Sermons Volume 4

SERMON I.

I Am to speak to you at this time concerning Christian and Brotherly Reproof. Our first Care should be that we are not Sinners ourselves: Our next that we partake not of the Sins of others: which may not only be by counseling and abetting their evil Actions, but also by a faulty Connivance and Silence, when the Glory of God, and Love to our Neighbors Souls, do loudly call upon us to mind them of their Duty, and warn them of their Danger. To this End I have made choice of this Scripture, Thou shalt not hate, &c.

Where take notice;

• First ; Of the Removal of the Impediment, Thou shalt not hate thy Brother in thy Heart.
• Secondly ; An earnest Excitement of the Duty of Reproof, Thou shalt in any wise rebuke thy Neighbor.
• Thirdly ; A Reason to enforce it, Thou shalt not suffer Sin upon him ; or, that thou bear not Sin for him.

First ; A Removal of the Impediment or Hindrance, Thou shalt not hate thy Brother in thy Heart. Hatred is forbidden, when Rebuke or Reproof is prescribed, for two Reasons.

1. Because there is a Supposition of Wrong done; that is, when any Man hath wronged us in anything, let him not nourish Hatred or Anger in his Bosom, lest by abiding there long, it soureth into Malice and Revenge; rather go and show them the Evil that they have done, to bring them to Repentance. It is said of Absalom, 2 Sam. 13.22. That Absalom spake unto his Brother Amnon neither good nor bad: for Absalom hated Amnon, because he had forced his Sister Tamar. Amnon did the wrong, but Absalom reproved him not, because he hated him. Implacable Malice and Desire of Revenge is hid under Silence and Dissimulation; he spake neither good nor bad to Amnon, to wit, of that Subject of the Rape committed upon his Sister; he reproved not the Fact, that so he might conceal his Malice, till he found occasion to put the same in Execution: And this is the Fashion of all that regard the wrong done to themselves, but not the Offence done to God. Well then, since Hatred begets close and cunning Dissimulation, till it have a full Advantage to put forth itself, it is opposite to Reproof: It is as Fire raked under Ashes, and reserved till another Day. The Historian Tacitus observeth it in Tiberius, who being offended by some Words spoken in the Senate by Haterius and Scanrus, In Haterium statim invectus, Sca • rum cui implacabilis irascebatur, silentio transmittit; The one he rebuked, the other whom he implacably hated, he passed by with Silence. Therefore God, well knowing the Disposition of Man, giveth this Direction by his Servant Moses, Hate not thy Brother in thy Heart, but rebuke him in any wise. So that you see, it is meant of Hatred, rising of Offences principally; wherefore rebuke him, hate him not for such things. Suitable to this is the Law of Christ, Luke 17.3. Take heed to yourselves, if thy Brother trespass against thee, rebuke him, and if he repent, forgive him. Do your utmost to reduce any that offendeth, though it be by injuring thee; do not desire Revenge, but seek an Opportunity to pardon him upon his Reformation; Matth. 18.15. If thy Brother shall trespass against thee, go and tell him his Fault between thee and him alone; if he shall hear thee, thou hast gained thy Brother: that is, thy Charity must be sure to put off all Thoughts of Revenge against him; yea it will oblige thee to use all prudent Methods to bring him to a Sense of his Fault, and the most discreet and gentile ways are first to be essayed. That is the first Reason.

2. He that doth not rebuke his Brother when he doth anything amiss, doth indeed hate him, not love him. There are two things which put us upon Reproof; Zeal for God's Glory, and Love to our Neighbors Soul. There is a Defect in our Zeal, if we do not seek to repair God's Honor, when it is wounded by others; Psal. 69.9. The Zeal of thine House hath eaten me up, and the Reproaches of them that reproached thee, have fallen upon me. Injuries done to God and Religion affect us no less nearly, than personal Wrongs done to ourselves. So there is a Defect in our Love and Charity to others, to let them alone in Soul-Dangers: and therefore Reproof, as it is opposed to Hatred, so it is opposed also to Flattery, which is false and corrupt Love; Prov. 28.23. He that rebuketh a Man, afterwards shall find more Favor than he that flattereth with his Tongue. When we are about to reprove others for their Faults, we are afraid we shall offend them, and that all Friendship will be broken off between us and them; and so are tempted to connive at others sinful Courses for fear of a Rupture and Breach with them. Alas, at length, though the Party be displeased a little for the present, when he recovereth and cometh to himself again, he will see that you shown him the true Friendship; whereas others that connived at, or flattered him in his Sins, however they sought to please his Humour, hated his Soul; and they will love you the better for it, because you awaken them out of their Sins, that would have been their eternal Ruin. It is possible you may enrage a wicked and haughty Scorner; but then you have discharged your Duty, and freed your own Soul. But for others you get the more Favor and Thanks, because you have done a true Office of Love. So that that which you are afraid will be an Occasion of breaking off Friendship, will prove a means to nourish Love; Prov. 9.8. Reprove not a Scorner, lest he hate thee; rebuke a wise Man, and he will love thee. Gain him to a Sense of his Duty, and he will bless God for thee while he hath a Day to live: So Prov. 27.5, 6. Open Rebuke is better than secret Love. Faithful are the Wounds of a Friend, but the Kisses of an Enemy are deceitful. Open Rebuke is, when we plainly and sometimes sharply convince Men of their Errors or Sins they lie in; this is better than hidden Love; for that is of no Use and Profit to us. He that reduceth me into the way, when I go astray, and plucketh me out of the Fire and Water, when I am in Danger to be drowned or burned, though he break an Arm or Leg; he that cureth my Disease, though by a sharp and troublesome Medicine, doth me a greater Benefit than he that professeth great Love to me, and lets me alone to perish, and will not reach an Hand to pluck me out, out of Tenderness, as loath to trouble me. That is called hidden Love, that doth not make itself known by the Offices of Love and Friendship, or for fear of Offence will not warn a Man of his Danger; it is indeed true Hatred. The next Verse is to the same Purpose: It may be my Friend wounds me, as the Physician lets me Blood to cure my Feaver, he doth it in Faithfulness. A sharp Reproof is there called a Wound, but it is the Faithfulness of my Friend, not done out of Rancour or Malice, with a Desire to shame and reproach me; it is intended for my Good: but the Kisses of an Enemy, or one that hateth me and my Soul, are deceitful. By Kisses are meant the Pretences of great Love to us, as Joab kissed Amasa, and stabbed him, 2 Sam. 20.9, 10. And Judas kissed Christ, and betrayed him, Mat. 26.48, 49. Alas! this Love is but deceitful, whilst it betrayeth your Souls. That this is true Love, appeareth also, because thus God dealeth himself with his own Children; Prov. 3.12. For whom the Lord loveth, he correcteth, even as a Father the Son in whom he delighteth. God loveth his Children dearly, but yet will not let them perish in their Sins, therefore sometimes he useth a smart Discipline towards them. Satan seeketh to lull thee asleep by the Delights of the Flesh, but God awakeneth them by the sharp Corrections and Rebukes of his Providence: I will but add David's Expression, which showeth what Thoughts he had of a sharp Reproof wisely administered; Psal. 141.5. Let the Righteous sinite me, it shall be a Kindness; and let him reprove me, it shall be an excellent Oil, which shall not break my Head. David perceiving what Mischief those unhappy Flatterers that Saul had about him, had procured to him, beggeth of God, as a great Blessing, that he might have such godly and faithful Friends about him, as would never consent to any wrong Deed of his, and would not only dissent, but dissuade him from it, yea reprove him, and rebuke him sharply, if need were; which sort of friendly Smiting would be a most acceptable good turn, as could be performed to him. Surely he that truly hateth Sin, loveth to be freely dealt withal, and reproved, and admonished of it. It may be the Reproof is as a Wound to the Flesh, which is proud and impatient of Contradiction: But it is the Fruit of Love unfeigned; and when we are in our right Wits, it should be as a precious Oil, which they were wont to pour on the Head, both for Health, and Chearing, and Gladness.

Secondly ; The Exhortation itself, Thou shalt in any wise rebuke thy Neighbor. Here is;

• 1 st. The Object.
• 2 dly. The Act.

1 st. The Object, Thy Neighbor and Brother. Here the Question will be the same that was put to Christ, Luke 10.29. Who is my Neighbor? Christ answereth him by a Parable, and showeth him, that everyone that stood in need of his Charity, he is the Object of thy Compassion and Mercy: So in this piece of Charity, by Brother and Neighbor is meant any other Man, though he be to thee as a Jew to a Samaritan, upon terms of the greatest Separation and Hostility towards thee. So our Lord teacheth elsewhere; Matth. 5.43, 44. Ye have heard, that it hath been said, Thou shalt love thy Neighbor, and hate thine Enemy: But I say unto you, Love your Enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you, and persecute you. Offices of Love must be extended to all, even to Aliens and Enemies: Therefore for this Case am I to reprove an Infidel, or one of a false Religion?

We answer briefly, as the Apostle, Gal. 6.10. As we have therefore Opportunity, let us do good unto all Men, especially to them who are of the Household of Faith.

1. By the Law of Charity I owe this Office of Love to all, for I should bring home as many to God as possibly I can: Neither Age, nor Sex, nor any Condition of Life doth deprive them of the Benefit, nor exempt me from my Duty to them. Unbelievers are our Neighbors, and to be loved with a true Love; besides 〈 in non-Latin alphabet 〉 , Love of the Brethren ; 〈 in non-Latin alphabet 〉 , Love is required of Christians, 2 Pet. 1.7. Add to Brotherly-Kindness Charity. And therefore they must not be excluded from the common Act and Office of Charity, that belongeth to all Men as Men. Spiritual Alms is no more restrained than bodily. Now upon Occasion we are bound to relieve the worst in their great Necessity; and none have such great Necessity of being reduced as Infidels, for they are further from God, and more gone astray than others, and therefore most need Information and Warning of the Danger they are in. An Unbeliever may reprove a Believer: So on the contrary, Gen. 20.16. And Abimelech said unto Sarah, Behold, I have given to thy Brother a thousand Pieces of Silver: behold, he is to thee a Covering of the Eyes to all that are with thee, and with all other: thus was she reproved. This Heathen King reproved her, because she wore not a Vail, as Wives are wont to do, but dissembled, and thereby she was in Danger of being ensnared, and giving Occasion of these Mischiefs; as if he should say, Acknowledg freely hereafter that he is thy Husband, and cover thy Face in token that thou art a married Woman, and that consequently he is the Shield and Defense of thy Chastity; let it be a Lesson and Warning to thee, to be more circumspect hereafter.

2. This is chiefly to be done to Christians, and those who are Members of the same Church; for in a chief Respect they are to be reckoned Brother and Neighbor: They have a nearer Brotherly Conjunction with us than others, and the Precept of Brotherly Correction introduceth that Discipline, which is to be used in the Church forever; Matth. 18.15, 16, 17. Moreover, if thy Brother shall trespass against thee, go and tell him his Fault between him and thee alone: if he shall hear thee, thou hast gained thy Brother: but if he will not hear thee, then take with thee one or two more; that in the Mouth of two or three Witnesses every Word may be established: And if he shall neglect to hear them, tell it to the Church; but if he neglect to hear the Church, let him be unto thee as an Heathen Man, and a Publican. That is, thy Fellow-Christian, he is first to be admonished privately, without putting him to any Shame or Reproach; and if he mend upon such Admonition, there is an End. It is Comfort enough to you to be an happy Instrument of his Repentance. But if that first Method succeed not, other Courses must be taken; and the Case is to be brought before the Christian Church, ver. 17. that it receive no Damage by willful and obstinate Offenders: So that Reproof doth mostly concern the scandalous Sins of a Brother or professed Believer.

3. Among Christians, some are more nearly related to us, either by the Bonds of natural Kindred, or special Friendship, as those of our Family, and with whom we have familiar Converse. We know not the Estate of those who are at a Distance, but those within the Sphere of our Commerce we are more particularly concerned in: as the Apostle says as to corporal Relief, 1 Tim. 5.8. If any provide not for his own, and especially for those of his own House, he hath denied the Faith, and is worse than an Infidel. They act quite contrary to the Laws of Christ: So here, they that are of the same Family, we are bound in a special manner to seek their Good and Welfare; because besides the common Bond of Christian Charity, there is a special Tye of Kindred and Relation: and also because this Nearness and Relation giveth an Opportunity of frequent Commerce; and Opportunity is one of the Talents which we are to account for.

2 dly. The Act is rebuking or reproving him for Sin, which must be done faithfully, compassionately, and prudently.

1. Faithfully: For in the Hebrew it is, in rebuking thou shalt rebuke ; that is, freely, plainly, soundly reprove him; for doubling of the Words in the Hebrew increaseth the Sense; we render it, Thou shalt in any wise rebuke. We must sometimes, 〈 in non-Latin alphabet 〉 : So Titus 1.13. Rebuke them sharply, that they may be sound in the Faith. But the End and Circumstances must govern the matter, for Corrosives are not proper to all Wounds and Diseases, and a proud Censure is not a charitable Reproof. Therefore in the general it must be so as it may best obtain its Effect.

2. With Lenity and Christian Meekness, that it may appear an Act of Love; not the Fruit of Passion, but Compassion; Gal. 6.1. If a Man be overtaken in a Fault, ye which are spiritual, restore such an one in the Spirit of Meekness. When we would reclaim and restore such as are surprised with any Sin, we must do it in such a manner, that they may see our Love to them, and that we have a right Aim, which is not the Reproach and Disgrace of the Person, but his Reformation and Amendment. Our Indignation against the Sin must not transport us, or carry us besides our Pity to the Person: and there must not appear in it the Rigour and Severity of Censure, which proceedeth of Pride; but the Lenity of Love, considering the Circumstance of human Failty, and our own Proneness to offend, if we were in like Circumstances. It is our Brother's Amendment we look after, not to beget in others an ill Opinion of him, or a good Opinion of ourselves, as if we were singular in Holiness, and Hatred of Sin above others: And we must by all means show that our reproving proceedeth from a Zeal for the Glory of God, and Love to and Care of the Salvation of our Neighbor.

