Death - The Certain Wages of Sin to the Impenitent

PROPOSITION I.

That there is Life for Sinners: viz. Life Eternal. Under which general term is comprehended every good thing: All that is needful or desirable, whatsoever makes to the well being or perfection of a man. Death is the sum and comprehense of all Evil, Life is also the comprehense of all Good. Particularly, the Life here spoken of is Eternal Life, and by it we may understand the Life of Grace and of Glory. These are not distinct in kind, there is only a gradual and circumstantial difference between them. The truth of the Proposition may be seen both in general and particular. There is Life for Sinners▪ this is the voice of the Gospel. The Law brings news of Death, the Gospel brings the glad • idings of life. The Law concludes all under Death, the Gospel excludes none from Life; stretching forth its Arms to all that will receive it. The Law brings Condemnation, the Gospel Salvation. The Law casts all into Hell, and as Abraham said to Dives, between us and you there is a great Gulf fixed, so that there is no passing from one to the other . Yet now we may truly say, that this Gulf is passable, or here is a passage from Hell to Heaven. The Gulf is exceeding great, Heaven and Hell are far asunder, Death and Life, there is a vast distance between them; but yet there is a passage from Death to Life , 1 Joh. 3.14. A Sinner may be brought out of the belly of Hell, as sometimes Jonah out of the Whales Belly. Indeed the Law leaves us without hope or help, like Josephs Brethren, it casts into the Pit, & does not regard our crying: But the Gospel lets down those Cords by which we may be drawn out thence. The Pit indeed is deep, but there is an Infinite Arm of Grace that can fathom & reach to the bottom of it, and bring us out of it. A Sinners Chains and Fetters may be broken, and made to fall from him; The Prison doors are set open for man to come out; yea, the door of Heaven is now open, the Gate of Life, wherein whosoever will, may enter, and Live forever.

Further to illustrate this, Consider two things.

1. Life is tendered unto all. The Gospel is universal in its offers: Whosoever believeth▪ and is baptized shall be saved ; according to our Savior's Commission to the Preachers of it, Matt. 28.19. Mark 16.15. Ye • , both the Word and the Spirit says, Whosoever will let him come & take of the waters of Life freely . Rev. 22.17.

2 Life is actually bestowed and conferred upon many, even on all that embrace the Gospel . There is Grace enough for all in the Gospel, but all will not accept of it. There are those that will not come unto Christ that they might have li • e; But as many as received him, to them gave he power to become the Sons of God ; and Heirs of his Kingdom; Hei • s of Life and Glory. So Paul to the Ephesians, You hath he quickened who were dead in trespasses and sins . Though Death has passed upon all because all have sinned; yet many are already passed from Death to Life.

If any ask, What Life is ?

They must tarry till they come to Heaven for a full Answer of • his Question. No man living can here tell what Life is. Angels know it, but cannot impart the knowledge of it to us.

It is all that Glory, begun in this World and perfected in Heaven, which the Saints shall enjoy to all Eternity. 'It is the happiness and perfection of the Reasonable Creature in the full enjoyment of God forever. There is This Life for Sinners.

Man though a Sinner may yet be united to God. It is most true, that God is a holy God, and of purer Eyes then to behold iniquity . He cannot approve Sin, yet he can love the Sinner: He hates Sin with a perfect hatred, infinitely; and yet he loves the Sinner with an infinite love. His heart loathes Sin; he is an Enemy to all Sin, and that irreconcilably; yet he can be reconciled to the Sinner, and become his Friend. They called our Savior Christ a friend to Publicans and Sinners . God is a friend of Publicans and Sinners, and as it were Courts their Friendship. He is so far from being implacable to his greatest Enemies, that he is first in moving for Peace, and by his Ambassadors beseeches them to be reconciled.

Thus in general, There is Life for the Children of Death. More particularly, There is a removal of Death, and Life that is recovered.

1. There is a removal of Death here implied ; or Death is taken away. That is, All evil of Sin, and Suffering. As to the evil of Sin.

1. There is a freedom from the Guiltiness.

2. From the power of it.

1. There is a freedom from the Guiltiness of Sin. And Gospel Ministers are directed by Christ, To give knowledge of Salvation to his People by the Remission of their Sins, Luke 1.77. Not that the Fast or Action itself can be remitted; because that which is done is done, and cannot be said not to be done. Factum infectum reddi n • quit. Ye • the Guilt of that evil Act, which is an obligation to punishment may be remitted: and this is properly, Pardon of Sin . Neither does Remission change the nature of Sin, that that which is Sin should be counted no sin: or that Evil should be called Good, Isa. 5.20. Sin is as really sin after pardon, as before: only Pardon frees from the Guilt of sin, takes away, Meritum Paenae , the deserved Punishment, which is a taking away, not from the sin, but from the Sinner only. Still, The wages of sin is Death ; that is, deserves it. Though this Death is not actually inflicted on him to whom Sin is pardoned. Neither again, is the Rigour of the Law relaxed by the pardon • f sin: only it does not exert its conde •• ing Power over the persons of B • lieve • s, because Christ has already suffer • d for their Si • s. But still the Law remains, and ever will remain a Sin Condemning, and Sin Avenging Law. It has as much power as ever to sl • y the Sinner; but it ca • sl • y him but once, and the stroke of the Law is so heavy in that case, 〈…〉 • ed not smite him a second tim • 〈◊〉 Christ indeed being God as well as man, recovered from that deadly blow which the Law gave him for our si • s, and so Saved himself and us. Yet here is no Relaxation of the Law, but a full Execution of it, full satisfaction given to it. The whole Debt is paid to the utmost farthing, by Christ our Surety; whence all the Life, Glory and Happiness that follows hereupon comes in by Grace. But then,

2. There is the freedom from the Power and Dominion of sin; also from the filth and pollution, as well as Guilt and Obliga+tion to punishment. The former is expressed in the Sinners Justification, by the imputed Righteousness of Christ. The latter in his Sanctification by infused Holiness from the Spirit of Christ. Man fallen from God is become a Captive to sin, and is forced to serve divers Lusts, of which is true, what Solinus says of the several kind of Serpents in Africa; Quantus nominum, tantus mortium numerus But the Gospel preaches Deliverance to these Cap • ives: there is a Release from the bondage of Corruption, from the T ••• nny o • Sin and▪ Satan in part begun here, an opening the Prison Doors to them that are bound. Then, as to the Evil of Suffering, or consequents of sin, there is a perfect freedom to be obtained. The cause being removed, the effect ceaseth. Sin is the cause of Death, it gives life unto Death; therefore if Sin be killed, Death dies wi • h it; The same stroke destroys them both; Sin and Death are contemporary they live and dy together. So that if once a man be gotten free from the guilt and power of Sin, he is also loosed from the bonds of Death, and from the Pains of Hell forever. For, though it be appointed for all once to dy , and experience confirms the truth hereof, that as by one man Sin entered into the world, and Death by Sin , so Death passeth on all sorts of men, and will do upon all of every sort, because all have Sinned; and excess of Sin, procures untimely Death to many an one; yet 'tis as t • ue, where sin is taken away, there the Second Death shall have no power, Rev. 20.6. And even the former is swallowed up in Victory: That the Repenting Believing Sinner may triumph with the Apostle, 1 Cor. 15.55, 56, 57. O Death where is thy Sting! the sting of Death is sin, the strength of Sin is the Law: But thanks be to God who giveth us the Victory, through Jesus Christ our Lord. Then further,

