers were poor and mean, though not prejudicial to the Gospel.

[Page 107] But because here is not chiefly spoken of tem­poral Poverty, we will enlarge no more upon it but treat of a Spiritual Poverty, as in Truth all Believers are Poor in Spirit that they might become fit Objects of God's Grace and Favour, and thus the Saviour discribes them, Matt. v 3. These Poor thenare such who are not onely made bare of all Spiritual Goods, for thus are all People by Nature: It is true, GOD hath created Man good and upright after his image, so that he was rich in God, in Knowledge, in Love and in Glory, overflowing with Spiritual Goods, but it did not last long that man continued in that State, he sinned and thus was bereaved of that Image of God, that precious Pearl, those dear Treasures, the Spiritual Raiment was taken from him, de­prived of those inestimable Riches: From hence we are all poor and made naked of those Spiri­tual Goods, and are without Hope of eternal Life for all have sinned and come short of the Glory of God, Rom. iii 23. having the Under­standing darkned, being alienated from the Life of God, Ep. iv 18. through Sin man is reduced to an Abyss of Want, in a terrible Condition and deep Poverty: And although all men are poor, they are notwithstanding not all poor in Spirit, for the most are like drunken People who suppose themselves Rich and encreased with Goods, and to have Need of nothing, Rev. iii 17. But these Poor are those who have Know­ledge [Page 108] of their Spiritual Want, who see and feel this in themselves, they are such,

1 Who have a quickning and convincing Sight of their Spiritual Want, Sin and deserved Pu­nishment and Inability, being sensible of their forlorn and damnable Condition in themselves, and of their Inability, to help themselves so that they can say with David, Ps. li. 3. For I acknowledge my Transgressions, and my Sin is ever before me.

2 Who under this sense get a low, humble Frame, low and humble in their Mind, Affec­tions and Conversation, having mean Thoughts of themselves, as the truly Poor always have, who do not look on themselves as if they were Something, but are made bare of all, find no Good in themselves, as that Publican, Luk. x.

3 They through all this are also driven with­out themselves, become poor Beggars at the Throne of Grace, full of Desire to be filled out of the Fullness of JESUS, even as that poor one by the Way side, Lord Jesus have Mercy on me. And if they are poor in Body, they with Patience willingly bear it, and esteem it more highly than the Treasures of this World, they are contented with their own, and the Rest they wait for from God that Father of Lights, from whom cometh every good and perfect Gift from a­bove, James i 17.

Though they be rich in Earthly Goods, which may go together with Spiritual Poverty, they do [Page 109] not set their Hope upon transitory Riches, they do not forget their Charity and Liberality.

These are the Reasons why the People of JESUS, the Favourites of God, are called Poor. These are the Poor whereof Christ's Message was to John the Baptist, The Poor have the Gospel preached unto them, Matt. xi 5. And those whom he places as Objects of his Fvangelical Commis­sion, He hath sent me to preach the Gospel to the Poor, Luk. iv 18.

Those who are thus poor and naked must needs be concerned about it, and have a sensible Feel­ing thereof: Therefore the Prophet likewise addeth, and of a contrite Spirit.

By the Spirit must be understood the reasona­ble and immortal Soul of Man, through which he understandeth, wills, and judgeth, in its Mo­tion and inward Frame, and thus the Spirit of Man is that Habit, Frame and Operation, those Passions and Motions which have Place in the Soul, that which we also call the Mind.

The original Word which is translated contrite, denotes, to beat, pound, bruise; from hence it's often translated Destruction, Ps. lxxxx. 3. to break and grind to Powder, according to, Js. xix 10. From whence it appears that it must be improperly understood: For the Soul being Spiritual, cannot properly be broken or bruised: This Word then is borrowed from hard Matter, the which with Strength must be broken [Page 110] and bruised. Now this being brought over to the Soul, giveth to understand the Frame of Hearts. They are before this Bruising, exalted, high-minded, so hard and impliable as a Stone and Diamond, as God's Word likewise saith, Zac. vii 12. The Contrite of Spirit then are those, who lay down all Loftiness of Mind, Arrogancy, Self-conceitedness, and deeply humble them­selves before the Lord confessing and acknow­ledging to be Dust and Ashes unworthy of the least Blessing, being heartily solicitous about their Sins and desirous for Grace; in a contrite Spirit are found.

1 A deep Sense and quickning Knowledge of Sins, by which the Sinner is convinced of his miserable and damnable Condition, Unwor­thiness and manifold Sins, and Inability, so that he feeleth his Sins as a heavy Burthen which press him, through which the Heart becometh sensible, tender, broken and bruised in reflect­ing on the Curse of the Lord and the wrath of God against Sin, the Hammer of God's Law strikes on the Soul: And thus God's Word becometh unto them as a Hammer and Fire that breaketh the Rock in Pieces, Jer. xxix 29. From whence proceeds a Sense of Sin, which as a heavy Bur [...]hen are too heavy, so that he must say with David, Ps. xxxviii.

2 An hearty Astonishment and Sorrow for Sins past, with Repentance and Regret, not so much for the Punishment, as by Reason of the [Page 113] [...] who tremble at God's Word, And tremble at my Word. There is a wrong slavish Fear and Trem­bling, which is found in the Ungodly, the which hearing of the Curse and Punishment they have to expect, grow afraid, and the Punishment of Hell terrifies them, the which for a Time may work in them a dissembling or hypocritical Re­pentance, 1 Sam. xxvi 21. Thus we read of King Belshazzer, when he saw a Hand writing his Judgment, Dan. v 6. When Felix heard Paul preach of Judgment, he exceedingly trembled: But such trembling is not here understood, but this Trembling at God's Word, is found in the contrite Spirit.

1 The which with a holy reverent Motion of the Mind are concerned before God's Majesty and Highness, and a careful Watching not to displease God, so that they fear and tremble for his Com­mandments, and receive them with a Childlike Fear and Submission: So that this Trembling is nothing else but an humble Sense of himself, accompanied with an awful Reverence for the Majesty and Highness of God. Thus we read, Hos. xi 10, 11. They shall walk after the Lord: He shall roar like a Lyon: When he shall roar, then the Children shall tremble from the West: They shall tremble as a Bird out of Egypt, and as a Dove out of the Land Assiria: And I will place them in their Houses, saith the LORD. Thus saith Job, xxxvii 1. At this also my Heart trem­bleth and is moved out of his Place.

[Page 114] To tremble at God's Word is then

2 To have an internal high Esteem of, and deep Veneration for the Word of the living God, and being a Word which is quick and powerful, Heb. iv 12. To have a deep Impression for the Promises, Threatnings and Commands of the Gospel, to make much of it, highly to esteem it, Trembling at his Word, with Awe and Reve­rence.

3 Therein likewise to have Desire, and de­light to glory therein, as worthy of all Accep­tance, as David, Ps. xix 10 & cxxxix 16.

4 To hear that Word with Desire and Eager­ness, not slowly, but ready and swift to hear, Jam. i 19. Eccl. v 1.

5 To ponder and meditate on that Word, Ps. [...] 2. To read examine and regard it, to lay your Souls down by it, that you might penetrate into the right Understanding of it, Joh. v 39. As those of Berea, Act. xvii 11. To dig for it, as for hidden Treasure.