3. Prudently: All Circumstances must be well weighed, of Person, Time and Place, Occasion, and the Temptations to the Offence; that all things may be done conveniently, and proportionable to the End; Prov. 25.12. As an Ear-ring of Gold, and an Ornament of fine Gold; so is a wise Reprover upon an obedient Ear. That is, wise Reproof is a precious Jewel, that is not so great an Ornament to the Ear, as a wise seasonable Reproof is acceptable to a gracious Heart. Reproof is an Ear-Jewel; now an Ear-Jewel must not be too weighty and heavy, left it tare and rend, rather than adorn the Ear.

Thirdly ; The Argument by which this Duty is enforced, Lest thou bear Sin for him, that is the Marginal Reading: In the Text, Thou shalt not suffer Sin upon him ; either Reading affordeth a strong Argument.

1. Thou shalt not suffer Sin upon him ; that is, not leave him in his Sin unreproved. Sin should be so odious to a gracious Heart, that as we should be careful not to commit it ourselves, so we should not permit it to lie upon others. As we would shake off a Spark of Fire from their Clothes, so we must not suffer any sinful Blemish to remain upon their Consciences and Conversations. God would every way hedge us within our Duty; as by mourning for the Sins of others, he teacheth us Penitence for our own; so by reproving others Sins, he teacheth us Caution for ourselves; Rom. 2.1. Thou art inexcusable, O Man, whosoever thou art that judgest; for wherein thou judgest another, thou condemnest thyself; for thou that judgest dost the same things. They that live and go on in these Sins, in judging others they condemn themselves.

2. The other Reading also offereth a good Argument, That thou bear not Sin for him. To bear Sin is to bear Punishment; as Christ is said to bear our Sins in his Body upon the Tree, when he endured the Punishment due to our Sins, 1 Pet. 2.24. So he that reproveth not Sin, is said to bear Sin for his Brother or Neighbor, that is, Punishment for his sake, because he seeketh not to save a Soul from Death; as the Lord threateneth, Ezek. 3.18. When I say unto the Wicked, Thou shalt surely die, and thou givest him not Warning, nor speakest to warn the Wicked from his wicked way to save his Life, the same wicked Man shall die in his Iniquity, but his Blood will I require at thine Hands. Others are to answer for it, who have Ability and Opportunity to reprove: Now we have Sins enough of our own, that we need not take on us a new Guilt, and be Partakers of other Men's Sins, or bear more for their sakes.

From the whole observe:

Doct. That Brotherly Reproof is a necessary Duty, which all are bound to practice as well as they can.

I. Let us consider the kind of the Duty which we are bound to enforce: Reproof and Admonition is either Authoritative, and by way of Office; or Charitative, and by way of general Duty.

1. For Reproof by way of Office, we have many Scriptures; 2 Tim. 4.2. Preach the Word, be instant in Season, out of Season, reprove, rebuke, exhort with all Long-suffering and Doctrine: that is, urge them, press them, call upon them when they are at leisure to hear, and come together for that Purpose; or when thou hast any Opportunity to fasten anything upon them at other times. Labor still to convince the Evil-doers of their wicked Courses. This is the continual Duty of Ministers, and they must mind it, 〈 in non-Latin alphabet 〉 , in Season, out of Season ; both when they have probable Opportunities, and when they take occasion, though they find it not; when the Hearers it may be think it not so seasonable, the Recovery of Souls must not be delayed.

2. Reproof by way of general Duty, which lieth upon all Men that are capable, and have the Use of Reason. Of this the Apostle speaketh, 1 Thess. 5.14. Now we exhort you, Brethren, warn them that are unruly, comfort the feeble-minded, support the Weak, be patient towards all Men. All these are Duties of Christian Charity, which belong to private Believers: 〈 in non-Latin alphabet 〉 , warn them that are unruly. Reproof is one of these Duties, 2 Thess. 3.15. Count him not as an Enemy, but admonish him as a Brother ; 〈 in non-Latin alphabet 〉 , set his Duty in his Mind. Again, all Christians must contribute their Help to preserve the Church of Christ from Scandal and Prejudice: And therefore when they see any Man forsake his Station and his Work, they must admonish him of his Fault, and never leave till they have reduced him into his proper Posture and Place again. Now there is a Difference between these two Duties; for the one is not only an Act of Charity, but Justice; the other is an Act of Charity, and that general Duty that we owe to a Neighbor as a Neighbor: The one is done by a Superior, by virtue of his Office; the other is done by an Equal towards his Equal; or by a Superior by virtue of his common Relation: The one is done publicly by right dividing the Word of Truth, and giving everyone his Portion; the other is done privately between us and our Brother, that we may gain him according to Christ's Rule: The one is done by public Declaration, and the Evidence of Truth in their Consciences, disproving their evil Deeds; John 3.20. Everyone that doth Evil, hateth the Light, neither cometh he to the Light, lest his Deeds should be reproved. The other is done by closer Application, or personal Charge for the Sins that we have heard and seen, Gal. 2.11. When Peter was come to Antioch, I with stood him to the Face, because he was to be blamed. The one requireth Aptness of Gifts, the other only Christian Prudence, and a fervent Charity. This latter we have now in hand.

II. The Arguments by which we are to enforce it: Which are needful in this Case, because Men are so apt to bear with Sin, both in themselves and others; and this Duty is of so great Use, that Satan seeketh to hinder it with all his Power; and so hard to be done rightly, that most Men quite omit it.

1 st. I shall prove it from the Law of Nature, which teacheth me to love my Neighbor as myself; and therefore Conscience bindeth me to reduce those into the right way, who are gone out of it; this is the obliging internal Cause. We ourselves by a regular Will, having erred, would be glad to be reduced, and set into the right way again; Ier. 8.4. Thus saith the Lord, Shall they fall, and not arise? Shall they turn away, and not return? Is any Man so absurd, heedless and witless, that when he hath gotten a Fall, will lie still, and not essay to get up again? Or that hath been unwittingly out of the way, and will not desire to come into it again, and be willing to receive Direction from those that would set him right? Now this being a Dictate of Nature, produced by God himself by his Prophet, to aggravate their Apostasy, who having fallen by their Sin, refused to rise and return, holdeth good also to others, whom we are to love as ourselves. And therefore when they are fallen, we must help them to rise again; and when they are turned away, we must help them to return. This is so natural, that the very Birds and Beasts desire to return to their proper Places in their natural and appointed time, when they have wander'd; as the Prophet speaketh of the Stork, Turtle and Crane; ver. 7. Yea the Stork in the Heaven knoweth her appointed times; and the Turtle, and the Crane, and the Swallow, observe the time of their coming. Now from that reciprocal Obligation that is between Men and the Law of Nature, we are bound to reprove our Brother; as we desire it, and expect it from them, to be set right when we are wrong, we are to pay the same Debt of Love to them again. The Argument holdeth à fortiori, because in spiritual things the Danger is greater, the Good to be procured is greater, the Evil to be feared greater. Yea, this Argument is the stronger, because it holdeth good concerning the Ox and Ass; not only of our own Neighbor, but of our Enemy; as Exod. 23.4. If thou meet thine Enemy's Ox or his Ass going astray, thou shalt surely bring it back to him again. And, Deut. 22.1. Thou shalt not see thy Brother's Ox, or his Sheep, go astray, and hide thyself from them; thou shalt in any case bring them again to thy Brother. Surely hereby God would teach every Man not to look on his own things only, but to love and do Good to other Men. This Duty required towards Beasts, is much more towards Men; Ezek. 34.4. Ye have not brought again that which was driven away; and ye have not sought that which was lost. We are all like Sheep going astray, and have need of one another's Help. Mark, there are two Precepts in Deut. 22.1. a Prohibition, not to hide, and a Commandment, to restore: so that they are doubly guilty that are not affected with other Men's Sins, or do not seek to reform them.

2 dly. It is a Duty, because positively commanded by God; so that unless we will be guilty of flat Disobedience, we ought to mind it: God bindeth all Men to reprove their erring Brother and Neighbor, keeping the Rules of Prudence, Justice and Charity. Now that God hath commanded this, many of the Scriptures cited before prove it; Matth. 18.15, 16, 17. If thy Brother offend thee, go and tell him his Fault between him and thee. Which is to be understood not only of Offences done to us, but to be extended to all willful Crimes, of which we see him guilty; for Zeal for God should prevail with us as much as Injuries done to to ourselves; and it is not angry Reproach, but Christian Admonition that we press you to: 1 Thess. 5.14. Warn them that are unruly. 2 Thess. 3.15. Admonish him as a Brother. So Rom. 15.14. I myself also am persuaded of you, my Brethren, that ye are full of Goodness, filled with all Knowledge, able to admonish one another. So Prov. 25.8, 9, 10. Go not forth hastily to strive, lest thou know not what to do in the End thereof, when thy Neighbor hath put thee to Shame. Debate thy Cause with thy Neighbor himself, and discover not a Secret to another: lest he that heareth it, put thee to Shame, and thine Infamy turn not away. All these Expressions concern Brotherly Reproof, debating Matters in Case of Offence, and Injury, real or supposed. If we presently run to Law, without using previous gentle Methods of taking up Matters among ourselves, we run a great Hazard, both of Loss and Infamy: Better end it by friendly Composition, than running to the Judge, where, by many unhappy Representations, a Righteous Cause may be oppressed. But for the common Duty of Christians, see Ephes. 5.11. Have no Fellowship with the unfruitful Works of Darkness, but rather reprove them. The word 〈 in non-Latin alphabet 〉 , rather, doth not lessen our Duty, but enforce it: 〈 in non-Latin alphabet 〉 , saith Chrysostom, We ought to reprove. We shall not be excused before God, unless we do our Duty. So Jude 22.23. And of some have Compassion, making a Difference: And others save with Fear, pulling them out of the Fire.

SERMON II.

3 dly. COnsider how far it bindeth.

1. Intensively; as to the Value of the Precept. It is not an Arbitrary Direction which we may omit or observe at Pleasure, but a Necessary Precept which we must obey.

(1.) From the Danger we incur. We are under Danger of Sin, and bearing Punishment for them whom we reprove not; and the Punishment of Sin is eternal Death, if it be omitted out of a culpable Negligence: Eternal Life and eternal Death is in the Case; there is no doubt of Superiors, who by Justice and Office are bound to reprove, as well as by the Law of common Love and Charity; Ezek. 33.6. His Blood will I require at the Watchman's Hands. But even private Persons may bear Sin for others.

(2.) Because of the Good which cometh thereby, which is the Glory of God, and the gaining of our Brother; Matth. 18.15. Thou hast gained thy Brother. And the gaining of another's Soul is no small Advantage, this will be your Crown and rejoicing in the Day of the Lord. To enforce both, consider that Text, Prov. 24. 11, 12. If thou forbear to deliver them that are drawn unto Death, and those that are ready to be slain: If thou sayest, Behold we knew it not, doth not he that pondereth the Heart consider it? and he that keepeth thy Soul, doth not he know it? and shall not be render to every Man according to his Works? Here is a Work of Charity, delivering the Innocent from temporal Death; the Sin is a Sin of Omission; every Man is bound to do what he can to save his Neighbor from imminent Destruction: It is our Duty not to be silent, and see him perish, with a safe Conscience we cannot do so; it is against the Light of Nature and all Honesty, to use Tergiversation in this Case, when we have Probability to help it: and will not this hold good in the Case of Brotherly Reproof, when thou seest thy Neighbor likely to perish, and be undone forever? The same Charity that bindeth us to deliver him from Temporal Death, will much more bind us to deliver him from Eternal Death; Heb. 3.12, 13. Take heed lest there be in any of you an evil Heart of Vnbelief, in departing from the living God. Not only in you yourselves, but in any of you, as will be clear in the Remedy prescribed; But exhort one another daily, while it is called, To Day, lest any of you be hardened through the Deceitfulness of Sin. This is a Work of Christian Charity, which we owe to one another as Christian Brethren. But see how God answereth the Excuse; If thou sayest, Behold, we knew it not. They knew not the Danger or Innocency of the Person: Can you answer so to God? Doth not he that pondereth the Heart consider? &c. He will be Judge whether you love your Brother, yea or no? whether this Pretence be Cowardice or mere Ignorance?

2. How far the Obligation reacheth extensively. It bindeth all. For;

(1.) All are to be able; Col. 3.16. Let the Word of God dwell in you richly, in all Wisdom, teaching and admonishing one another. And Rom. 15.14. I am persuaded of you, my Brethren, that ye also are full of Goodness, filled with all Knowledge, able also to admonish one another. There are several Relations between Christians, but all are bound to reprove, some are Superiors, some are Inferiors; Superiors are bound in point of Justice; Inferiors in point of Charity. Superiors that have Charge of Souls, are much more bound to reprove than others; God's Threatenings against them are more grievous if they neglect this Duty of Love. The Watchman must not spare. Yea they are bound, though it be with the Danger of their Lives; as Matth. 10.16. Behold, I send you forth as Sheep in the midst of Wolves. John the Baptist reproved Herod, though it cost him his Life, Mark 6.27. And the Reason is, they have a double Tie and Bond upon them, as their Office and Relation, besides the common Bond of Charity.