2. As there is a Removal of D ••• h, that is all Evil of Sin and Suffering; so there is a Restoring unto 〈◊〉 that is all manner of Good, of Grace 〈◊〉 , and Glory hereafter . The vilest of Sinners may be made holy and righteous now, happy and blessed for evermore. Indeed we should not too nicely distinguish between these: Freedom from Death, and a right to Eternal Life; as if one could be obtained without the other, which is impossible: For certainly not to dy, is to live; not to Dy Eternally, is to Live Eternally. But though these be not distinct in themselves, yet may we speak distinctly of them. As

1. The Sinner may become Holy and Righteous, not only guiltless (as we Saw before) but righteous in the sight of God . A Believing Sinner is not only free from sin, but full of Righteousness: In some sense as righteous as Christ himself, for he is righteous in the Righteousness of Christ, which is every way perfect and complete; that the Law or Justice itself can find no • ault or fl • w therein; and is relatively, im ••• atively theirs that by Faith are united to Christ.

Again, There is also a real inherent Holiness and Righteousness by a Restoration of the Image of God in the Soul Man that is born a Sinner may be born again. He may be Regenerate, he may be a New Creature ; as David prays for him+self, Psal 51.11. Create in me a clean heart, &c. In Justification the Sinner is esteemed as Righteous; but in Sanctification he is made Righteous. Then,

2. The Sinner also may be Happy. This necessarily follows on the former. A man cannot but be happy, if he become holy: Sin and Misery, Holiness and Happiness are Twins, and will never admit of any separation. Those that are Justified are Sanctified, and they that are Sanctifi • d are Glorifi • d Happiness is inchoate in this life, and consummate in the next.

Thus▪ much for the Doctrinal handling of the first Proposition.

PROPOSITION II.

That this Life is God's Gift▪

Two things are implied herein.

• 1. That Life is from God originally.
• 2. That it is bestowed on the Sinner freely.

1. That Life, whether of Justification, Sanctification or Glory, is from God originally. Justification in the Acq • ittance from Sin, Guilt, and imputation of Christ's Righteousness, is God's gift : Hence he is said to be the Justifier of him that believeth in Jesus, Rom. 3 26. And Blessed is the man to whom the Lord imputeth not sin, Psal. 22.1, 2. This is God's Name, to be a God forgiving iniquity, transgression and Sin ; and if it be God that Justifies, who shall Condemn : Rom. 8.30. Who shall lay anything to the charge of God's Elect? It's God that justifies ? It's God that is offended; Against thee thee only have I Sinned. It's he that is wronged by sin, therefore he must give the discharge. He is the great Creditor that alone can release his Deb+tor. He sealeth the Sinners Pardon▪ & acquits him of his Guilt and Punishment.

2. This Justification is Free, and thus it is a Gift . Rom. 5.15. It is again and again called, The Free-Gift of Righteousness to Justification of Life ; and we are said to be justified freely by his Grace through the Redemption. But you will ask? Quest. How can this be free, since Jesus Christ has paid and performed all? Has fulfilled all Righteousness; done and suffered all that the Law requires for our Justification: Does not therefore the completeness of Christ's Satisfaction lessen the Freeness and Greatness of God's Love in pardoning Sinners? Ans. Not a whit, but these consist well together. Life is by the Righteousness of Christ, and yet a free Gift; This is the admirableness of it, that Justice and Grace meet thus; that Justice and Truth should be fully satisfied, and yet Mercy and Grace highly exalted Neither is Grace in Scripture ever opposed to Christ's merit, but to ours. If we ourselves had made the Satisfaction, Justice itself had absolved us; but the R • ches of Free Grace will appear to them that shall consider these things.

1. That 'tis God himself finds out and accepts the way of our Reconci • iation. Men or Angels could never have invented it. Besides, God might have refused to ac+cept of a Surety: This was free, and in this sense, the life of Believers are s • id to be given unto Christ; he has bought them, purchased them with a great price, redeemed them with his own Blood; as they are given him , Joh. 17. Thine t ••• were, that is, in the hands of God's Justice, and he has given them to the Lord Jesus to be redeemed. Hence, its truly said of the Apostle, Rom 3 24 We are justified freely by his Grace , yet or though' through the Redemption that is in Jesus Christ .

2. Christ himself is God's gift. Joh. 3.16. God so loved the world that he gave his only begotten Son , &c. God has gi+ven his first born for our Transgressi • n: He spared not his own Son, but freely gave him up for us all, Rom. 8 32. To us a Son is given , Isai. 9 6. I • s true, Christ • ave himself, he was willing, Gal. 1.4 2.20. He came freely and readily, but God the Father sent him, he makes a Present of his Son unto the woe • ld; Giving pow+er also to as many as shall receive him, to become the Sons of God, Joh. 1 12.

3. Saving Faith is the gift of God also Eph. 2 • 8. By Grace ye are saved through Faith, and that not of yourselves, it is the gift of God. Is by virtue of our Union to Christ, that we have any benefit by him, by Faith only we are United, and this Faith is God's gift. Our Righteousness is by Faith in Christ▪ and it's God that gives us to believe on him. Thus we see our Justification is of God originally, and freely, that it is his Gift; and so may be said of our Sanctification & the principle of an Holy Life wrought in the Regenerate. This new Life is given and breathed forth of God: 'It is the inspiration of his Spirit, a • Job 3 • • says, The breath of the Almighty has given me life , that in Spiritual as well as Natural.

Then, as the Spiritual Life of Righteousness and Holiness on the Earth, so Eternal Life of Happiness and Bless • dness in • he Kingdom o • Heaven is the free gift of God to Sinners; and 〈…〉 he has given Grace, he will give Glory also.

PROPOSITION III.

That this Life is through Jesus Ch •••• our Lord

1. It is by him as he has bought and purchased it. He paid down the full and exact price of our Redemption: So, though it was free to the Sinner, yet it cost our Savior dear: He laid down his own life a Ransom for ours. He suffered Death, and went into Hell himself, to save us from Death and Hell; and by the Red • ndancy of his merit and satisfaction procured Life and Salvation for us.

2. It's by virtue of our Union to him, that we partake of the benefit of this purchase, Freedom from Sin and Misery, and Participation of Holiness and Happiness. Our life is derived to us, by being One with him. 1 Joh. • 12. He that has the Son has life, and he that has not the Son has not life.

3. It's by his good Spirit, that we are quickened, strengthened, and directed in the way of Righteousness and Holiness, and by his Grace are enabled to persevere unto Eternal Life.

And then,

4. Its by him at last that we come to the Possession and Enjoyment of Life and Happi ••• s • verlasting. He as ou • Head is already risen, and entered into the Heaven • ; in due time all the members follow after. Its he alone, who having purchased this inheritance of life for us, that can give us a Title to it, and put us in actual Possession of it.

The Doctrine which is contained in these Propositions require a much more larger Application , than can be made within the limi • s of time ordinarily • et for these Exercises: Besides the Solemn Occasion before us, call for a particular as well as general Application of these Truths.