6 To preserve and impress that Word deep in his Heart, that it may not be washed out, con­stantly to be busie about it, and with Mary, to keep all the Words of the LORD in his Heart. Thus David saith of himself, cxix 11.

7 Not only to know and understand the Truths therein revealed, but also to receive them, and with Love to believe the same, with Humble­ness, denying your own Wisdom, keeping to the infalible Testimony of God, to obey from the Heart [Page 115] that Form of Doctrine which was delivered you, Rom. vi 17

8 To have an inward and careful Regard not to Sin against that Word, either in not making an open Profession of it, or to depart from the Ways of Righteousness.

9 To tremble at God's Word is likewise to fear the Commands and keep them, and to be­have himself in Life and Conversation according­ly, as a Rule, Gal. vi 16. And thus to work out his Salvation with Fear and Trembling, Phil. ii 12. For this Trembling is accompanied with a diligent Care to do what is well-pleasing to God, which cannot be done but by keeping of the Commandments, Eccl. xii 13. This was David's Petition, Ps. cxix 35. Make me to go in the Paths of thy Commandments, for therein do I de­light.

10 Lastly, it is to tremble at the Threatnings, Punishments and Judgments expressed in the Word to some Knowledge of punishable Guilt, to fear for Chastisement. So it was with David, Ps. cxix 120. My Flesh trembleth for Fear of thee, and I am afraid of thy Judgments. So that the Fear of God's Wrath hath this Effect, Ps. ii 11, 12. Serve the Lord with Fear, and rejoice with Trem­bling, kiss the Son lest he be angry, and ye perish from the Way, &c. This is the Frame of the Lord's People, those are the Persons aimed at▪ these have a glorious Promise, for the Lord will look at them.

[Page 116]

EXPLANATION of the second Part.

BUT To this Man will I look. As the Lord God is a Spirit, having no Eyes, therefore Seeing is improperly ascribed unto him. To him that is poor and of a contrite Spirit, will the Lord look.

1 That is, he will be Gracious and Favour­able unto them. For since they are Poor (for they being made naked of all, and contrite of Spirit) they are fit Objects of his Grace, such Conditions are pleasing unto him, Ps. li 17. And as by the Lord's Seeing is expressed his favourable Omnisciency, so it is certain that he

2. Looks on them: For in a special manner, he knoweth them by Name, 2 Tim. ii 19. He hath known them from Eternity according to the In­tention of his Grace, and now he knoweth them also as his Favourites, he knoweth what the do, and not do; he knoweth their Sincerity, their secret Devotion, their Prayers and Supplications, their Strugglings in Prayer, their Sighs and Cries, their reading and meditating of God's Word, their Godly Conversation; he sees and knows their Striving against Sin, their Sorrow and Smart for Sin, and for their great Distance from God, and other Straits of the Soul, Ps. lxxxviii 9. He knows their bodily Wants, Adversities and Oppressions: The Lord looketh on them, that is,

[Page 117] 3 He provideth and maintaineth them with all that they want, with spiritual and temporal Blessings, and suffers them not to want what is necessary for Life and Godliness; his Care ex­tends toward their Souls and Bodies, in Prospe­rity and Adversity, for they are ingraven on the P [...]lms of his Hands, Is. xlix 16. He looketh upon them, that is,

4 He loveth them with a Love of Compla­cency; for as a Father pittieth his Children, so the Lord pittieth them that fear him, Ps. ciii 13 [...]. And they are his Property, for that reason he will spare them as a Man spareth his [...] Son that serveth him, Mal. iii 17. But particularly the Lord looketh on them,

5 When he maketh them feel his loving Fa­vour, so that they do taste how good the LORD is, when he speaketh unto them of Peace, and with Power bringeth such or such like Words upon their Hearts: Thou art mine: I have loved thee with an everlasting Love, therefore with loving Kindness have I drawn thee, Jer. xxxi. 3. I know thee by Name and thou hast found Grace in my Sight, Exod. xxxiii. 12. Thy Sins be forgiven thee, Mark. ii. 5. Thou art [...] Heir of eternal Life; the which endue [...] [...] Soul with much Light and Power. So that [...] then enjoy a silent Peace, a pleasent delightful [...] Sweetness and refreshing Joy, through which they become drunk in Love and feel the Begin­ning of Salvation within them: Thus the Love [Page 118] of God is shed abroad in their Hearts, and assures them that their Hope will not make them asham­ed, Rom. v 5. This David enjoyed when he said, thou hast put Gladness in my Heart, more then in the Time that their Corn and their Wine increased; Ps. iv. 7. This causes Rejoyce­ing and saying, I will greatly rejoyce in the Lord my Soul shall be joyful in my God, &c. Js. xvi. 10. This is the inward Testimony of God's Spi­rit, through which the People of the Lord be­come assured Rom. 8. 16.

6 Finally. On these will the Lord look, because he will dwell in them as in a Spiritual Temple and in a particular manner will be present in them, for they are united unto him for there is a mutual Familiarity between God and them, they walk with God and he with them, this favourable Presence which is so Soul refreshing is so acceptable to them, therefore David was so desirous thereafter, Ps. lxiii. 1 He dwelleth in them through his Grace and powerful Oppe­ [...]ation of his Spirit who dwelleth in them, Joh. xiv. 17. through which they are led comforted and strengthened so that they are Temples of God wherein he hath his Dwelling, as his Pro­mise is,

This God testifieth throughout in his Word, that he will be favourable and gracious unto the poor, lowly broken-hearted, the contrite in Spirit, as Ps. xxxiv. 11. cxxxviii. 6. And no Wonder for such Qualifications are pleasing unto him [Page 119] Ps. li. 17. This is obvious in that sinful Woman▪ Luk. vii. in the prodical Son, Luk. xv. in the Publican, Luk. xvii. such Conditions the Lord requires and desires Joel. ii. 12, 13. God him­self is the Cause and Master-Workman of a con­trit Spirit, Phil. ii. 3 a contrite Spirit denies and forsakes its self to Gods honour, therefore the Saviour is come into the World according to, Js. xvi. 1. and Matt. ii 28. Therefore he calls them blessed, Matt. v.

APPLICATION.