But now whether Inferiors are bound to reprove those that are over them?

Yes certainly: for David a King did receive with Meekness a Reproof not only from Nathan a Prophet, but from Abigail a Woman, 1 Sam. 25.32, 33. And Job produceth it as a Proof of his Integrity, that he despised not the Cause of his Man-servant, or of his Maid-servant, when they contended with him, Job 31.13. Certainly we owe this Duty to Superiors, as their Danger is greater. To save a private Person, is not so much as to do good to one that shineth in a higher Sphere. Well then, we are bound to reprove all whom we are bound to love, whether Superiors or Inferiors. But then to Superiors we are to use great Modesty; 1 Tim. 5.1. Rebuke not an Elder, but entreat him as a Father, and the younger Men as Brethren. It should be rather an Exhortation and Intreaty than a Reproof. So Princes and Magistrates, who are subject to Errors and Miscarriages, may with Humility and Wisdom be admonished, as Naaman's Servant, 2 Kings 5.13. My Father, if the Prophet had bid thee do some great thing, wouldst thou not have done it? how much rather then, when he saith, Wash and be clean. Dan. 4.27. Wherefore, O King, let my Counsel be acceptable to thee. And Col. 4.17. Say to Archippus, take heed to the Ministry which thou hast received in the Lord, that thou fulfil it.

But yet this is still a Generality; If everyone be bound to reprove all, and all everyone, when shall we know that this Duty is to be put in Act?

Answer. The Admonisher should have a Calling to it through some Relation between him and the Offender: So we may find it in all kind of Relations: A Minister or Prophet, as Nathan reproved David, 2 Sam. 12.1. As a Counselor, Joab reproveth him, 2 Sam. 19.5, 6. Thou hast shamed this Day the Faces of all thy Servants, which have saved thy Life. A Yoke-fellow, as the Husband the Wife, Job 2.10. Thou speakest as one of the foolish Women speaketh. The Wife, the Husband, as Abigail to Nabal, 1 Sam. 25.37. And it came to pass in the Morning when the Wine was gone out of his Head, and his Wife had told him these things, his Heart died within him, and he became as a Stone. A Son, as Jonathan to Saul, 1 Sam. 19.4. And Jonathan spake good of David to Saul his Father, and said unto him, Let not the King sin against his Servant, against David, because he hath not sinned against thee. A Servant admonisheth a Prince, 2 Kings 5.13. A Subject, so Daniel to Nebuchadnezzar, Dan. 4.27. A Friend to his Friend, Prov. 27.6. Faithful are the Wounds of a Friend. Yea a Stranger travelling by the way, and seeing his Fellow-Traveler sin, or sitting at the same Table, it is a Call, because he is then in his Company, and there is the Sin committed: For so Christ proveth the Samaritan was a Neighbor to the Jew, when he lighted upon him, Luke 10.29. So that the Duty, though it universally obligeth, yet it is not unpracticable, there is something giveth us the Occasion.

4 thly. It is recommended. When besides the Precept, there is a Commendation, it showeth the Value of a Duty. Now God not only commandeth, but commendeth to us both the giving and taking a Reproof, and that upon the highest and most pressing Motives.

1. Let us see how the giving a Reproof is recommended to us, as a Means to increase Knowledge; Prov. 19.25. Reprove one that hath Understanding, and he will understand Knowledge ; that is, profit in the Fear of the Lord. Yea as a Means to convey Life; Prov. 6.23. And Reproofs of Instruction are the way of Life. They are a means to reduce Men to God and eternal Happiness; and it is called saving a Soul from Death, I am. 5.19, 20. Brethren, if any of you do err from the Truth, and one convert him; let him know, that he that converteth a Sinner from the Error of his way, shall save a Soul from Death, and shall hide a Multitude of Sins. So Prov. 24.25. But to them that rebuke him shall be Delight, and a good Blessing shall come upon him ; that is, all will pray for him, whereas they curse and detest Flatterers. Many such Promises there are.

2. Taking a Reproof is commended; Eccles. 7.5. It is better to hear the Rebuke of the Wise, than for a Man to hear the Song of Fools. It sads the Heart for the present, yet it is more wholesome and beneficial than vain Mirth, that puts us off from Seriousness in Soul-Dangers, and feedeth our Lusts and Corruptions: So Prov. 13.18. Poverty and Shame shall be to him that refuseth Instruction, but he that regardeth Reproof, shall be honored. A head-strong wicked Man bringeth himself to Beggary and Shame; but he that taketh Counsel betimes, soon wipeth off the Stain of his Miscarriages. So see two Proverbs together; Prov. 15.31, 32. The Ear that heareth the Reproof of Life, abideth among the Wise: He that refuseth Instruction despiseth his own Soul; but he that heareth Reproof getteth Understanding. The one is a slight careless Person, that despiseth God and his Salvation; but the other giveth a Token of a wise and tractable Disposition. So Prov. 17.10. A Reproof entereth more into a wise Man, than an hundred Stripes into a Fool. Correption doth more good than Correction. Now when God doth argue and persuade, and not only interpose his Authority, surely this is a Duty of Importance, which we should make Conscience of.

5 thly. If God hath given Directions about it, is is unquestionably a Duty belonging to us; for Directions suppose the Duty, and show that God would not have it miscarry in our Hands. As when God directeth to pray, he supposeth Prayer; when God directeth to hear, he supposeth hearing: so when he directeth to reprove, he supposeth Reproof to be a Duty. Now the Word of God doth everywhere abound with these Directions; as with what Lenity and Meekness we should reprove; 2 Cor. 2.4. For out of much Affliction and Anguish of Heart I wrote unto you with many Tears, not that you should be grieved; but that you may know the Love which I have more abundantly unto you. Gal. 6.1. Brethren, if a Man be overtaken in a Fault, ye which are spiritual, restore such an one in the Spirit of Meekness; considering thyself, lest thou also be tempted. What Difference we should make of Faults. Gnats and Camels; Matth. 23.24. Ye blind Guides, which strain at a Gnat, and swallow a Camel. Of Persons; Jude 22, 23. And of some have Compassion, making a Difference: Others save with Fear, pulling them out of the Fire.

6 thly. The Duty is necessary to prevent a Sin, such as Detraction, Censure and Backbiting. It is the usual Fashion of the World to change a Duty into a Sin; it should be the Care of God's People to change a Sin into a Duty; Ephes. 5.4. Not foolish Talking or Iesting, which are not convenient, but rather giving of Thanks. So do not speak of them that sin, but to them; do not judge, but reprove.

7 thly. That, without which no Society can be maintained, no Relation faithfully improved, certainly is an unquestionable Duty: but so is Reproof. No Society can be maintained, for Faults will arise, the Injured will vent themselves in Passion or Reproof; now which conduceth to the Welfare of Human Society? And for Relations, how can I be faithful to God in them, unless I make Advantage of this Nearness and Frequency of Converse for spiritual Use? Even good Men will miscarry: if we be privy to it, must we hold our Peace? Well then! observe the Reasonableness of God's Ordinance.

III. What is Reproof? It is an Act of Charity or Mercy, by which we seek by fit Discourse to draw our Brother from Sin to his Duty.

1. It is an Act of Charity and Mercy, not of Pride and Vain-glory; I am. 3.1. My Brethren, be not many Masters, knowing that we shall receive the greater Condemnation. No, it is not an Act of Mastery or rash Judging, but of Mercy towards our Brother in his spiritual Misery, as he hath rendered himself obnoxious to God's Wrath.

2. The Means it useth is fit Discourse, not Correction and Chastening, but Correption or Rebuke. It must be dispensed in most wholesome ways, such as may be most fit to gain a Sinner, and heal his Soul. To some we must use more Tenderness, but more Sharpness to others. In general, we reprove from God's Word; Col. 3.16. Let the Word of Christ dwell in you richly, in all Wisdom, teaching and admonishing one another. That the Offender may see God reproving him, rather than Man: as Christ reproved the Pharisees with mere Words of Scripture, Matth. 15.7, 8, 9. Ye Hypocrites, well did Isaiah prophesy of you, saying, This People draweth nigh unto me with their Mouths, and honoreth me with their Lips, but their Heart is far from me: But in vain do they worship me, teaching for Doctrines the Commandments of Men. The Reproof must be insinuated as the Matter requireth, either by Exhortation, Admonition, or Caution.

3. The End, not to shame him, but to gain him from Sin to his Duty. If the Man be good, to set him in joint again; Gal. 6.1. Brethren, if a Man be overtaken in a Fault, ye which are spiritual, restore such an one in the Spirit of Meekness; considering thyself, lest thou also be tempted. If carnal, to take this Occasion to turn him from Sin to Holiness, or to save his Soul from Death; I am. 5.19, 20. Brethren, if any of you do err from the Truth, and one convert him; let him know, that he which converteth the Sinner from the Error of his way, shall save a Soul from Death, and shall hide a Multitude of Sins.

IV. Let us see when this Duty bindeth, or bindeth not: For it being an Affirmative Precept, it doth not bind at all times, but as circumstantiated. Affirmative Precepts, non ligant ad semper, do not always bind, as negative Precepts do, for evil Actions are never lawful. Affirmative Precepts bind only when Time and Place, and other Circumstances concur; and then the Omission is faulty.

The Question then is, At what times, and in what Circumstances this Duty bindeth?

1. It bindeth not, if I do not certainly or probably know the Sin of my Neighbor: For Reproof by way of Charge must be upon an apparent Crime; as Gal. 2.11. But when Peter was come to Antioch, I withstood him to the Face, because he was to be blamed. 1 Cor. 5.1. It is reported commonly, that there is Fornication among you, and such Fornication as is not so much as named among the Gentiles; that one should have his Father's Wife. 1 Cor. 1.11. For it hath been declared unto me of you, my Brethren, by them which are of the House of Chloe, that there are Contentions among you. Mark the Grounds, he goeth upon certain Knowledge, public Fame, and valuable Testimony, It is commonly reported. And it is declared by the House of Chloe. Faults that we reprove, must be certainly known and evident; we may not reprove upon bare Suspicion, for Charity thinketh no Evil, 1 Cor. 13.5. nor upon an uncertain Hearsay; Isa. 11.3. Neither reprove after the hearing of his Ears: not upon flying Report, or forged Stories, or the Censures of any.

But here we must distinguish between the Reproof of a public and private Person, and a bosom-Friend.

(1.) Mere private Persons are not bound to use Inquisition themselves, nor are they to be too suspicious, and credulously give Ear to Slanders. If private Persons were bound to search and find out Faults, that they may reprove them, the Obligation were intolerable; the number of Sinners being so innumerable as they are, and a Man could hardly avoid the Imputation of a Busy-body and Whisperer. Therefore it is a good Rule of Austin, Do not seek out what thou mayst reprove, but seek to mend what thou dost reprove. Therefore private Men are not bound to search and find out Faults. The Knowledge of another's Sin is not scientia juris, which all are bound to have, but scientia facti, which none are bound to, to whom the particular Care of others Souls doth belong by Office; for par in pares non habet imperium; Equals have no Power over one another. The Fault must be known either by certain Knowledge, or common Fame, when you see your Brother sinning.

(2.) A Superior and bosom-Friend may go upon Suspicion, but then his Reproof must be rather by way of Caution than Charge; and by virtue of special Friendship, that as no Guilt, so no Blame may rest upon his Friend. A Superior is to search out the Matter.

2. Not if he hath repented already: For to upbraid Men with past Sins, is to • ache in the Filth which God hath covered. The elder Brother said, Luke 15.30. As soon as this thy Son is come, which hath devoured thy Living with Harlots, thou hast killed for him the fatted Calf. There is a Difference between the Correction of a Superior, and the Reproof of a Neighbor: the Correction of a Magistrate respects the common Good, or the Example of others; and therefore whether the Man repent or no, he may be corrected and punished for his Faults, and he must patiently endure the Punishment. But Brotherly Reproof respects the private Good of the Party admonished or reproved, to remove the Fault, not to inflict Punishment; the End is obtained if thou hast gained thy Brother.

But yet here is an Exception, if we have good Cause to suspect his Repentance is not thorough and sincere, or if he be in Danger of a Relapse into the Sin again.

3. If it be evident he shall do no good by his Reproofs: For all means are required in order to the End: Therefore when there is no Appearance of doing good at all, or that our Reproof will be profitable, or attain its proper End, we are not bound in such a Case. Ministerial Reproof must be given, though there be no Hope; Ezek. 2.5. And they, whether they will hear, or whether they will forbear, for they are a rebellious House, yet shall know that there hath been a Prophet among them. The Waters of the Sanctuary must flow, whether Men drink of them or no. But in private Reproof we are bound, while there is Hope, and while they are not incorrigible. Yet there is this Exception, every Attempt must not discourage us, no • every Reproach and Scorn make us give over the Cause as remediless; but we must reprove, and reprove again, as long as we have any Hopes of reducing them into the right way; 2 Pet. 1.13. Wherefore I will not be negligent (saith the Apostle Peter ) to put you always in Remembrance of these things. Let us do our Duty, and trust God with the Event. Those that for the present do storm and rage, may afterwards come to themselves again; especially if God stirreth us up by the secret Motions of his Spirit to continue our Indeavours; Acts 17.16. Paul's Spirit was stirred in him, when he saw the City wholly given to Idolatry. Impulse of Spirit doth determine Circumstances of known Duty, though it doth not constitute new Duties.