In General

1. How may this be a Reviving word to the Dead World, to every dead Soul, that by nature is dead in Sin; and dead by the Sentence of the Law ; that by the Grace of the Gospel there is life, even Eternal life to be had for Sinners: what a joyful sound should this be in every ear that hears it. As it concerns all, this should be a quickening Word to beget so much life at least in everyone, as to stir them up to seek after this life in the way that God is pleased • o bestow it, thro •• h Jesus Christ our Lord. It is also a comforting Word to all men: though comforts are usually appropriated to the Saints: the Subjects of come • orts are wont to be more special and particular. But yet this Truth like the Sun conveys its comforts to all, to every Son and Daughter of Adam . The voice, the sound of the Gospel is a joyful sound to all men, Luk. 2 10. Behold I bring you good tidings of great joy, which shall be to all People. Is there life for Sinners, even such as are condemned to dy? What more grateful news, than to hear of a possible Reversion of the Sentence of Death; this may be a cordial to support the Sinking dying heart of any Sinner, That there is pard • n to be had , a possibility of escaping Death , and inheriting Life Eternal ; that though in Justice he might dy, ye by Grace he may live, and that forever.

2. This leads us to the contemplation of the Divine Philanthropy, or Admirable Love of God to mankind. Job. 3 16▪ There are several Considerations which might help to heighte • our Esteem, and Admiration hereof; which I shall but just hi • at.

As, The Special • y of the Subject . Not Angel, but men. The quality of men, as Sinners. The Eminency of the Gift or Benefit, that is Life The principal mean of obtaining it, Viz The Death of his own Son, 1 Joh. 4 9 In this was manifested the love of God towards us, because God sent his only begotten Son into the World that we might live through him.

It also leads into the Dep • hs of God's Wisdom, that has contrived the way of life for Sinners, after a positive Sentence of Death was declared. This would not only have set the Wisdom of man, but posed quite the Heavenly Intelligences, Angels themselves, to have found out a Way; wherein the Truth of God might be Established, his Justice satisfied, the Rights and Honor of Holiness Vindicated, and maintained, and yet the Guilty, polluted and condemned C ••• inal be pardoned, justified and saved Everlastingly. Many other things might be added for the Ex • l • ation of Divine Power, as well as Wisdom and Grace, in Saving man a Sinner; to quicken and raise the Dead is a work of Omnipotence is 〈◊〉 . But,

3 Is there life for Sinners, then very great is the Privilege & Happiness of those that have the way of Life made known to them: that enjoy the light of the Gospel. Next unto life itself, to live under the means of life, is the greatest blessing. We cannot be born under a more happy Star than that which leadeth unto Christ a Savior, by whom this life and immortality is brought to light.

Consequently,

This shows the extreem misery of those that perish under the Gospel. Death will be more deadly to such than others. There are none so miserable as those who either have, or might have been happy. The thoughts of former advantages neglected, will add to their present and future sufferings. Time was when they might have had pardon and Eternal Life • or asking, or accepting; but now they must perish without remedy, and that more dreadfully than other Sinners Gospel Sinners have the worst Death; For Necessary Death would not be nigh so dreadful as a Voluntary. Now Death to those that live under the Gospel is of choice; they will Death rather than Life; wherefore their Condemnation is not only most certain and just , but most fearful of all. Thus the danger is proportionable to the Privilege. But, I hasten to an Use of Exhortation in two words, principally.

1. To a firm and fixed Believing of this Truth, that Eternal Life is God's Gift through Jesus Christ our Lord.

2. To a speedy and earnest Addressing God in Christ, for the bestowing this Gift, or obtaining the benefits therein included.

1. Is there Life for Sinners? Then its the Duty of Sinners to Believe there is Life for them. I • s the Duty of every Sinner to Believe there is life for him. Its the Duty of all in general, and the Duty of everyone in particular to Believe this for himself, that he may live, that he may be Saved, that he may be free from Wrath to come, Escape Hell and Death, and be an Heir of Life and Heaven for evermore. Its our Debt to give God Credit for this Word. All Sinners believing may be Saved; th • fore, Let All Believe . The Gospel is propounded limittedly in respect to the Condition, Believing , but Universally, in respect of the Subject, Whosoever Believeth, shall not perish, but have Everlasting Life . I donit say, I • s every man's Duty to believe he shall be Saved; but to believe that he may be Saved if he will: Whosoever will let him take of the Water of life freely: If any go without and perish for want, it is his own fault. Its true, Many are called, but Few are chosen All shall not obtain life, that live under the means of life: All shall not receive life that have the offer and tender of it. All shall not Will to have life. God who is to give the Will and the Deed of his own good pleasure, Phil. 2.13 Does not give all to Will life. But this is the Truth ass • rted, God gives life to all that Will: to all that will receive and embrace it; that is, to all that will Believe and Accept of his Grace in Christ. If any perish, 'tis not because there is no life to be had, but because they will not have life, Job. 5.40. Nay, tis because they Will Death Ezek. 18.31, 32. Let a man's Sins be what they • ill, yet there is life for him There is no mins so many, or great, a • that they make him uncapable of entering into li •• . Its said, Strait is the gate, &c but they make the Gate of Heaven straiter or na • rower than it is, that donit have it wids enough for the greatest Sinner to pass through. Neither the Magnitude nor Multitude of Sins can hinder. Nay further I say; Were there any one man guilty of all the Sins in the World from the first of Adam to this Day, yet he might be capable of Grace & Salvation. Its impossible that any Number or Degrees of Sin should make the way to Heaven unpassable. Infinite is the Grace of the Gospel. It is impossible that ever sin should swell to an infinitum in i • 〈◊〉 ; therefore impossible it should ever be too big for Grace. There is Forgivenes • of All Sin through Jesus Christ, and the Chief of Sinners have obtained it 〈◊〉 Instances;

M • nassah , a Monster in Nature, a Murderer of man▪ a Consulter with Devils, a Defier of God himself, and yet could we imagine the Sins of Manassah ten thousand tim • s greater and more then they were, yet there is pardon for them; and though he so often made himself a Child of Death, yet he became • n Heir of Life.

Seven Devils were cast out of Mary Magdalene ; but if everyone of those Devils had been a Legion , yet they might have all been cast out as well as one. There is Justification, Sanctification and Glorification for the most-Guilty, most Unholy, most Miserable of the Sons or Daughters of men.

Are they not the worst of Sinners that the Apostle speaks of, 1 Cor. 6.9. Hell itself cannot afford a worse Rabble then we find there, and yet says the Apostle, Such were some of you, but ye are washed, but ye are justified &c. And now are Glorified.

Again, What more Execrable Wretches can be under Heaven, than those who were guilty of the Blood of the Son of God, that Crucified the Lord Jesus Christ , both the Lord & Savior of the World? yet even those whose hands were imbrued in the Blood of God, may be cleansed from their blood guiltiness. They may be as pure, s •• tle's & innocent as if they had had no sin. The Gospel proclaims life to them; yea Ch • i •• himself gives them life, that were instruments of his own Death: He fetches them out of Hell that were instrumental to send him thi • her. There is SALVATION for those that killed and destroyed the Savior of the World, Act. 2 36. Who then shall Despair of life, if they may live that have put to Death the Lord of Life? We may hence Conclude, there is no such Sinner, but he may have life.