FRom hence we can see worthy Hearers, th [...] those who are in Covenant with God, Chist People, the Believers, the Heirs of Salvati [...] are qualified quite otherwise than is commonly meant, the saving Promises of God's Favour and grace are made unto such who in the Work are in a low, humble and despised Condition, who outwardly have not much Respect, for they are spiritually poor, of a contrite and hum­ble Spirit, trembling at Gods Word, bruised, hum­bled and broken in Heart, s. [...]vii 15. Broken hearted sorrowful, Is. lxi 1, 2, 3. the poor and needy seeking Water (Water of Life but her is none) they cannot find it by themselves, nor by none else, their Souls faint for Thirst, and none can keep alive his own Soul, Ps. xxii. they who are quite made bare who have accustomed themselves to pray to him who regards the Pray­er [Page 120] of the Distitute, Ps. cii. Comfort ye, comfort ye my People, Is. xl. 1. this supposeth Sorrow, Spiritual Cambat, Temptations. They appear as a bruised Reed, as bowed down broke, bruised and as a smoking Flax, in a State of Darkness without much Light of Joy and refreshing, Is. [...]iv. 11. Behold these are in Covenant with God, Christ's People, Heirs of Salvation, who are by Christ called Blessed, Matt. v. Those who are thus qualified have all Right and Freedom to appear at the Table of the Lord, as appears by our Church-Form, for having spoken that all ungodly and offensive People must be kept off, it saith; But this is not spoken unto us to make the [...]ejected Hearts of the Believers fainthearted: [...]hen by consequence, they are the Poor and [...]hose of a contrite Spirit who tremble at God's [...]rd on whom the Lord looks, that may par­ [...] of the Lord's Supper. Now every one will consent to me that those who are not thus quali­fied, who are not poor and contrite of Spirit, and do not tremble at God's Word are not in Cove­nant with God, and for that Reason should not appear at the Table of the Lord, except they will draw a Judgment on themselves: For that Reason it will be necessary that we examine our selves whether we have those Qualifications, and especially this is the Duty of those who intend to participate of the Lord's Supper, for this is God's Express Command, 1 Cor. xi. 28.

What do you think Hearers? Are ye poor [Page 121] and of a contrite Spirit? Do ye tremble at God's Word? If ye have hearkned with Attention you might have heard how your Condition in this case is.

INQUIRY BY MARKS.

1 ASK your selves once sincerely, as in the Presence of the Omniscient God, am I spiritually Poor? Have I a sensible Knowledge of my miserable damnable Condition? Do I feel in my self that I am so damnable, unclean, vi­cious, so estranged from God, and the Life of God, so wretched, miserable, poor, blind, naked, and unable to save my self, or to do ought in order to save my self, so that I must be lost if I thus continue?

2 Am I by Experience of this Spiritual Want and Deformity discontented and distressed? Do I accuse and condemn my self? Am I abashed, and ashamed concerning it? Am I concerned how I shall be delivered from such a miserable Condition? Is the Spiritual Misery and Want the chiefest and greatest Matter whereof I complain [...] Am I sensible of thinking, O how will it go with me? O what a miserable Creature am I! I am poor, blind, unbelieving, void of Love and Since­rity: Truly if God hath not Mercy on me, If I do not get an Interest in JESUS for Reconcili­ation, If I do not become truly sanctified, I must forever be miserable? It is natural for the Poor [Page 122] to complain, or with Solomon's Language, to use Intreaties, Prov. xviii 23. He that is poor and needy, his Heart is wounded within him, Ps. cix 22.

3 Am I of a contrite Sririt, through a grie­viour Sense of Sin? Do my Sins press me? Do I find in the inward Part of my Soul a hearty Sorrow for my Sins out of a Love to God and Virtue, and out of a Hate and Aversion to Sin, by reason that they are so shameful, detestable and base, and committed against such a holy, good and righteous God, with a Purpose of Heart henceforth to live conformable to the Will of God? O how distressed, perplexed and contrite of Spirit are such who have obtained a right Sight and Sense of their Sins and manifold Trans­gressions and spiritual Wants.

4. It is peculiar to the Poor to seek to have their Wants supplied, and in Order thereto to seek out for Means; therefore you must ask your selves, If you know your Wants and feel your Needs, and whether your Desire is after the holy JESUS, so that you wish nothing else, long for nothing more than to be inriched with the Spiritual Goods of JESUS CHRIST, viz. rich in Knowledge, Faith Love and Holiness, that you might live to the Glory of God? whether it be the greatest that you look after, long for, and wherein you are most imployed about, to obtain unto the Fullness and Riches which is in JESUS, and whether you use all religious Means, as hearing and reading of [Page 123] God's Word and Praying, in order to attain there unto that you might be supplied of your spiritual Wants, and especially that you may be a partak­er of true Sanctification.

5 Ask your selves also, Do I find in me a Trembling at God's Word, so that I have a deep Reverence for the same, and a true Desire after it, to search it and Meditate thereon, and have a careful dread not to sin against it, have a Desire to direct my Life and Conversation according un­to it.

CONVICTION.

WHEN you set these things before you▪ and perceive by your selves that you do not find them in you, that you do not find such a Frame of Heart, as being poor and of a contrite Spirit, trembling at God's Word, not knowing them, nor a Partaker of them, that you have no Sense of your Sins, Damnableness and Inability by a painful Feeling; then judge your selves, [...] you in Truth can think that you are in Covenant with God: It connot be if these Things are not found in you. Let not Satan and your deceitful Hearts perswade you to it, and you notwithstand­ing approach to the Lord's Supper: Will the Lord look to him that is Poor and of a contrite Spirit, trembling at his Word, then he will not look to them who are not so, nor be favourable and gracious unto them: Verily if you have not [Page 124] these Qualifications, you are not in Covenant with God, you have no Right to the Sacraments, you who live at Ease without inward Anguish for the Condition of your Souls.

2 You who are ignorant in the Mysteries of the Gospel and about the Institution and Meaning of the Lord's Supper.

3 You who are not sensibly humbled because of your Sins, but can live contented without A­tonement and seeking after Christ, who have no longing after a Sense of the Pardon of Sins, after Comfort, after Sanctification, after Certainty of Salvation.

4 You who are in your own Eyes spiritually rich, and perswade your selves such, as those of Laodicea, Rev. iii 17.

5 You who never had a distinguishing Sight, a lively Feeling, an humble and fainthearted Disposition under Sin and Inabilty, and by your selves have never been concerned about it.

6 You who have no Practice and Deeds of Faith, are not labourious in Christ in chusing him for your Surety, to long after him, seek for him in Prayers and Supplications, in accepting of him for Justification and Salvation.

7 You who have no Reverence, no Awe, no [...]rembling at God's Word; you all I say who are [...]hus, are not in Covenant with God, but uncon­verted; therefore we warn you most ear­nestly, that you embolden not your selves to approach to the Table of the Lord, for you have [Page 125] no part in Christ, neither in his Goods, the Lord's Supper is not prepared for you: But still if you approach, we declare unto you, that ye pull down a heavy Judgment on your selves, and that you make your selves Guilty of the Body of the Lord; the most fearfullest Sin that can be thought on. I know very well that you will not believe that you have no Right to come to the Holy Table, al­though you clearly see, that you are not poor nor of a contrite Spirit, neither trembling at God's Word: But I likewise know, you may believe it on not, that you have no right (according to God's Word) to approach, and if you notwithstanding do it, you Seal your Destruction.

EXHORTATION.

O That you might see how necessary this Frame of Heart is, that no one can be in God's Favour, except he be poor, and of a contrite Spirit. O then seek for this Frame of Heart. (I Learn well to acknowledge, that the only riches of the Soul do only consist in the enjoying of God and Christ, that that might make you little and empty in your selves. (2 Learn to think little of all that is your own, not to esteem your own Righteousness, own Ability; but on the contrary, inlarging your Sins and Inabilities, seek to get a Knowledge of a spiritual Want. (3 Bring your selves often under the Light of God's Majesty, that would make you poor, contrite and trembling [Page 126] even as Job xlii 5, 6. & Is. vi 5. seek to get a reverent Awe for God's Word.