4. When the Party is likely to be the worse, rather than better, if he be reproved; Prov. 9.7. He that reproveth a Scorner, getteth to himself Shame; and he that rebuketh a wicked Man, getteth himself a Blot, if it provoketh them to rail. So Matth. 7.6. Give not holy things to Dogs, neither cast ye your Pearls before Swine, lest they trample them under their Feet, and turn again and rent you. Some are so wedded to their Sins, that God's Providence calleth upon us to let them alone. No good Statue can be made of crooked or knotty Timber. A vicious Stomach turneth all things into Choler: Rain maketh a spongy morish Ground the worse: Blowing increaseth the Fire: A Dunghil stinketh the worse, the more 'tis stirred. Some are contemptuous and scornful, their Corruptions are irritated by seeking to restrain them. Therefore if he sinneth the more grievously, that is a worse Inconveniency than the Reproof can bring good. Yet we must take heed that we do not censure People to be such without a Cause; the Reasons for our Omission of such a necessary Duty, must be clear and sure, such as we can urge and avouch before God himself▪ we must not put by the Duty upon slight Conjectures, but still remember that God seeth and will consider it. It is very notable, that Cautions against rash Judging are given before the Direction of not casting Pearls before Swine and Dogs; Matth. 7.1. Judge not, that you be not judged.

5. When it will be rationally presumed, that he will amend without our Reproof: As Alms ought not to be given to one that is indeed in Poverty, when we know there are those that will plentifully relieve him: So in the Case of Reproof, when neither by our Selves, nor by the Help of any other, a Man is likely to be awakened, then we are bound to reprove him, or procure another that may do it more successfully; for some are capable to manage it with more Wisdom than ourselves. I confess this must be taken cautiously: A general Presumption that another will do his Office, doth not absolve us in Foro Conscientiae, because this Duty ariseth not from any voluntary Contract or Paction between Men and Men, but from the Law of God; our supreme Governor and Judge binding everyone; and therefore we must do our own Duty, and not think to be discharged by the Zeal and Diligence of others. And besides, a Presumption that others will do it, may cause it wholly to fall to the Ground: As Luke 10.33. The good Samaritan had not been absolved from Uncharitableness, if he had presumed that the Priest and Levite would relieve the distressed Man, or if not they, that some other of his Country-men that came that way, and were nearer to him by Nation and Blood, and more charitable than the former, that they would relieve him; but he neither minded the one nor the other, but performeth his Duty; he saw a miserable Spectacle, one wounded with Thieves; and he had Compassion on him, and went to him, and bound up his Wounds, pouring in Oil and Wine, and set him on his own Beast, and brought him to an Inn, and took Care of him, ver. 33, 34. So here. The Papists indeed make this Limitation; Nisi probabiliter praesumatur aliunde nacturum, qui eum corripiat ; Except he probably presume that another will reprove him. But this Presumption must be evident and rational, not probable only; and where I am privy to it, and know it, and procure it, and know how much better he is able to manage it than myself, then I am not to take it out of his Hands; or when others are present, whose Gifts and Office more oblige them to it.

6. When he doth expect a better Opportunity, his Omission is not faulty for the present: for all things must be gone about in their Season; Eccles. 3.7. There is a time to keep Silence, and a time to speak. And in another Place, Because to every Man there is Time and Judgment, therefore the Misery of Man is great upon him, Eccles. 8.6, 7, 8. He speaketh of the Misery Men contract upon themselves by disproving public Disorders, especially in great Persons, Princes and Potentates. Therefore certainly it concerneth us to take a fit Season: Not when a Man is drunk; as Abigail told Nabal not a Word when the Wine was in his Head, 1 Sam. 25.36, 37. Not when they are in the Heat of Passion, for then they are not capable of discerning Right and Reason; I am. 1.20. For the Wrath of Man worketh not the Righteousness of God: Therefore Opportunity and Conveniency of Circumstances must be considered and improved. Yet here is Caution still, we must not adjourn it too far; Life is short, and Sin groweth; Heb. 3.13. Exhort one another daily, while it is called today, lest any of you be hardened through the Deceitfulness of Sin. And it must be done at length; if we have long waited for a Season, and cannot find it, we must make it, and break a Rule of Civil Prudence, rather than violate Conscience; for Civilities must not prescribe to Religion.

7. If it be uncertain, whether that which you reprove for be a Sin; as suppose some kind of Games or Sports, which are questionable, because usually they do hurt, ingross time, and inchant the Mind, and are as the excelsa Mundi, the High-places of the World, that have a strange Blast and Judgment of God upon them, though we cannot say, that for the Nature of them they are utterly unlawful. What shall we do in this Case? Many weak People are importunate to have others reproved for these things; but if once we give way to this, it looketh like an Itch of reproving; and if we reprove for doubtful Matters, Men fly from our Reproof for what is clear and open. Yet we may hold an Argument, and prudently debate things, and discourse about them; but take heed you do not hinder yourselves in Matters that are of more weighty Importance.

8. When greater Loss and Damage may come to ourselves by the Reproof, than Benefit to the Reproved. It is out of Question, that he that can easily discharge this Duty without any considerable Inconveniency, and only forbear it out of Sloth and Pusillanimity, hath the greater Sin if he doth it not; for he standeth with God for a Trifle. But now if a considerable Damage shall redound to myself in discharging this Duty, it is of Weight in this Matter. Our Lord saith, Matth. 7.6. Give not that which is holy unto Dogs: neither cast ye your Pearls before Swine; lest they trample them under their Feet, and turn again and rent you. As suppose there be a Danger of your Life, having to do with a contemptuous Sinner; if I carry my Life in my Hand, and put it to hazard, there must be many things considered in this Case. But now in extreme Cases, if our Neighbor be in present Danger of losing his Soul, with the Danger of my bodily Life I am to do what I can to save his Soul. The Work is good, the Danger depending upon a future Event is not absolutely certain, God can preserve me; however it is a part of much Self-denial to venture all in God's Hands.

9. Public Reproof is sometimes, not always necessary. If the Sin be public, either as committed in Sight before all; 1 Tim. 5.20. Them that sin, rebuke before all, that others also may fear: or, as judged by a public Judicatory. Or if an hidden Sin tends to the Damage of the Community; or a greater hurt follow upon it than the Loss of my Neighbor's Fame; or if the Person have lost all Right to Fame, or to a good Name, (as some have forfeited it) I need not stand nicely upon their good Name; but in such Cases I am to reprove publicly. In other Cases the Reproof must be private; and the Rule is, Matth. 18.15. Go and tell him his Fault between thee and him alone.

Use 1. If we are to reprove others, let us take Care that we be innocent ourselves, not culpable, but blameless. They that are faulty themselves, cannot reprove others without Blushing and great Shame. Pull out the Beam out of thine own Eye. Physician heal thyself. Matth. 7.3, 4, 5. And why beholdest thou the Mote that is in thy Brother's Eye, but considerest not the Beam that is in thine own Eye? Or how wilt thou say to thy Brother, Let me pull out the Mote out of thine Eye, and behold, a Beam is in thine own Eye? Thou Hypocrite, first cast out the Beam out of thine own Eye, and then shalt thou see clearly to pull out the Mote out of thy Brother's Eye. Rom. 2.21. Thou that sayest a Man should not steal, dost thou commit Sacrilege? The Jews were tender of Idolatry after they had smarted in the Matter of the Golden Calf, yet all the latter Prophets condemn them for Sacrilege, and robbing God of 〈◊〉 due. If we are faulty ourselves, either in the same kind or worse, we spoil our Reproof; Psal. 141.5. Let the Righteous smite me, it shall be a Kindness; and let him reprove me, it shall be an excellent Oil. They may admonish with the greater Authority. Others are remotely bound, they nearly; others not without special Repentance and Humility, acknowledging their own Sins, and desiring they may not be Examples to harden others. A Sinner is not freed from the Debt of Love, but he is bound humbly to acknowledge his Sin, and forsake it, that he may be fit to reprove others.

Use 2. If others be bound to reprove, certainly you are bound to take a Reproof. Solomon brings in the wretched Sinner, when his Sin hath found him out, speaking thus, Prov. 5.12, 13. How have I hated Instruction, and my Heart despised Reproof? and have not obeyed the Voice of my Teachers, nor inclined mine Ear to them that instructed me? These are the Lamentations of one that is ready to perish in his Sin. And Prov. 10.17. He is in the way of Life that keepeth Instruction: but he that hateth Reproof, erreth. They wander far and wide, that hate to be brought into the right way; Prov. 12.1. He that hateth Reproof is brutish. Why? because he despiseth the great Help of Mankind, and so is carried away with his base and impetuous Desires, and will not hear Reason to the contrary; Prov. 13.18. Poverty and Shame shall be to him that refuseth Instruction: but he that regardeth Reproof, shall be honored. As unwilling to go on in a wrong Course after he seemeth to be engaged in it; and he shall be honored as one that is prudent. Prov. 15.5. A Fool despiseth his Father's Instruction; but he that regardeth Reproof is prudent. He is wise at the second hand; though not in his first Choice, yet in rectifying his ill Choice. Nay, Prov. 15.10. Correction is grievous unto him that forsaketh the way; and he that hateth Reproof shall die. Better be corrected, than die and perish forever. God's Reproofs and Rebukes at the last Day will be very severe and amazing. And ver. 31. The Ear that heareth the Reproof of Life, abideth among the Wise ; that is, forsaketh the ill Company which misled him, and betaketh himself to better Guides: Prov. 29.1. He that being often reproved, hardeneth his Neck, shall suddenly be destroyed, and that without Remedy. Our Case without Repentance is desperate; for when we have hardened ourselves in an evil way, the Lord overtakes us with a sudden Destruction.

Use 3. It exhorts us to set upon this Duty. There is need of it. Which will appear, if we consider the Infirmity of Nature, that is to be restrained, a blind Mind to be enlightened, a drowsy Heart to be awakened, Vehemency of Passions to be curbed, and great Allurements to Sin to be withstood. Say not with Cain, Gen. 4.9. Am I my Brother's Keeper? Thou art so, do it then with Love, lest you do the Work of an Enemy under the Vizard of a Friend. No Hatred or ill End must put you on this Business: for when you rebuke Sin with Sin, you increase it. Again, there is need of it; for it will prevent many Evils, as Censuring and Detraction, and speaking ill of others, and Invasion of the Ministry; this is one great Evil that heretofore hath reigned among us, many little Pratlers that had no Gifts, set up for Ministers: this Itch would soon be cured, if Men would mind necessary Duties, such as Meditation, (which is a Preaching to themselves) Family-Instruction, and Brotherly Reproof.

Use 4. Direction to perform this Duty. Many Graces are necessary hereunto, as Zeal for God, Love to our Neighbor, and Courage. Avoid Pusillanimity, that you be not hindered by your Fears; this is the way to prevail: And if you prevail not, you must mourn and pray, as Lot, 2 Pet. 2.8. For that righteous Man dwelling among them, in seeing and hearing, vexed his righteous Soul from day today with their ungodly Deeds. Jer. 13.17. But if ye will not hear it, my Soul shall weep in secret Places for your Pride, and mine Eye shall weep sore, and run down with Tears.

SERMON I.

IN the Context the Apostle is disputing for the Truth of the Resurrection: this way of Reasoning is deducendo ad absurdum, by showing the Absurdities that would follow upon the denial of it.

1 st. The first Absurdity is mentioned, ver. 13. If there be no Resurrection of the Dead, then Christ is not risen. In all things he is a Pattern to his People: if the Head be risen, so shall the Members also.

2 d Absurdity consequent upon that, is mentioned, ver. 14, 15, 16. And if Christ be not risen, then is our Preaching vain, and your Faith is also vain; yea and we are found false Witnesses of God, because we have testified of God, that he raised up Christ, whom he raised not up, if so be that the Dead rise not: for if the Dead rise not, then is not Christ raised. Whole Christianity would be a Forgery; and whatever was preached by the Apostles, and believed by them, vain and frivolous, if Christ be not risen.

3 d Absurdity, ver. 17. And if Christ be not risen, your Faith is vain, you are yet in your Sins. That the new Covenant, and all their Confidence about Remission of Sins upon Repentance, would come to nothing.

4 th Absurdity, That those that had lost their Lives for Christ, would perish eternally, and would have nothing to recompense this Loss; ver. 18. Then they also which are fallen asleep in Christ are perished.

5 th Absurdity is in the Text; If all our Hopes in Christ were terminated with this Life, Christians were the most wretched sort of Men in this World; If in this Life only we have Hope in Christ, we are of all Men most miserable. But these are such absurd Thoughts, that every Christian should abhor them with Indignation.

In the Words we have,

• 1. A Supposition, If in this Life only we have Hope in Christ.
• 2. An Absurdity thence inferred, We are of all Men most miserable.

Doct. That the Calamities of the Godly in this Life, show that we have much more to hope for from Christ in the Life to come.

I. I shall state the Point, in what Sense it is said that Christians are of all Men most miserable, if there be no Life to come.

II. Confirm and prove it, by showing the Validity of the Apostle's Reasoning.

1. For the Supposition.

1. This is supposed, that Affliction and Misery is the common Burden of the Sons of Adam. In the present Life all are liable to Misery, some more, some less. We walk through a Valley of Tears, live in a groaning World; none have such an uninterrupted Current and Stream of worldly Felicity, but that they have their Crosses and Afflictions. These things are common to Man. We are told in the Book of Job, chap. 5.7. Man is born to Trouble, as the Sparks fly upward. And Job 14.1. Man that is born of a Woman, is of few Days, and full of Trouble. None can reasonably expect to be absolutely exempted from the common Lot of human lapsed Nature. Though Life be short, yet it's long enough to be vexed with many Sorrows. Few and evil have the Days of the Tears of my Life been, saith old Jacob, Gen. 47.9. Since they are evil, it is well they are but few. Most Men little consider of this, that they come into the World to bear Crosses, but rather imagine they come hither to spend their Days in Pleasure; at least they do not mind the true Cause of their Troubles, nor the proper Remedy. The true Cause is Sin. Man's Transgressions are the Door by which it entered. And the proper Remedy is the Grace of God in Jesus Christ. Well then, whatever may be the particular and various Dispensations of God towards Men, yet to be miserable in some sort and degree is common to all Adam 's Posterity, which should make us to look higher than the present Life.