The Duty of believing this might be further pressed from the mischief and misery of Despair, which is most injurious to God, Father, Son, and Holy Spirit, injurious to the Truth, Power, Goodness and Grace of God; also most pernicious to ourselves; which is not only adding Sin to Sin, but a sealing up the Guilt of all other sins. Hereby we loose an Infinite Blessing, and incur an infinite Curse in the room. Wherefore, It is both the Duty and Interest of everyone to get a f •• m and fixed Belief of this Truth.

And in particular,

I would commend it unto thee , O poor Condemned Malefactor, now standing before the Lord, to hear and receive the words of this Life: Not only thou mayest, but thou oughtest to believe this; viz that there is Life to be had for such an one as thou art; yea even for thee there is Li • e. Though yo •• sins • e as scarlet, they may be made white as snow, though they be red like crimson, th • may become as wool ; they are indeed of a deep and double die, yet may b • thoroughly pu • g'd and done away in that Blood of the Lamb of God which clea • seth from all sin . Although Death is thy Desert in all is kinds and degrees, Corporal, Spiritual, and Eternal: and though' such is the Nature of thy particular Crimes, that Divine Vengeance rarely suffers to go long undetected or unpunished; but Untimely Death is ordinarily the portion of such as are found guilty thereof: therefore must thou acknowledge the Righteousness of God and man too in ordering this punishment unto thee; who standest here guilty of a repeated Murder, and that attended with many heinous aggravations, in destroying the 〈◊〉 of thine own Body: Thou hast no • only been so unhappy as to bring forth Children for the Murderer, but hast been so ungodly, as to be the Mother and Murderer of them thyself. O cruel monster in Nature! who shall deliver thee from such Uncleanness and •• ood guiltiness? Or, who will stay thee from going down to the Pit? Certainly that in Job 36.4. will be verified up-thee; Thou shalt dy in youth, and thy life will be reckoned among the Unclean and Cruel. The first Law of God was a Law of Retaliation. Gen. 9 6. Whoso •• eddeth man's blood, by man shall his blood to shed. So that 'tis not in the power of man to save from the First or Second Death: But yet I say, though by the Sentence of the Law, thou must Dy once, yet by the Grace of the Gospel, thou mayst Live again; yea, thou mayst live forever. Blessed be God; who has laid help on O • e that is mighty, able and willing to save thee to the uttermost . This is a true and fai • hful saying, that Jesus Christ came into the world to save Sinners : And our observation may tell us, that God does often make the chiefest of • inners, Objects of his choicest Mercy, viz. Pardoning and Sa • i • g Mercy. Be •• des the Examples instanced in before, The Stock whereof Christ came seems • o intimate this. God might have kept the Stock whence Christ descended ac+cording to the Flesh, pure & free from being tainted with any notorious Crim •• but we find sins of a crimson dy eve • among them If we examine our S • +viours Geneology as reckoned in th • Scripture, we shall find a company o • loose and lewd women, as Tamar , wh • played the Harlot with Judah b • Father in law, Rahab the Harlot • Jericho, Ruth a Moabitess, the root • whose Generation was Lots Son b • Incest with his own Daughters; Bat • +sheba, David's Adulteress, &c. God chos • these Repenting Sinners out of who • loins Christ was to come, that th • greatest of Sinners might not be afra •• to come unto him: and David hi • +self (whose Son our Savior is call • was notorious for the Acts of Mu • +der and A • ul • ery. Now in the O • +nion of the Wise and Learned, Christ own Stock being thus tainted seen an evidence, that Penitents, ho • gh • the greatest Pollutions might be we come to him, and that as he pi • out such out of whose loins to pr • +ceed, so he would pick out such 〈◊〉 in whose hearts to reside. This we certainly find, that great Sins are often made preparations to Conversion; not in their own nature, that's impossible; but by the wise and gracious Disposal of God; and some Reasons of this Dispensation might be guessed at. To show the insufficiency of Nature to sach a work (as Conversion is) so the more to Glorify himself, his Patience, Power and Mercy; 1 Tim. 1.16 For this cause (says Paul) I obtained mercy, that in me Jesus Christ might show forth all-longsuffering . Herein also is the exceeding Greatness of God's Power Exerted: the same as in Raising up our Lord Jesus from the Dead; and the Riches of his Grace to such Sinners is glorified in his Saints, and admired in all them that believe . Particularly, the fullness, freeness, tenderness, and compassionateness of his mercy to such as are most deeply involved in sin and misery, are made gloriously c • n • picuous.

That every Age is furnished with some remarkable instances hereof, may be • o keep up the credit of Christ's Death in the world; or to show that the value and efficacy of his Sacrifice remains forever.

The Conversion of some of extraordinary Guilt now and then, proclaims to the World that this Fountain of his Blood is inexhaustible; that the virtue of it is not spent or drained, though' so much has been drawn out of it for above Five thousand years already.

And doubtless, the greater Fruits of this Grace is expected from such Converts in ways of Thankfulness, Love and Obedience.

Persons ordinarily admire more when they are pulled out of Danger, than when they are prevent • d fr • m running into it. Hence, we find that no Apostle gives such Epi • hets to the Grace of God as Paul ; • or any • o Seraphi • all in admi+ring Ex • r • ssions of it. Again,

The Re • urns of L • ve and Affection will be propo • tiona • le, Luk 7.47 To whom little is forgiven, the same loves little. B • t Mary Magdal • n having her many sins forgiven, therefore she loved much . And so for other Service and Obedience: Paul l • b • ured more abundan • lie than they all; because he was one born out of due time , having been so and so before. I might add, for others sake, Eph. 2.5, 6, 7. That the Ages to come might show forth the transcendent Riches of his Grace. Very great Judgment on a grand Sinner (as one says) is like the Hanging a m •• up in Chains to deter others from the like practice; and this is the improvement which the Holy Spirit of God in his Word does direct should be made of such Examples; viz. That all Israel should hear and fear and do no more presumptuously, Deut. 17.13. So every such Conversion (as we have been speaking of) is not only an Act of God's mercy to the Convert, but an invitation to all Spectator • or Hearers of it to return to him. It is natural to men not to believe, till they see miracles,, Joh▪ 4 48. Except ye see signs and wonders, ye will not believe. Now of all the standing miracles which God has left in the World, these are none of the least, Viz. The Extraordinary Conversions of the vilest of Sinners. And I hope by this time, there has been enough spoken to beget in such an one a firm and fixed Belief of this great Truth: that there is Life to be had for Sinners, even the Chief of them.

The Second Br •• ch of the EXHORTATION is to a Serious and Speedy Addressing of God in Christ for this Benefit . Is it a Divine Gift ; then (for ought we know) Thou standest as fair for it as any Sinner on this side the Pit. Is it God's Gift? Then ask it, Beg it of him. It is not an Angel or any Creature can confer or continue Life. Is it a Gift ? Then expect not to merit it by thy Prayers, Tears, Humiliations, or Repentings; but from free Grace alone .