On the contrary, those who are poor and of a contrite Spirit, and tremble at God's Word may approach to the Lord's Table, such (1) who find themselves quite lost, feel their Sins as a Burden, and thereover have Sorrow, Shame and Dislike, and therefore desire to have an Interest in Christ, through him to obtain Forgiveness and also Sancti­fication, to live holy and blameless. (2) Who from experience of their Misery and Defect take their Refuge to Jesus, seek out after him, long, cry, and give themselves over to him, accept of him to be justified in his Blood, and to be sancti­fied by his Spirit. (3) They that find in them­selves a Hatred and Aversion to Sin, a grieving when they sin, and a constant rising and running to the Blood of Jesus for Reconciliation, have a Desire and love to live acceptably to the Lord, according to his Commands; such I say, that do in Truth experience this in them, and no other may come to the Lord's Supper. These must know, that if any one opproach profitably, that before he come, he must prepare himself well; for every one will there narrowly be view'd, whe­ther he hath on a Wedding-Garment, that is, a decent Frame of Heart, Matt. 22. For it is an extraordinary weighty Matter, as also Command of God, that we prepare our selves well before we draw near. Unto the Preparation is required an Ornament: If we go to a Wedding we adorn our [Page 127] selves with the best we have, much more must that be done before we go to the Lord's Supper; the Guest not having on a Wedding-Garment was soon known, Matt. xxii. To this Ornament ap­pertaineth that we be in a State to be Objects of free Grace, that we look on our selves in our Nothingness and Sinfulness, thereby to become Meek, for such are fit Objects of Grace, Matt. v 5. which consisteth herein, that we meditate [...]nd have Experience of our own Unworthiness: What am I, wholly unworthy that the Lord should look on me, I am a very Nothing but Sin, I miss by Nature the Image of God, being by Nature a Child of Wrath, what Abominations proceed from my evil Heart? O how many Sins have I commit­ted in Thought, Word and Deed? How sluggish and deadish am I in God's Service? Verily I am not worthy that God should regard me, or shew me any Mercy.

On these things we must ponder a while, until we get such a Frame of Spirit which we have need of, as (1) Humbleness of Heart, Gen. xxxii 10. (2) An inward Shame, Ezra ix 6. (3) Hear­ty Sorrow for Sin. Ps. li. (4) An humble Detest­ation, 2 Sam. xxiv 10. (6) A Fear for Punish­ment. (6) An openhearted ingenuous Confession of Sins, acknowledging the Hatefulness and Damna­bleness of the same, Ps. xxxii 5. (7) Hearty Pray­ers for Reconciliation and Peace, Ps. li 1, 2 (8) A Lifting up of the Heart through Faith [...] [...] Promises made unto the Confession of Sins, 1 Joh.

[Page 128] 9. There is also required to this Adorning. A Desire after Christ, and an earnest purpose to live holy, Ps. cxix 5. Also, A Heart that goeth forth in Love to all the Children of God, and unto all Men 2 Pet. ii 7. Happy are they who have this hum­ble Frame of Heart, being poor and contrite of Spirit, and do Tremble at Gods, Word, to these the Lord sheweth his free Grace, the Beginnings of it here, and hereafter in the perfect Degree of Glory,

AMEN.

[Page]

A SERMON concerning the Lord's Supper ON I Cor. XI. 29. ‘ For he that eateth and drinketh un­worthily eateth and drinketh Damna­tion to himself, not discerning the Lord's Body.’

[Page]

A SERMON &c.

1 Cor. XI 29. ‘ For he that eateth and drink­eth unworthily, eateth and drinketh Damna­tion to himself, not discerning the Lord's Body.’

XXX Sunday.

81 Quest, For whom is the Lord's Supper instituted

Answ. For those who by reason of their Sins loath themselves, and notwithstanding trust that the same for the sake of Christ are forgiven them, and that their remaing De­bilities are covered with his Sufferings and Death, and being more and more desirous to amend their Lives: But Hypocrites, [Page 132] and those who do not with true Hearts turn to God, they eat and drink Judgment to themselves.

82 Quest. Must those be admitted to this Supper who by their Confession and Life be­have themselves as unbelieving and ungodly People?

Answ. No, for thus the Covenant of God is prohpaned, and his Wrath kindled against the whole Congragation Therefore the Christi­an Church is obliged, according to the Or­der of Christ and his Apostles, to exclude such (until they shew Amendment of Life) through the Keys of Heaven.

INTRODUCTION.

GOD under the Old Testament had given a Law, by which was forbidden, That no Stranger, Uncircumcised, or Unclean might ap­proach to the Sactuary or sanctified Things, Exod. xii 43, 45. Le [...]. The Children of Israel were not only to disallow any to approach to the holy Things, but they were not to suffer any Thing in the midst of them that was unclean; but they were strictly commanded, That they should put all the Unclean out of the Camp: And thereof the Lord himself gives the Reason, That they de [...]ile not their C [...]mps, Numb. v 2,3. & [Page] Numb. xix 13, 20. And this Command went so far, that when the Children of Israel suffered but one Person that was unclean among them, to have Communion with them, although they were clean themselves, yea, although they did not know that such an unclean Person was among them, yet in the first Place all Israel were punished, as we see in the Example of Achan. Jos. vi 17, 18. & vii 12. And then secondly the LORD GOD imediately with­drew himself from all Israel and the whole Con­gregation, when but one unclean Person was found among them: Neither will I be with you any more, except ye destroy the accursed Achan from amongst you, Jos. vii 12. These things were our Examples, 1 Cor. x 16. For we likewise have a Sanctuary under the New Testament, the Lord's Supper, which is come in stead of the Passeover, of which is earneslly commanded, that no unconverted Person, yet lying in their Pollu­tions, not being sanctified through the Holy Spirit, may come to the same, for the Lord hath threatned a heavy Punishment to all those who unworthily approach to this Sanctuary, and eat thereof: And withal hath charged the Overseers to keep off the Strangers and Ungodly, and put them out from the Midst of them, that the Cove­nant of God be not prophaned, and that God's Wrath be not kindled against the whole Congrega­tion, and the Lord thus depart from his Congrega­tion [Page 134] with his Blessing, Spirit and Grace. This is what in this Sunday is taught.

DIVISION.

Two Heads the Instructor giveth us here to ex­plain,

  • I Who they are, and who they are not, that may approach to the Lord's Supper, Quest. 81.
  • II How the Church through the Keys must keep off from the Lord's Supper those who are offencive and live ungodly, Quest. 82.

EXPLANATION of the first Part.

CONCERNING the first Part the Intruc­ter asketh, For whom is the Lord's Supper instituted?