2. Of all Men, virtuous good Men are more miserable than others, if you consider their Temper, and the State of the World. Their Temper; they deny themselves the Pleasures of the Flesh, and the World too often depriveth them of the ordinary Comforts of Life. They deny themselves the irregular Pleasures of the Flesh, as being an Impediment to Goodness, and that Sense and Appetite may not carry them against the Dictates of Reason; and so instead of being led by Conscience, as they ought, they serve their brutish Passions and Inclinations, as others do. This is the difference between them and others; They do not run with them into the same excess of Riot, 1 Pet. 4.4. But besides this, they are subject to many Tribulations and Persecutions. We often see that Instruments of Public Good are made Sacrifices of Public Hatred. The Bad will hate the Good, as differing from them, and disgracing that kind of Life which they affect: Prov. 29.27. He that is upright in the Way, is Abomination to the Wicked. They have a Malignity and Enmity to that Goodness which they want themselves, and therefore deal worst with those that deserve best at their hands, because they cannot so quietly take Satisfaction in their Lusts, whilst others about them excel in Virtue and Holiness.

3. Of all good Men, the profane carnal World is more enraged against Christians than others. Probity and Honesty in the Heathens hath met with Opposition in the World; and some among them that would reform a depraved and disordered Age, have met with sore Troubles, and been hurried even unto Death for seeking to stop the Inundation of public Vices: but especially hath this been the Portion of Christians; 2 Tim. 3.12. All that will live godly in Christ Jesus, shall suffer Persecution. Christianity is the more violently opposed, because it carrieth us to an higher pitch of Purity and Holiness than bare Morality doth: for therein Men are more devoted to God, and do most resemble him, as they are made Partakers of the Divine Nature. Therefore a true, constant, Christian Course doth more enrage the World. Besides, it is most contrary to those diabolical Impostures which have prevailed over the Nations, and are entertained by them with much Veneration, as being received by a long Tradition from Ancestors. Therefore the Devil ever had a greater Rage against this Way; and many of the Truths of it are not only Mysteries, and therefore contradicted, but Mysteries of Godliness, tending to imbue Men with right Thoughts of God, and do more shake the Interests of the Devil's Kingdom. Thence hath it been that Christians have been worse used than other good Men; and so considered as to their outward Estate, are of all Men most miserable.

4. To induce Men to lead such an holy godly Life, which exposeth them to so many Miseries, such Motives are necessary as are greater than the Temptations of the World; partly with respect to Christ, for Christ is so good, that he would not impose this Duty upon us, without a sufficient Recompence for our Losses and Troubles; for he came not to make us miserable, but happy; to save, not to destroy; that the World might have Benefit by him, and not Loss and Trouble. We have a twofold Apprehension of God, as an holy, and happy Being. There is his Nature, 〈 in non-Latin alphabet 〉 , Goodness, and 〈 in non-Latin alphabet 〉 , Blessedness: Accordingly Christ hath made a discovery of him to us, when he came to plant Godliness and Holiness in the World, he hath revealed him as a God of infinite Purity and Blessedness, that by imitating him in Purity, we might be made Partakers of his Blessedness; or that self-denyingly carrying on a Life of Holiness here, we might have our Blessedness in a better Life hereafter: His Calling is an high and holy Calling. And partly with respect to us: In this State of Frailty, this living godly in Christ Jesus cannot be carried on, unless our natural and sensual Inclination be over-ruled by the Bias of a stronger Affection. The Flesh in us is importunate to be pleased; and therefore when our Troubles and Trials are sore and manifold, what shall we do, if we have not such higher Motives as may rationally prevail with us? The Voice of Nature is, Spare the Flesh; but the Voice of Faith is, Save the Soul. Now if this Salvation be not greater than the Temptations of the present Life, how shall we row against the Stream of Flesh and Blood, and run all Hazards with Christ?

5. Christ hath promised an Happiness that will countervail all these Afflictions. There is a fourfold Comparison which Believers usually make, or in Scripture are taught to make between this Life and the next. As,

(1.) Sometimes they compare Temporal good things with Eternal good things, or the Portion of a Carnal Man with the Happiness of a Child of God: Psal. 17.14, 15. From Men which are thy Hand, O Lord; from Men of the World, which have their Portion in this Life, and whose Belly thou fillest with thy hid Treasure: they are full of Children, and leave the rest of their Substance to their Babes. But as for me, I will behold thy Face in Righteousness: I shall be satisfied, when I awake, with thy Likeness. That is, the rich and great Men of the World have all their good things allowed by thee in this Life; here they have all Riches, and Plenty, and a numerous Posterity, Wealth sufficient not only to enjoy themselves, but to leave abundantly to their Children: but I count myself abundantly provided for, if I may have thy Favor, with a painful holy Life here; and when I awake out of the Sleep of Death, may so see thee hereafter, as to be like thee; I am satisfied with the Hopes of the Vision and Fruition of God.

(2.) Sometimes they compare Temporal evil things with Eternal evil things; as a Prison with Hell, or the killing of the Body, with the casting the Body and Soul into Hell-Fire; Luke 12.4, 5. Be not afraid of them that kill the Body, and after that have no more that they can do: but I will forewarn you whom you shall fear; Fear him, which after he hath killed, hath Power to cast into Hell: yea, I say unto you, fear him. Certainly it is more for our Interest to fear displeasing God than displeasing Men; the utmost that Men can do is to kill the Body, and then their Malice is at an end; but God can cast Body and Soul into everlasting Torments. Everyone would submit to a lesser Evil, to avoid a greater. When you must sin to escape Trouble in the World, you run into eternal Sufferings to avoid temporal: No Wrath like the Wrath of God; no Torment like the Fire of Hell.

(3.) Sometimes they compare Temporal Good with Eternal Evil; as Mat. 16.26. What is a Man profited, if he shall gain the whole World, and lose his own Soul? The plentiful Life of Worldli • gs, with the forfeiting of the Soul; the Pleasures of Sin for a Season, with the Pains of Hell.

(4.) The fourth sort of Comparison which the Scripture directs us unto, is Temporal bad things with Eternal good things; and that is the Case we have now in hand: Thus Rom. 8.18. For I reckon that the Sufferings of this present Time are not worthy to be compared with the Glory which shall be revealed in us. Sufferings for the present may be very great, but the Glory that is revealed to us, and shall one day be revealed in us, is much greater: as there is no Comparison between a little Fleabiting, or the prick of a Pin, with eternal Ease and Rest; or the trouble of entering by a strait Gate or Entry, into a glorious Palace: 2 Cor. 4.17. For our light Affliction, which is but for a Moment, worketh for us a far more exceeding and eternal Weight of Glory. The Sufferings of the present World are leves & breves, light and short; not in themselves, but in comparison with eternal Life. In themselves they may be some of them very sharp and grievous, and some also very long and tedious: but look what a Point is to the Circumference, that is Time to Eternity; and what a Feather is to a Talent of Lead, that are present Evils to future Glory and Blessedness. All this is spoken to show, that it is better to be miserable with the People of God, than happy with his Enemies; and that we should not be drawn away from Christ, neither by the comfortable nor troublesome things we meet with in the World.

6. This Happiness which Christ hath proposed, is at the general Resurrection, or Christ's coming to Judgment: for that is the Point which the Apostle is now discoursing of. There is a distinction between the Good and the Bad at Death, when the Spirits of just Men are made perfect, Heb. 12.23. and the Spirits of the Wicked are sent to Prison, 1 Pet. 3.19. The Soul dieth not with the Body, but some go one way, some another; the Souls of just Men to God's Palace of Glory, where they are with Christ; and the Souls of the Wicked to the Prison of Hell. But this Retribution is not sufficient for two Reasons; because it is private, and doth not openly vindicate the Justice and Holiness of God; and it is but on a part, the Soul, and not the Body.

(1.) Because it is private, and dispensed apart to every single Person, Man by Man as they die. Certainly it is more for the Honor of God to bring his Judgment to Light, as the Prophet speaketh, Zeph. 3.5. Every Morning doth he bring his Judgment to Light. Here the Love of God towards the Good, and the Justice of God towards the Wicked, is not brought into the clear Light; nor at Death, neither the Mouth of the Pit is not visibly opened, nor the Glory of Heaven exposed to view. But then this different Respect is more conspicuous, when the Justice of God hath a public and solemn Triumph, and his Enemies are branded with Shame and Ignominy, and the Faith of his Elect found to Praise and Honor, and the one are publicly condemned, and the other justified by the Judge sitting upon the Throne: Acts 3.19. That your Sins may be blotted out, when the Times of Refreshing shall come from the Presence of the Lord.

(2.) As it is upon a part, the Soul only. The Bodies of the Holy and the Wicked are both now senseless, and molder into Dust in the Grave; and till they be raised up, and joined to their Souls, can neither partake of Woe or Weal, Pleasure or Pain. The Soul, though it be a principal Part, is but a Part; the Body essentially concurreth to the Constitution of the Man; and it is the Body that is most gratified by Sin, and the Body that is most pained by Obedience; and therefore the Body, which is the Soul's Sister and Coheir, is to share with it in its eternal Estate, whatever it be. Therefore that we may not be in part punished, nor in part rewarded, there is a time coming when God will deal with the whole Man, and that is in the Day of Christ's solemn Court and Audience, when all the World shall be summoned before his Tribunal.

7. The Apostle proveth this, because the Righteousness of God's Government will not permit that his People should be accounted of all Men most miserable.

To clear this I shall show;

• First, In what sense the Apostle saith, If there were no Life to come, Christians were of all Men most miserable.
• Secondly, How this will not consist with the Righteousness of God's Government.

First, In what sense the Apostle saith, If there were no Life to come, Christians were of all Men most miserable. I put this first Question, that we may not mistake the Apostle's meaning, when he pronounceth Christians to be of all Men most miserable, if our Hopes in Christ were terminated with this Life. Take him right; and therefore,

1 st. Negatively.

1. It is not to deny all present Providence, or watchful Care over his oppressed People; No. Eccles. 3.16, 17. And moreover, I saw under the Sun the Place of Judgment, that Wickedness was there; and the Place of Righteousness, that Iniquity was there. He meaneth not in the Mountains of Prey only, but in the Tribunals of Justice, there was Iniquity and Wickedness. I said in my Heart, God shall judge the Righteous and the Wicked; for there is a Time there for every Purpose, and for every Work. So again, Eccles. 5.8. If thou seest the Oppression of the Poor, and the violent perverting of Judgment and Justice in a Province, marvel not at the matter; for he that is higher than the highest regardeth, and there be higher than they. Both these Places show that there is a Providence: though God for a while permit his meek and obedient Servants to be oppressed, and in the Eye of the World they seem to be forgotten and forsaken, and utterly left to perish; yet in due time God will exercise a righteous Judgment on them and their Enemies. The like you have, Psal. 58.11. So that a Man shall say, Verily there is a Reward for the Righteous; verily he is a God that judgeth in the Earth. It is not meant of hereafter, but now. It is many times found, that Godliness and Holiness are Matters of Benefit and Advantage in this World, abstracted from all Reward in another Life. The World is not governed by Chance, but by a wise and a most just Providence. It may be God doth not relieve the Oppressed so soon as Men would, yet in due time he will not fail to show himself the Ruler of the Affairs of Mankind. So that this is not his meaning, to exclude all present Providence.

2. Not to deny that we have such Benefits by Christ here in this World▪ as not to make our Condition more valuable than that of the Wicked. We have Hopes by Christ of the Pardon of Sins, and that is a Blessedness: Psal. 32.1. Blessed is he whose Transgression is forgiven, whose Sin is covered. Of Communion with God; 1 John 1.3. And truly our Fellowship is with the Father, and his Son Jesus Christ. And that maketh way for a full Joy, and countervaileth temporal Evils. We have not only an Interest in the Love of God, but a feeling of it in our Souls: Rom. 5.3, 4, 5. And not only so, but we glory in Tribulations also, knowing that Tribulation worketh Patience, and Patience Experience, and Experience Hope, and Hope maketh not ashamed; because the Love of God is shed abroad in our Hearts by the Holy Ghost, which is given unto us. All things are sanctified to us, as we are sanctified to God; Rom. 8.28. All things shall work together for good to them that love God, to them who are called according to his Purpose. But yet this is not all; therefore the Apostle saith, If in this Life only we had Hope, we are of all Men most miserable.

3. The Apostle's Drift is not to compare Wickedness and Godliness, as abstracted from the eternal Reward; as if a wicked Man were more happy than an afflicted godly Man: No; Christ's Worst is better than the World's Best. Godliness and Holiness is amiable, or a Reward itself. Better be good, though miserable, than bad, though prosperous. For Holiness and Godliness, though abstracted from all Reward in another Life, is an Excellency and Perfection of human Nature: Psal. 16.3. But to the Saints that are in the Earth, and to the Excellent, in whom is all my Delight. Prov. 12.26. The Righteous is more excellent than his Neighbor. It is an Honor put upon human Nature, to have the Image of God impressed upon it. The more good we are, the more orderly we live, and agreeably to Reason, and those Souls with which we are created. And the Actions which the Law of Christ calleth for at our hands, are fittest to be done by us, if they were not commanded, nor ever should be rewarded in us.