Again , Is this Gift of God through Jesus Christ ? Then come for it in this way, Joh. 14.1. If ye believe in God, believe also in Me, saith our Savior Christ. For I am the Way, the Truth and the Life: the only way unto the Father. Out of Christ, He is a consuming Fire to the workers of iniquity. There is no Ap+proaching to him wi • h Safety, but through JESUS the Mediator and Advocate. God never had a thought from all E • ernity of Pardoning or Saving one Sinner, but only in and through Christ. In whom we have Redemption through his Blood, even the forgiveness of our Sins, and assurance of Life Eternal. Well then, Embolden thyself to Draw near to God in Christ Jesus, and humbly Beg mercy on his Account, and for his sake. Hast thou obtained any grounded Hope hereof already? Then Glorify God all that thou canst. Labor to possess thy heart with great Admirations of Divine Grace. Admiration is all the Glory you can give to God for his Grace: seeing you can add nothing to his Essential Glory. O Admire his Distinguishing mercy to thee above Multitudes that never Sinned at such a ra • e! who has made thee thus to differ from the many Pillars of Salt of whom thou hast heard and read? was it not God alone? O let him have the Glory, and t • y Soul sh • ll have the Comfort thereof forever. I conclude with a Word of Caution & Council to the whole Assembly.

Here are some perhaps in this great Auditory that have never heard me before, or ever may again. God Forbid, that any should abuse his Grace either in the Doctrine, or Example thereof now before them. Despair is exceeding dangerous; but Presumption is more natural and no less Fatal. Yea, (as Divines account) where That has slain its Thousands, This has slain its Ten Thousands.

1. Think not your Sins are pardoned therefore, because they are • ot so great as those which God has pa • oned in others: but remember, God cast off Saul for less Sins than David committed.

2. Nor that you may safely go on in Sin without Fear of Death, or Sin the more that Grace may abound, Rom. 6.1. Thus to do were most disingenuous, Foolish and Dangerous. God never intended mercy as a Sanctuary to perfect Sin, much less to promote it. Besides, if you loose the present time▪ you are in greatest Danger to loose Eternity also. There are many in Hell already, who never Sinned at such a presumptuous rate. God is now merciful to the Penitent; yet will be faithful to his threatenings as well as Promises: and all Despisers of his Goodness and Forbearance will be found to have treasured up wrath against the day of wrath, and the Revelation of his righteous Judgment.

The Council also is twofold.

1. To a Thankful Acknowledgment of 〈…〉

2. To a Faithful Improvement of it.

Be Thankful for the Possibility of Life • s and careful to improve the Opportunity of it. If there be Life and Salvation to be had, then All men are called upon to make sure of it. Life is generally tendered to all, therefore it behooves all to make sure of it to themselves.

It were better there were no Offer of Grace, if there be no Acceptance of it. I • avails not that there is a general Exhibition, if there be not a special and particular Application of it. What though' the Wells of Salvation are set open, if we draw not Water out of those Wells, we perish notwithstanding. Here is Water of Life running by us, but if we refuse to drink, we may dy of our thirst. Manna falls in all quarters of Israel's Camp, the people may gather it, yea are commanded so to do: But they may pine to Death if they look not after it, and gather it in the season: Naaman is Leporous, the Prophet tells him of a Cure, of a Bath that will restore his Flesh; but if he will not vouchsafe to take the pains, he may remain a Leper still. The Prodigal whiles he remains in a far Country is never the better that there is bread enough in his Fathers house: He must come and submit himself to his Father, take the Dole from his hand, or else it were all one to him, as if there were nothing to be had: There is Wine and Milk enough to be had without money & without price; but what benefit can this be, if we come not where it is to be had, and buy it on the Terms? Who is the Richer for the Pearl , that has not made it his own by the purchase of it? Tho' Life & Salvation is graciously offered in the Gospel to every man; y •• there is no man will be the better for it, that does not hearken to this gracious tender, and apply himself to the way of obtaining benefit by it. It is not the opportunity, but the improvement of it that will make us happy.

Many Arguments might be used as Motives to quicken and strengthen our Desires and Endeavors after Life. I shall hint at these two only. The N • cessity and Excellency of this Life.

1. Life is necessary, and a necessity is laid in our endeavors after it. There is no way, but one of these two; either Life or Death; if we Live not, we must die: There is no middle between Life and Death; nothing between Heaven and Hell. It's true, now there is a kind of medium between these: But the time is coming when there will be no other places but these two; the only Receptacles of all mankind. If therefore we cannot bear to think of Eternal Death, of an Everlasting Separation and Seclusion from the Face and Favor of God, unless we are willing to be shut out of Heaven, deprived of all the joys and pleasures of it, to be forever excommunicated from the blessed Company of God, Angels and Saints: And unless we can endure to be shut up in Hell, to be unto all Eternity, incarcerated in the Dungeon of Darkness, Cohabiting with Devils and Damned Spirits, to be subject unto all those miseries, which the Infinite Wisdom of God can invent, and the Hand of his Infinite Power can inf • ict: O let us be earnest, instant and constant in our Endeavors for Life; for there is no other Choice. One of these must, and will be the portion of every Son and Daughter of Adam , either to be happy in life, or miserable in Death, and that forever. Now God sets Life and Death before us, and we have our choice: If we do not choose the one, we shall never be able to refuse the other. We must needs get life then, because the mischiefs of the want of it are insufferable. If there could be an Annihilation, if we might be reduced to our first principle of nothing again, if we might again not be, and so not be miserable, the matter were less, though' we were not the Subjects of this Life and Blessedness: Better never to have been born, than being so, to fall short of Eternal Glory: for then endless misery will be our portion.

2. The Excellency of this Life well thought upon, may invigorate all our desires and endeavors after it. Natural Life of all natural good, is the most excellent; nothing bears so high a price as Life, nothing is to be valued with it; its called the precious Life, and life puts a price on all other things; they are therefore good and precious as they are means of the being, continuance and comfort of it, and they are valued according to their conducement hereunto: Such is the rate, the degree of their Excellency; but the means are ever inferior to the end; so that Life Temporal is incomparably above all other things; but Life Eternal is more worth than a thousand Lives: It is infinitely better both in the nature or kind, and in the duration of it. In respect of the nature, it includes all other kinds, and all possible perfection of the reasonable Creature. It consists in the removal of all Evil, Sin and Misery: and the position of all Good, H • liness and Happiness in Soul and Body forever. It were as easy to open Heaven it sel • , and show you that, as to open this Life, or tell the Contents of it. Eye has not seen 〈◊〉 Ear heard, neither can it enter into the heart of man to conceive , much less fully comprehend what this Life 〈…〉 In respect of duration▪ 〈…〉 . This is Life indeed, and • i • e without an end. We have frequent experience of the momen+tanious of th • se natural lives of • urs: yea, the longest li • e on Earth is not a moment to that Eternity which it sets into either of Woal or Woe. Death is appointed for all Living, and we find even such as are called God's, to dy like men: Nor do the Prophets live forever? may therefore say with the Apostle, 1 Cor. 15.19. If in this life only there were hope, we were indeed miserable : But bless+sed be God who giveth to all this good hope through Grace, of an Eternal Life by Jesus Christ our Lord .

PROPOSITION I.