It is not instituted for the Dead, for they are in their Place where they forever will remain. It must likewise not be administred to those who are dying, for they are not in a Condition to re­ceive. Likewise not to Children, because they are not in a Condition to examine themselves. But it must be administred to the Living and Adult: But not to all that live corporally, for it is only instituted for the Regenerate who live spiritually, for it is a spiritual Food, which spiri­tual People can only receive for their strength­ning, it is a Sign and Seal of God's Covenant, [Page 135] thus it follows of it self, those only who are [...] Covenant have a Right thereto, Christ hath [...] prepared this Meat for his Believers, faith t [...] Liturgy, as he only kept it with his Discipl [...] who were sanctified. That this is the general O­pinion of the Reformed Church is evident, not only hence from the Instructer, but also from the Confession of Faith of the Reformed Church of the Netherlands, which saith

‘ We believe and confess that our Saviour Jesus Christ ordained and instituted the Sacrament of his holy Supper, to feed and maintain those who are already regenerated, and are ingrafted into his Houshould, the which is his Church, &c.’ Art. 35.

And because none but those should approach, the Instructer giveth a few Marks for the T [...]al of those who have a Right to come to the Lord's Table, and who they be that must keep them­selves from it.

1 Those who by reason of their Sins loath themselves, saith the Instructer. Those who are convinced, and have a sensible Knowledge of their manifold Sins, great Guilt, sinful miserable damnable Condition, and are with Grief, Sorrow and Shame, yea, even with Condemnation and Abhorrence become concerned about it, and thus to repent of their Wickedness, saying, What have I done? Jer. viii 6. We see this in Eph [...] ­im, Jer. xxxi 19. This Dislike is that Regret through which a believing Sinner becometh sensi­bly [Page 136] humbled for his Sins, and bitterly lamenteth the same, from a Love to God and a hate to Sin. For such the Lord's Supper is instituted, for such are in the Covenant, and from the Covenant of Grace is unto them given, that they Remember their own evil Ways and Actions, that were not good, and thus to loath themselves in their own Sight for their Iniquities and Abominations, ac­cording to the Promise of the LORD, Jer. xxxvi 31. Yea those are his fitted Objects of that Grace which is here Sealed, for the Poor in Spirit and those that mourn are called blessed, Matt. v. The Lord promiseth in his Favour to look at such, Is. lvii 15, 18 & lxvi 2.

2 This Dislike is in its self not enough, for Gain, Esau, Saul, Ahab, and Judas, where likewise convicted and repented, here must also be a Trusting or Depending that Sins are through Christ forgiven, and also that the re­maining, Debilities are covered with his Suffer­ings and Death.

This Trusting, or Depending is no vain Pre­sumption, nor a stiff Imagination through which one imagineth that Christ is his Saviour but it is a refuge-taking Confidence of Faith, where by a believing Soul hath a liking in the Council of God through Jesus Christ the Surety, to reconcile and save Sinners, and with the highest Content, praises and approves of that Way, as good, wise and holy, wishing through that Way onely and no other to be [Page 137] sanctified and saved, and on this to turn him­self to that Surety and Mediator out of a pai [...] ­ful Sight and Sense of his Sins, wishing onely to be found in him, with a restless Desire to place all his Salvation in him, because he wants him in all Things and cannot endure without him, and also that he desire nothing beside him, because in him he sees a sufficient Fullness to satisfie all his Wants and Needs, upon this the Soul goes with an active Desire out to him, choosing him for its Portion, and thus cometh with him in a Treaty, and thus gives her self wholly and unlimitted over unto him, and ac­cepteth of him on his own free invitation as he is tendred, and intrusteth his Soul and Salvation in his Hands, and thus resteth in him with all his Heart, and thus receiveth God's Testimony, [...] seals-that he is [...], Joh. iii 33. those now have a Right to the Lords Supper, for Hungry and Thirsty are invited, and are promised to be satisfied, Is. lv. 1. Matt. v, 6. He that believeth on the Son hath everlasting Life, Joh. iii 36. To wit. here in Grace, which is the spiritual Life, a Beginning of eternal Life.

Those are more and more desirous to streng­then their Faith, saith the Instructer; for in­deed, to be desirous after Growth is the Nature of those who live spiritually, the Cry of the weak Believers is, Lord I believe help thou mine Un­belief, Mark. ix 24. increase our Faith, Luk. xvii 5. from hence it is manifest that this Food [Page 138] is also for the weak Believer, for the Instructor requireth not the highest Degree of Faith, or full Confidence: But yet, he that hath the sure Confidence of Faith that all his Sins are through Christ pardoned, is fit to receive the Lord's Supper with more Fruit, because, he as one that hath Right thereto and dare approach with Boldness and discern the Lords Body, and ac­cept of the Signs as a Seal of the Forgivness of Sins.

3 And that it might appear that this Trusting or Depending is no vain Conceit therefore the Catechism likewise requireth a Desire to an A­mendment of Life. The Believers then taking Notice of themselves constantly see their Stray­ings with Grief and Displeasure, and hate [...] heartily and strive against it, therefore their Souls are very desirous to amend their Lives, yea, even to attain to Perfection, for although they know that in this Life they cannot attain to Perfection, yet they know that they can be more perfect than they are, therefore with Paul they follow after Perfection, and press toward the Mark, if that they may apprehend it, Phil. iii. 12, 13. The earnest Desire after Sancti­fication is needful if we approach to the Lord's Table, for all Things there are holy, and through the Use of this Covenant Seal, we not onely declare that the Lord is our God, but also that we are his People to keep all his Commandments. Deut. xxvi. 17. The Sacraments are likewise [Page 139] means to Sanctification, Ep. v. 2 [...]. and [...] that oblige us to shew forth the Lord Death 2 Cor. xi. 26. which cannot come to pass than by an Amendment of our Lives. Those are onely they for whom the Lord's Supper is in­stituted, who partake hereof, viz. These Marks of the Spirit dwelling in them, namely, a Sor­row of a penitent Mind after God, a Living upon Christ as upon the onely Cause of life a supporting Faith, an unfeigned Love towards God, and his Neighbour, accompained with an earnest Intention to amend his Life, and to glorify God in all Things; and continually to live according to his Commandments. Now from hence flows of its self, that those who do not possess these Things have no Right thereto, as the Instructer farther sheweth for whom the Lord's Supper is not instituted.

1 Hypocrites, Dissemblers, and [...] who shew themselves better as indeed they be, ha­ving a Form of Godliness by Confession and external unreproveable Conversation and thus seem to be something by what they pretend to, and by their Gestures, Looks and Sighs deceive People, that they should suppose they where Pious; therefore they seek to behave themselves both in Words and Deeds as their Teachers would fain have it, and in the mean [...] they are not like themselves at all Places, and at all Times, but then thus, and then so, the which can be discerned in their Conversation; [Page 140] for the most are yet so blunt that when they are examined it may easily be discerned that they know not the Power of Godliness, much less possess it: But all that they aim at, is, to have the Name of a good Christian: These may not approach, because their Heart is not right, and because they do not possess any true Grace, but are yet Enemies and Haters of God, as Christ hath so often denounced a Wo unto such dis­cemblers. These are not only those who must not approach.