2 dly. Positively: and so,

1. The Apostle speaketh not of their inward Enjoyments, but their outward Estate, which no way seems to answer God's Covenant-Love, nor governing Justice. For the Calamities of the Godly raise two Doubts. (1.) How this doth stand with the Love and Goodness of God to his People? This was the Psalmist's Temptation, Psal. 73.1. Truly God is good to Israel, even to such as are of a clean Heart. It is a most certain and a most infallible Truth, that God is abundantly gracious and kind, and not only faithful and just to all his sincere Servants: But we are under no small Temptation to doubt of the Truth of this, when they are under severe Scourges and Chastisements, or exercised with continual Afflictions, and others live in Pomp and Luxury, and all manner of secular Felicity. (2.) But the other Temptation to doubt of God's governing in Righteousness, was Jeremiah 's Temptation, Ier. 12.1. Righteous art thou, O Lord: yet let me talk with thee of thy Iudgments. Wherefore doth the Way of the Wicked prosper? Wherefore are all they happy that deal very treacherously? Certain it is that God is righteous; yet when his People are in a sad Condition, and their Enemies thrive and prosper by their wicked Courses, their Minds are troubled: for to appearance none are in a worse Condition than they that love God most, and serve him best, till he be considered not as to his external but eternal Estate.

2. The Apostle's meaning is, that a Man cannot rationally be induced to submit to Christianity, and, in defiance of all Temptations, to lead an holy godly Life, without the expectation of the Happiness of another World. The Temptation lieth in things present, and our Strength lieth in a due Reflection on things to come; Faith must guide us, that Sense may not mislead us: and so when the World's Best, and Christ's Worst are brought into competition, the Soul is the better enabled to make a right Choice. Heb. 11.26. Esteeming the Reproach of Christ greater Riches than the Treasures of Egypt: for he had respect to the Recompence of Reward. It is the Hopes which Christ offereth in a better Life, which strike all Temptations dead. Now in case this should not be, the Apostle pronounceth Christians to be of all Men most miserable, upon a fourfold Account.

(1.) Because their very present Comforts would seem to be but a fantastical Impression, or a fanatical Illusion. For our whole Religion would be a Falsehood, if the great Promise be Chimerical, or a mere Dream and Supposition: 1 John 2.25. This is the Promise which he hath promised us, even eternal Life. And so how can we imagine, but that all the Comfort which we take in the Pardon of Sins, Communion with God, and the sense of his Love, are mere Conceit, and vain Imagination?

(2.) Because their future Hopes and Trust would be utterly disappointed, and they deluded in their greatest Expectations: 1 Tim. 4.10. Therefore we both labor and suffer Reproach, because we trust in the living God, who is the Savior of all Men, especially of those that believe. It is our Hope in God through Christ, or the Assurance of an eternal Reward, which is the only ground of our suffering patiently anything that befalleth us. He is the Preserver of all Mankind, but hath promised eternally to save those that believe and obey him. Therefore if there were no World to come, Christians would not only be disappointed of their great Hope, which is the worst kind of Vexation, but draw a Suspicion upon all these Advantages that we seem to reap by Christ, and enjoy here upon Earth.

(3.) Their earnest Desires would not be fulfilled, if there were no Blessedness to come. We may prove eternal Life by the Disposition and Instinct of Nature towards Happiness in general, yea eternal Happiness; which if we should not enjoy, that Desire were in vain; but God doth nothing in vain. The Apostle intimateth this universal Desire in all rational Creatures, they all grope and feel about for an eternal and infinite Good; Acts 17.27. That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from everyone of us. Other Creatures besides Man are satisfied with what they have here, but the Soul of Man is satisfied with nothing but the eternal enjoyment of what is good, an immortal Estate, an infinite Good; this is the universal Inclination of all Mankind. Whence cometh that Desire to be so universal, if there be nothing to satisfy it? Where is this Immortality that we seek after? not in temporal Enjoyments, Riches, Honors and Pleasures: they perish, and we perish. Yea, the Lust of these things passeth away in time; 1 John 2.17. The World passeth away, and the Lust thereof. Not in surviving Fame, that is a Shadow; like the Pleasure which those take who want Children, in playing with little Dogs and Puppies. It lieth in the eternal Enjoyment of God. But we urge not this now; we urge the Desires of the Renewed and Sanctified, which do much more prove it: for these act more regularly, and direct their Desires and Hopes to a certain Scope and End; and these are excited by the holy Spirit of God, who imprinteth the firm Perswasion of this Happiness, and inclineth us to it, and stirreth up these Groans after it; Rom. 8.23. And not only they, but ourselves also, which have the first-Fruits of the Spirit, even we ourselves groan within ourselves, waiting for the Adoption, to wit, the Redemption of our Body. The Word of God warrants these Desires, and the Spirit of God kindleth them in our Hearts, and that usually in our gravest and severest Moods, when we are solemnly conversing with God in his holy Worship; then doth he raise up these Affections towards heavenly things, as in the Word, Prayer and Sacraments; then is this Relish left upon our Hearts: and the more serious and holy any are, the more do they feel of this. And also in our bitter Sufferings for God: Rom. 5.3. And not only so, but we glory in Tribulation also, knowing that Tribulation worketh Patience. 1 Pet. 4.13, 14. But rejoice, in as much as ye are Partakers of Christ's Sufferings, that when his Glory shall be revealed, ye may be glad also with exceeding Joy. If ye be reproached for the Name of Christ, happy are ye; for the Spirit of Glory and of God resteth upon you: on their part he is evil-spoken of, but on your part he is glorified. This is a greater Argument than the bare Instinct and Desire of Nature: Certainly if our Holiness be our Torment, and God beget in us these Desires which he never meant to satisfy, then we are of all Men most miserable.

(4.) There would be no Recompence for their greatest Losses. Christ requireth us, not only to venture, but lose our Lives for his sake; Luke 14.26. If any Man come to me, and hate not his Father and Mother, and Wife, and Children, and Brethren, and Sisters, yea and his own Life also, he cannot be my Disciple. Now if our Hopes in Christ be at an End with this Life, what Encouragement have we to lose our Lives for Christ's sake? Nature will teach us to submit to a lesser Evil, to obtain a greater Good than that Evil depriveth us of: But what will teach us to lose the greatest Benefit we are possessed of, when nothing cometh of it? Grace indeed teacheth us to quit this frail Life for the Hopes which Christ hath given us of an immortal blessed Estate: but if that be not, Christians are of all Men most miserable, who had better have kept that Life which they had till a natural Death called them from it, than to have lost it for nothing.

Secondly, Having vindicated the Apostle's meaning, I shall prove, That it is inconsistent with the Righteousness of God's Government, that his People should be always of all Men most miserable; for a time they may be so, but not forever. Certainly God is righteous: to deny him to be just, is to deny him to be God, and the Governor of the World. The Perfection of his Nature includeth his Justice; so doth also the Eminency of his Office: Is God unrighteous who taketh Vengeance? God forbid: for then how shall God judge the World? Rom. 3.5, 6. that is, he were then uncapable of governing Mankind. But when is this Righteousness manifested? not always in this World; especially to those who perish in their Afflictions and Persecutions, which they endure for his Name's sake: No, He hath appointed a Day wherein he will judge the World in Righteousness, Acts 17.31. And that is at the general Resurrection. God now judgeth the World in Patience, winketh or conniveth at many Faults, endureth the Wicked with much Long-suffering, but then he will judge the World in Righteousness. None are punished now besides or beyond their Deservings; but all are not punished according to their Deservings; nor are the Wrongs of his People righted, nor their Labor of Love recompensed. Therefore we must expect another Day and Time when that shall be done; and that is most fully and universally done in the great and general Day of Judgment, when the Dead shall be raised out of their Graves; they that have done Good to the Resurrection of Life, and they that have done Evil to the Resurrection of Damnation. And so it serves the Apostle's Scope to prove a Resurrection.

SERMON II.

II. I Must show the Validity of the Apostle's Argument, That there must be a Life to come, because otherwise Christians would be of all Men most miserable. The Apostle urgeth it here as a strong Proof of the Resurrection; and elsewhere he urgeth it as a Demonstration of the general Judgment; as when he, speaking of the Persecutions of the Righteous, telleth us, 2 Thess. 1.5. Which is a manifest Token of the righteous Judgment of God. 〈 in non-Latin alphabet 〉 , a plain and certain Demonstration. Surely the Argument is cogent and conclusive.

But where lieth the Force of it?

1. I shall argue from the Nature of God; and there,

(1.) I shall begin with his Wisdom, which doth things according to Number, Weight and Measure, and doth rightly dispose things in their proper Places. This Wisdom of his will not permit the Disjunction of these two things so closely united together, as Sin and Punishment▪ Holiness and Happiness. This cannot be, but there will be an Appearance of Deformity and Irregularity. If there be such a thing as Good and Evil, bonum & malum morale, as Reason will tell us there is; again, if there be such a thing as Pleasure and Pain, Joy and Sorrow, or bonum & malum natural, as Sense will tell us there is: Then it is very agreeable to the Wisdom of God, that these things should be rightly placed and sorted. That Moral Evil, which is Sin, should be punished with a natural Evil▪ which is Pain and Misery; and that Moral Good which is Holiness, should end in Joy and Happiness. These seem to be such natural Relatives, that without great Incongruity they cannot be parted: It seemeth uncomely and an uncouth thing to us when it is otherwise; Prov. 26.1. As Snow in Summer, and as Rain in Harvest, so Honor is not seemly for a Fool. That is, as Snow and Rain in Harvest and Summer come unseasonable and unwelcome, and breed a kind of Displeasure in our Minds: So we look upon it as a Blemish, or an uncouth thing when the Wicked are exalted. We have Compassion on a miserable Man, whom we esteem not deserving his Misery; but are moved with Indignation against one that is happy and successful, but unworthy the Happiness he enjoyeth; this is the general Sense of Mankind; which is a Proof and plain Document that we perceive an excellent Harmony, and natural Order between these two things, Sin and Misery, Holiness and Happiness: and this Sentiment is some Stricture and Shadow of the Perfection of God's Wisdom. And therefore though for a time, while both Good and Bad are upon their Trial, the Good are not regarded, nor the Bad punished, yet the Wisdom of God will not permit it to be always so, that the Godly should be in an afflicted and distressed Condition, and the Wicked prosperous.

(2.) Come we to the Holiness of God, which inclineth him to hate Evil, and love that which is good: Surely God is not indifferent to Good and Evil, or more partial to the Evil than to the Good. That were a Blasphemy, and such a Diminution of God's Holiness as should be abhorred by every good Christian. No, He hateth all the Workers of Iniquity, Psal. 5.5. And again, Psal. 11.7. The righteous Lord loveth Righteousness, his Countenance doth behold the Vpright. Well then, wherein is this Love and Hatred demonstrated? God doth not openly declare it in his present Dealings with the Rebellious and the Righteous, therefore it shall be seen in his final Dealing with the wicked Oppressors of his People, and those that walk uprightly. Therefore there is a Life to come; for in this Life this Love and Hatred is not sufficiently expressed: Not his Hatred against the Wicked, even in the Judgment of them who have no great Knowledge of the Nature of Sin, and the Punishment which is competent thereunto; nor his Love to the Godly, who are often exposed to bitter Sufferings, and seem to be less favored in the Course of his external Providence than their Enemies. Therefore there is a time to come, when he will show his Love to the Good, in making them everlastingly happy, and his Detestation of the Wicked in eternal Torments.

(3.) Come we now to the Justice of God. It is agreeable to the Justice of his Government, that it should be well with them that do well, and ill with them that do evil, and that he should make a difference by Rewards and Punishments between the Disobedient and the Righteous. Conscience hath a Sense of this, and therefore checketh and cheereth, as we have done Good or Evil. Heathens had accusing or excusing Thoughts, which the Apostle urgeth as an Evidence to the Gentiles of Judgment to come; Rom. 2.15, 16. Which show the Works of the Law written upon their Hearts, their Consciences also bearing Witness, and their Thoughts the mean while accusing or else excusing one another. In the Day when God shall judge the Secrets of Men by Jesus Christ, according to my Gospel. If every Man's Thoughts do accuse or excuse him respectively according to the Nature of his Actions, then there is in Nature a Sense of this different Retribution. Notions of Good and Evil are as naturally implanted in our Hearts, as Notions of Truth and Falsehood; and a Man is as sensible of a difference between comely and base, as between the right Hand and the left; only the Notions of Good and Evil are sooner corrupted than the Notions of Truth and Falsehood. However the Workings of Conscience cannot utterly be choked and deadened in any, though most Men seek to stifle it, and the Voice of it be often-times unheard. The very Profane have hidden Fears frequently revived in them, because of these Retributions of God's Justice. The Apostle telleth us▪ Rom. 1.32. Who knowing the Judgment of God, that they which commit such things are worthy of Death. They were none of the tenderest Men that are here spoken of, but such as were extremely debauched and corrupted, and did delight in the Company of those who were as corrupt as themselves. Well then, Conscience is sensible of a Reward and Punishment; but this is not fully nor universally dispensed in this World; yea, rather the Worst are permitted to enjoy most here, when the Good are kept in a low and bare Condition: And that is not the whole Case, the Worst do not only differ from the Best, but are permitted to triumph over them. Now no righteous Governor will suffer his disobedient Subjects to persecute those who most carefully obey him, if he hath Power to remedy it: And therefore though he may permit it for a time, yet he will call them to an Account, and then amends and Satisfaction shall be made to them that have suffered wrongfully. Therefore the Wicked are reserved to future Punishment, and the Godly to future Reward.