That every man's ways even from his Youth upwards, naturally are Unclean. Or, The Natural ways of everyone are Filthy and Unclean. A Foundation for this was laid in our First Parents Fall. The Representations of the Forbidden Fruit were under the Notion of Pleasure: The Woman saw the Fruit was good for Food ; that is, pleasurable to the Palate, and pleasant to the Eyes. These Allections draw her into the snare, and Adam with complacency received the Temptation, and by the enticement of the soul Fiend of Hell, committed Adultery with the Creature; from whence the cursed Race of Sin and Miseries do proceed. Hereupon they lost the Original Purity and Perfection of their Natures, and contracted a soul Deformity and Pollution to themselves, became defiled with the Filthiness of Flesh and Spirit. Now this first sin was of universal efficacy, and derived both a guilt and stain to mankind in all Ages of the World; even an Hereditary Corruption is transmitted to all that naturally descend from old Adam according to an universal and unchangeable Law of Nature, that everything should preduce its like both in kind and quality. Thus our Savior tells us, Mat 7 18. That the Fruit partakes of the Rottenness of the Tree, Joh. 3 6. Whatsoever is born of the Flesh is Flesh The Title of Flesh there does not signify the material part of the Humanity; but the Corruption of Sin wi • h which the whole Nature is infected; and as it's natural, so universal Job 14.4. Who can bring a clean thing out of an unclean? The Answer is peremptory, Not one . The Fountain was poisoned in Adam ; and all the streams partake of the Infection We must everyone acknowledge with David , Psal 51 5. I was shapen in Iniquity, and in sin did my Mother conceive me. Likewise the pollution of sin is universal in each particular subject or person. Every Child of Adam is born a Leper, all over defiled, from the Crown of the Head to the sole of the Foot; he is as i • were one engrained spot, a lump of Uncleanness : The mind impure, Conscience defiled, the Heart as the Chambers of Imagery, and Cage of unclean Birds. The Corrupt Nature is also pregnant with the seeds of all sin, though all do not shoot forth together, or in every individual: The restraint is from some higher principle.

But this is the Truth ass • rted in this Proposition; That all those Actions which proceed from corrupted Nature, even from first to last are sinful, and have need of cleaning. Or, every way of the Natural man is filthy and abominable, both internal, or intentional, as thoughts and actions; external, and transient, as words and actions. The ways of the Heart, ways of the Tongue, of the Hands, Feet and whole man, inward and outward. There was a time since the Fall, when the whole world was corrupt, Gen 6.5 6 God saw the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually; and that all Flesh had corrupted his way.

Nor was all the Water o • the Deluge sufficient to wash • way this Fil ••• . The same Corrupt •• n is acting and • eigning in the heart of every natural man and woman •• ll Now the uncleanness of sin ariseth thus: partly from inward Filthiness defiling our ways, as Original Sin pollutes all natural and moral actions. Partly •• om the ••• fullness of our ways themselves, or outward actions defiling us; as in Actual Transgressions. Both we defile our ways, and our ways us; or we by that which is in us defile our Actions, and then these reflect a spot of Guilt and Filth upon us again; even as the Sow wallowing in the mire, then tumbleth in the Grass, and being washed returns to wallowing again: So the Scripture sets it forth; therefore man must needs be unclean; yea, the ways of some are so brutish, that you may track them in their filthy paths, out of one company and place into another, in their words and deeds, at home and abroad. The Natural man defiles every step he takes, and the filth thereof redounds to himself: Such is the way of young ones especially; if you trace them from their Childhood, what stubbornness, falseness, and multitude of Indecencies: In Youth what Pride, Wantonness, Dalliance, Drunkenness, Self pollution, and Fornication; even such as is not so much as named among the Gentiles, and some into Blood • guiltiness: But I speak here of the common paths wherein you may track our Youth up and down, in Lying, Swearing, Cursing, Rayling, Filching, Sabbath breaking, Night-walking, Works of Darkness which bring both shame and sorrow when discovered and brought to light. Thus, though there is one Sin which by peculiar use bears the Name of Uncleanness, yet all Sin is so: both in the nature and effect. There is a Turpitude in itself, and staineth the person guilty of it. Can a man touch Pitch, and not be defiled therewith? Every Sin is a Transgression of the Law of God: Now the Law is holy and pure; therefore Sin is filth and uncleanness. Hence so many legal Institutions for purification, washing, • insing, cleansing, &c. There are L •• ers of Cleansing set at the door of the Tabernacle, and a Fountain opened for all Judah and Jerusalem to wash in, to pu • ge from Sin and from Uncleanness. Circumcision appointed in the Old Testament, and Baptism in the New. All which do signify a Native Filthiness in everyone which needs to be purged and taken away .

PROPOSITION II.

That it is the Duty and Interest of all, especially in Youth, or as soon as they come to the full use of Reason, to inquire how they may cleanse their hearts and ways from sin : Or, Cleansing our heart and ways is a meet and necessary Object for every man's meditation, study and enquiry; though' more especially for younger ones. Because such are commonly void of wisdom and experience, heady, willful, and impatient of Admonition, full of violent passions, stronger lusts, and exposed to more and greater Temptations, with other reasons to be given hereafter. Indeed this is the one thing needful for all, whether man or woman, young or old to look about them, to get themselves purified from their sin; and so to order their course aright here, as that they may see God's Salvation.

The General Reasons for all.

1. Because, As is the Way, so will be the end . Sinful and fil • hy ways are the Devils paths that lead down to Hell, and the Chambers of Destruction. Righteousness and Holiness are the wa • es of God, that lead to Heaven and Salvation. According to every man's walking, such will he find to be the place of his Rest. The ways of Sin iss • e in Death: The way of Grace tendeth to Life. Tho' God is no Respecter of persons, yet he has a great respect to all the actions of man; and will render to everyone according to his deeds. Rom. 2 6 Job 34.11. The work of a man stall he render unto him, and cause everyone to find according to his ways.

2. 'It is certain God hateth the man that walketh in a filthy course; He is of pure Eyes, and cannot endure iniquity. This is the thing which his Soul hates where ever he sees or finds it. He who is Glorious in Holiness abominates all ways of Filthiness: and no unclean person shall dwell with him, they shall be shut out of his Presence forever .

3. It's a token of a heart cleansed, that is thus affected, and Contra. Both for the prose it, that God has begun his good work, and for the future, that they shall obtain a thorough cleansing from all their sins; as the Leper found upon his coming and crying to our Savior, Matth. 3.2. Lord, if thou wilt thou canst make me clean; Jesus put forth his hand, and touching him, said, I will be thou clean, and immediately his Leprosy was cleansed.

But as the careless world now carrieth the matter, it seems very impertinent and ridiculous to propose such things to Youth: what have they to do with so serious a woe • k? these are too grave matters for that licentious Age; when Old Age has snowed upon their heads, and the smart experience of more years in the world has ripened them for so severe a Discipline, then 'twill be time to think of cleansing their way: or entering on a new course of Repentance and Submission to God. For the present, Dandum est aliquid hun • aetati; Youth must be a little indulged, they will grow wiser as they grow older: This we hope, but the former must not be granted. God demandeth his right as soon as we are capable to understand it, and it concerns everyone as soon as he comes to the use of reason, to mind his way and work, both in regard of God and himself, Eccles. 12.1.