2 But also all those who do not with a true Heart turn to God, saith the Instructer. He saith, that the Unconverted have no Right thereto. And if it he asked, who are unconverted? I answer all natural People, who are yet Strangers to the Life of God, as

(1) All Ignorant, who have no Knowledge of the Fundamental Truths of the Work of Christ's Mediators Office, that have no Knowledge of the Nature of Regeneration, of the Nature of Faith, and know not how they through Faith should be ingrafted into Christ, that have no Knowledge of God's Righteousness and the Sinners Damna­bleness; those who do not understand the Nature of the Lord's Supper, and do not know to unite the Sign with the Thing signified, and know it not as a Seal.

(2) Those who are not sensibly humbled by Reason of their Sins, but are unconcerned about [Page 141] the State of their Souls, live at ease, and are carelese.

(3) Those who have no Exercise and Deeds of Faith, and are not active in Christ, choosing him for their Surety, to long after him, and seek out after him with Prayers and Suplications, to ac­cept of him for Justification, and Sanctification, to give themselves over unto him, to live in U­nion with him.

(4) Those who are earthly minded, whose De­sire, Longing, Seeking, Care, Love, Content, and Fear is in earthly Things, in Lust of the Eyes, Lust of the Flesh, and Pride of Life. In a Word.

(5) Unconverted are such who willfully and wittingly without any Strife retain some Sins, and content themselves with a moral, civil and external Worship, but have never felt their for­lorn State without Christ, not being sanctified and internally changed to live a holy Life, from a Union with Christ, with Selfdenyal. Those are Unconverted. The Reformed Church judgeth of such according to God's Word, that they may not approach: For this is evident from powerful Reasons.

(a) A stranger, an Uncircumcised and Unclean might not eat of the Passeover. So likewise now, the Unconverted, who are uncircumcised of Heart and not washed through the Blood of Christ, and not sanctified through the Spirit, but are sti [...] ­lying [Page 142] in their natural Pollution, may not eat of this Bread nor drink of this Cup.

(b) For unto an unconverted Person there is not one only Promise made, therefore nothing unto him sealed.

(c) An unconverted Person has not the Spirit of Christ, and therefore doth not belong unto him, and for that Reason cannot be Sealed thro' the Spirit of his Partnership with Jesus and his Virtues, Rom. viii 9.

(d) The Unconverted are void of spiritual Life, are Dead in Sins and Trespasses, now those who are thus spiritually dead, cannot eat spiri­tually.

(e) The Unconverted have no Faith, which is notwithstanding the Mouth of the Soul, and there­fore they cannot with any essential Fruit of the Soul eat of that Bread which is only prepared for the Believers.

(f) The Unconverted are Servants of Sin, Members and Slaves of Satan, now [...] would be dreadful that the Unholy should be the Mem­bers of Christ who is so holy, 2 Cor. vi. 14,15. But if they notwithstanding approach (the which alas! they do) they must know, that they eat Damnation to themselves, as the Instructer saith from the Mouth of Paul. 1 Cor xi. 29. They agravate their Damnation, for Judgment is a [...] or Punishment, in regard to the Hypo­crites and Unconverted, who eat to their Dam­nation: And no wonder, for using the Lord's [Page 143] Supper unworthily, they make themselves guilty of the Body and Blood of the Lord, as Paul, saith, 1 Cor. xi. 27. They mock Christ and cru­cifie him a fresh, with the Jews, Heb. [...]i. 6. they defile this Sacrament the which is a Sign of the Body and Blood of Christ, and make themselves guilty of great Sins against Christ and also of Punishment, temporal and eternal: There­fore such are not much better than Judas, who be­trayed Christ, and as the Jews and Romans who crucified him, and shed his blood. He that receives this Sacrament unworthily (saith The­ophylactus) he is as guilty as if he had himself killed the LORD, and had himself shed Christ's Blood. O abominable wickedness!

But one might think, if Hypocrites and Un­converted may not partake of the Lord's Sup­per, [...]hy then was Judas permitted? But although we should allow that Judas did re­ceive the Lord's Supper, foom thence neverthe­less does not follow that he had any Right thereto, as we have now sufficiently proved: But we hold it with the Chiefest Divines that Judas did partake of the Passover, but not of the Lord's Supper; this we can see from the Relation of John, in his Gospel, Chapt. viii. 26, 27, 30. who plainly saith, that as soon as Judas was discovered, and had received the paschal Sop, and the Devil being entered into him, [...] he immediately went out, v. 30. He then haven [...] received the Sop, went out immediately, this hap­pned before Supper.

[Page 144] Christ would have spoken a lie if he had given Judas the Supper, saying, This is my Body, which is broken for YOU; this is my Blood which is shed for YOU; Which must not so much as be thought of the Mouth of Truth.

Therefore it remains sure, that not onely Un­converted may not approach, but also the Over­seers of the Church must resist and debarr such from opproaching.

EXPLANATION of the Second Part.

THerefore the Instructor asketh, Quest. 82. Must those be admitted to this supper who by their Confession, and Life behave themselves as unbelieving and ungodly People?

Answ. No, all those who by their Confession and Conversation behave themselves as Unbe­lieving and Ungodly must be kept off, and these are who err in the Truths of Faith, and have thereof Misapprehensions; all the Igno­rant who have no true Knowledge of themselves, nor of Christ, nor of the Contents of the Lord's Supper for such are Unbelievers, for there can be no Faith without Knowledge, Rom. x 14. Such are not in State to discern the Lords Body, there­fore saith Solomon, Prov. xix 2. Also that the Soul be without Knowledge it is not good. All those who live wickedly and offensively, such are Drunkards, Swearers, Whoremongers, Con­tentious, and all that are guilty of publick notori­ous [Page 145] Sins, whereof the Liturgy hath a Register [...] For if those were admitted, God's Covenant would be prophaned, saith the Instructer, because we then prophane the Seals of God's Covenant, and thus the Covenant it self. Yea, then God's Wrath is kindled against the whole Congregation, saith the Instructer, who is wroth that his Covenant is prophaned, and punisheth it on those who not onely do the same but also on those who do not keep them off: But unto the Wicked God saith what hast thou to declare my Statutes, or that thou shouldest take my Covenant in thy Mouth, Ps. l. 16. Thus it went with the Corinthians, they acted very slovenly with the Lord's Supper when a­mongst them many where punished with Weakness Sickness and Death, I Cor xi 34.

But who must debarr such? The Church of Christ, saith the Instructer; the Overseers are thereto obliged, because there is a Command of Christ, Matt. vii. 6. of the apostles, 1 Cor. v. 2. & 11. 12. 2 Thes. iii. 6.

These must shut out the Unworthy through theKeys of Heaven, that is the Church Discipline, until they shew Amendment of their Lives. But hereof we must treat in the following Sun­day.

APPLICATION.

SE there Hearers; this is the Doctrine of the Reformed Church concerning those who have Right to the Lords Supper, and those who [Page 146] have no Right thereunto; and the Offencive and Ingodly must be [...]barr'd and kept off by the Overseers of the Church.

This also hath always been the Practice of [...]hose who sought to be Faithful in their Duty concerning the pure administration of the Lord's Supper.

The Ancients have been very carefull and cautious in admitting any to the Holy Sup­per.