(4.) Come we now to the Goodness of God. The Lord is inclined to do Good to his Creatures: and if there were no Sin to stop the Course of his Bounty, there would be nothing but Happiness in the World: But certainly if any recover out of a State of Sin, and are willing to devote themselves to God, and to contemn all their natural Interests for his sake, certainly the Lord will be good and kind to them. A certain Truth it is, That no Man serveth God for naught: And 'tis 〈 in non-Latin alphabet 〉 , one of the first Maxims of Religion, That God is, and that he is a Rewarder of them that diligently seek him, Heb. 11.6. Next to his Being, we believe his Bounty; that God's Service first or last will turn to a good Account. And it is the rather to be believed by us, because carnal and corrupted Nature begrudgeth everything, and in the Eye of Sense all is lost that is laid out upon God. We say with Judas, What needeth this Waste? The same Opinion that Seneca had of the Jewish Sabbath, the same Thoughts have carnal Men of the Service of God: He said the Jews were a foolish People, quia septimam aetatis partem perdunt vacando ; because a full seventh part of their Lives was lost in Idleness and Rest. While Men are under the Influence of such Thoughts, they will never do anything for God, that is great and worthy. And therefore to confute this false Conceit, during the time of his Patience, the superficial Service he getteth from us hath its Reward: He giveth many temporal Blessings to those that worship him in the slightest Fashion; as he suspended his Judgments upon Ahab 's Mock-Humiliation, 1 Kings 21.29. And his present Providence plainly declareth, that none shall be a Loser by God, nor do anything for naught. He pleaded by the Prophet against this People for their sorry Services, and contemptuous Usage of him: Mal. 1.10. Who is there even among you that would shut the Doors for naught? Neither do ye kindle Fire on mine Altar for naught. I have no Pleasure in you, saith the Lord of Hosts, neither will I accept an Offering at your Hand. That is, the Porters of the Temple did not open and shut the Doors for naught, nor the Levites that kindled the Fire, nor the Priests attend upon the Burnt offering for naught: they were all well rewarded with Tithes, Portions and Oblations, and this by the Lord's own Appointment and Allowance. And again, if anything be done sincerely, though never so mean and inconsiderable; it hath its Reward; Mat. 10.42. And whosoever shall give to drink unto one of these little ones a Cup of cold Water only in the Name of a Disciple, he shall in no wise lose his Reward. The Smalness and Meanness of the Benefit, Help, and Refreshing, done to any in Christ's Name, shall not make it lose its Estimation and Recompence: This, though hardly credited by the unbelieving World, is very true: Verily I say unto you, and he shall in no wise, &c. they are emphatical Expressions. But now the more eminent Services, which are carried on with Hazard and Difficulty, and very considerable Self-denial, surely they shall not fail of their Recompence. Whatever we lose for Christ, we shall receive again with infinite Advantage; Mark 10.29, 30. And Jesus answered and said, Verily I say unto you, there is no Man that hath left House, or Brethren, or Sisters, or Father, or Mother, or Wife, or Children, or Lands for my sake, and the Gospel's; but he shall receive an hundred-fold now in this time, Houses, and Brethren, and Sisters, and Mothers, and Children, and Lands, with Persecution, and in the World to come eternal Life. He shall in this Life, in the midst of his Persecutions, and the time of his Trials and Troubles, have an hundred-fold, not in kind, an hundred Wives, and Mothers, (as Julian and Nero scoffed at the Christians) but in Value, in Peace of Conscience, and Joy in the Holy Ghost, and the Satisfaction of having discharged his Duty. But God will not rest there, in the World to come he shall have eternal Life. Now then the Argument groweth upon our Hands: If self-denying Obedience would be not only Man's Loss but utter Ruin, and he be made miserable by his Duty without any Recompence, God would not only be not the best, but the worst Master; and they that suffer the Loss of Life and all things by the Cruelty of their Persecutors, would be utter Losers by their Faithfulness and Obedience to God, which is contrary to the Experience of all Mankind, and all that natural Light and Sense of Religion that is in Men's Hearts. Surely Christ would never proselyte us to a Religion that is our undoing, nor shall any of his People be Losers by him, or they that venture the most for him be in the worst Condition; and therefore there must be another Life, wherein he will fulfil the Good he hath promised, and execute the Evil threatened.

2. From the Nature, State and Condition of Man.

(1.) He is God's Subject; not left at Liberty to break or keep God's Laws at his own Pleasure, which he would seem to be, if no harm would come to it, yea present Good and Profit: For we see here the Wicked live a Life of Pomp and Ease, and often have their Will upon the Godly, and oppress them at their Pleasure; their Wickedness is their Advantage. Now this is not only a great Discouragement to the Gracious and Heavenly-minded, but would quite destroy all Obedience, if there were not Assurance of a better Estate. Therefore God expresses himself as particularly engaged to punish such as flatter themselves with Hopes of Impunity, though they go on in their Wickedness; Deut. 29.19, 20. And it came to pass, when he heareth the Words of this Curse, that he bless himself in his Heart, saying, I shall have Peace, though I walk in the Imagination of mine Heart, to add Drunkenness to Thirst. The Lord will not spare him, but then the Anger of the Lord, and his Iealousy shall smoke against that Man, and all the Curses that are written in this Book shall lie upon him, and the Lord shall blot out his Name from under Heaven. They that add the moist to the dry, and the dry to the moist: So Zeph. 1.12. And it shall come to pass at that time, that I will search Jerusalem with Candles, and punish the Men that are settled upon their Lees, that say in their Heart, The Lord will not do Good, neither will he do Evil. And on the other side, he considereth the Case of the Faithful, that they have an opposite Principle against their Duty within their Hearts, which must be always curbed and suppressed; and they meet with many Temptations from the Oppositions and Reproaches of those that like not that sort of Life which they addict and apply themselves unto: and therefore if they have not sufficient Motives to keep them in the Love of God, and Obedience to the End, how shall they bear up against all these Blasts of Persecution, when all the World is against them? They need both their Cordials and their Solaces from another and better World. Therefore God assureth them, that their Fidelity and Obedience shall not be lost; that they are blessed already, and shall be perfectly blessed hereafter; Jam. 1.12. Blessed is the Man that endureth Temptation; for when he is tried, he shall receive the Crown of Life, which the Lord hath promised to them that love him. 1 Pet. 4.13. But rejoice in as much as ye are Partakers of Christ's Sufferings, that when his Glory shall be revealed, you may be glad also with exceeding Joy. That is, that these Sufferings are sure Pledges of the Glory that shall insue: Their Joy is suspended while the Glory of Christ is under a Vail; but when he is manifested to the World, they shall be manifested to be the Children of God. Alas! otherwise what would become of the best Servants God hath in the World, when they are hooted at by the Clamours of the wicked Rabble, and pursued with sharp Laws, and exposed to great Difficulties and Hardships, if they had no Life to live but this? The bare Sense of our Duty would not support us in this State of Imperfection, if there were not a great Recompence of Reward set before us. So that the Perswasion of another Life is necessary to secure our Duty.

(2.) Man is bound to be upright and sincere in God's Service, or to get such a Constitution of Soul, as to resolve to adhere to God, whatever Temptations he hath to the contrary. Our Lord describeth the good Ground to be that good and honest Heart, which having received the Word, keeps it, and brings forth Fruit with Patience; Luke 8.15. This was a Principle not denied by many Heathens, who esteemed the love of Honesty and Goodness better than this mortal Life with all its Appurtenances, and thought that a Man was never sincere nor thoroughly honest, till he did abhor the Practice of any Villany and Impiety more than Death; and those things which were 〈 in non-Latin alphabet 〉 , absolutely good, a Man ought to love them more than Life, and lose Life rather than omit their Practice. Now such Principles, whether they saw it yea or no, do necessarily conclude and infer a Life after this, much better than this is, and an Estate of Torment much worse than Death to those that have lived and died dishonestly. For everything that hath a Being, doth by an indispensible Law of Nature desire the continuance of its Being, but most of all its Well-being, or the bettering of its present Estate. Therefore every Man (if there be not a Life after Death) is bound to seek the Preservation and Continuance of this Life above all things in the World besides; and to do that, no Device would be dishonest, or Practice amiss. But all they that have ever heard of the Name of Virtue, abhor this Principle as base and odious, That a Man should make what shift he can, though never so base and wicked, to maintain and save his Life; no Means used to this end are to be accounted foul, for nothing is so ill as Death, nothing so good as Life: But if this would destroy all Honesty and Virtue, then certainly we have Hopes and Fears of another Life. If you will say, No; Virtue is a sufficient Recompence to itself, at what rate soever it be purchased and maintained; yet what is there to countervail all the Losses and Grievances it exposeth us unto, such as the loss of Life and Limbs? Virtue is a sufficient Reward to itself, Spe, non Re, in Hope, not in the Thing itself, but so far as 'tis the only way to everlasting Communion with God, who is our exceeding great Reward; or so far as the assured Hope of a better Life after Death is inseparably connected to the constant Practice of Godliness in this Life. And to do Good merely for Goodness sake, without any Eye or Respect to the Reward, is a Strain of Devotion contrary to that Doctrine which is taught us by Christ and his Apostles.

(3.) With respect to Man's Comfort and Solace in his Troubles, which ariseth from reflecting on our future Reward, when all things go across to us here. Comfort one another with these Words, saith the Apostle, 1 Thess. 4.18. Now what Words were those? The Belief of a blessed Resurrection of those that died in or for the Lord, that is, by occasion of the Faith of Christ: he thought that Consideration sufficient to yield Matter of Comfort or Support to them. These are Consolations proper to Christians, because they are sure, as depending upon Christ's Word; and they are congruous and suitable, because their Hearts are set upon these things, not upon a vain World, but a blessed and glorious Estate that Christ hath offered, and himself is entered into; and when we get thither, our Affections will be satisfied, Desires granted, and Hopes fulfilled. So that still the Apostle's Reasoning is strong, If in this Life only we have Hope in Christ, we are of all Men most miserable. For our Consolations, which are fetched from the other World, are our proper Consolations.

(4.) With respect to the Credit and Esteem of God's Servants in the World. It is neither for the Glory of God, nor the Safety of his People, that the most eminent Virtue and Goodness should lie under perpetual Infamy. God's Servants do not only suffer hard things, but their Names are cast forth as evil. Now this is not for the Honor of God, because it reflects upon him, when the Children of Wisdom are represented as Sons of Folly, in checking their Lusts, venturing their Interests, and renouncing their All for their Fidelity to Christ, as if they did foolishly in running into such Inconveniences, when they might spare themselves, and sleep in a whole Skin. Now it is a great Dishonor to God, that his wisest and most faithful Servants should be accounted Fools, and an humorous odd sort of Men, that needlessly trouble themselves and others. This hardeneth the World in Sin, and would quench and destroy all Zeal for God, if there were not a time coming, when the Wisdom of the World shall be seen to be the greatest Folly, and that there are no such Fools as those that employ their greatest Abilities in attaining present Pleasure, Profit and Preferment: but those are the wisest Adventurers, who have sold all to promote the Glory of God, and gain Christ; who look not upon things as they appear now to the sensual and deluded World, but as they will be found at the last Day, when all things shall be seen in their own proper Colours. Neither is it for the Safety of the Saints, who though they seek nothing but the Public Good, are traduced as the Troublers of Israel, and their Way condemned as factious Singularity. Therefore it is a great Satisfaction, that we have hopes that things shall be reviewed, and that which is good be restored to its public Honor, and the Godly who prize a good Name above all earthly Interests, shall have their Faith found to Praise, and Honor, and Glory; 1 Pet. 1.7. That the Trial of your Faith, being much more precious than of Gold that perisheth, though it be tried with Fire, might be found unto Praise, and Honor, and Glory, at the Appearing of Jesus Christ.

Use 1. It showeth us how much it concerneth us to be assured of the future Estate. It is the Life of our Religion; it bindeth our Duty upon us by the strictest Tie, and doth also establish our true and proper Comfort. If we may have hope of better things from Christ in another World, not only in our Calamities, but by our Calamities, we should not have such dark and doubtful Thoughts about Eternal Blessedness, but live more in the clear Foresight of it by Faith, and the Foretaste of it by Hope: especially should this support us in two Cases, in sharp Afflictions, and in Death.

1. In sharp Afflictions. We are apt to take scandal and offense at the Sufferings that befall us for Righteousness sake; but consider, not only the Promises of Christ, but that our very Persecution is an Argument of our final Deliverance. The opposition of ungodly and unrighteous Adversaries, is to them an evident Token of Perdition, but to you of Salvation, and that of God, Phil. 1.28. That they are wretched and obdurate People, and run on to their own Destruction; but that you are sincere and penitent Believers, who are not drawn away from your Fidelity to Christ by any Terrors whatsoever. It is not 〈 in non-Latin alphabet 〉 , not only an Argument to confirm the Hopes of the Gospel, but a Mark and Token of your Sincerity; it confirmeth your Right. Well then, though our Afflictions be smart and grievous, let us comfort ourselves with these Hopes. You are not to look to present things, but future; not to what is applauded in the World, but what Opinion Christ will have of them at the last; not to what you feel now, but what you shall enjoy hereafter. Though all things appear with Pomp and Glory on the World's side, and Terror to the Saints; yet this Scene is soon withdrawn, and present Time is quickly past, like a Dream or piece of Phantastry; and then there is an utter Inversion of things, Shame is on the Wickeds side, and Honor put upon the Saints; and the Shame and Glory are both eternal: and when they enter into everlasting Torments, we enter into our Master's Joy; and the Children of God that are derided and vilified in the World, are then approved and justified by Christ; and it shall be plainly seen, that they have chosen the better Part, that have chosen the Faith, and Patience, and Holiness of the Saints.