The special Arguments or Reasons to put Young people on the Duty and Practice hereof.

1. Because even Youths & Children's way is of great concern and consequence. No part of our Age is to be left free for sin. 'It is all owing to our Creator, and what more fit than that he should have our first and best, who made us wholly for himself. When therefore we cannot guide ourselves, others should be our Monitors, Prov. 22 6 Train up a Child in the way he should go : and Children should be ready to hearken, Psal • 4 11. Come ye Children, hearken unto me , &c. But Young men will not obey the voice of their Teachers. To Hearken is a property as far off from Youth as any other virtue whatsoever: Yea, if this were in them, nothing would be wanting.

2. Youth is most likely to be out of the way. Yea, none so Young, but are out. All are born with their backs towards God, and as soon as they can go, are going further astray from him. The Question, Wherewithall shall a Young man cleanse his way? p • esupposeth a Defilement (as has been shown) No Infant is like a Vessel that newly cometh out of the Potters Shop, indifferent for any good or bad in • usions No, the Vessel is already tainted: Therefore it should be cleansed as soon as may be fit for the masters use betimes .

3. A man begins his way betimes, even in Childhood he begins to take his bent. We look to what hand our Children take, whether right or left; and if Solomon's observation be true, a man's infancy and younger time is a notable praesage, what he will prove afterwards, Prov. 20.11. Even a Child is known by his Doings, whether his work be pure, or whether it be right. Much may be known by our young inclinations: But when the young man comes on the Stage for Action, he stands a while, like Hercules in Bivio ; the way of worldly Delights and Sinful Pleasures on one hand, the way of painful virtue and practice of Godliness on the other: Now choose your course. Children should be put into a good way by others, but when grown up, they will choose for themselves▪ Therefore need to make the Enquir • in our Text .

4 Thi • Age is more i •• e • uo • s • y carried to Evil, in a • ead strong course. Partly, through he • of Nature, strong & active Spirits, and force of Passions: Partly, through Ignorance and Simplicity, having little wit to ch •• se their own way. Young men think old men Fools but old men know them to be so, for they themselves have been young. Yet few of these but think they can guide themselves best, care not to be controlled. Youth is in itself most inclined and disposed to err, through weakness of Judgment, conceitedness of Wisdom, headiness in choice, vehemence of Affections, inordinate and excessive love of Liberty, and to all these I might add, a variety of more & stronger Temptations: none so tempted as Youth. Little Children cannot be so serviceable to the Devil; and old men are spent, however they have chosen their way already. The Prodigal Son had four special Provocations to evil (as Ambrose notes) His Portion in hand; his Father indulgent; ill Company, and the greatest of all was Youth • ul Age. That which is said of old Age naturally, is true of Youth spiritually. Morbus est. It is a Disease.

5. Its hard leaving any accustomed way of Evil No easy thing to be broken off an old Haunt. Habits of Sin grown inveterate are most difficultly plucked up or rooted out. Sins of Youth will get into the Bones, and then are rarely gotten out of the Flesh afterwards. Sin groweth stronger by Custom, and more rooted; it gathereth strength by every new act: yea every act lesseneth the fear of Sinning, and strengtheneth the inclination to Sin.

6. Early Converts or such as take in a good way betimes are fittest to Serve God. The Exercise of Religion dependeth much on the vigor of Affections, therefore, we should get them sanctified betimes: None more zealous than a young Saint, 1 Joh. 2 14 I write unto you young men, because ye are strong and have overcome the wicked one . These will bring a great deal of honor to God, as well as prevent dishonor. When the Fervency and Strength o • Youth is employed not in sati • fying of Lusts, but in the Service of God, and fighting against Satan.

7. God will punish the Sins of Youth as well as Elder years. You whip your Children for defiling themselves, and p • dling in the dirt; so God gives no leave for T • icks of Youth, nor will he always let them escape without some severe mark of Judgment upon them, in this life. However, Justice is provoked the longer, and that will be a grief to you first or last: If ever you are brought home to God it will cost you many a bitter Tear; not only at first Conversion, but afterwards, Job 13.26. Thou writest bitter things against me, and makest me to possess the iniquities of my youth. Old Bruises may trouble us long after upon every change of Weather; and new Afflictions revive the sense of old Sins, they may stick by us as long as we have a day to live.

8. Young Men & Maidens, may be as near their End as Elder Persons. As soon comes a Lambs skin to the Market as a Sheeps; and more die in Youth than live to Age: more Children's Skulls in Golgotha than of grown Folk. Youth is a tender Age and brittle, therefore soonest broken, Dum splendet frangitur : the grass while in its strongest verdure is cut down by the Sythe at noon day, and the fairest Flower is first gathered. Thus in ordinary Providence, therefore no safety in de • er • ing of Repentance or turning to God. But this is often executed in a judiciary disp • nsation, as the fulfilling of some Divine threatening, Psal 68 21 God shall wound the hairy Scalp of such an one as goes on forward in his trespesses. And, Psal. 101.8. He early will destroy the wicked of the Land, and cut off the workers of iniquity. Yea, we find that fatally verified which is said in Job 36.14 They dy in youth whose life was among the Unclean . Some turn those words thus, The Unclean are even Dead whilst they live : As is said of the wanton Woman living in pleasure, 1 Tim. 5.6. But besides, Excess of Wickedness procures an untimely Death to such: either by some soul Disease, or the Sword of Justice some other way. Eccl 7 17.

9. Young Folks must come to Judgment as well as others Solomon gives this Solemn Memento for a Co • ler to their mirth, and a che • k to their madness , Eccl. 11.9. Rejoice O young man , &c. but know that for all these things God will bring • thee into Judgment. Not for open profaneness only, but secret Filthiness; for his Eyes are upon all the ways of the Children of men, and the darkness and light are alike unto him. A serious meditation on this Truth might prevent the Commission of much wic • edness; If Sinners would consider that all their Actions are Coram Judice , in presence of such a Judge who will not want Witness to convict them, but can Summons a thousand within their own Breasts, if there were no other without: and if their heart condemn them, God is greater, and knoweth all things.

Well, If these things be so, the main Enquiry for everyone is this in our Text, Whereby shall I come to change my Heart and Ways ? or all my ways, internal and external, secret and open: Not who will show me any good, a good Match, a good Bargain, a good Trade, or place to set up in: But how may I become pure, and be kept clean from the filthiness of Sin? How shall I get Sins past pardoned and purged, and be kept unspotted for the Future, being myself so full of Corruption, & living in such a filthy Age? But O the stupid Blockishness of the World! Why do we hear no more either Younger or Old, thus Crying out of themselves, Unclean, Unclean ! I see myself in an Odious State and have followed a wicked course, how shall I get freed and cleansed therefrom! Is it because we are all so pure! Perhaps in conceit, Prov. 30 12. There is a Generation pure in their own Eyes, yet is not washed from their Filthiness. May we not say, This is a Generation, or Age generally of that mind! Or, because the most are settled on the Lees of their Sins, delight in their self polluting Courses, resolve to continue in them: Like the Collim , make account they shall foul themselves again, therefore will not wash.