From hence that man of God, Calvin, gave a clear demonstration when he saith ‘Here we must also have regard to the Lord's Supper, that it be not defiled hy giving it in general without exception; for it's very sure and cer­tain that he who must administer the same, if he by his Knowledge admits any who are un­worthy, the which with Right he might have kept back, is guilty of as great a Sacriledge as if he had cast the Body of the Lord to the Dogs. Therefore Chrysostom expostulates very strenuously with the Priests for fearing the Power of great Men, not daring to debarr any from approaching. The Blood (saith he) shall be required at your Hands; if thou fearest Man, he will mock thee; But if thou fearest God, Men will likewise respect aud regard thee. Let us not fear Scepters nor purple Cloathing, nor Kingly Crowns, we have here a greater Power, I would rather give my Body over to Death and have my Blood shed than to [Page 147] have any Part in such Defilements Institution of Calvin, Book, 4 Chapt. 12. Numb. 5.’

Our Modern Writers do also urge the same thus saith that famous and well learned, J. D Ou [...]rein in a Treatise called, The right Use of the Keys by the sick, Pag. 108. ‘It is verily no small Matter to open to one the Door of the Kingdom of God, to declare unto him that he is in the Covenant with God, and a Partne [...] with JESUS in his Merits and Benefits, to permit him to the Enjoyment of the Pledges and Seals of the Fellowship of the crucified Christ, whereunto properly no one hath Right than those who are partakers of the Work of Faith and Regeneration. This is a known Truth which must stand fast by all the Reformed for when in the 81. Quest of the Heydelberg [...] Catechism is asked, For whom is the Lord Supper instituted? The Answer is, For those onely who by reason of their Sins loath them­selves &c. from whence appears that they be onely Penitent Believers and true Convert [...] which ought to be admitted to that holy Co­venant- Seal.’

What man will take it ill of a Teacher whe [...] he watcheth over the holy Covenant-Seal tha [...] it might not be prophaned? None but the un­spiritual blind nominal Christian, who will not be dealt with according to God's Word, but ac­cording to his own Conceptions when we con­sider what a great and terrible Sin it is when an [...] [Page 148] unworthy Person is admitted, for then Jesus is greatly dishonoured, as if he was the Head of the Wicked and profane People, God's Covenant be­comes prophaned, God's Wrath becomes kindled against the whole Congregation, the poor Soul shakes himself guilty of sore Punishment. What Teacher, if he fears God and loves his Neigh­bour, would not watch earnestly herein, as well for God, that his Sanctuary be not prophaned, as over his Auditors, that no Unworthy might ap­proach hereunto to eat to his Death and Dam­nation? Judge your selves, would not a godly Teacher who is zealous for the Honour of Christ and for the wellbeing of his Neighbour do bet­ter when he in Immitation of that old godly Teacher Chrysostom, would rather have his Life taken away than to make himself guilty of this great Sin. But alas how far are we now de­parted from the purity of the primitive Church! O how far do we daily fall away! For this is thus far not only the Profession of our first Re­formers, but it is a Confession of our whole Church, That whenas there is but one admitted to the Lord's Supper, who by his Confession and Life behaveth himself as an unbelieving and un­godly Person, that thereby the Covenant of God is prophaned, and God's Wrath is kindled against the whole Congregation; that therefore the Over­seers are obliged to debarr the Offiencive by Church-Discipline. But [...] [...]here is now that Faithfulness which is requir [...] [...] the Stewards of the Mysteries [Page 149] of God, 1 Cor. iv 2. Nay, truly, is it not m [...] ­nifest, that the Lord's Supper is now so often pr [...] ­phaned; for now a days none approach that [...] unworthy, but how many use it that are either ignorant or ungodly, as Drunkards, Swearer [...] Blasphemers, Backbiters, Violaters of God's Name and Day, vain and worldly-minded, or civilized who do not possess Godliness but hate it. It is [...] certain Truth what the Reverent D'Outrein saith in the aforementioned Treatise, pag. 110. ‘When we now compare therewith the Practice in ou [...] Church, must we not confess that this weighty Work is not perceived, and much less main­tained. Many are admitted who have no fun­damental Knowledge of the Truth which is according to Godliness, yea, without having a true Comprehension why the Lords Supper was instituted, and what a Christian hath there to perform, and what Matter those outward Ele­ments signify and Seal: and when it goes yet at the best, the new coming Members are in some Degree examined, concerning the Ground [...] of Knowledge and Truth, and farther, if their Conversation is inoffensive, but concerning tru [...] Repentence, Faith and Conversion is scarce in­quired into by many, not to mention that where these things, (at least probably) are not found should not be admitted to receive this holy Food and Drink, which Christ hath onely prepared for his Believers, to speak with the Words of the accustomed Liturgy.’

[Page 150] If the reformed Church learneth that none that are Unconverted may approach, but that the Ungodly must be kept off; what is then the Reason that this Sacrament is so lightly gi­ven to those who do but desire it, and have the Name of Members, although they are often [...] ignorant as the Heathen, and visibly live in notorious Sins, and shew not the least modesty. O good God to what evil times hast thou spared me! May be cryed out with the holy Policar­pus: For it is now come to that pass that we find many People that bare the Name of Refor­med, and yet not understand that Doctrine, but speak against it, and accuse it, and in Practice deny it. I have administred the Holy Supper twice (now four times) and insisted upon this Truth, that no Unconverted may approach, and that the Ungodly must be debarr'd according to our Doctrine: But what murmurings has there not been about it? How many Tongues set on fire of Hell have slandered this, yea [...]ven those whom it in the least did not become. [...] would ask those who have for this been so Dissatisfied, and perhaps are yet, whether this is not the Doctrine of the Reformed Church? I cannot think that any one will deny it; for [...]he that is not wilfully blind hath heard this sufficiently. But why then are you disobedient unto the Truth? Why do you make your selves [...]uilty of so many Blasphemies and Slanders? [...]ay you, that I speak too hard and sharp; saith [Page 151] not the spirit of God by the mouth of Paul, 1 Cor. xi 29. He that eateth and drinketh un­worthily eateth and drinketh Damnation to him­self, can there be a severer Punishment threat­ned? Doth not our Catechism say that if any ungodly be admitted that then God's Covenant is prophaned and the Wrath of God kindled against the whole Congregation? Can there be any Thing spoken more severe? Indeed thou must needs accuse thy self, and if thy Conscience was not past feeling, but did you once see and know what you have done, you would needs be terrified and fear the Wrath of God. But I will insist no longer hereon. And what con­cerneth my own Person, I care but little what unreasonable and natural People prattle of be­hind my Back, who would fain be dealt with according to their own perverse Conceptions but not according to the Truth of God's Word They miserably deceive themselves who think to cause me to be silent, I rather wish to die a thousand Deaths as not to preach the Truth.

Well beloved Hearers, those of you who have so often been at the Lord's Supper, do you know that no one that is unconverted may approach Have you then deligently examined your selves if you were Regenerated? Have had an under standing Knowledge of these Things which were thereto required when you approached so con­tented and well satisfied? Or did you be­come [Page 152] so blindfold to the same, not onely with­out a Wedding Carment, but not so much as being troubled concerning it, not trying your selves whether you were of those who are invi­ted? Say you, I did not know that there was so much required thereto. But this you ought to have known, you ought at least to have under­stood your Catechism. Is it so dangerous to re­ceive the blessed Supper unworthily, for we sin dreadfully and incurr a terrible Judgment on our selves; how then is it possible that Satan can thus blind Men, so that they esteem this so light, and so little fear God's Judgments and so lightly snatch at a Food which instead of eternal Life might seal unto them eternal Per­dition? How is it possible to be so inconsiderate and prophane in such a great Matter?