2. In Death. This is a Comfort suited to that time. When you die, you may commend your Souls to Christ, as Stephen, Acts 7.59. Lord Jesus, receive my Spirit. God trusted Christ with Souls from all Eternity, they were given him by way of Charge and Reward; and you may trust him, for he is able to make good his Trust: 2 Tim. 1.12. I know whom I have believed, and I am persuaded that he is able to keep that which I have committed unto him against that Day. If they are consecrated, they may be committed. And you may dismiss your Bodies to the Grave, there to rest in Hope: Acts 2.26. Moreover also my Flesh shall rest in Hope. Acts 24.15. And have Hope towards God, that there shall be a Resurrection of the Dead, both of the Just and Unjust. So Acts 26.6, 7, 8. And now I stand, and am judged for the Hope of the Promise made of God unto our Fathers: Unto which Promise our twelve Tribes instantly serving God day and night, hope to come. For which Hope sake, King Agrippa, I am accused of the Jews. Why should it be thought a thing incredible with you, that God should raise the Dead? Death seemeth to make void all the Promises at once, but there is an Estate after Death: The Dead shall rise; and to Men bred up in the Church this should not seem incredible. It is not incredible in itself, considering the Justice and Power of God: and this should not seem incredible to us, since all Religion tendeth to it; but rather you should entertain it as a Matter of undoubted Certainty. All true Believers do look, and long for, and prepare for this Blessedness; otherwise why should they trouble themselves about Religion, which abridgeth them of present Delights, and often exposeth them to great Difficulties and Sufferings? But there is another Life which is happy and joyful; and therefore we serve God instantly day and night.

Use 2. That it concerneth us to see this blessed Estate, not only by the Light of Faith, but Reason. Though the Light of Scripture be more sure and clear, yet the Light of Nature hath its use. Nature saith, It may be; Faith, It shall be; yet the Light of Nature must not be rejected.

1. Because Things seen in a double Light, work the more strongly upon us; as our Affections are stirred more by a double Consideration than a single. As Paul said of Onesimus to Philemon, that he was dear to him, but much more dear to him both in the Flesh and in the Lord, ver. 16. as being one of his Faith, and one of his Family: So this worketh upon our Faith, when even Nature teacheth us, that it is reasonable to expect such a Retribution; then all vain Cavils are refuted. All have not received the Light of Scripture, at least with such Veneration and Reverence as they ought to do; to such the Light of Nature is a preparative Inducement either to believe, or to believe it more firmly. Nay, the Children of God have not such a steady Belief of the Life to come as they ought to have; especially in time of Temptation, as the time of grievous and bitter Persecution is. Surely we need all the Succor and Relief which the nature of the thing will afford. Evil is present and pressing, and our great Hopes are to come; surely then besides the Grounds of Faith, we must study the Helps of Faith. The Grounds of Faith are the Promises of the Gospel; the Helps of Faith are such Demonstrations and Evidences, as the Light of Nature will afford in the case. Therefore Reason must be allowed to be an Handmaid to Faith.

2. Because by this means a Temptation is turned into an Argument. Men doubt of the Being of God, of Providence, and the future Estate, because of the Afflictions of the Good: and this is one means to settle you in the belief of these things. It is good to observe how differently Men will reason from the same Principles; for the Wicked draw another Conclusion hence, either that there is no God, or he hath no respect to Human Affairs, or that all things are governed by Chance, or the like. So elsewhere you may see what contrary and different Conclusions the Carnal and the Spiritual draw from the same Premises: as David infers the immutable Certainty of God's Promises, Psal. 119.89, 90, 91. For ever, O Lord, thy Word is settled in Heaven; thy Faithfulness is unto all Generations. Thou hast established the Earth, and it abideth: They continue this day according to thine Ordinance. But the Scoffers said, Where is the Promise of his Coming? For since the Fathers fell asleep, all things continue as they were from the beginning of the Creation, 2 Pet. 3.4. Because the Frame of Nature had kept one constant Tenour and Course, they plead for the Eternity of the World, and the Falsehood of the Promises: but David was hereby confirmed in the belief of God's Constancy and Fidelity. So from the Brevity of Life, see the different Conclusions drawn from hence; 1 Cor. 7.29, 30. The Time is short: it remaineth that both they that have Wives be as if they had none, and they that weep as though they wept not, and they that rejoice as though they rejoiced not, and they that buy as though they possessed not, and they that use the World as not abusing it. On the contrary; 1 Cor. 15.32. Let us eat and drink, for tomorrow we shall die. So from the Grace of God; Jude, v.4. Turning the Grace of God into Lasciviousness: Compared with Rom. 6.1. Shall we continue in Sin, that Grace may abound? So also, 2 Sam. 7.2. I dwell in an House of Cedar, but the Ark of God dwelleth within Curtains. Observe the Workings of David 's Heart, The Lord hath built me a stately House, but what have I done for God? But those Wretches, Hag. 1.2. This People say, The time is not come, the time that the Lord's House should be built. So 1 Sam. 3.18. It is the Lord, let him do what seemeth him good: Compared with 2 Kings 6.33. Behold, this Evil is of the Lord, why should I wait for the Lord any longer? See Prov. 26.9. As a Thorn goeth up into the Hand of a Drunkard; so is a Parable in the Mouth of Fools. All is as the Heart is.

3. Because if the perverse Carriage of Things now be not a Confirmation to your Faith, it will at least be an help to your Meditation. Improve the Argument as it was set forth before, by your most serious Thoughts, thus; Surely there is a God; he is wise, holy, just and good, and would not impose Duty upon a Man, but he hath Encouragements and Rewards to quicken him to the performance of it. Few Christians are so firm and strong in believing, but they may find it a Prop to their Faith. Certainly all are so barren of Thoughts, that they will find it an help to their Meditation. Would God make Laws with a Sanction of Penalty and Reward, and never look after them more? Doth he delight in the Prosperity of his Servants, or their Afflictions? Would he raise Hopes and Desires, which he never meant to satisfy? give the Wicked Power to afflict and vex his People, and never call them to an Account? bid us venture our All for him, and give us no Recompence? If such Thoughts were more frequent with us, God would bless them to the increase of Faith, Love and Hope.

Use 3. Is to persuade us to live in the constant Hopes of this blessed Estate in the Life to come. Hope is a certain and earnest Expectation of the promised Blessedness. Let me show you,

• 1. The Necessity of this Hope.
• 2. The Encouragements of it.

1. The Necessity of the Hope of Eternal Glory should always be cherished in us.

(1.) Because it is a special Act of the New Nature; 1 Pet. 1.3. Who hath begotten us to a lively Hope. As soon as we are Children, we look for a Child's Portion. The New Nature presently discovereth itself by its tendency to its End and Rest, which is the Fruition of God in Heaven. Indeed the Scriptures speak of a twofold Hope; one that is the immediate Effect of Regeneration, and flows from our acceptance of the New Covenant, and dependeth upon the conditional offer of Eternal Life; we take it for our Happiness, resolving to seek it in God's way; without this we are not new Creatures. There is another Hope which is the fruit of Experience, and belongeth to the seasoned and tried Christian, who hath approved his own Fidelity to God, and hath had much trial of God's Fidelity to him. This is spoken of, Rom. 5.4. Patience worketh Experience, and Experience Hope. This produceth not a conditional Certainty, but an actual Confidence of our own Salvation. The former is more necessary, for we live by it; but this is very comfortable.

(2.) Because it is the great End why the Scriptures were written, to beget and raise this Hope in us; Rom. 15.4. For whatsoever things were written afore time, were written for our Learning, that we through Patience and Comfort of the Scriptures might have Hope. It is the business and design of these holy Books.

(3.) Because the keeping up of this Hope with Zeal and Industry, is the distinguishing Character between the temporary and the sincere Convert. The one loseth his Taste and Comfort, and so casteth off the Profession of Godliness, or neglecteth the powerful Practice of it: the other is diligent, serious, patient, mortified, heavenly and holy, because he holdeth fast the Confidence, and the rejoicing of the Hope firm unto the end, Heb. 3.6. And his End sweetens his Work, for this Grace doth quicken the whole Spiritual Life; Titus 2.12, 13. Teaching us, that denying Ungodliness and worldly Lusts, we should live soberly, righteously, and godly in this present World: Looking for that blessed Hope, and the glorious Appearing of the Great God, and our Savior Jesus Christ.

(4.) Because we have nothing else to support us and fortify us against the Difficulties that fall out between our first Right to Eternal Life, and our full Possession of it. In our Journey to Heaven there are many Sufferings and Trials which must be undergone, and Hope is our Strength and Support. He that sets his Face Heavenward, will find Difficulties that attend his Service, Temptations that assault his Constancy, and Troubles and Calamities to which his Religion exposeth him: now it is Hope carrieth us through, and therefore it is compared to an Anchor; Heb. 6.19. Which Hope we have as an Anchor of the Soul, both sure and steadfast, and which entereth into that within the Vail. And to an Helmet, Eph. 6.17. And take the Helmet of Salvation: Compared with 1 Thess. 5.8. And for an Helmet the Hope of Salvation. As we would not go to Sea without an Anchor, and to War without an Helmet; so we must not think of carrying on the Spiritual Life without Hope: Nothing else will compose the Mind, and keep it stable in the Floods of Temptation, or cause us to hold up our Heads in our daily Conflicts and Encounters. Without this Anchor our Souls are in danger of spiritual Shipwrack; without this Helmet our Heads are exposed to deadly Blows from Sin, Satan, and worldly Discouragements.

(5.) We shall need it not only while we live, but we shall have most need of it when we come to die. They that are destitute of the Hope of Glory then, are in a dangerous, woeful, and most lamentable Case: Job 27.8. For what is the Hope of the Hypocrite, though he hath gained, when God taketh away his Soul? They may be full of Presumption and blind Confidence while they live, but what Hope have they when they come to die? All their worldly Advantages will afford them no solid Comfort. They live in a presumptuous Dream that all shall be well, but then they die stupid and senseless, or else despairing; and their Hopes fail them, when they have most need of them.

2. The Encouragements of it.

(1.) God's gracious Covenant and Promises. God would not invite and raise an Hope to disappoint it, for surely God will not disappoint the Creature that dependeth upon his Word; and therefore we are allowed to challenge God upon his Word; Psal. 119.49. Remember the Word unto thy Servant, upon which thou hast caused me to hope. It contains a double Argument; the Promise was of God's making, and the Hope of his Operation; the Grant of the New Covenant, and his Influence by the Spirit. We have a strong Tie upon God; as he giveth us the Promise, which is a ground of Hope, we may humbly put the Bond in Suit; and when his Spirit hath caused the Hope, it is not with a purpose to defeat it.

(2.) Consider what a Foundation God hath laid for his Promises: 2 Tim. 2.19. The Foundation of God standeth sure, having this Seal, The Lord knoweth them that are his. 2 Cor. 1.20. For all the Promises of God in him are Yea, and in him Amen, unto the Glory of God by us.

(3.) Observe what God hath given you by way of Earnest. Hope is not built upon Promises alone, but also upon Assurances and Earnest: the Promises are contained in the Word of God, but the Earnest is given into our Hearts: 2 Cor. 1.22. Who hath also sealed us, and given the Earnest of his Spirit in our Hearts. 2 Cor. 5.5. Now he that hath wrought us for the self-same thing is God, who hath also given unto us the Earnest of the Spirit. Eph. 1.13, 14. In whom also after that ye believed, ye were sealed with that holy Spirit of Promise, which is the Earnest of our Inheritance, until the Redemption of the purchased Possession unto the praise of his Glory. Tho God be Truth itself, and promiseth nothing but what he meaneth to perform, yet he will give Earnest of his Promises, and a Pledg of his Affection to us. An Earnest is a part of the Sum which is promised, so is the Earnest of the Spirit a part of the promised Felicity. God would not altogether weary us, and burden us with Expectation, but giveth us somewhat in hand. Surely he that giveth us Earnest, will give us the whole Sum: the Earnest of the Spirit consisteth in Light, Life, Grace, Joy; one Dram of these is more precious than all the World, and yet these are but an Earnest. Now having such a Confirmation in the midst of our Doubts and Fears, let us with more Confidence look to receive the whole in due Season.

(4.) Some already have got home to God upon the same Terms, and in the same Way in which you expect to get home to him. Think often of the Happiness of the Blessed, who are now enjoying what we expect, and are in possession of that supreme Good which we hope for. They are entered into the Joy of our Lord, and have neither Miseries to fear, nor Blessings to desire beyond what they enjoy; they possess all that they love. And though the time of our Advancement to these Privileges be not yet come, yet we should look and long for it. We are all of the same Family; Eph. 3.15. Of whom the whole Family in Heaven and Earth is named. It is but one Household; some live in the upper Room, some in the lower; some in Heaven, some on Earth▪ but we are all of the same Society and Community; Heb. 12.23. To the general Assembly and Church of the First-born which are written in Heaven. We are said to be already come into this Fellowship, only they have gotten the start of us, and are made perfect before us, that we should follow after. We are reconciled to the same God by the same Christ; Col 1.20. By him to reconcile all things unto himself, by him I say, whether they be things in Earth, or things in Heaven. And we expect our Portion from the Bounty of the same Father. If he hath been so good to that part of the Family which is now in Heaven, will he not be as good to the other Part also? Therefore they that are working out their Salvation with fear and trembling, may encourage themselves, and look upon this Felicity as prepared for them, though not enjoyed by them. It will one day be their Portion, as well as those others, who have passed the Pikes, and are now triumphing with God.