Oh, But if God should show you your Ways and Faces in a glass, you would Abhor yourselves in Dust and Ashes. Many of you that think yourselves wondrous pure, would (as Job saith) Think your own clothes defile you, or you your clothes. What Filthy Souls have many of you, Men and Women, Young and Old, Never yet washed in the Blood of Jesus Ch • ist, in Tears of true Repentance, and Laver of Regeneration, but continue to besmear yourselves with your daily sins.

It may be thus pronounced to you all, that if you have not as yet come to make this Question, & that Sincerely, heartily, affectionately and with deep desire, as David here did, you are not of his Spirit, nor yet in the way to Heaven; and if so you abide, shall be shut out with Dogs, or unclean Persons.

As for you Old Sinners that have been wallowing & soaking in your miry Filth for so many years, until this Day, and yet take no care to be washed. Did you but see your Filthy Souls in the Glass of God's Law, and would reflect on the dreadful Stain of your life past, what shame and confusion of Face would cover you? Think how you will look God in the Face another day, when All the hidden things of Darkness shall be made manifest before the World of Angels and Men. How will you hold up your Heads in that Day? Do you look to come where David is? The Devil will as soon, except you be transformed, Changed & Sanctifyed throughout. Well then, should Young men cleanse their Way, Is it not high time for you? I will only Item such with what the Spirit says, Rev. 22.11. The time is at hand, he that is unjust, let him be unjust still, and he which is filthy let him be filthy still.

I hasten therefore to an Exhortation, wherein I earnestly address this Great Assembly and Concourse of People, beseeching everyone, Old and Young, Male and Female.

1. To Consider your ways now in time. See what they are, or have been, and what their End will be. Remember our life is for an End, I mean an endless End. It's not only our Business therefore to escape Death and Eternal Damnation, but to Enjoy Life, and Everlasting Communion with God; or to have an entire Fruition of the best Good forever. The End (you see) is of greatest Consequence, for that determines the Final Happiness or Unhappiness of any person or course. It's not the way rough or plain, but the End whereto it tendeth: The difficulty of the way is no wise comparable either with the Woe, or Happiness of the End. It's not what way or Weather thou travellest through, but where thou must lodge at night. O that we may be everyone wise therefore to consider our latter End .

2. That the End depends on the way. According to the course we steer in this life, we shall certainly arrive at Death: either in the fair Havens of Rest and Glory, with the pure and undefiled, or else in the Dead Sea of Wrath and Misery, where all the Sodomites and Unclean persons are immersed Eternally.

Know then, Here is Life and Death set before us all, and our steps are every day carrying us to Heaven or Hell. Hinc illud melior est Claudus in via quam Cursor praeter viam. Better to be limping in the way, than running besides it. A word for Backsliders, or such as having once escaped the pollution of the world, and again entangled and overcome , we have in 2 Pet. 2.21. The latter end of such is worse than their beginning.

As for the Directions needful in this Case, they might most properly c • me under the third and last Proposition in the Doctrine, viz

PROPOSITION III.

That the heedful observing of our Ways from our Youth up, according to the Word of God▪ is an effectual means to cleanse and keep them clean from all sinful Defilements.

But I shall wholly pass this, Referring you to the late Learned Composures of some who have handled this point with greater accuracy and skill than I may pretend unto. That which I principally aimed at in this Enterprize was further to excite the Generation of young people (great Numbers whereof were expected, and accordingly are here gathered together on the solemn Occasion before us.) To search and cleanse their ways , To show them the necessity hereof, and urge them to the practice of the Duty, rather than give Directions about it, which is better done to their hand already.

I shall therefore conclude with a word of Motive further, not from precept, but example; not of one coming from the Dead, (as Dives desired might be sent for the warning of his Brethren) but of one going to the Dead, whose counsel and caution may be as effectual, and will to all considerate persons.

Then, Besides what has been hinted already; that Unholiness cuts off from the Blessing of God in this life: often procures untimely Death; and at length shuts out of Heaven, because nothing that defileth or maketh abomination shall ever enter in there, Rev. 21.27.

Let me add, or rather present unto you this Solemn Example of one before us at this time, who has been notoriously defiled in her way, and is now hasting to a shameful End of a wicked Life; One that is immediately to Dye for her Sins, though we hope not in her Sins. Such an Example as has never been heretofore in this place; God of his in+finite mercy grant (if it be his will) that there may never be occasion for another: But make all that see and hear thereof to stand in awe, and do not any such abominable things as she has done: To whom I had thought never to have spoken a word in this world more, (I mean in Public) and now the time is so near expired, it can be but a word.

And what shall I say unto thee, Esther , from such a Text as this? Thy ways have been all filthy, thy whole Walk, a walk after the Flesh; thy course a course of filthy Communication and Conversation. O Unclean, Unclean! As if possessed with an unclean Devil, or with as many as Mary Magdalene , yea rather with a Legion; thou hast served the Devil an entire Prenticeship of one and twenty years in filthy ways of one sort or other. But, is thy time of Bondage now expired? O Rejoice thou in the Jubilee, and magnify the Lord who has Redeemed thee, and that at so dear a rate, as with the price of his own Blood: Did he vouchsafe to look upon thee, when thou wast in thy blood, even when thou wast in thy Blood-guiltiness and Filthiness, and to say unto thee Live! instead of letting thee sink and be drowned in thy Gore and Guilt, has raised thee to the Hope of Pardon and Life Eternal? O Admire, Admire the Riches of Divine Mercy & Free Grace! Admiration is all the Glory thou canst give to God for his Grace. Jesus Christ will come at the last Day to be Glo • ified in his Saints, and admired in all them that believe I pray send thine Admirations before hand to attend him at his Coming.

But what preparations has thy Soul made to appear at God's Tribunal before this Day be ended? Art thou like to be found choathed in the Righteousnesses of the Saints, both imputed and inherent Righteousness, not only justified by Grace, but sanctified by the Holy Spirit also. The former is to give thee right to the latter, to make thee fitter for Heaven and Happiness: Heaven is the most Holy place, there is the most holy Company & society of God, Angels, & Spirits of Just ones that are made perfect in Holiness. Hast thou desired and labored for Holiness to Sanctify thee, as well as Righteousness to justify thee? what means hast thou used to get thy Soul purged as well as sin pardoned: Hast thou been at the Fountain which God has opened for Judah , and for the House of David? Hast thou waited and prayed with David, Psal 51. Wash me thoroughly from my sins, purge me with Hyssop , referring to the Blood of Sprinkling, that Bl • od of the Lamb of God, which alone cleanseth from all sin; or hast thou thought a few Tears sufficient for this? Verily, if thy Head were a Fountain, thine Eyes rivers of waters, & if thence thou couldest pour out such a Flood as would even Deluge the world again, it would not wash out the stain of one of thy least sins: A drop of the Blood of Christ is infinitely better, though all of that be necessary.

Once more then Esther , Look unto that Jesus who came by Blood and Water both; by the one to purchase Pardon and Heaven for thee, if thou Believest. By the other to purify and prepare thee for it. And God of his Infinite Grace give unto thee an Open and Abundant Entrance thereinto: For the sake of him who is Priest forever, and Liveth still to make Intercession for Sinners.