Hearers be no longer ignorant concerning this Truth, lay this to Heart: For if there be any Thing in the World, wherein we ought to act cautiously, it is here; let us then be cautious herein. He that loveth Danger is worthy to come into it, but no Danger greater than here. Here with one Morsel and with one Sup we can pro­phane God's Covenant, and bring his Wrath over the whole Congregation, and make our selves guilty of temporal and eternal Punishment. Therefore call to mind this Truth and remember it, and know that although you may be civil and outwardly religious, and yet not born again, bare of spiritual Life, that you have no Right to [Page 153] approach to the Table of Grace. You that are ignorant, worldly-minded and ungodly, wh [...] live offencively, be it known unto you, that we dare not allow you to approach, but that we are oblig'd to debarr you; not to your Destruction, but for your Best, that you might amend your Lives and repent. And if you in very Deed shew Amendment of your Lives, then with a good Conscience we can, and with all Readiness of Mind will permit you.

Think likewise by this, that every Member is obliged to let the Teacher examine him, thus to give an Account of his Faith and Hope that is within him, but with Meekness and Fear. This is God's express Command, 1 Pet. iii 15. Heb. xiii 17. Now who dare resist God's Command.

Although the Knowledge of a Persons Rege­neration is not the Ground whereon a Teacher can and may allow one to approach, as the Labadists do err; yet it is notwithstanding the Duty of a Teacher to examine the Members, according to Prov. xxv [...] 23. Ezec. xliv 33. For the Servants of Jesus Christ are those Fishermen discribed in the Parable, Matt. xiii 48. Who sat down on the Shore, and of the Fish that were caught in the Net of the Gospel, gathered the good into Vessels, but cast the bad away, which the Lord explains by the Separation of the Wicked from the midst of the Righteous; they are those improper An­gels in the Gates of the New Jerusalem, which must make a Difference of those that go into the City, Rev. xxi 12.

[Page 154] This Duty is very well described by the fa­mous D'Outrein, in his Treatise before-mention­ed, pag. 109. ‘ The Teachers who are especially intrusted to admit of Members, must not only take care, that those whom they shall receive be by them already well taught in the Principles of the Christian Dactrine; or if they be taught by others, to sound or touch them concerning the Ability which they have in making a Confession of the Truth; but they must also examine the [...] if then are truly penitent, and have an upright saving Faith, and a heart-changing Conversion: The Necessity of these Things the Teacher must earnestly press on their Hearts; he must exa­mine them if those Things be with them, and warn them not to deceive themselves: For when he without an Examination hereof, and a faith­ful Warning, allow any one Admittance, and so induceth him to eat and drink Damnation [...] himself; how is that to be apprehended, [...] that the Guilt thereof in some Degree should [...] come to the Charge of those who do not punctu­ally examine such, at least having not earn [...] warned him, according to Ezec. xxxiii 7, 8.’

If then an Overseer in good Conscience shall receive or admit of any, he must have regard whether that Partaker gives a good Confession of the Truth, of his Sins, of his Faith in Christ, and of his Design to Holiness and Amendment of his Life; and if his Conversation doth not contradict his Confession; this is also required [Page 155] by the Order of the Church, Art. 61. ‘ No one shall be Admitted to the Lord's Supper but according to the Custom of the Church where he joynes him­self, and has mad [...] Profession of the Reformed Religion, together, having the Testimony of a pious Conversation, without which also those who come from other Churches shall not be admitted.’

But this is not enough for the Communicants, they must be true Believers, who by Reason of their Sins loath themselves, and seek their Sal­vation and Forgiveness of Sins in Christ, and is set upon Holiness and Amending of his Life, that he may be fit to use it holy and bles­sed.

Therefore examine your selves whether you have Right to the Lord's Supper; if these Thing are found in you, examine your selves whether ye be in the Faith, prove your own selves saith Paul. 2 Cor. xiii 5. For it is sure and cer­tain and sufficiently proved that whoever doth not possess or enjoy these Things may not ap­proach But whoever doth in truth partake of those Signs of Spiritual Life, he not onely may, but he must approach: Therefore he must also know that he undertakes a great Matter [...]f he intends to go to the Lord's Supper, where unto he must in particular order and prepare him­self well, upon which we shall not enlarge at present (for of this Subject we must treat at [Page 156] large in the penitential Sermon) but we will conclude with what we read, Ps. cvii, 43.

Whose is wise and will observe those Things, even they shall understand the loving Kindness of the LORD.

FINIS.
[Page 157]

ERRATA.

In the Preface p. 1 l. 7 r. for which reason I was [...] a long time, p. 3 l. 19. r. Minister l. 20 for their r. [...] the same in l. 21 l. 23 for sordid r. flordie p. 4 l. 3. for some r. home. l. 14 dele daunted. l. 15. [...] least Afra [...] to l. 17 dele the. l. 19 r. Jer. 6. 16. Thus [...] the Pre­face.

P. 10. l. 6. dele, they. p. 12. l. 20. dele, to. [...] 13. l. 13. r. pleasures. p. 14. l. ult. r. and that because p. 15. l. 4 r. Encounters. l. 25. for against r. about. p. 16. l. 11. r. what. l. 16. for with▪ r. what's l. 17. r and profitable. p. 18. l. 6. for. against r. of. p. 19. [...] r. expresly. p. 21. l. 24. for, against, r. about, p. 24. l. 30. r. to be. p. 36. l. 14. r. who are not l. 25. for be, r. end in, p. 40. l. 15 for might, r must, [...] 41 l 61. r. shall appear. p. 42. l. 1. dele of p. 43. l. 20. for, the, r. thee l. 26. r. Sign. p. 44. l. 25. for Lawful r. awful. p. 48. l. 8. r. of the, p. 53. l. 24 for against, r. about, p. 54. l. 2. for Goe, r. God p. 55. l. 19. r. me [...] ­oe [...] p. 66. l. ult, r. abjects p. 71. l. 11 for justisfying, r. Satisfying. l. 12. r. these with think, l. 29. for the, r. they, p. 73. l. 30. for and r. but, p. 93. l. 24. for, now, r. since. p. 104. l. 28. r. Perfecutions, p. 108. l. 22. for, one r. Man, p. 111. l. 1. for you [...] r. they, l. 3. for us▪ r. them, l. 4. for his, r. their, p. 114. l. 4. for as, r. and p. 116. l. 25. for smart, r. grief, p. 125. l. 12. for on, r. or, p. 135. l. 1. r. self that those, p. 138. l. 6. for Fruit, r. Benefit, p. 149. l. 15. r. who have no knowledge of the fundamental Truths, p. 151. l. 18. r. have you had. If there be any more, the Reader is desired to cor­rect them.

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